But Felix and Drusilla were not the only members of the Herodian house with whom Paul came in contact. Felix and Drusilla left Palestine when two years of St. Paul's imprisonment had elapsed. Festus, another procurator, followed, and began his course, as all the Roman rulers of Palestine began theirs. The Jews, when Felix visited Jerusalem, besought him to deliver the prisoner lying bound at Cæsarea to the judgment of their Sanhedrin. Festus, all powerful as a Roman governor usually was, dared not treat a Roman citizen thus without his own consent, and when that consent was asked Paul at once refused, knowing right well the intentions of the Jews, and appealed unto Cæsar. A Roman governor, however, would not send a prisoner to the judgment of the Emperor without stating the crime imputed to him. Just at that moment Herod Agrippa, king of Chalcis and of the district of Ituræa, together with his sister Bernice, appeared on the scene. He was a Jew, and was well acquainted therefore with the accusations brought against the Apostle, and could inform the procurator what report he should send to the Emperor. Festus therefore brought Paul before them, and gave him another opportunity of expounding the faith of Jesus Christ and the law of love and purity which that faith involved to a family who ever treated that law with profound contempt. St. Paul availed himself of that opportunity. He addressed his whole discourse to the king, and that discourse was typical of those he addressed to Jewish audiences. It was like the sermon delivered to the Jews in the synagogue of Antioch in Pisidia in one important aspect. Both discourses gathered round the resurrection of Jesus Christ as their central idea. St. Paul began his address before Agrippa with that doctrine, and he ended with the same. The hope of Israel, towards which their continuous worship tended, was the resurrection of the dead. That was St. Paul's opening idea. The same note lay beneath the narrative of his own conversion, and then he returned back to his original statement that the Risen Christ was the hope of Israel and of the world taught by Moses and proclaimed by prophets. But it was all in vain as regards Agrippa and Bernice. The Herods were magnificent, clever, beautiful. But they were of the earth, earthy. Agrippa said indeed to Paul, "With but little persuasion thou wouldest fain make me a Christian." But it was not souls like his for whom the gospel message was intended. The Herods knew nothing of the burden of sin or the keen longing of souls desirous of holiness and of God. They were satisfied with the present transient scene, and enjoyed it thoroughly. Agrippa's father when he lay a-dying at Cæsarea consoled himself with the reflection that though his career was prematurely cut short, yet at any rate he had lived a splendid life. And such as the parent had been, such were the children. King Agrippa and his sister Bernice were true types of the stony-ground hearers, with whom "the care of the world and the deceitfulness of riches choke the word." And they choked the word so effectually in his case, even when taught by St. Paul, that the only result upon Agrippa, as St. Luke reports it, was this: "Agrippa said unto Festus, This man might have been set at liberty, if he had not appealed unto Cæsar."
[CHAPTER XVIII.]
IN PERILS ON THE SEA.
"And when it was determined that we should sail for Italy, they delivered Paul and certain other prisoners to a centurion named Julius, of the Augustan band. And embarking in a ship of Adramyttium, which was about to sail unto the places on the coast of Asia, we put to sea, Aristarchus, a Macedonian of Thessalonica, being with us. And the next day we touched at Sidon: and Julius treated Paul kindly, and gave him leave to go unto his friends and refresh himself."—Acts xxvii. 1-3.
"And when we entered into Rome, Paul was suffered to abide by himself with the soldier that guarded him."—Acts xxviii. 16.
This chapter terminates our survey of the Acts of the Apostles, and leads us at the same time to contemplate the Apostle of the Gentiles in a new light as a traveller and as a prisoner, in both which aspects he has much to teach us. When St. Paul was despatched to the judgment-seat of Cæsar from the port of Cæsarea, he had arrived at the middle of his long captivity. Broadly speaking he was five years a prisoner from the day of his arrest at Jerusalem till his release by the decision of Nero. He was a prisoner for more than two years when Festus sent him to Rome, and then at Rome he spent two more years in captivity, while his voyage occupied fully six months. Let us now first of all look at that captivity, and strive to discover those purposes of good therein which God hides amidst all his dispensations and chastisements.
We do not always realise what a length of time was consumed in the imprisonments of St. Paul. He must have spent from the middle of 58 to the beginning of 63 as a prisoner cut off from many of those various activities in which he had previously laboured so profitably for God's cause. That must have seemed to himself and to many others a terrible loss to the gospel; and yet now, as we look back from our vantage-point, we can see many reasons why the guidance of his heavenly Father may have led directly to this imprisonment, which proved exceedingly useful for himself and his own soul's health, for the past guidance and for the perpetual edification of the Church of Christ. There is a text in Ephesians iv. 1 which throws some light on this incident. In that Epistle, written when St. Paul was a captive at Rome, he describes himself thus, "I therefore the prisoner in the Lord," or "the prisoner of the Lord," as the Authorised Version puts it. These words occur as the beginning of the Epistle for the Seventeenth Sunday after Trinity. Now there is often a marvellous amount of spiritual wisdom and instruction to be gained from a comparison between the epistles and gospels and the collects for each Sunday. All my readers may not agree in the whole theological system which underlies the Prayer Book, but every one will acknowledge that its services and their construction are the result of rich and varied spiritual experiences extending over a period of more than a thousand years. The mere contrast of an epistle and of a collect will often suggest thoughts deep and searching. So it is with this text, "I therefore the prisoner in the Lord." It is preceded by the brief pithy prayer, "Lord, we pray Thee that Thy grace may always prevent and follow us, and make us continually to be given to all good works, through Jesus Christ our Lord." The words of St. Paul to the Ephesians speaking of himself as the prisoner of God and in God suggested immediately the idea of God's grace surrounding, shaping, constraining to His service every external circumstance; and thus led to the formation of the collect which in fact prays that we may realise ourselves as so completely God's as, like the Apostle, continually to be given to all good works. St. Paul realised himself as so prevented, using that word in its ancient sense, preceded and followed by God's grace, guarded before and behind by it, that he looked beyond the things seen, and discarding all secondary agents and all lower instruments, he viewed his imprisonment as God's own immediate work.
I. Let us then see in what way we may regard St. Paul's imprisonment as an arrangement and outcome of Divine love. Take, for instance, St. Paul in his own personal life. This period of imprisonment, of enforced rest and retirement, may have been absolutely necessary for him. St. Paul had spent many a long and busy year building up the spiritual life of others, founding churches, teaching converts, preaching, debating, struggling, suffering. His life had been one of intense spiritual, intellectual, bodily activity on behalf of others. But no one can be engaged in intense activity without wasting some of the spiritual life and force necessary for himself. Religious work, the most direct spiritual activity, visiting the sick, or preaching the gospel, or celebrating the sacraments, make a tremendous call upon our devotional powers and directly tend to lower our spiritual vitality, unless we seek abundant and frequent renewal thereof at the source of all spiritual vitality and life. Now God by this long imprisonment took St. Paul aside once again, as He had taken him aside twenty years before, amid the rocks of Sinai. God laid hold of him in his career of external business, as He laid hold of Moses in the court of Pharaoh, leading him into the wilderness of Midian for forty long years. God made St. Paul His prisoner that, having laboured for others, and having tended diligently their spiritual vineyard, he might now watch over and tend his own for a time. And the wondrous manner in which he profited by his imprisonment is manifest from this very Epistle to the Ephesians, in which he describes himself as God's prisoner—not, be it observed, the prisoner of the Jews, or of the Romans, or of Cæsar, but as the prisoner of God—dealing in the profoundest manner, as that Epistle does, with the greatest mysteries of the Christian faith. St. Paul had an opportunity during those four or five years, such as he never had before, of realising; digesting, and assimilating in all their fulness the doctrines he had so long proclaimed to others, and was thus enabled out of the depth of his own personal experience to preach what he felt and knew to be true, the only kind of teaching which will ever be worth anything.