'They all escaped safe to land,' says Luke with emphasis, pointing to the verification of Paul's assurance that there should be no loss of life. That two hundred and seventy-six men on a wreck should all be saved was very improbable, but the angel had promised, and Paul had believed that it should be 'even so as it had been spoken unto him.' Therefore the improbable came to pass, and every man of the ship's company stood safe on the shore. Faith which grasps God's promise 'laughs at impossibilities' and brings them into the region of facts.
Wet, cold, weary, and anxious, the rescued men huddled together on the shore in the early morning, and no doubt they were doubtful what reception they would have from the islanders who had been attracted to the beach. Their first question was, 'Where are we?' so completely had they lost their reckoning. Some of the inhabitants could speak Greek or Latin, and could tell them that they were on Melita, but the most part of the crowd that came round them could only speak in a tongue strange to Luke, and are therefore called by him 'barbarians,' not as being uncivilised, but as not speaking Greek. But they could speak the eloquent language of kindness and pity. They were heathens, but they were men. They had not come down to the wreck for plunder, as might have been feared, but to help the unfortunates who were shivering on the beach in the downpour of rain, and chilled to the bone by exposure.
As always, Paul fills Luke's canvas; the other two hundred and seventy-five were ciphers. Two incidents, in which the Apostle appears as protected by God from danger, and as a fountain of healing for others, are all that is told of the three months' stay in Malta. Taken together, these cover the whole ground of the Christian's place in the world; he is an object of divine care, he is a medium of divine blessing. In the former one, we see in Paul's activity in gathering his bundle of brushwood an example of how he took the humblest duties on himself, and was not hindered either by the false sense of dignity which keeps smaller men from doing small things, as Chinese gentlemen pride themselves on long nails as a token that they do no work, or by the helplessness in practical matters which is sometimes natural to, and often affected by, men of genius, from taking his share in common duties.
The shipwreck took place in November probably, and the 'viper' had curled itself up for its winter sleep, and had been lifted with the twigs by Paul's hasty hand. Roused by the warmth, it darted at Paul's hand before it could be withdrawn, and fixed its fangs. The sight of it dangling there excited suspicions in the mind of the natives, who would know that Paul was a prisoner, and so jumped to the conclusion that he was a murderer pursued by the Goddess of Justice. These rude islanders had consciences, which bore witness to a divine law of retribution.
However mistaken may be heathens' conceptions of what constitutes right and wrong, they all know that it is wrong to do wrong, and the dim anticipation of God-inflicted punishment is in their hearts. The swift change of opinion about Paul is like, though it is the reverse of, what the people of Lystra thought of him. They first took him for a god, and then for a criminal, worshipping him to-day and stoning him to-morrow. This teaches us how unworthy the heathen conception of a deity is, and how lightly the name was given. It may teach us too how fickle and easily led popular judgments are, and how they are ever prone to rush from one extreme to another, so that the people's idol of one week is their abhorrence the next, and the applause and execration are equally undeserved. These Maltese critics did what many of us are doing with less excuse—arguing as to men's merits from their calamities or successes. A good man may be stung by a serpent in the act of doing a good thing; that does not prove him to be a monster. He may be unhurt by what seems fatal; that does not prove him to be a god or a saint.
The other incident recorded as occurring in Malta brings out the Christian's relation to others as a source of healing. An interesting incidental proof of Luke's accuracy is found in the fact that inscriptions discovered in Malta show that the official title of the governor was 'First of the Melitaeans.' The word here rendered 'chief' is literally 'first.' Luke's precision is shown in another direction in his diagnosis of the diseases of Publius's father, which are described by technical medical terms. The healing seems to have been unasked. Paul 'went in,' as if from a spontaneous wish to render help. There is no record of any expectation or request from Publius.
Christians are to be 'like the dew on the grass, which waiteth not for man,' but falls unsought. The manner of the healing brings out very clearly its divine source, and Paul's part as being simply that of the channel for God's power. He prays, and then lays his hands on the sick man. There are no words assuring him of healing. God is invoked, and then His power flows through the hands of the suppliant. So with all our work for men in bringing the better cure with which we are entrusted, we are but channels of the blessing, pipes through which the water of life is brought to thirsty lips. Therefore prayer must precede and accompany all Christian efforts to communicate the healing of the Gospel; and the most gifted are but, like Paul, 'ministers through whom' faith and salvation come.
The argument from silence is precarious, but the entire omission of notice of evangelistic work in Melita is noteworthy. Probably the Apostle as a prisoner was not free to preach Christ in any public manner.
Ancient navigation was conducted in a leisurely fashion very strange to us. Three months' delay in the island, rendered necessary by wintry storms, would end about the early part of March, when the season for safe sailing began. So the third ship which was used in this voyage set sail. Luke notices its 'sign' as being that of the Twin Brethren, the patrons of sailors, whose images were, no doubt, displayed on the bow, just as to-day boats in that region often have a Madonna nailed on the mast. Strange conjunction—Castor and Pollux on the prow, and Paul on the deck!
Puteoli, on the bay of Naples, was the landing-place, and there, after long confinement with uncongenial companions, the three Christians, Paul, Aristarchus, and Luke, found brethren. We can understand the joy of such a meeting, and can almost hear the narrative of perils which would be poured into sympathetic ears. Observe that, according to what seems the true reading, verse 14 says, 'We were consoled among them, remaining seven days.' The centurion could scarcely delay his march to please the Christians at Puteoli; and the thought that the Apostle, whose spirit had never flagged while danger was near and effort was needed, felt some tendency to collapse, and required cheering when the strain was off, is as natural as it is pathetic.
So the whole company set off on their march to Rome—about a hundred and forty miles. The week's delay in Puteoli would give time for apprising the church in Rome of the Apostle's coming, and two parties came out to meet him, one travelling as far as Appii Forum, about forty Roman miles from the city; the other as far as 'The Three Taverns,' some ten miles nearer it. The simple notice of the meeting is more touching than many words would have been. It brings out again the Apostle's somewhat depressed state, partly due, no doubt, to nervous tension during the long and hazardous voyage, and partly to his consciousness that the decisive moment was very near. But when he grasped the hands and looked into the faces of the Roman brethren, whom he had so long hungered to see, and to whom he had poured out his heart in his letter, he 'thanked God, and took courage.' The most heroic need, and are helped by, the sympathy of the humble. Luther was braced for the Diet of Worms by the knight who clapped him on the back as he passed in and spoke a hearty word of cheer.
There would be some old friends in the delegation of Roman Christians, perhaps some of those who are named in Romans xvi., such as Priscilla and Aquila, and the unnamed matron, Rufus's mother, whom Paul there calls 'his mother and mine.' It would be an hour of love and effusion, and the shadow of appearing before Caesar would not sensibly dim the brightness. Paul saw God's hand in that glad meeting, as we should do in all the sweetness of congenial intercourse. It was not only because the welcomers were his friends that he was glad, but because they were Christ's friends and servants. The Apostle saw in them the evidence that the kingdom was advancing even in the world's capital, and under the shadow of Caesar's throne, and that gladdened him and made him forget personal anxieties. We too should be willing to sink our own interests in the joy of seeing the spread of Christ's kingdom.
Paul turned thankfulness for the past and present into calm hope for the future: 'He took courage.' There was much to discourage and to excuse tremors and forebodings, but he had God and Christ with him, and therefore he could front the uncertain future without flinching, and leave all its possibilities in God's hands. Those who have such a past as every Christian has should put fear far from them, and go forth to meet any future with quiet hearts, and minds kept in perfect peace because they are stayed on God.
THE LAST GLIMPSE OF PAUL
'And it came to pass, that, after three days, Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, 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; 18. Who, when they had examined me, would have let me go, because there was no cause of death in me. 19. But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of. 20. 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. 21. And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee. 22. But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that everywhere it is spoken against. 23. And when they had appointed him a day, there came many to him into his lodging; 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. 24. And some believed the things which were spoken, and some believed not. 25. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esias the prophet unto our fathers, 26. Saying, Go unto this people, and say. Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: 27. 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. 28. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. 29. And when he had said these words, the Jews departed, and had great reasoning among themselves. 30. And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.' —ACTS xxviii. 17-31.
We have here our last certain glimpse of Paul. His ambition had long been to preach in Rome, but he little knew how his desire was to be fulfilled. We too are often surprised at the shape which God's answers to our wishes take. Well for us if we take the unexpected or painful events which accomplish some long-cherished purpose as cheerfully and boldly as did Paul. We see him in this last glimpse as the centre of three concentric widening circles.
I. We have Paul and the leaders of the Roman synagogue. He was not the man to let the grass grow under his feet. After such a voyage a pause would have been natural for a less eager worker; but three days were all that he allowed himself, and these would, no doubt, be largely occupied by intercourse with the Roman Christians, and with the multitude of little things to be looked after on entering on his new lodging. Paul had gifts that we have not, he exemplified many heroic virtues which we are not called on to repeat; but he had eminently the prosaic virtue of diligence and persistence in work, and the humblest life affords a sphere in which that indispensable though homely excellence of his can be imitated. What a long holiday some of us would think we had earned, if we had come through what Paul had encountered since he left Caesarea!
The summoning of the 'chief of the Jews' to him was a prudent preparation for his trial rather than an evangelistic effort. It was important to ascertain their feelings, and if possible to secure their neutrality in regard to the approaching investigation. Hence the Apostle seeks to put his case to them so as to show his true adherence to the central principles of Judaism, insisting that he is guiltless of revolt against either the nation or the law and traditional observances; that he had been found innocent by the Palestinian representatives of Roman authority; that his appeal to Caesar, which would naturally seem hostile to the rulers in Jerusalem, was not meant as an accusation of the nation to which he felt himself to belong, and so was no sign of deficient patriotism, but had been forced on him as his only means of saving his life.
It was a difficult course which he had to steer, and he picked his way between the shoals with marvellous address. But his explanation of his position is not only a skilful piece of apologia, but it embodies one of his strongest convictions, which it is worth our while to grasp firmly; namely, that Christianity is the true fulfilment and perfecting of the old revelation. His declaration that, so far from his being a deserter from Israel, he was a prisoner just because he was true to the Messianic hope which was Israel's highest glory, was not a clever piece of special pleading meant for the convincing of the Roman Jews, but was a principle which runs through all his teaching. Christians were the true Jews. He was not a recreant in confessing, but they were deserters in denying, the fulfilment in Jesus of the hope which had shone before the generation of 'the fathers.' The chain which bound him to the legionary who 'kept him,' and which he held forth as he spoke, was the witness that he was still 'an Hebrew of the Hebrews.'
The heads of the Roman synagogue went on the tack of non-committal, as was quite natural. They were much too astute to accept at once an ex parte statement, and so took refuge in professing ignorance. Probably they knew a good deal more than they owned. Their statement has been called 'unhistorical,' and, oddly enough, has been used to discredit Luke's narrative. It is a remarkable canon of criticism that a reporter is responsible for the truthfulness of assertions which he reports, and that, if he has occasion to report truthfully an untruth, he is convicted of the untruth which he truthfully reports. Luke is responsible for telling what these people found it convenient to say; they are responsible for its veracity. But they did not say quite as much as is sometimes supposed. As the Revised Version shows, they simply said that they had not had any official deputation or report about Paul, which is perfectly probable, as it was extremely unlikely that any ship leaving after Paul's could have reached Italy. They may have known a great deal about him, but they had no information to act upon about his trial. Their reply is plainly shaped so as to avoid expressing any definite opinion or pledging themselves to any course of action till they do hear from 'home.'
They are politely cautious, but they cannot help letting out some of their bile in their reference to 'this sect.' Paul had said nothing about it, and their allusion betrays a fuller knowledge of him and it than it suited their plea for delay to own. Their wish to hear what he thought sounded very innocent and impartial, but was scarcely the voice of candid seekers after truth. They must have known of the existence of the Roman Church, which included many Jews, and they could scarcely be ignorant of the beliefs on which it was founded; but they probably thought that they would hear enough from Paul in the proposed conference to enable them to carry the synagogue with them in doing all they could to procure his condemnation. He had hoped to secure at least their neutrality; they seem to have been preparing to join his enemies. The request for full exposition of a prisoner's belief has often been but a trap to ensure his martyrdom. But we have to 'be ready to give to every man a reason for the hope that is in us,' even when the motive for asking it may be anything but the sincere desire to learn.
II. Therefore Paul was willing to lay his heart's belief open, whatever doing so might bring. So the second circle forms round him, and we have him preaching the Gospel to 'many' of the Jews. He could not go to the synagogue, so much of the synagogue came to him. The usual method was pursued by Paul in arguing from the old revelation, but we may note the twofold manner of his preaching, 'testifying' and 'persuading,' the former addressed more to the understanding, and the latter to the affections and will, and may learn how Christian teachers should seek to blend both—to work their arguments, not in frost, but in fire, and not to bully or scold or frighten men into the Kingdom, but to draw them with cords of love. Persuasion without a basis of solid reasoning is puerile and impotent; reasoning without the warmth of persuasion is icy cold, and therefore nothing grows from it.
Note too the protracted labour 'from morning till evening.' One can almost see the eager disputants spending the livelong day over the rolls of the prophets, relays of Rabbis, perhaps, relieving one another in the assault on the one opponent's position, and he holding his ground through all the hours—a pattern for us teachers of all degrees.
The usual effects followed. The multitude was sifted by the Gospel, as its hearers always are, some accepting and some rejecting. These double effects ever follow it, and to one or other of these two classes we each belong. The same fire melts wax and hardens clay; the same light is joy to sound eyes and agony to diseased ones; the same word is a savour of life unto life and a savour of death unto death; the same Christ is set for the fall and for the rising of men, and is to some the sure foundation on which they build secure, and to some the stone on which, stumbling, they are broken, and which, falling on them, grinds them to powder.
Paul's solemn farewell takes up Isaiah's words, already used by Jesus. It is his last recorded utterance to his brethren after the flesh, weighty, and full of repressed yearning and sorrow. It is heavy with prophecy, and marks an epoch in the sad, strange history of that strange nation. Israel passes out of sight with that dread sentence fastened to its breast, like criminals of old, on whose front was fixed the record of their crimes and their condemnation. So this tragic self-exclusion from hope and life is the end of all that wondrous history of ages of divine revelation and patience, and of man's rebellion. The Gospel passes to the Gentiles, and the Jew shuts himself out. So it has been for nineteen centuries. Was not that scene in Paul's lodging in Rome the end of an epoch and the prediction of a sad future?
III. Not less significant and epoch-making is the glimpse of Paul which closes the Acts. We have the third concentric circle—Paul and the multitudes who came to his house and heard the Gospel. We note two points here. First, that his unhindered preaching in the very heart of the world's capital for two whole years is, in one aspect, the completion of the book. As Bengel tersely says, 'The victory of the word of God, Paul at Rome. The apex of the Gospel, the end of Acts.'
But, second, as clearly, the ending is abrupt, and is not a satisfying close. The lengthened account of the whole process of Paul's imprisonments and hearings before the various Roman authorities is most unintelligible if Luke intended to break off at the very crucial point, and say nothing about the event to which he had been leading up for so many chapters. There is much probability in Ramsay's suggestion that Luke intended to write a third book, containing the account of the trial and subsequent events, but was prevented by causes unknown, perhaps by martyrdom. Be that as it may, these two verses, with some information pieced out of the Epistles written during the imprisonment, are all that we know of Paul's life in Rome. From Philippians we learn that the Gospel spread by reason of the earlier stages of his trial. From the other Epistles we can collect some particulars of his companions, and of the oversight which he kept up of the Churches.
The picture here drawn lays hold, not on anything connected with his trial, but on his evangelistic activity, and shows us how, notwithstanding all hindrances, anxieties about his fate, weariness, and past toils, the flame of evangelistic fervour burned undimmed in 'Paul the aged,' as the flame of mistaken zeal had burned in the 'young man named Saul,' and how the work which had filled so many years of wandering and homelessness was carried on with all the old joyfulness, confidence, and success, from the prisoner's lodging. In such unexpected fashion did God fulfil the Apostle's desire to 'preach the Gospel to you that are at Rome also.' To preach the word with all boldness is the duty of us Christians who have entered into the heritage of fuller freedom than Paul's, and of whom it is truer than of him that we can do it, 'no man forbidding' us.
PAUL IN ROME
And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.' —ACTS xxviii. 30, 31.
So ends this book. It stops rather than ends. Many reasons might be suggested for closing here. Probably the simplest is the best, that nothing more is said for nothing more had yet been done. Probably the book was written during these two years. This abrupt close suggests several noteworthy thoughts.
I. The true theme of the book.
How convenient if Luke had told us a little more! But Paul's history is unfinished, like Peter's and John's. This book's treatment of all the Apostles teaches, as we have often had to remark, that Christ and His acts are its true subject.
We are wise if we learn the lesson of keeping all human teachers, even a Paul, in their inferior place, and if we say of each of them: 'He was not the Light, but came that he might bear witness of the Light.'
II. God's unexpected and unwelcome ways of fulfilling our desires, and His purposes.
It had long been Paul's dream to 'see Rome.' How little he knew the steps by which his dream was to be fulfilled! He told the Ephesian elders that he was going up to Jerusalem under compulsion of the Spirit, and 'not knowing the things that should befall him there,' except that he was certain of 'bonds and imprisonment.' He did not know that these were God's way of bringing him to Rome. Jewish fury, Roman statecraft and law-abidingness, two years of a prison, a stormy voyage, a shipwreck, led him to his long-wished-for goal. God uses even man's malice and opposition to the Gospel to advance the progress of the Gospel. Men, like coral insects, build their little bit, all unaware of the whole of which it is a part, but the reef rises above the waves and ocean breaks against it in vain.
So we may gather lessons of submission, of patient acceptance of apparently adverse circumstances, and of quiet faith that He who 'makes stormy winds to fulfil His word and flaming fires His ministers,' will bend to the carrying out of His designs all things, be they seemingly friendly or hostile, and will realise our dreams, if in accordance with His will, even through events which seem to shatter them. Let us trust and be patient till we see the issues of events.
III. The world's mistaken estimate of greatness.
Who was the greatest man in Rome at that hour? Not the Caesar but the poor Jewish prisoner. How astonished both would have been if they had been told the truth! The two kingdoms were, so to speak, set face to face in these two, their representatives, and neither of them knew his own relative importance. The Caesar was all unaware that, for all his legions and his power, he was but 'a noise'; Paul was as unconscious that he was incomparably the most powerful of the influences that were then at work in the world. The haughty and stolid eyes of Romans saw in him nothing but a prisoner, sent up from a turbulent subject land on some obscure charge, a mere nobody. The crowds in forum and amphitheatre would have laughed at any one who had pointed to that humble 'hired house,' and said, 'There lodges a man who bears a word that will shatter and remould the city, the Empire, the world.'
Let us have confidence in the greatness of the word, though the world may be deaf to its music and blind to its power, and let us never fear to ally ourselves with a cause which we know to be God's, however it may be unpopular and made light of by the 'leaders of opinion.'
IV. The true relation between the Church and the State.
'None forbidding him' marks a great step forward. Paul's unhindered freedom of speech in Rome itself marks 'the victory of the word, the apex of the Gospel.' The neutral attitude of the imperial power was, indeed, broken by subsequent persecutions, but we may say that on the whole Rome let Christianity alone. That is the best service that the State can render to the Church. Anything more is help which encumbers and is harmful to the true spiritual power of the Gospel. The real requirement which it makes on the civil power is simply what the Greek philosopher asked of the king who was proffering his good offices, 'Stand out of the sunshine!'