Lives of the apostles of Jesus Christ

by David Francis Bacon

Among his companions in Macedonia, was Timothy, his ever zealous and affectionate assistant in the apostolic ministry, who had been sent thither before him to prepare the way, and had been laboring in that region ever since, as plainly appears from the fact, that he is joined with Paul in the opening address of the second epistle to the Corinthians,——a circumstance in itself sufficient to overthrow a very common supposition of the critics,——that Timothy returned to Asia; that Paul at that time “left him in Ephesus,” and at this time wrote his first epistle to Timothy from Macedonia. It is also most probable that Timothy was the personal companion of Paul, not only during the whole period of his second ministration in Macedonia, but also accompanied him from that province to Corinth; because Timothy is distinctly mentioned by Luke, among those who went with Paul from Macedonia to Asia, after his brief second residence in that city. No particulars whatever are given by Luke of the labors of Paul in Corinth. From his epistles, however, it is learned that he was at this time occupied in part, in receiving the contributions made throughout Achaia for the church of Jerusalem, to which city he was now preparing to go. The difficulties, of which so much mention had been made in his epistles, were now entirely removed, and his work there doubtless went on without any of that opposition which had arisen after his first departure. There is however, one very important fact in his literary history, which took place in Corinth, during his residence there.

THE EPISTLE TO THE ROMANS.

From the very earliest period of apostolic labor, after the ascension, there appear to have been in Rome, some Jews who professed the faith of Jesus. Among the visitors in Jerusalem at the Pentecost, when the Holy Spirit first descended, were some from Rome, who sharing in the gifts of that remarkable effusion, and returning to their home in the imperial city, would there in themselves constitute the rudiment of a Christian church. It is perfectly certain that they had never been blessed in their own city with the personal presence of an apostle and all their associated action as a Christian church, must therefore have been entirely the result of a voluntary organization, suggested by the natural desire to keep up and to spread the doctrines which they had first received in Jerusalem, under such remarkable circumstances. Yet the members of the church would not be merely those who were converted at the Pentecost; for there was a constant influx of Jews from all parts of the world to Rome, and among these there would naturally be some who had participated in the light of the gospel, now so widely diffused throughout the eastern section of the world. There is moreover distinct information of certain persons of high qualifications, as Christian teachers, who had at Rome labored in the cause of the gospel, and had no doubt been among the most efficient means of that advancement of the Roman church, which seems to be implied in the communication now first made to them by Paul. Aquilas and Priscilla, who had been the intimate friends of Paul at Corinth, and who had been already so active and distinguished as laborers in the gospel cause, both in that city and in Ephesus, had returned to Rome on the death of Claudius, when that emperor’s foolish decree of banishment, against the Jews, expired along with its author, in the year of Christ, 54. These, on re-establishing their residence in Rome, made their own house a place of assembly for a part of the Christians in the capital,——probably for such as resided in their own immediate neighborhood, while others sought different places, according as suited their convenience in this particular. Many other persons are mentioned by Paul at the close of this epistle, as having been active in the work of the gospel at Rome;——among whom Andronicus and Junias are particularly noticed with respect, as having highly distinguished themselves in apostolic labors. From all these evangelizing efforts, the church of Rome attained great importance, and was now in great need of the counsels and presence of an apostle, to confirm it, and impart to its members spiritual gifts. It had long been an object of attention and interest to Paul, and he had already expressed a determination to visit the imperial city, in the remarks which he made to the brethren at Ephesus, when he was making arrangements to go into Macedonia and Achaia. The way was afterwards opened for this visit, by a very peculiar providence, which he does not seem to have then anticipated; but while residing in Corinth, his attention being very particularly called to their spiritual condition, he could not wait till he should have an opportunity to see them personally, to counsel them; but wrote to them this very copious and elaborate epistle, which seems to have been the subject of more comment among dogmatic theologians, than almost any other portion of his writings, on account of its being supposed to furnish different polemic writers with the most important arguments for the peculiar dogmas of one or another, according to the fancy of each. It undoubtedly is the most doctrinal and didactic of all Paul’s epistles, alluding very little to local circumstances, which are the theme of so large a part of most of his writings, but attacking directly certain general errors entertained by the Jews, on the subject of justification, predestination, election, and many peculiar privileges which they attributed to themselves as the descendants of Abraham.

This epistle, like most of the rest, was written by an amanuensis, who is herein particularly named, as Tertius,——a word of Roman origin; but beyond this nothing else is known of him. It was carried to Rome by Phebe, an active female member of the church at Cenchreae, the port of Corinth, who happened to be journeying to Rome for some other purposes, and is earnestly recommended by Paul to the friendly regard of the church there.

RETURN TO ASIA.

After passing three months in Corinth, he took his departure from that city, on his pre-determined voyage to the east, the direction of which was somewhat changed by the information that the Jews of the place where he then was, were plotting some mischief against him, which he thought best to avoid by taking a different route from that before planned, which was a direct voyage to Syria. To escape the danger prepared for him by them, at his expected place of embarkation, he first turned northward by land, through Macedonia to Philippi, and thence sailed by the now familiar track over the Aegean to Troas. On this journey, he was accompanied by quite a retinue of apostolic assistants,——not only his faithful disciple and companion Timothy, but also Sosipater of Beroea, Aristarchus and Secundus of Thessalonica, Gaius, or Caius of Derbe, and Luke also, who now carries on the apostolic narrative in the first person, thus showing that he was himself a sharer in the adventures which he narrates. Besides these immediate companions, two brethren from Asia, Tychicus and Trophimus, took the direct route from Corinth to Troas, at which place they waited for the rest of the apostolic company, who took the circuitous route through Macedonia. The date of the departure of Paul is very exactly fixed by his companion Luke, who states that they left Philippi at the time of the passover, which was in the middle of March; and other circumstances have enabled modern critics to fix the occurrence in the year of Christ 59. After a five days’ voyage, arriving at Troas on Saturday, they made a stay of seven days in that place; and on the first day of the week, the Christians of that place having assembled for the communion usual on the Lord’s day, Paul preached to them: and as it was the last day of his stay, he grew very earnest in his discourse and protracted it very late, speaking two whole hours to the company, who were met in the great upper hall, where, in all Jewish houses, these festal entertainments and social meetings were always held. It was, of course, the evening, when the assembly met, for this was the usual time for a social party, and there were many lights in the room, which, with the number of people, must have made the air very warm, and had the not very surprising effect of causing drowsiness, in at least one of Paul’s hearers, a young man named [♦]Eutychus, whose interest in what was said, could not keep his attention alive against the pressure of drowsiness. He fell asleep; and the occurrence must appear so very natural, (more particularly to any one, who has ever been so unfortunate as to be sleepy at an evening meeting, and knows what a painful sensation it is, though the drowsiness is wholly beyond the control of the reason,) that it can hardly be thought worth while to take pains, as some venerable commentators do, to suppose that the devil was very specially concerned in producing the sleep of Eutychus, and that the consequences which ensued, were an exhibition of divine wrath against the sleepy youth, for slumbering under the preaching of Paul. If the supposition holds equally good in all similar cases, the devil must be very busy on warm Sunday afternoons; and many a comfortable nap would be disturbed by unpleasant dreams, if the dozer could be made to think that his drowsiness was the particular work of the great adversary of souls, or that he was liable to suffer any such accident as Eutychus did, who, falling into a deeper sleep, and losing all muscular control and consciousness, sunk down from his seat, and slipping over the side of the gallery, in the third loft, fell into the court below, where he was taken up lifeless. But Paul hearing of the accident, stopped his discourse, and going down to the young man, fell on him and embraced him, saying, “Trouble not yourselves, for the life is in him.” And his words were verified by the result; for they soon brought him up alive, and were not a little comforted. Paul, certain of his recovery, did not suffer the accident to mar the enjoyment of the social farewell meeting; but going up and breaking bread with them all, talked with them a long time, passing the whole night in this pleasant way, and did not leave them till day-break, when he started to go by land over to Assos, about twenty-four miles south-east of Troas, on the Adramyttian gulf, which sets up between the north side of the island of Lesbos and the mainland. His companions, coming around by water, through the mouth of the gulf, took Paul on board at Assos, according to his plan; and then instead of turning back, and sailing out into the open sea, around the outside of Lesbos, ran up the gulf to the eastern end of the north coast of the island, where there is an other outlet to the gulf between the eastern shore of Lesbos and the continent. Sailing southward through this passage, after a course of between thirty and forty miles, they came to Mitylene, on the southeastern side of the island. Thence passing out of the strait, they sailed southwestwards, coming between Chios and the main-land, and arrived the next day at Trogyllium, at the southwest corner of Samos. Then turning their course towards the continent, they came in one day to Miletus, near the mouth of the [♠]Meander, about forty miles south of Ephesus.

[♦] “Entychus” replaced with “Eutychus”

[♠] “Maeander” replaced with “Meander”

Landing here, and desiring much to see some of his Ephesian brethren before his departure to Jerusalem, he sent to the elders of the church in that city, and on their arrival poured out his whole soul to them in a parting address, which for pathetic earnestness and touching beauty, is certainly, beyond any doubt, the most splendid passage that all the records of ancient eloquence can furnish. No force can be added to it by a new version, nor can any recapitulation of its substance do justice to its beauty. At the close, took place a most affecting farewell. In the simple and forcible description of Luke, (who was himself present at the moving scene, seeing and hearing all he narrates,)——“When Paul had thus spoken, he kneeled down and prayed with them all.” The subjects of this prayer were the guardians of that little flock which he, amid perils and death, had gathered from the heathen waste of Ionic Asia, to the fold of Christ. When he left it last, the raging wolves of persecution and wrath,——the wild beasts of Ephesus,——were howling death and destruction to the devoted believers of Christ, and they were still environed with temptations and dangers, that threatened to overwhelm these feeble ones, left thus early without the fostering care of their apostolic shepherd. Passing on his way to the great scene of his coming trials, he could not venture among them to give them his parting counsels, and could now only intrust to their constituted guardians, this dear charge, with renewed exhortations to them to be faithful, as in the presence of their God, to those objects of his labors, his cares, his prayers, and his daily tears. Amid the sorrows of that long farewell, arose on the prophetic vision of the apostle some gloomy foreshadowings of future woes to fall on that Ephesian charge, and this deepened the melancholy feeling of his heart almost to agony. This no doubt was the burden of his last prayer, when with their elders, and for them, he kneeled down on the shore and sent up in earnest petition to God, that voice which they were doomed to hear no more forever.

Such passages as this in the life and words of Paul, constitute a noble addition to the reader’s idea of his character. They show how nobly were intermingled in the varied frame of his spirit, the affectionate, the soft, and the winning traits, with the high, the stern, and the bitter feelings that so often were called out by the unparalleled trials of his situation. They show [♦]that he truly felt and acted out, to the life, that divine principle of Christian love which inspired the most eloquent effort of his pen;——and that he trusted not to the wonder-working powers that moved his lips, as with the eloquence of men and angels,——not to the martyr-spirit, that, sacrificing all earthly substance, devoted itself to the raging flames of persecution, in the cause of God,——not to the genius whose discursive glance searched all the mysteries of human and divine knowledge,——but to that pure, exalted and exalting spirit of ardent love for those for whom he lived like his Savior, and for whom he was ready to die like him, also. This was the inspiration of his words, his writings, and his actions,——the motive and spirit of his devotion,——the energy of his being. Wherever he went and whatever he did,——in spite of the frequent passionate outbreaks of his rougher nature, this honest, fervent, animated spirit of charity,——glowing not to inflame, but to melt,——softened the austerities of his character, and kindled in all who truly knew him, a deep and lasting affection for him, like that which was so strikingly manifested on this occasion. Who can wonder that to a man thus constituted, the lingering Ephesians still clung with such enthusiastic attachment? In the fervid action of that oriental clime, they fell on his neck and kissed him, sorrowing most of all for the words which he said,——that they should see his face no more. Still loth to take their last look at one so loved, they accompanied him to the ship, which bore him away from them, to perils, sufferings and chains.