Earlier text: ADDRESS BEFORE AGRIPPA.WITH the opening of navigation, the centurion and his prisoners again set out on their journey. An Alexandrian ship, the Castor and Pollux, had wintered at Melita, on her way to Rome, and in this the travelers embarked. Though somewhat delayed by contrary winds, the voyage was safely accomplished, and the ship cast anchor in the beautiful harbor of Puteoli, on the coast of Italy. There were a few Christians in this place, who entreated the apostle to remain with them seven days, and the privilege was kindly granted by the centurion. Since receiving Paul’s Epistle to the Romans, the Christians of Italy had eagerly looked forward to a visit from the apostle. They had little expected to see him in chains as a prisoner, but his sufferings only endeared him to them the more. The distance from Puteoli to Rome being but a hundred and forty miles, and the seaport being in constant communication with the metropolis, the Roman Christians were informed of Paul’s approach, and some of them started to meet and welcome him. On the eighth day after landing, the centurion and his prisoners set out for Rome. Julius willingly granted the apostle every favor which it was in his power to bestow; but he could not change his condition as a prisoner, or release him from the chain that bound him to his soldier guard. It was with a heavy heart that Paul went forward to his long-expected visit to the world’s metropolis. How different the circumstances273 from what he had anticipated! How was he, fettered and stigmatized as a criminal, to proclaim the gospel? His hopes of winning many souls to the truth at Rome, seemed destined to be disappointed. The travelers reach Appii Forum, forty miles from Rome. As they make their way through the crowds that throng the great thoroughfare, the gray-haired old man, chained with a group of hardened-looking criminals, receives many a glance of scorn, and is made the subject of many a rude, mocking jest. Not one of all he meets bestows upon him a look of pity or sympathy. He meekly wears his chain, and silently, slowly pursues his way. Suddenly a cry of joy is heard, and a man springs out from the passing throng and falls upon the prisoner’s neck, embracing him with tears and rejoicing, as a son would welcome a long-absent father. Again and again is the scene repeated. With eyes made keen by loving expectation, many discern in the chained captive the one who spoke to them the words of life at Corinth, at Philippi, or at Ephesus. The whole company is brought to a stand-still, as warm-hearted disciples eagerly flock around their father in the gospel. The soldiers are impatient of delay, yet they have not the heart to interrupt this happy meeting; for they too have learned to respect and esteem their prisoner. In that worn, pain-stricken face, the disciples see the image of Christ reflected. They assure Paul that they have not forgotten him or ceased to love him; that they are indebted to him for the joyful hope which animates their lives, and gives them peace toward God. In the ardor of their274 love they would bear him upon their shoulders the whole way to the city, could they but have the privilege. Few realize the significance of those words of Luke, that when Paul saw his brethren, “he thanked God, and took courage.” The apostle praised God aloud in the midst of that weeping, sympathizing throng, who were not ashamed of his bonds. The cloud of sadness that had rested upon his spirit had been swept away. He felt that his labors had not been in vain. Although his Christian life had been a succession of trials, sufferings, and disappointments, he felt in that hour abundantly repaid. He rejoiced that he had been permitted to preach Christ, to bring the light of eternal life and peace to so many souls who had been in the grossest darkness, without hope, and without God in the world. His step is firm, his heart joyful in hope. He will not complain of the past, or fear for the future. He knows that bonds and afflictions await him; but he knows too that it has been his life-work to deliver souls from a bondage infinitely more terrible, and he rejoices in his sufferings for Christ’s sake. At Rome the charge of the centurion Julius ended. Here he delivered up his prisoners to the captain of the emperor’s guard. The good account which he gave of Paul, however, together with the letter of Festus, the procurator of Judea, caused the apostle to be favorably regarded by the chief captain, and instead of being thrown into prison, he was permitted to live in his own hired house. The trial of having constantly to be chained to a soldier was continued; but he was at liberty to receive his friends, and to labor for the advancement of the cause of Christ. The Jews who had been banished from Rome some years previous, had been tacitly permitted to return, so that large numbers were now to be found there. To these, first of all, Paul determined to present the facts concerning himself and his work, before his enemies should have opportunity to embitter them against him. Three days after his arrival at Rome, therefore, he called together their leading men, and in a simple, direct manner stated the reasons why he had come to Rome as a prisoner. “Men and brethren,” he said, “though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans, who, when they had examined me, would have let me go, because there was no cause of death in me. But when the Jews spake against it, I was constrained to appeal unto Cæsar; not that I had aught to accuse my nation of. For this cause therefore have I called for you, to see you and to speak with you; because that for the hope of Israel I am bound with this chain.” He said nothing of the abuse which he had suffered at the hands of the Jews, or of their repeated plots to assassinate him. His words were marked with caution and kindness. He was not seeking to win personal attention or sympathy, but to defend the truth and to maintain the honor of the gospel. In reply, his hearers stated that they had received no charges against him by letters public or private, and that none of the Jews who had come to Rome had accused him of any crime. They also expressed a strong desire to hear for themselves the reasons of his faith in Christ.276 “For as concerning this sect,” they said, “we know that everywhere it is spoken against.” It was supplanting the religion of their fathers, and causing disputations and dissensions which they considered injurious to the people. Since they themselves desired it, Paul bade them set a day when he could present to them the truths of the gospel. At the time appointed, many came together, “to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.” He related his own experience, and presented arguments from the Old-Testament scriptures with simplicity, sincerity, and power. Upon some minds, at least, his words made an impression which would never be effaced. All who were honestly seeking for truth were convinced, as Paul spoke of what he knew, and testified of what he had seen. He showed that religion does not consist in rites and ceremonies, creeds and theories. If it did, the natural man could understand it by investigation, as he understands worldly things. Paul taught that religion is a practical, saving energy, a principle wholly from God, a personal experience of God’s renewing power upon the soul. He showed how Moses had pointed Israel forward to Christ as that Prophet whom they were to hear; how all the prophets had testified of him as God’s great remedy for sin, the guiltless One who was to bear the sins of the guilty. He did not find fault with their observance of forms and ceremonies, but showed that while they maintained the ritual service with great exactness, they were rejecting Him who was the antitype of all that system. He declared that in his unconverted state he had known Christ after the flesh, not by personal acquaintance, but by the conceptions which he, in common with others, cherished concerning his character and work. He had rejected Jesus of Nazareth as an impostor because he did not fulfill these expectations. But since Paul’s conversion, his views of Christ and his mission were far more spiritual and exalted than the Jewish conception of the long-promised Messiah. He asserted that he did not present to them Christ after the flesh. Herod had seen Christ in the days of his humanity; Annas had seen him; Pilate and the chief priests and rulers had seen him; the Roman soldiers had seen him. But these had not seen him with an eye of faith, and discerned him spiritually as the glorified Redeemer. To apprehend Christ by faith, to have a spiritual knowledge of him, was more to be desired than a personal acquaintance with him as he appeared on earth. The communion with Christ which Paul now enjoyed, was more intimate and more enduring than a mere earthly and human companionship. Some of Paul’s hearers eagerly received the truth, but others stubbornly refused to be convinced. The testimony of the Scriptures was presented before them by one who was their equal in learning and their superior in mental power, and who had the special illumination of the Holy Spirit. They could not refute his arguments, but refused to accept his conclusions. The prophecies which the rabbis themselves applied to Christ were a great annoyance to these opposing Jews; for the apostle showed that the fulfillment of these very prophecies required them to accept of Christ. His humble entry into278 Jerusalem, his rejection by his own people, the treachery of Judas, the paltry sum paid for his betrayal, his death as a malefactor, even the bitter, stupefying draughts offered him in his dying agony, the lots cast upon his garments, his victory over death and the grave by the resurrection on the third day, his final exaltation on the right hand of God,—all these were in direct fulfillment of the words of the prophets. But the more conclusive the arguments presented, the more determined were the Jews in their opposition. Frenzied with malice, they reiterated their assertions that Jesus of Nazareth was a deceiver. Further argument was useless. Paul closed with a solemn address, in which he applied to them the words of Isaiah, before quoted by Christ himself: “Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive; for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.” Paul’s words had not been in vain. Some fully accepted Jesus as the world’s Redeemer, and, despite the opposition of their former brethren, became earnest advocates of the truth. The people of God living near the close of time should learn a lesson from this experience of Paul’s. We should not be disheartened because those who have no love for truth refuse to be convinced by the clearest evidence. We need not flatter ourselves that the formal and world-loving churches of this age are more ready to receive the teachings of God’s word than were those of ages past.279 Paul’s worst enemies were among the Jews, who made the highest claims to godliness. It was to this class that Christ said, “Ye know not the Scriptures, neither the power of God.” The most bitter opposers of truth to-day are found among those who profess to be its defenders. God has made his people the depositaries of his law. They must uphold the claims of that down-trodden law against the opposition of ministers of the gospel, against men of learning, position, and authority. The evidence of its binding claims cannot be overthrown; yet its enemies will come again and again to the battle, urging the same arguments, every time refuted, and as often renewed. Paul was led and taught by the Holy Spirit; but, notwithstanding this, those who were not thus taught were filled with jealousy and malice when they saw him advocating truths which they had not sanctioned. They were determined that he should move no faster than they. Had they, like the noble Bereans, searched the Scriptures with a humble, teachable spirit, they would have learned the truth as Paul preached it; but they studied only to find something to sustain themselves and condemn him. The truth always involves a cross. Those who will not believe, oppose and deride those who do believe. The fact that its presentation creates a storm of opposition, is no evidence against the truth. The prophets and apostles imperiled their lives because they would conscientiously obey God. And our Saviour declares that “all that will live godly in Christ Jesus shall suffer persecution.” This is the Christian’s legacy. ACCORDING to Roman law, the trial of Paul could not take place until his accusers should be present in person to state their charges against him. They had not yet come from Palestine, nor was it known at Rome whether they had even started on the long journey. Therefore the trial might be postponed indefinitely. Little regard was shown for the rights of those supposed to have violated the law. It was often the case that an accused person was kept in prison a long time, by the delay of the prosecutors to prefer their charges; or his trial might be deferred by the caprice of those in power. A corrupt judge could hold a prisoner in custody for years, as did Felix in the case of Paul, to gratify popular prejudice, or in hope of securing a bribe. These judges were, however, amenable to a higher tribunal, and this would in some measure serve as a restraint upon them. But the emperor was subjected to no such restraint. His authority was virtually unlimited, and he often permitted caprice, malice, or even indolence, to hinder or prevent the administration of justice. The Jews of Jerusalem were in no haste to present their accusations against Paul. They had been repeatedly thwarted in their designs, and had no desire to risk another defeat. Lysias, Felix, Festus, and Agrippa had all declared their belief in his innocence. His enemies could hope for success only in seeking by intrigue to influence the emperor in their favor. Delay would further their object, as it would afford them time to perfect and execute their plans. In the providence of God, all this delay resulted in the furtherance of the gospel. Paul was not condemned to a life of inactivity. He was allowed free intercourse with his friends, and was permitted to dwell in a commodious house, where he daily presented the truth to those who flocked to listen to his words. Thus for two years he continued, “preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.” And his labors were not confined to the preaching of the gospel. The “care of all the churches” still rested upon him. He deeply felt the danger that threatened those for whom he had labored so earnestly, and he sought as far as possible to supply by written communications the place of his personal instruction. He also sent out authorized delegates to labor among the churches he had raised up, and also in fields which he had not visited. These messengers rendered him faithful service, and being in communication with them, he was informed concerning the condition and dangers of the churches, and was enabled to exercise a constant supervision over them. Thus while apparently cut off from active labor, Paul exerted a wider and more lasting influence than he could have exerted had he been free to travel among the churches as in former years. As a prisoner of the Lord, he had a firmer hold upon the affections of his brethren in the faith, and his words commanded even greater attention and respect than when he was personally with them. When they first learned that their beloved teacher had been made a prisoner, they mourned and would not be comforted. Not until282 he was removed from them, did they realize how heavy were the burdens which he had borne in their behalf. Heretofore they had largely excused themselves from responsibility and burden-bearing because they lacked his wisdom, tact, and indomitable energy; and now, left in their inexperience to learn the lessons they had shunned, and feeling that they were never more to be benefited by the apostle’s labors, they prized the warning, counsel, and instruction which he sent them, as they had never before prized his teachings. And as they learned of his courage, faith, and meekness in his long imprisonment, they also were stimulated to greater fidelity and zeal in the cause of Christ. Among the assistants of Paul in his labors were many of his former companions and fellow-workers. Luke, “the beloved physician,” who had attended him in the journey to Jerusalem, through the two years’ imprisonment at Cæsarea, and upon his last perilous voyage, was with him still. Timothy also ministered to his comfort. Tychicus was his mail-bearer, taking his messages to the different churches which they had visited together. Demas and Mark also were with him. Mark had once been refused by Paul as unworthy to accompany him, because, when his help was much needed, he had left the apostle and returned to his home. He saw that, as Paul’s companion, his life must be one of constant toil, anxiety, and self-denial; and he desired an easier path. This led the apostle to feel that he could not be trusted, and that decision caused the unhappy dissension between Paul and Barnabas. Mark had since learned the lesson which all283 must learn, that God’s claims are above every other. He saw that there is no release in the Christian warfare. He had obtained a closer and more perfect view of his Pattern, and had seen upon his hands the scars of his conflict to save the lost and perishing. He was willing to follow his Master’s example of earnestness and self-sacrifice, that he might win souls to Jesus and the blessedness of Heaven. And now, while sharing the lot of Paul the prisoner, Mark understood better than ever before, that it is infinite gain to win Christ at whatever cost, and infinite loss to win the world and lose the soul for whose redemption the blood of Christ was shed. Mark was now a useful and beloved helper of the apostle, and he continued faithful even unto the end. In writing from Rome just prior to his martyrdom, Paul bade Timothy, “Take Mark, and bring him with thee; for he is profitable to me for the ministry.” Demas was now a faithful helper of the apostle. A few years afterward, however, in the same letter to Timothy which commends Mark’s fidelity, Paul writes, “Demas hath forsaken me, having loved this present world.” For worldly gain, Demas bartered every higher and nobler consideration. How short-sighted, how unwise the exchange! Those who possess only worldly wealth or honor are poor indeed, however much they may proudly call their own. Those who choose to suffer for Christ’s sake, will win eternal riches; they will be heirs of God, and joint-heirs with his Son. They may not have on earth a place to lay their heads; but in Heaven the Saviour whom they love is preparing mansions for them. Many, in their pride and ignorance, forget284 that lowly things are mighty. In order to be happy, we must learn self-denial at the foot of the cross. We want no earthly hope so firmly rooted that we cannot transplant it to paradise. Paul was not alone in the trials which he endured from the love of ease and desire for worldly gain in his professed brethren. His experience is still shared by the faithful servants of Christ. Many, even of those who profess to believe the solemn truths for this time, feel but little moral responsibility. When they see that the path of duty is beset with perplexities and trials, they choose a way for themselves, where there is less effort needed; where there are fewer risks to run, fewer dangers to meet. By selfishly shunning responsibilities, they increase the burdens of the faithful workers, and at the same time separate themselves from God, and forfeit the reward they might have won. All who will work earnestly and disinterestedly, in his love and fear, God will make co-laborers with himself. Christ has hired them at the price of his own blood, the pledge of an eternal weight of glory. Of every one of his followers he requires efforts that shall in some degree correspond with the price paid and the infinite reward offered. Among the disciples who ministered to Paul at Rome was Onesimus, a fugitive slave from the city of Colosse. He belonged to a Christian named Philemon, a member of the Colossian church. But he had robbed his master and fled to Rome. Here this pagan slave, profligate and unprincipled, was reached by the truths of the gospel. He had seen and heard Paul at Ephesus, and now, in the providence of God, he met him again in Rome. In the kindness of his heart, the285 apostle sought to relieve the poverty and distress of the wretched fugitive, and then endeavored to shed the light of truth into his darkened mind. Onesimus listened attentively to the words of life which he had once despised, and was converted to the faith of Christ. He now confessed his sin against his master, and gratefully accepted the counsel of the apostle. He had endeared himself to Paul by his piety, meekness, and sincerity, no less than by his tender care for the apostle’s comfort and his zeal to promote the work of the gospel. Paul saw in him traits of character that would render him a useful helper in missionary labor, and he would gladly have kept him at Rome. But he would not do this without the full consent of Philemon. He therefore decided that Onesimus should at once return to his master, and promised to hold himself responsible for the sum of which Philemon had been robbed. Being about to despatch Tychicus with letters to various churches of Asia Minor, he sent Onesimus in his company and under his care. It was a severe test for this servant to thus deliver himself up to the master he had wronged; but he had been truly converted, and, painful as it was, he did not shrink from this duty. Paul made Onesimus the bearer of a letter to Philemon, in which he with great delicacy and kindness pleaded the cause of the repentant slave, and intimated his own wishes concerning him. The letter began with an affectionate greeting to Philemon as a friend and fellow-laborer:— “Grace to you, and peace, from God our Father and the Lord Jesus Christ. I thank my God, making mention of thee always in my prayers,286 hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; that the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.” The apostle sought gently to remind Philemon that every good purpose and trait of character which he possessed must be accredited to the grace of Christ; for this alone caused him to differ from the perverse and sinful. The same grace could make the debased criminal a child of God and a useful laborer in the gospel. Though Paul might with authority have urged upon Philemon his duty as a Christian, yet because of his love for him he would not command, but chose rather the language of entreaty: “As Paul the aged, and now also a prisoner of Jesus Christ, I beseech thee for my son Onesimus, whom I have begotten in my bonds, which in time past was to thee unprofitable, but now profitable to thee and to me.” He requests Philemon to receive him as his own child. He says that it was his desire to retain Onesimus, that he might act the same part in ministering to him in his bonds as Philemon would have done. But he did not desire his services unless Philemon should voluntarily set him free; for it might be in the providence of God that Onesimus had left his master for a season in so improper a manner, that, being converted, he might on his return be forgiven and received with such affection that he would choose to dwell with him ever after, “not now as a servant, but above a servant, a brother beloved.” The apostle added: “If thou count me therefore a partner, receive him as myself. If he287 hath wronged thee, or oweth thee aught, put that on mine account. I Paul have written it with mine own hand, I will repay it; albeit I do not say to thee how thou owest unto me even thine own self besides.” Paul voluntarily proposes to assume the debt of another; he will make reparation for a crime committed by another, that the guilty one may be spared the disgrace of punishment, and may again enjoy the privileges which he has forfeited. The apostle well knew the severity which masters exercised towards their slaves, and that Philemon was much incensed at the conduct of his servant. He therefore approached him in a manner to arouse his deepest and tenderest feelings as a Christian. The conversion of Onesimus has made him a brother in the faith, and any punishment inflicted on this new convert from pagan darkness would be regarded by Paul as though inflicted on himself. How fitting an illustration of the love of Christ toward the repenting sinner! As the servant who had defrauded his master had nothing with which to make restitution, so the sinner who has robbed God of years of service has no means of canceling the debt; Jesus interposes between the sinner and the just wrath of God, and says, I will pay the debt. Let the sinner be spared the punishment of his guilt. I will suffer in his stead. After offering to assume the debt of Onesimus, Paul gently reminded Philemon how greatly he himself was indebted to the apostle; he owed to him his own self in a special sense, since God had made Paul the instrument of his conversion. He then, in a most tender, earnest appeal, besought288 Philemon that as he had by his liberalities refreshed the saints, so he would refresh the spirit of the apostle by granting him this cause of rejoicing. “Having confidence in thy obedience,” he added, “I wrote unto thee, knowing that thou wilt also do more than I say.” This epistle is of great value as a practical illustration of the influence of the gospel upon the relation of master and servant. Slave-holding was an established institution throughout the Roman empire, and both masters and slaves were found in most of the churches for which Paul labored. In the cities, where slaves many times outnumbered the free population, laws of the most terrible severity were considered necessary to keep them in subjection. A wealthy Roman owned hundreds of slaves, of every rank, of every nation, and of every accomplishment. The master had full control of the souls and bodies of these helpless beings. He could inflict upon them any suffering he chose; but if one of them in retaliation or self-defense ventured to raise a hand against his owner, the whole family of the offender would be inhumanly sacrificed, however innocent they might be. Even the slightest mistake, accident, or carelessness was punished without mercy. Some masters, more humane than others, were more indulgent toward their servants; but the vast majority of the wealthy and noble gave themselves up without restraint, to the indulgence of lust, passion, and appetite, and they made their slaves the wretched victims of caprice and tyranny. The tendency of the whole system was hopelessly degrading. It was not the apostle’s work to violently289 overturn the established order of society. Had he attempted this, he would have prevented the success of the gospel. But he taught principles that struck at the very foundation of slavery, and that, carried into effect, would surely undermine the whole system. “Where the Spirit of the Lord is, there is liberty.” The religion of Christ has a transforming power upon the receiver. The converted slave became a member of the body of Christ, and as such was to be loved and treated as a brother, a fellow-heir with his master of the blessings of God and the privileges of the gospel. In the same spirit were servants to perform their duties; “not with eyeservice, as men-pleasers, but as the servants of Christ, doing the will of God from the heart.” Christianity makes a strong bond of union between master and slave, king and subject, the gospel minister and the most degraded sinner who has found in Christ relief from his burden of crime. They have been washed in the same blood, quickened by the same Spirit; they are made one in Christ Jesus.