In Rome Paul enjoyed a limited freedom. He was allowed to live in his own house and people could visit him freely, though a Roman soldier guarded him constantly (16; cf. v. 30).
Soon after arriving he invited the Jewish leaders in Rome to come and see him. He outlined the events that had brought him to Rome and pointed out that he had done nothing contrary to Jewish law. He made it clear that he brought no accusation against the Jewish people; his appeal to Caesar was solely to prove his innocence (17-20).
The Jewish leaders gave the surprising reply that they had heard no reports about Paul, though they knew that people everywhere were turning against the Christians (21-22). It seems likely that, once Paul had left Palestine, the Jerusalem Jews felt they had achieved their main goal. They may not even have sent an accusation to Rome; for if they had failed to win the support of Felix and Festus in their own country, they had little hope of winning the support of Caesar in anti-Jewish Rome. Also, if Festus sent any official papers, they probably went down with the ship.
As usual Paul preached his message to the Jews first, showing from the Old Testament that the gospel he preached was the true fulfilment of the religion of Israel. But, as in other places, most of the Jews rejected his message. This also, said Paul, had been foretold by the Old Testament Scriptures. Therefore, he would once again turn and proclaim the message to the Gentiles and they would believe (23-29).
Paul’s two-year house imprisonment probably included a fixed period of eighteen months during which his accusers could present their case. If, as seems likely, the Jerusalem Jews presented no case, the authorities in Rome could take no action. Any further relevant correspondence between Rome and the authorities in Palestine would account for the remaining six months.
The point Luke emphasizes concerning Paul’s two years in Rome is a positive one, namely, that Christianity’s leading representative was allowed to preach the gospel freely in Rome, and Roman officials had first-hand knowledge of his activity. Clearly, the Roman authorities did not consider Christianity an unlawful or politically dangerous religion. Paul proclaimed the kingdom of God in the heart of the Empire just as he had proclaimed it elsewhere. And on that triumphant note, Luke concludes his story (30-31).
The Post-Acts Period
PAUL IN ROME
During Paul’s two-year imprisonment in Rome a number of people from distant places came to visit him. The news Paul received from these visitors prompted him to send off a number of letters, some of which have been collected in the New Testament.
Letter to the church in Colossae
One person to visit Paul in Rome was Epaphras, a Christian from Colossae in Asia Minor. The church in Colossae was probably formed during Paul’s long stay in Ephesus, when the converts he trained took the gospel into the surrounding countryside (Act 19:9-10). Epaphras, in fact, seems to have been the person mainly responsible for founding the church in Colossae (Col 1:6-7; Col 4:12). Now a problem had arisen that Epaphras was unable to deal with, so he went to Rome to seek Paul’s help.
A strange form of teaching had found its way into the Colossian church. It was an early form of Gnosticism, a religious philosophy that combined Christian belief with pagan mythology. It also contained features taken from Judaism, mainly in connection with ceremonial laws and sacred rituals (Col 2:16; Col 2:20-21).
The false teachers were concerned with trying to harmonize things that they considered to be in conflict with each other, such as good and evil, spirit and matter, God and man. Because they believed matter to be evil, they argued that a God who is holy could not come in contact with human beings who are sinful. They taught that there were countless intermediate beings, part-spirit and part-matter, who helped bridge the gap between God and the human race, and Jesus Christ was one of them. People were required to worship these beings if they were to gain victory over evil and eventually reach God (Col 2:8-10; Col 2:18).
Paul opposed this teaching, pointing out that Jesus Christ is the only mediator between God and the human race, and the only person able to save sinful human beings. He is the supreme God who is over and above every being, spirit or material, yet he is the perfect human being who by his death conquered evil and brings repentant sinners into union with God (Col 1:15-22; Col 2:9; Col 2:15). This union means that on the one hand believers can have victory over evil, and on the other that Christ’s life can be reproduced in them (Col 3:3-5; Col 3:10).
Letter to Philemon
While Epaphras was with Paul, another person from Colossae arrived at Paul’s place of imprisonment in Rome. This person, Onesimus, was a slave who worked for Philemon, the Christian in whose house the Colossian church met (Philem 1-2,10).
Onesimus had escaped from his master and fled to Rome in search of a new life of freedom. But upon meeting Paul he was converted. He knew that since he was now a Christian, he should correct past wrongdoings and return to his master, but he was understandably fearful. Paul knew Philemon well, so wrote him a letter asking him to forgive Onesimus and receive him back as a brother in Christ. Not only was Philemon to welcome Onesimus back to his household, but the church was to welcome him as a new and useful addition to its fellowship (Philem 10-20; cf. Col 4:9).
Letter to the church in Ephesus
Paul apparently learnt from Epaphras that the false teaching was not confined to Colossae. He therefore wrote another letter to send back to the region, as a means of passing on teaching to the churches as a whole. This letter, known to us as Ephesians, was more general than Paul’s other letters. It made no specific references to individuals or incidents in a particular church, but dealt with broader issues of Christian faith and practice. It gave further teaching on matters discussed in Colossians, such as the uniqueness of Christ, his victory over evil spiritual forces, his union with his people, and the results that this union should produce in the lives of Christians (Eph 1:20-23; Eph 2:2-6; Eph 4:1; Eph 4:17; Eph 6:12).
Ephesians seems to have been one of several similar letters that Paul sent to the churches of the region. Perhaps the name of the receiving church was written into the introduction of each letter as it was delivered. If so, that would explain why some ancient manuscripts include the word ‘Ephesus’ in the introduction, but others omit it (Eph 1:1). Paul’s letter to the church in Laodicea may have been another copy of this letter (Col 4:16). The person who delivered these letters, Tychicus, also passed on news of Paul’s circumstances in Rome (Eph 6:21-22; Col 4:7-9).
Though held prisoner in Rome, Paul was not alone. Luke and Aristarchus, who had travelled with him from Caesarea, were still there (Col 4:10; Col 4:14; Philem 24). So were Mark and Timothy, who had travelled with him on his missionary journeys (Col 1:1; Col 4:10; Philem 1,24). There was also a Jew, Jesus Justus (Col 4:11), and another friend, Demas (Col 4:14; Philem 24). No doubt his Christian friends in Rome visited him often (Rom 16:1-15).
Letter to the church in Philippi
Possibly it was during this two-year period in Rome that Paul wrote his letter to the Philippians. The letter records that Paul was a prisoner at the time of writing (Php 1:13), but it does not record where he was imprisoned. The account of his life shows that he was imprisoned in many places and on many occasions (Act 16:23; Act 22:23-30; Act 24:23-27; Act 28:16; Act 28:30; 2Co 11:23), but the present imprisonment in Rome seems the most likely setting for the writing of Philippians.
The church in Philippi showed its concern for Paul by sending one of its members, Epaphroditus, to Rome to help him and give him a gift from the church. Paul wrote to thank the Philippians for their gift (Php 1:5; Php 4:18) and to correct wrong attitudes that had arisen in the church (Php 2:1-4; Php 2:14; Php 4:2-3). The Philippians were not to be discouraged because of his imprisonment, for he had many opportunities to teach and preach (Php 1:12-14). Christians in Rome were able to help him, including some who were in the government service (Php 4:21-22).
PAUL REVISITS THE CHURCHES
Free again
Although the result of his trial was in doubt for so long, Paul remained hopeful that he would be released. He told the Philippians that he expected to visit them soon (Php 1:25; Php 1:27; Php 2:24), and earlier he had told Philemon of his plans to visit Colossae (Philem 22). Almost certainly he was released at the end of his two years imprisonment. What happened after his release is not certain, but from details in the letters he wrote to Timothy and Titus, we can work out at least some of his movements.
Helping Timothy and Titus
One place that Paul visited after leaving Rome was the island of Crete. It seems that among those who accompanied him on this trip were two co-workers from former years, Timothy and Titus. Paul found that the churches of Crete were in confusion, mainly because of false teachers. He stayed for a while to help correct the difficulties, but when he had to move on to other places he left Titus behind to carry on the work and establish proper leadership in the churches (Tit 1:5; Tit 1:10-11).
When Paul came to Ephesus he found further problems of false teaching. He had once warned the Ephesian elders that false teachers would create confusion in the church (Act 20:29-30), and now that had happened. Self-appointed ‘experts’ were ruining the church with unprofitable teaching based on ancient myths, legends, laws and genealogies (1Ti 1:4-7; 1Ti 4:1-3; 1Ti 6:3-5). Some of the teaching was so harmful that Paul believed the only way to deal with the unrepentant offenders was to put them out of the church (1Ti 1:19-20).
After some time Paul departed from Ephesus to go to Macedonia, but he left Timothy behind to give further help to the church (1Ti 1:3). In Macedonia Paul no doubt fulfilled his wish of revisiting the Philippian church (cf. Php 2:24; Php 4:1). But he was concerned for the two men he had left behind in Crete and Ephesus, and decided to write them each a letter. The two letters, Titus and 1 Timothy, are similar in many ways, though 1 Timothy is much longer and more personal.
In both letters Paul encourages his two fellow workers to be confident in carrying out the task entrusted to them (1Ti 1:3; 1Ti 1:18; 1Ti 4:6; 1Ti 4:11-12; Tit 1:5; Tit 2:15), to establish some order and leadership in the churches (1Ti 2:1; 1Ti 2:8; 1Ti 3:1-13; 1Ti 5:17; Tit 1:6-9; Tit 2:2-8), to instruct people in Christian truth (1Ti 3:14-15; 1Ti 4:13-14; 1Ti 6:20; Tit 2:1; Tit 3:8) and not to waste time arguing about senseless issues (1Ti 4:7; 1Ti 6:20; Tit 3:9).
Imprisoned again
Some time after writing to Timothy and Titus, Paul left Macedonia. His exact route is unknown, but among the places he visited were Corinth in the south of Greece and Miletus on the west coast of Asia Minor (2Ti 4:20). He also visited Troas to the north. The fact that he left behind some of his valued possessions at Troas suggests he may have been arrested there and forced to leave in a hurry (2Ti 4:13). Wherever he was arrested, he was taken to Rome once more, and from prison wrote his final letter, 2 Timothy (2Ti 1:8; 2Ti 2:9).
When the authorities in Rome laid charges against Paul, some of his friends deserted him. But the God who always stood by him rescued him from violence and enabled him to proclaim the gospel to the Roman officials (2Ti 4:16-17). Nevertheless, he did not have the optimism of his first imprisonment. Instead of looking forward to release, he expected only execution (2Ti 4:6-8).
Knowing that time was running out, Paul wrote to Timothy to give him further encouragement and make a number of urgent requests. The church in Ephesus was still troubled by false teachers, and Paul wanted Timothy to stand firm in teaching the Christian truth (2Ti 1:6-8; 2Ti 1:14; 2Ti 2:3; 2Ti 2:15; 2Ti 3:14-17; 2Ti 4:2; 2Ti 4:5). At the same time he was to avoid time-wasting arguments with people whose chief aim was to make trouble (2Ti 2:14; 2Ti 2:16; 2Ti 2:23; 2Ti 3:5).
Two people who would no doubt be of help to Timothy in his difficult task were Aquila and Priscilla, who were now back in Ephesus after their second period of residence in Rome (2Ti 4:19; cf. Act 18:2; Act 18:18-19; Act 18:24-26; Rom 16:3). The family of Onesiphorus, who had given Paul valuable help in Rome, were also now back in Ephesus and likewise would be a help to Timothy (2Ti 1:16-18; 2Ti 4:19).
Martyrdom in Rome
Several urgent requests that Paul sent to Timothy indicate the distress of his final imprisonment. As he sat in his unhealthy cell, he was beginning to feel cold and he missed his books (2Ti 4:13; 2Ti 4:21). He was also lonely. Demas, who had been with him faithfully during his first imprisonment, had now left him (2Ti 4:10; cf. Col 4:14). Others had gone to various places in the service of God (2Ti 4:10; 2Ti 4:12). Some of the local Roman Christians visited him (2Ti 4:21), but only Luke could stay with him for any length of time (2Ti 4:11).
The two people Paul most wanted with him in his closing days were Timothy and Mark, the two who, as young men, had set out with him on his early missionary journeys. Mark was most likely working in Colossae, not far from Ephesus, so Timothy would have had no difficulty going to fetch him (2Ti 4:9; 2Ti 4:11; cf. Col 4:10). Whether they reached Rome in time is not certain. The apostle to the Gentiles, who throughout his life had never been far from death at the hands of the Jews, was finally beheaded by imperial Rome (about AD 62).
THE MINISTRY OF PETER
Encouraging the persecuted
By this time persecution was breaking out against the Christians throughout the Empire. As long as Christianity was thought to be a branch of Judaism, it was protected by law, because Judaism was a legal religion. But people in general were becoming more aware of the differences between Christianity and Judaism. When the Jews in Jerusalem killed James the Lord’s brother (about the same time as Paul was martyred in Rome), everybody could see clearly that Christianity was not a movement within Judaism. It was plainly an unlawful religion.
In addition to this, people hated Christians because they could not mix freely in a society whose practices they saw as idolatrous and immoral. The Emperor Nero, who began a sensible reign ten years previously, was by now senselessly brutal and bitterly anti-Christian. He blamed Christians for the great fire of Rome (AD 64), with the result that fierce persecution broke out. About this time Peter wrote the letter that we know as 1 Peter. Its purpose was to encourage Christians to bear persecution patiently, even if it meant death (1Pe 2:20-23; 1Pe 3:14-15; 1Pe 4:12-19), and to assure them of their living hope and glorious future (1Pe 1:3-9).
But where has Peter been all these years? We last read of him in relation to the meeting with Paul and other leaders at Jerusalem thirteen or fourteen years earlier (Act 15:6-7; Act 15:12-13). We shall therefore go back to the time immediately after that meeting to see if we can fill in some of the gaps in our knowledge concerning Peter.
Peter and Mark
When Barnabas left Paul before the start of Paul’s second missionary journey, he went to Cyprus with Mark, while Paul and Silas went through Asia Minor to Europe (Act 15:36-41). Early records indicate that after Barnabas and Mark finished their work in Cyprus, Mark joined Peter. These two then worked together for many years, preaching and teaching throughout the northern regions of Asia Minor that Paul had been forbidden to enter (Act 16:7-8; 1Pe 1:1).
There is good evidence to indicate that, after this, Peter and Mark went to Rome for a period and taught the Christians there. When Peter left, Mark stayed behind, and the Romans Christians asked Mark to write down the story of Jesus as they had heard it from Peter. Mark did as they requested and the result was Mark’s Gospel.
Peter’s influence in Mark’s Gospel is seen in the rapid movement of the story, the straightforward reporting, the direct language and the vivid detail (Mar 1:30; Mar 1:41; Mar 3:5; Mar 4:38; Mar 6:39; Mar 10:14; Mar 10:21; Mar 10:32). This is particularly so when the story concerns Peter’s mistakes (Mar 9:5-6; Mar 14:66-72). Peter and Mark helped the Gentiles in Rome to understand the story of Jesus better by giving translations of Aramaic expressions (Mar 3:17; Mar 5:41; Mar 7:11; Mar 7:34; Mar 15:22; Mar 15:34) and explanations of Jewish beliefs and practices (Mar 7:3-4; Mar 12:18; Mar 14:12; Mar 15:42).
Mark and Luke
About this time, Paul arrived in Rome as a prisoner for the first time, having with him Aristarchus and Luke (Act 28:16; Act 28:30; Act 27:2). Both Mark and Luke were therefore in Rome when Paul wrote the letters of his first imprisonment, and no doubt they got to know each other well (Col 4:10; Col 4:14; Philem 24). Over the years Luke had been collecting and preparing materials for the book he himself was planning to write, and on arrival in Rome was pleased to find Mark’s completed record. He was able to take some of Mark’s material and include it in his own book, which eventually appeared in two volumes, Luke’s Gospel and Acts.
In his Gospel, as in Acts, Luke wanted to show that Jesus Christ was God’s Saviour for people everywhere, regardless of race (Luk 2:32; Luk 3:6-8; Luk 4:25-27; Luk 7:9), and that his followers had a responsibility to spread the message of that salvation everywhere (Luk 4:18; Luk 19:10; Luk 24:47). The concern that Jesus’ followers showed for the poor, the sick, the despised and other socially disadvantaged people was something they had learnt from him (Luk 6:20; Luk 7:12; Luk 7:22; Luk 13:11; Luk 17:16).
Peter and Silas
After Paul’s release from imprisonment, Mark also left Rome. Later, Paul was imprisoned in Rome again and, believing he was near death, sent for Mark and Timothy to come to him (2Ti 4:9; 2Ti 4:11). Whether or not they reached Rome before Paul was executed, Mark seems to have stayed on in Rome, and was still there when Peter visited the city again (1Pe 5:13. The early Christians referred to Rome symbolically as Babylon, the centre of organized opposition to God). Peter’s co-worker at this time was Silas, the person who had gone with Paul on his second missionary journey. Using Silas as his secretary, Peter then wrote the letter referred to above (1 Peter) and sent it to the churches of northern Asia Minor that he had helped to evangelize (1Pe 1:1; 1Pe 5:12).
Peter and Jude
A year or so later, when Peter was in Rome again, he heard of the activities of false teachers around the churches to whom he had previously written. He therefore wrote and sent off a second letter (2Pe 3:1). In it he opposed the false teachers, who claimed that faith was not related to behaviour, and therefore immoral practices were not wrong for those with higher spiritual knowledge (2Pe 1:5-7; 2Pe 2:1-3). Peter also opposed those who mocked the Christians’ belief in Christ’s return. He urged them to repent before it was too late, because Christ’s return would bring in the final judgment (2Pe 3:3-4; 2Pe 3:9-10).
At the time of writing this letter, Peter was probably awaiting execution (2Pe 1:14; cf. Joh 21:18-19). According to tradition he was crucified in Rome during the latter half of the AD 60s.
The sort of false teaching dealt with in 2 Peter was causing growing concern among the churches. Another New Testament letter written to oppose it was the letter of Jude (Jud 1:4; Jud 1:19). The writer was probably a younger brother of Jesus and, like his older brother James, may have become a believer after the resurrection (Mar 6:3; Joh 7:3-5; Act 1:14). The similarities between 2 Peter and Jude suggest that the two writers may have used a commonly accepted form of argument in opposing the false teaching. This destructive mixture of philosophy and religion was yet another early form of Gnosticism.
CLOSE OF AN ERA
Discouragement among Hebrew Christians
With the increasing persecution of Christians during the reign of Nero, some of the Jewish Christians began to wonder if they had done right in turning from Judaism to Christianity. They had believed that Israel’s Old Testament religion fulfilled its purpose in Christ and that the temple in Jerusalem was to be destroyed. Yet thirty years after Jesus’ death, the temple was still standing and the Jewish religious system was still functioning.
To some Jewish Christians it seemed that Judaism was as firm as ever, whereas Christianity was heading for disaster. Many became discouraged and stopped joining in the meetings of the church, while some even gave up their Christian faith and went back to Judaism. The Letter to the Hebrews was written in an effort to correct this backsliding (Heb 6:4-6; Heb 6:9-12; Heb 10:23-25; Heb 10:35-39).
The writer of this letter does not record his name, though he must have been a well known Christian teacher of the time. He was probably a Jew (Heb 1:1), and both he and his readers had received the gospel through the apostles or others who had heard Jesus (Heb 2:3). The letter does not say where these disheartened Jewish Christians lived, but the writer hoped to visit them soon (Heb 13:19).
By one example after another, the writer contrasted the imperfections of the Jewish religious system with the perfection of Christ. Everything of the old era that was temporary, incomplete or insufficient found its fulfilment in him. He was far above prophets, angels, leaders and priests, and his one sacrifice did what all the Jewish sacrifices could never do (Heb 9:11-14; Heb 10:11-18). If the Jewish Christians suffered because of their faith, they were only experiencing what all God’s faithful people experienced. But the faithful endured (Heb 11:36-40; Heb 12:1-2; Heb 13:23). Even Jesus Christ suffered, but he also endured, and in God’s time he was gloriously triumphant (Heb 12:2-4).
Final break with Judaism
During the AD 60s there was a growing feeling of unrest throughout the Jewish population of Judea, not so much because of the Christians as because of the Romans. Most Jews had always hated Rome, but their hatred increased as the Roman governors of Judea increasingly mismanaged Jewish affairs. The anti-Roman extremists among the Jews were now prepared for open rebellion against Rome.
When war broke out the Jews were encouraged by some early successes, but they could not withstand Rome indefinitely. In due course the Roman armies, after conquering Galilee, Perea and Judea, laid siege to Jerusalem. At first they met strong opposition from the Jews, but by AD 70 they had conquered the city and reduced much of it, including the temple, to rubble. Although this devastated Judaism, it had a good effect on Christianity, because all the old visible ties with Judaism were now completely broken.
Preserving the Gospel records
About forty years had now passed since the death of Jesus Christ. Many of those who had been witnesses of Jesus’ ministry were now scattered far and wide, and others had died. Because Christians wanted to preserve the teachings that these men handed down, many collections of the sayings and works of Jesus began to appear (Luk 1:1-2).
We have seen how Mark prepared an account of the ministry of Jesus for the Roman Christians, and as time passed this account became widely used among the churches. Luke also had prepared a written record, which, though designed for someone who was probably a government official, was also becoming widely known. Now another person, Matthew, prepared his Gospel. He used some of the material that Mark and others had already prepared, but the characteristic flavour of his Gospel comes from the extra material he added and the way he arranged it. Early records suggest that he wrote for Greek-speaking Jewish Christians in Syria.
Matthew was concerned to show that Jesus was the promised Messiah (Mat 9:27; Mat 11:2-6), the one to whom the Old Testament pointed (Mat 2:5-6; Mat 12:17-21), the fulfilment of God’s purposes for Israel (Mat 1:17; Mat 5:17), and the king through whom God’s kingdom came into the world (Mat 4:17; Mat 12:28; Mat 27:11). Those who repented and believed the gospel were the people of Christ’s kingdom, no matter what their nationality, whereas those who clung to the traditional Jewish religion were not (Mat 3:7-10; Mat 8:11-12; Mat 21:43; Mat 23:23-28).
Jewish Christians were therefore not to fall into the errors of the unbelieving Jews. They were to develop a standard of behaviour that consisted of more than merely keeping laws (Mat 5:22; Mat 5:28; Mat 5:42; Mat 20:26), and they were to spread the good news of the kingdom to all people, regardless of race (Mat 5:13-16; Mat 12:21; Mat 24:14; Mat 28:19-20).
The fourth Gospel
Towards the end of the century another account of Christ’s ministry appeared, this time in Ephesus. The writer was the last living member of the original apostolic group, John, ‘the disciple whom Jesus loved’ (Joh 21:20; Joh 21:24). By that time the other three Gospels were widely known. John therefore did not write another narrative account of Jesus’ ministry, but selected a number of incidents and showed what they signified. Most of these incidents involved miracles (or ‘signs’) which showed that Jesus was the Messianic Son of God (Joh 20:30-31). Usually they were followed by long debates between Jesus and the Jews (e.g. Joh 5:1-15 followed by 5:16-47; Joh 9:1-12 followed by 9:13-10:39).
Gnostic-type teachings were by now a bigger problem than ever, especially in the region around Ephesus. Some teachers denied that Jesus was fully divine, others that he was fully human. John firmly opposed both errors (Joh 1:1; Joh 1:14; Joh 1:18; Joh 3:13; Joh 19:28; Joh 19:34). But he was concerned with more than just opposing false teaching. He wanted to lead people to faith in Christ, so that they might experience the full and eternal life that Christ made possible (Joh 1:4; Joh 3:15; Joh 6:27; Joh 10:10; Joh 14:6; Joh 20:31).
John’s letters
Soon after writing his Gospel, John wrote a letter that was sent around the churches of the Ephesus region. Because of the Gnostic-type teachings, many Christians were confused. John denounced the false teachers as enemies of Christ. Their denial of either his deity or his humanity was an attack on the very foundation of Christian belief (1Jn 2:18-19; 1Jn 2:22; 1Jn 2:26; 1Jn 4:1-3). John wanted the believers to be assured of their salvation in Christ (1Jn 5:13), and resistant to those who encouraged sin by teaching that the behaviour of the body did not affect the purity of the soul (1Jn 2:4; 1Jn 3:6; 1Jn 3:8). Christians were to be self-disciplined and loving (1Jn 2:6; 1Jn 3:3; 1Jn 3:17; 1Jn 5:3).
The false teaching was being spread around the churches by travelling preachers. John wrote the short letter known as 2 John to warn one particular church not to allow the false teachers into their gatherings (2Jn 1:10-11).
On the other hand some travelling preachers were genuine preachers of the true gospel. But in one church a dictatorial person named Diotrephes refused to accept them. He claimed that they were followers of John, whom he opposed. John therefore wrote a short personal note (3 John) to one of the better leaders in the church, his friend Gaius, to help and encourage him (3Jn 1:1; 3Jn 1:5; 3Jn 1:9-10).
Victory, not defeat
Ever since the outbreak of the persecution under Nero, the church had suffered official persecution. Although this persecution eased on occasions, it intensified during the reign of Domitian (AD 81-96). Thousands of Christians were killed, tortured or sent to work as slaves in various parts of the Empire. Oppression increased, evil men prospered, people in general became anti-Christian, and the government enforced Emperor worship as a settled policy. In addition, churches were troubled within by false teachers who encouraged Christians to join in practices that were pagan and immoral. These were the circumstances in which John received from God the messages recorded in the book of Revelation (Rev 1:1; Rev 2:10; Rev 2:13-14; Rev 6:9-11; Rev 22:6).
John knew of the suffering that Christians were experiencing, for he himself had been arrested on account of his faith. He was being held prisoner on Patmos, an island off the coast from Ephesus. He sent his book to seven well known churches of the province of Asia, from where the message would spread to the smaller churches round about. The person who delivered the book probably took it to Ephesus first, then moved in a circuit around the other churches and back to Ephesus, from where he returned to Patmos (Rev 1:9-11).
Because of the difficulties that the churches faced, some Christians renounced their faith and others became discouraged. Many were confused, for it seemed that Jesus Christ, the glorious king they expected to return in power, was either unable or unwilling to save them from the power of Rome.
Through John, Jesus reassured his people that he was still in control, though he did not give them false hopes by promising quick relief. On the contrary he prepared them for greater endurance by revealing both the troubles that lay ahead and the ultimate victory that awaited those who stood firm for him. He was still the ruler of the world and he was still in control. In God’s time he would return to punish his enemies, save his people, and bring in a new age of eternal peace and joy (Rev 1:5; Rev 12:10-11; Rev 19:15-16; Rev 21:1-4).
1.That doleful spectacle is described in the beginning of the chapter, when so many men being wet, and also all berayed with the foam and filth of the sea, and stiff with cold, did with much ado crawl to the shore; for that was all one as if they had been cast up by the sea to die some other death. After that, Luke declareth that they were courteously entertained of the barbarians, that they kindled a fire that they might dry their clothes, and refresh their joints, which were stiff with cold, and at length that they were saved − (654) from the shower. Therefore, in that Paul commendeth these duties, he showeth his thankfulness; and so great liberality toward strangers is for good causes advanced, whereof there be rare examples in the world. And though common nature doth wring out of the barbarous Gentiles some affection of mercy in so great necessity; yet undoubtedly it was God which caused the men of Melita to handle these men so courteously, that his promise might be sure and certain, which might seem imperfect if the shipwreck had caused the loss of any man’s life. −
A viper coming out of the heat. The very event did prove that Paul was a true and undoubted prophet of God. Now, that God may make him famous as well by land as by sea, he sealeth the former miracles − (655) with a new miracle; and so he ratifieth his apostleship among the men of Melita. And though there were not many which did profit thereby, yet the majesty of the gospel did shine even among the unbelievers; also this did greatly confirm the oracles to the mariners, which they had not sufficiently reverenced. Neither did the viper come out of the sticks by chance; but the Lord did direct her by his secret counsel to bite Paul, because he saw it would turn to the glory of his gospel. −
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“ Protectos,” protected.
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“ Oracula,” predictions.
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4.So soon as the barbarians saw. This judgment was common in all ages, that those who were grievously punished had grievously offended. Neither was this persuasion conceived of nothing; but it came rather from a true feeling of godliness. For God, to the end he might make the world without excuse, would have this deeply rooted in the minds of all men, that calamity and adversity, and chiefly notable destruction, were testimonies and signs of his wrath and just vengeance against sins. Therefore, so often as we call to mind any notable calamity, we do also remember that God is sore offended, seeing he punisheth so sharply. Neither did ungodliness ever get the upper hand so far, but that all men did still retain this principle, that God, to the end he may show himself to be the Judge of the world, doth notably punish the wicked. But here crept in an error almost always, because they condemned all those of wickedness − (656) whom they saw roughly handled. Though God doth always punish men’s sins with adversity, yet doth he not punish every man according to his deserts in this life; and sometimes the punishments of the godly are not so much punishments as trials of their faith and exercises of godliness. −
Therefore, those men are deceived, who make this a general rule to judge every man according to his prosperity or adversity. This was the state of the controversy between Job and his friends, ( Job 4:7) they did affirm that that man was a reprobate, and hated of God, whom God did punish; and he did allege, on the other side, that the godly are sometimes humbled with the cross. Wherefore, lest we be deceived in this point, we must beware of two things. The former is, that we give not rash and blind judgment of things unknown, − (657) according to the event alone, for because God doth punish the good as well as the bad; yea, it falleth out oftentimes that he spareth the reprobate, and doth sharply punish those who are his; if we will judge aright, we must begin at another thing than at punishments, to wit, that we inquire after the life and deeds. If any adulterer, if any blasphemous person, if any perjured man or murderer, if any filthy person, if any cozener, if any bloody beast be punished, God doth point out his judgment as it were with his finger. If we see no wickedness, nothing is better than to suspend our judgment concerning punishment. −
The other caution is, that we wait for the end. For so soon as God beginneth to strike, we do not by and by see his drift and purpose; but the unlike end doth at length declare, that those differ far before God who seem in men’s eyes both alike in the likelihood of punishment. If any man object that it is not in vain so often repeated in the law, that all private and public miseries are the scourges of God, I grant indeed that that is true; but yet I deny that it doth keep God from sparing whom he will for a time, though they be of all men the worst, and from punishing those more sharply whose fault is mean. − (658) Nevertheless, it is not our duty to make that perpetual which falleth out oftentimes. We see now wherein the men of Melita were deceived, to wit, because having not scanned Paul’s life, they judge him to be a wicked man, only because the viper doth bite him; secondly, because they stay not the end, but give judgment rashly. Nevertheless, we must note that these are detestable monsters, who go about to pluck out of their hearts all feelings of God’s judgment, which is ingrafted in us all naturally, and which is also found in the barbarians and savage men. Whereas they think that Paul is rather guilty of murder than of any other offense, they follow this reason, because murder hath always been most detestable. −
Vengeance doth not suffer. They gather that he is a wicked man, because vengeance doth persecute him though he have escaped the sea. And they feigned that the revenging goddess did sit by the seat of Jupiter, which they commonly called Δικη; grossly, I grant, as men ignorant of pure religion, and yet not without some tolerable signification, as if they had painted out God to be Judge of the world. But by these words the wrath of God is distinguished from fortune, and so the judgment of God is avouched against all blind chances. For the men of Melita take it to be a sign of the heavenly vengeance, in that though Paul be saved, yet can he not be safe. −
(656) −
“ Sine exceptione,” without exception, omitted,
(657) −
“ De hominibus ignotis,” of persons unknown.
(658) −
“ Mediocris,” trivial.
−
5.Shaking off the viper. The shaking off of the viper is a token of a quiet mind. For we see how greatly fear doth trouble and weaken men; and yet you must not think that Paul was altogether void of fear. For faith doth not make us blockish, as brain-sick men do imagine, when they be out of danger. − (659) But though faith doth not quite take away the feeling of evils, yet it doth temperate the same, lest the godly be more afraid than is meet; that they may always be bold and have a good hope. So though Paul understand that the viper was a noisome beast, yet did he trust to the promise which was made to him, and did not so fear her plaguy − (660) biting, that it did trouble him; because he was even ready to die if need had been. −
(659) −
“ In umbra et extra teli jacturam,” in the shade, and out of bowshot.
(660) −
“ Pestiferum,” pestiferous, deadly.
−
6.Changing their minds, they said. This so wonderful and sudden a change ought to have inwardly touched the men of Melita, and to have moved them to give the glory to the mercy of God, as they did before to vengeance. But as man’s reason is always carried amiss unto extremities, they make Paul at a sudden a god, whom they took before to be a wicked murderer. But if he could not choose but be the one, it had been better for him to be counted a murderer than a god. And surely Paul would rather have wished to be condemned, not only of one crime, but also to have sustained all shame, − (661) and to have been thrust down into the deep pit of hell, − (662) than to take to himself the glory of God, which thing those knew full well who had heard him preach amidst the storms. Notwithstanding, it may be, that, being taught afterward, they did confess that God was the author of the miracle. −
Furthermore, let us learn by this history, with patient and quiet minds, to wait for the prosperous event of things, − (663) which seem at the first to tend toward the robbing of God of his honor. Which of us would not have been terrified with this spectacle which did arm the wicked to slander with all manner of slanderous speeches the glory of the gospel? Yet we see how God did in good time prevent this inconvenience; therefore, let us not doubt but that after he hath suffered his to be darkened with clouds of slanders, he will send remedy in his good time, and will turn their darkness into light. In the mean season, let us remember that we must beware of the judgment of the flesh. And because men do always forget themselves, let us beg of God the Spirit of moderation, that he may keep us always in the right mean. Furthermore, let us learn by this how ready the world is to fall to superstition. Yea, this wickedness is in a manner born with us, to be desirous to adorn creatures with that which we take from God. −
Wherefore, no marvel if new errors have come abroad − (664) in all ages, seeing every one of us is, even from his mother’s womb, expert in inventing idols. But lest men excuse themselves therewithal, this history doth witness that this is the fountain of superstitions, because men are unthankful to God, and do give his glory to some other.
(661) −
“ Omni infamiae genere,” every kind of infamy.
(662) −
“ Ad inferos,” to the dead.
(663) −
“ Tristium rerum,” of gloomy affairs.
(664) −
“ Subinde,” ever and anon.
−
7.And in those places. Because this name, Publius, is a Roman name, I suspect that this man, of whom mention is made, was rather a citizen of Rome than born in the isle. For the Grecians and other strangers were not wont to borrow their names of the Latins unless they were men of small reputation. And it may be that some of the noble men of Rome came then to see his possessions, and is called the chief man of the isle, not because he dwelt there, but because no man could compare with him in wealth and possessions. And it is scarce probable that all the whole multitude of Grecians was lodged there three days. I do rather think, that, when he entertained the centurion, he did also honor Paul and his companions, because, being admonished by the miracle, he did believe that he was a man beloved of God. Notwithstanding, howsoever it be, his hospitality was not unrewarded. For shortly after the Lord restored his father to health by the hand of Paul, who was indeed sick of a dangerous disease. And by this means he meant to testify how greatly that courtesy, which is showed to men in misery and to strangers, doth please him. Although those who are holpen be unmindful and unthankful for that benefit which they have received, or they be not able to recompense those who have done good to them, yet God himself will abundantly restore to men whatsoever they have bestowed at his commandment; and he hath sometimes appointed, to those which be merciful and given to hospitality, some of his servants, which bring with them a blessing. This was now great honor, in that Publius did lodge Christ in the person of Paul. Notwithstanding, this was added as an overplus, in that Paul came furnished with the gift of healing, that he might not only recompense his courtesy, but also give more than he had received. −
Also, we know not whether he learned the first principles of faith, as miracles do for the most part win the rude and unbelievers unto faith, − (665) Luke mentioneth the kind of disease that he may the better set forth the grace of God. For seeing it is an hard matter to cure a bloody flux, − (666) especially when the ague is joined therewith, the old man was cured thus suddenly only by the laying on of hands and prayer, not without the manifest power of God. −
(665) −
“ Ad docilitatem,” to docility.
(666) −
“ − Nam quam difficilis et lenta sit dysenteriae curatio ,” for since the cure of dysentery is slow and difficult.
−
8.And had laid his hands upon him Paul declareth by prayer that he himself is not the author of the miracle, but only the minister, lest God be defrauded of his glory. He confirmeth this self-same thing by the external sign. For, as we saw before, in other places, the laying on of hands was nothing else but a solemn rite of offering and presenting. Wherefore, in that Paul doth offer the man to God with his own hands, he professed that he did humbly crave his life of him. By which example, not only those who have excellent gifts of the Spirit given them are admonished to beware, lest by extolling themselves they darken the glory of God, but also we are all taught in general that we must so thank the ministers of the grace of God that the glory remain to him alone. It is said, indeed, that Paul healed the man which had the bloody flux; but it is plainly expressed by the circumstances which are added, that it was God which bestowed this benefit, making him the minister thereof. Whereas Luke saith afterwards, that others which were sick in the isle were cured, he doth not extend it unto all; but his meaning is, that the power of God, which appeared evidently enough, was proved by many testimonies, that the apostleship of Paul might be thereby ratified. Neither need we doubt but that Paul sought as well to cure their souls as their bodies. Yet Luke doth not declare what good he did, save only that the barbarians gave him and his fellows victual and necessary things when they loosed from the haven. In the mean season, we must note, that though Paul might have withdrawn himself, and have escaped many ways, yet was the will of God to him instead of voluntary fetters, because he was often cited by the heavenly oracle to appear before the judgment-seat of Nero to bear witness of Christ. Again, he knew that if he should run away, he could no longer have preached the gospel, but should have lurked in some corner during his whole life. −
−
11.In a ship of Alexandria. By these words, Luke giveth us to understand, that the former ship was either drowned, or else so rent and beaten, that it served for no use afterward; whereby the greatness of the shipwreck doth the better appear. And he setteth down expressly that the badge of the ship of Alexandria, wherein they were carried to Rome, was Castor and Pollux, that we may know that Paul had not liberty granted to sail with such as were like to himself; but was enforced to enter into a ship which was dedicated to two idols. The old poets did feign that Castor and Pollux came of Jupiter and Leda; for which cause they are called in Greek διοσκουροι; which word Luke useth in this place, as if you should say, Jupiter’s sons. Again, they said − (667) that they are the sign in the zodiac called Gemini. There was also another superstition among the mariners, that those fine exhalations which appear in tempests are the very same. Therefore, in times past, they were thought to be gods of the seas, and were therefore called upon as at this day, Nicholas and Clement, and such like. Yea, as in Popery, they retain the old errors, changing the names only; so at this day they worship these exhalations under the name of Saint Hermes, or Saint Ermus. And because if one exhalation appear alone, it is a doleful token; but if two together, (as Pliny writeth) then they foreshow a prosperous course. To the end the mariners of Alexandria might have both Castor and Pollux to favor them, they had both for the badge of their ship. Therefore, as touching them, the ship was polluted with wicked sacrilege; but because Paul did not make choice thereof, of his own accord, he is not polluted thereby. −
And surely seeing an idol is nothing, it cannot infect the creatures of God, but that the faithful may use them purely and lawfully. And we must needs think thus, that all those blots wherewith Satan doth go about to stain the creatures of God through his juggling, are washed away by no other means but by a good and pure conscience, whereas the wicked and ungodly do defile those things which are of themselves pure, though they do but touch them. Finally, Paul was no more defiled by entering into this ship, than when he did behold the altars at Athens; because, being void of all superstition, he knew that all the rites of the Gentiles were mere illusions. Again, the men could not think that he did agree to that profane error; for if he had been to do any worship to Castor and Pollux, though it had been only for fashion’s sake, he would rather have died a thousand deaths than once have yielded. −
Therefore, because he needed not to fear any offense, he entereth the ship without any more ado; and undoubtedly he did this heavily, and with inward sorrow; because he saw the honor which is due to God alone given to vain inventions. Therefore, this ought to be numbered among his exercises, in that he had those to be his guides, who thought that they were governed of idols, and had committed their ship to their tuition. −
(667) −
“ Fabulati,” they fabled.
−
12.When we were come to Syracuse. Luke prosecuteth the residue of the course of their sailing, that they arrived first in Sicilia. And after that they set a compass − (668) by reason of the tempest and raging of the sea, and sailed over into Italy. And as that haven whereof Luke speaketh in this place is the most famous haven of all Sicilia, so is it farther from the coast of Italy than is that of Messina, over against which is Rhegium, whereof he maketh mention. And it is in the country of the Brutians, as is Puteoli, a city of Campania. But forasmuch as the brethren kept Paul at Puteoli seven days, by this we gather how favorably and gently the centurion handled Paul. Neither do I doubt but that the holy man would have made him a faithful promise that he would always return in due time. But he was persuaded of his uprightness, so that he was not afraid that he would deceive him. And now we gather out of this place, that the seed of the gospel was then sown abroad, seeing there was some body of the Church even at Puteoli.
(668) −
“ Oblique... trajecerint,” they made an indirect passage.
−
15.When the brethren heard. God did comfort Paul by the coming of the brethren who came forth to meet him, that he might the more joyfully make haste to defend the gospel. And the zeal and godly care of the brethren appeareth therein, in that they inquire for Paul’s coming, and go out to meet him. For it was at that time not only an odious thing to profess the Christian faith, but it might also bring them in hazard of their life. Neither did a few men only put themselves in private danger, because the envy redounded to the whole Church. But nothing is more dear to them than their duty wherein they could not be negligent, unless they would be counted sluggish and unthankful. It had been a cruel fact to neglect so great an apostle of Jesus Christ, especially seeing he labored for the common salvation. −
And now forasmuch as he had written to them before, and had of his own accord offered his service to them, it had been an unseemly thing not to repay to him brotherly goodwill and courtesy. Therefore, the brethren did, by this their dutifulness, testify their godliness toward Christ; and Paul’s desire was more inflamed, because he saw fruit prepared for his constancy. For though he were endued with invincible strength, − (669) so that he did not depend upon man’s help; yet God, who useth to strengthen his by means of men, did minister to him new strength by this means. Though he were afterward forsaken when he was in prison, as he complaineth in a certain place, ( 2Ti 4:16) yet he did not despair; but did fight no less valiantly and manfully under Christ’s banner, than if he had been guarded with a great army. But the remembrance of this meeting did serve even then to encourage him, seeing he did consider with himself that there were many godly brethren at Rome, but they were weak, and that he was sent to strengthen them. And there is no cause why we should marvel that Paul was emboldened at this present when he saw the brethren, because he did hope that the confession his faith would yield no small fruit. For so often as God showeth to his servants any fruit of their labor, he doth, as it were, prick them forward with a goad, that they may proceed more courageously in their work. −
(669) −
“ Fortitudine,” fortitude.
−
16.The centurion delivered the prisoners. Luke doth signify that Paul had more liberty granted him than the rest; for his condition and estate was peculiar. For he was suffered to dwell in an house by himself, having one keeper with him, whereas the rest were shut up in the common prison. For the general captain − (670) knew by Festus’ report that Paul was guiltless; and the centurion, as it is likely, did faithfully rehearse such things as might serve to bring him into favor. Notwithstanding, let us know that God did govern − (671) from heaven the bonds of his servant; not only that he might ease him of his trouble, but that the faithful might have freer access unto him. For he would not have the treasure of his faith shut up in prison, but he would have it laid open, that it might enrich many far and wide. And yet Paul was not so at liberty, but that he did always carry a chain. Luke calleth the general captain στρατοπεδαρχης, who was appointed over the army which kept the city, as histories make mention. − (672) −
(670) −
“ Praefectus,” the praefect.
(671) −
“ Moderatum,” temper.
(672) −
“ − Praefectum praetorio cujus illud officium fuisse ex historiis satis notum est ,” praefect of the praetorium, to whom it is well known from history that office belonged.
−
17.And after three days. Paul’s humanity − (673) was wonderful, in that, though he had suffered such cruel injuries of his nation, he studied, notwithstanding, to appease the Jews which are at Rome, and he excuseth himself to them, lest they hate his cause, because they hear that the priests do hate him. He might well have excused himself before men, if he passed over these Jews and turned himself to the Gentiles. For though he had continually, in divers places, essayed to bring them to Christ, yet they were more and more nettled and moved; − (674) and yet he had omitted nothing, neither in Asia, nor in Greece, neither at Jerusalem, which might mitigate their fury. Therefore, all men would have justly pardoned him, if he had let those alone whom he had so often tried [experienced] to be of desperate pride. − (675) But because he knew that his Master was given of his Father to be the minister of the Jews, to fulfill the promises whereby God had adopted to himself the seed of Abraham to be his people; he looketh unto the calling of God, and is never weary. He saw that he must remain at Rome, seeing he had liberty granted to teach, he would not that they should be deprived of the fruit of his labor. Secondly, he would not have them moved through hatred of his cause to trouble the Church; because a small occasion might have caused great destruction. Therefore, Paul meant to beware, lest, according to their wonted madness, they should set all on fire. − (676) −
I have done nothing against the people. These two things might have made the Jews hate him; either because he should have done hurt to the commonwealth of his nation, as some runagates did increase their bondage, which was too cruel, through their treachery; or because he should have done somewhat against the worship of God; for though the Jews were grown out of kind, − (677) and religion was depraved and corrupted among them with many errors, yet the very name of the law and the worship of the temple were greatly reverenced. Furthermore, Paul denieth not but that he did freely omit those ceremonies whereto the Jews were superstitiously tied; yet he cleareth himself of the crime of revolting whereof he might be suspected. Therefore, understand those ordinances of the fathers, whereby the children of Abraham, and the disciples of Moses ought, according to their faith, to have been distinguished from the rest of the Gentiles. And surely in that he did cleave so holily to Christ, who is the soul and perfection of the law, he is so far from impairing the ordinances of the fathers, that none did better observe the same. −
(673) −
“ Mausuetudo,” meekness.
(674) −
“ Exacerbati,” exasperated.
(675) −
“ Pervicaciae,” obstinacy and petulance.
(676) −
“ Pessimi incendii faces essent,” they should be torches to kindle a very bad fire.
(677) −
“ Degeneres,” degenerate.
−
19.I was enforced to appeal. This appeal was full of hatred and envy for this cause, because the authority and liberty of the Jewish nation did seem to be sore opprest, who could have been content to have lived with their own laws. Secondly, because his defense was joined with infamy and loss of all the people. Therefore he answereth this objection also, because he was enforced with the stubbornness of his enemies to fly to this fortress [asylum]. For he is excused by necessity, because he had no other way to escape death. And after that he had excused that which was done already, he promiseth that he will so handle his matter hereafter, − (678) that he will not labor against the Jews. −
(678) −
“ Ita causam suam acturum,” will so plead his cause.
−
20.For the hope of Israel. We must understand much more under these words than Luke expresseth; as we gather out of the answer, where the Jews speak of the sect; to wit, repeating his speech, which Luke omitteth. Therefore Paul intreated of Christ, that it might plainly appear that neither the law nor the temple did profit the Jews anything without him; because the covenant of adoption is grounded in him, and the promise of salvation is in him confirmed. Neither did they doubt but that the restoring of the kingdom did depend upon the coming of the Messias; and even at that time their misery and decay did increase the hope and desire of him. Wherefore Paul saith, for good causes, that he is bound for the hope of Israel. Whereby we be also taught, that no man doth hope aright, but he which looketh unto Christ and his spiritual kingdom; for when he placeth the hope of the godly in Christ, he excludeth all other hopes.
−
21.Neither by letters. The priests and scribes did not hold their peace, because they were become more gentle towards Paul, or to the end they might spare him; that proceeded rather of contempt, or else of despair, because they neither knew how to oppress him when he was so far from them, and his carrying into Italy was − (679) to them instead of a grave. For they did lord it no less carelessly than proudly, so that nobody did trouble them at home. Furthermore, though the Jews come not altogether rightly prepared to hear, yet they show some desire to learn, when as they do not refuse to hear the defense of his doctrine, which is spoken against everywhere. For many do stop the way before themselves with this prejudice, because they cannot abide to hear that which is refused by common judgment, but subscribe to the opinion of other men to the condemning of doctrine which they know not. Nevertheless, this is not without fault (as I said) that they object gainsaying to cause hatred, or to procure evil suspicion; as if it had not been said before by Isaiah, that God should be a stone of offense to all the people. It is uncertain, whether upon the day appointed Paul disputed all the day, or they reasoned one with another; save only, because we may guess, by the circumstance of time, that Paul did not continue speaking still. − (680) For he could scarce have framed a speech which could have continued from morning to night. Wherefore I do not doubt, but that after the apostle had briefly expounded the sum of the gospel, he granted liberty to the hearers to propound questions, − (681) and did make answer to the questions which were objected to him. −
But we must note the state of the disputation, which Luke saith is double. For Paul taught first, after what sort the kingdom of God was amongst them, and principally what manner [of] chief felicity and glory that was which was promised to them, which the prophets do so highly extol. For seeing that many of them did dream of a frail estate of the kingdom of God in the world, and did place the same falsely in idleness, pleasure, and in plenty of present good things, it was necessary that it should be rightly defined, that they might know that the kingdom of God is spiritual, whose beginning is newness of life, and the end thereof blessed immortality and the heavenly glory. Secondly, Paul exhorted them to receive Christ, the author of the promised felicity. −
And, again, this second point had two members, for it could not be handled profitably and soundly unless he did expound the office of the promised Redeemer; secondly, unless he did show that he is already given, and that the Son of Mary is he in whom the fathers hoped. It was indeed a common maxim among the Jews, that the Messias should come and restore all things into perfect order. −
But Paul labored another point, which was not so well known; that the Messias was promised, who should, with the sacrifice of his death, make satisfaction for the sins of the world; who should reconcile God to men; who should purchase eternal righteousness; who should fashion men after the image of God, being regenerate with his Spirit; who should, finally, make his faithful servants heirs with him of eternal life; and that all those things were fulfilled in the person of Jesus Christ crucified. He could not intreat of those things; but he must needs call back the Jews from gross and earthly inventions into heaven, and also take away the stumbling-block of the cross, seeing he taught that there was no other way or means whereby we are reconciled with God. −
And let us note, that (as Luke doth testify) Paul took all that which he spake of Christ out of the law and prophets. For true religion differeth from all feigned religions, because the word of God alone is the rule thereof. Also the Church of God differeth from all profane sects in this, because it heareth him speak alone, and is governed by his commandment. And now by this we see the agreement that is between the Old and the New Testaments to establish the faith of Christ; secondly, that double profit of the Scripture which the same Paul commendeth in another place, to wit, that it is sufficient as well to instruct those which are willing to learn, as to refute the stubbornness of those which set themselves against the truth ( Tit 3:16; Tit 1:9). Therefore, let those who desire to be wise with sobriety, and to teach others well, appoint themselves these bounds, that they utter nothing but out of the pure fountain of the word. The philosophers deal otherwise, who contend only with reasons, because they have no sound authority, whom the Papists imitate too much, who set apart the oracles of God, and lean only to the inventions of man’s brain, that is, to mere folly. −
(679) −
“ Videri poterat,” might seem.
(680) −
“ Uno tenore,” without stopping.
(681) −
“ Vicissim,” in their turn.
−
24.Some believed. Luke declareth that this was at length the success of the disputation, that they did not all profit − (682) in the same doctrine. We know that the apostle was endued with such grace of the Spirit, that he ought to have moved stones; and yet he could not, after long disputing and testifying, win all men unto Christ. Wherefore, let us not marvel, if the unbelief of many do at this day resist the plain doctrine of the gospel, and if many remain obstinate, to whom the truth of Christ is no less made manifest than the sun at noon-day. Moreover, those return from Paul blind and blockish, who came unto him willingly, as if they had been desirous to learn. If there were such stubbornness in voluntary hearers, what marvel is it if those refuse Christ with a malicious − (683) mind, who swell with pride and malice, [bitterness] and do openly fly and hate the light?
(682) −
“ Pariter,” equally.
(683) −
“ Amarulento,” bitter.
−
25.And when they could not The malice and frowardness of the unfaithful is the cause of this, that Christ, who is our peace, and the only bond of holy unity, is an occasion of dissension, and doth cause those to go together by the ears who were friends before. For, behold, when the Jews come together to hear Paul, they think all one thing; and speak all one thing; they do all profess that they embrace the law of Moses. So soon as they hear the doctrine of reconciliation, there ariseth dissension among them, so that they are divided. − (685) And yet for all this we must not think that the preaching of the gospel is the cause of discord; but that privy displeasure, which lurked before in their malicious minds, doth then break out; and as the brightness of the sun doth not color things otherwise than they were, but doth plainly show the difference, which was none so long as it was dark. Therefore, seeing God doth illuminate his elect peculiarly, and faith is not common to all men, let us remember that it cannot be but that, so soon as Christ cometh abroad, there will be a division among men. But then let us call to mind that which Simon foretold of him, that he shall be a sign which shall be spoken against, that the thoughts of many hearts may be disclosed ( Luk 2:34) and that unbelief which striveth against God is the mother of dissension. −
After that Paul. At the first he went about to allure them meekly and gently; now, so soon as he espieth their obstinacy, he inveigheth sharply, and doth severely denounce the judgment of God. For the rebellious must be handled thus, whose pride cannot be tamed with plain doctrine. The same order must we keep; we must gently govern those who are apt to be taught and gentle, but we must cite the stubborn unto God’s judgment-seat. Whereas he bringeth in rather the Holy Ghost speaking than the prophet, it maketh to the credit of the oracle. For seeing God requireth that he alone be heard, doctrine cannot otherwise be of authority, than if we know that it did proceed from him, and that it did not issue out of man’s brain. Again, he declareth therewithal that the stubbornness of one age only is not there noted, but that the oracle of the Spirit is extended unto the time to come. −
(685) −
“ In diversas partes,” into different parties.
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26.Go to this people. This is a notable place, because it is cited six times in the New Testament, ( Mat 13:14; Joh 12:40; Rom 11:8; Mar 4:12; Luk 8:10) but because it is brought in elsewhere to another end, we must mark for what purpose Paul applieth it unto the present cause; namely, he meant with this, as with a mallet, to beat in pieces the hardness and frowardness of the wicked, and to encourage the faithful, who were as yet weak and tender, lest the unbelief of others should trouble them. −
Therefore, the sum is, that that was fulfilled which was foretold by the prophet, and that, therefore, there is no cause why the reprobate should flatter themselves, or that the faithful should be terrified, as it were, with some new unwonted thing. And though it be certain that this blindness whereof the prophet spake began in his time, yet John showeth that it did properly appertain unto the kingdom of Christ. Therefore, Paul doth fitly apply it unto that contempt of the gospel which he saw; as if he should have said, This is the very same thing which the Holy Ghost foretold in times past by the mouth of Isaiah. And though this place be diversely applied not only by the Evangelists, but also by Paul himself, the show of contrariety is easily put away and answered. Matthew, Mark, and Luke, say that this prophecy was fulfilled when Christ spake by parables unto the people, and did not reveal to them the mysteries of the kingdom of heaven. For then the unfaithful heard the voice of God with their outward ears, but they did not profit thereby. John saith in a sense not much unlike to this, that the, Jews were not brought to believe, no, not with many miracles, ( Joh 12:37) so that this same prophecy of the prophet was fulfilled. −
Therefore, these four agree in this, that it came to pass by the just judgment of God, that the reprobate in hearing should not hear, and in seeing should not see. Now, Paul calleth to mind that which the prophet did testify concerning the Jews, lest any man wonder at their blindness. Furthermore, in the Epistle to the Romans, ( Rom 11:5) he mounteth higher, showing that this is the cause of blindness, because God doth give the light of faith only to the remnant whom he hath chosen freely. And surely it is certain that because the reprobate reject the doctrine of salvation, this cometh to pass through their own malice, and that therefore they themselves are to be blamed. But this next cause doth not let but that the secret election of God may distinguish between men; that those may believe who are ordained to life, and that the other may remain blockish. I will not stand long about the words of the prophet, because I have expounded the same elsewhere. Neither did Paul curiously recite the words which are in the prophet; but did rather apply his words unto his purpose. Therefore, he imputeth that making blind, which the prophet attributeth to the secret judgment of God, to their malice. For the prophet is commanded to stop the eyes of his hearers; and Paul in this place accuseth the unbelieving of his time, because they shut their own eyes. Though he setteth down both things distinctly, that God is the author of their blindness, and that yet, notwithstanding, they shut their own eyes, and become blind of their own accord; as these two things do very well agree together, as we said elsewhere. −
In the last remember where it is said, Lest they see with their eyes, or hear with their ears, or understand with their heart; God showeth how clear his doctrine is, to wit, that it is sufficient to lighten all the senses, unless men do maliciously darken themselves; as Paul also teacheth in another place, that his gospel is plain, so that none can be blind in the light thereof, save those who are ordained to destruction, whose eyes Satan hath blinded, ( 2Co 4:3). −
Lest they be converted, and I heal them. By this we gather that the Word of God is not set before all men that they may return to soundness of mind; but that the external voice soundeth in the ears of many, without the effectual working of the Spirit, only that they may be made inexcusable. And here the pride of flesh doth rashly murmur against God; as we see many object, that men are called in vain, yea, absurdly, unless it be in their power to obey; though we see no reason why God appeareth to the blind, and speaketh to the deaf; yet his will alone, which is the rule of all righteousness, ought to be to us instead of a thousand reasons. −
In the conclusion, we must note the wholesome effect of the Word of God; namely, the conversion of men, which is not only the beginning of health, but also a certain resurrection from death to life. −
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28.Therefore be it. Lest the Jews may afterward accuse him of revolting, because he forsaketh the holy stock of Abraham, and goeth to the profane Gentiles; he denounceth that which the prophets did so often testify, that the salvation whereof they were the proper, at least the principal − (686) heirs, should be translated unto strangers. Notwithstanding, whereas he saith that salvation was sent to the Gentiles, he meaneth, in the second place, to wit, after that the Jews had rejected it, as we have said before more at large ( Act 13:46) Therefore, the sense is, that there is no cause why the Jews should complain if the Gentiles be admitted into the void possession after that they have forsaken it. Neither doth he make faith common to all the Gentiles in general, when he saith that they shall hear. For he had full well tried, that even many of the Gentiles did wickedly resist God, but he setteth so many of the Gentiles as believed against the unbelieving Jews, that he may provoke them unto jealousy; as it is in the Song of Moses ( Deu 32:21). In the mean season, he signifieth that the doctrine which they refuse shall profit others. −
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“ Primarii,” primary.
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29.Having much reasoning. No doubt, the wicked were more nettled because he cited the prophecy against them; for they are so far from waxing meek when they are reproved, that they are more inflamed with fury. This is the reason why they reasoned − (687) when they were gone out from Paul, because the more part would not be quiet. But seeing there was such disputing, it appeareth that some did so embrace those things which Paul had spoken, that they doubted not to defend and stoutly to avouch that which they believed. But it is in vain for any man to object thereupon, that the gospel of Christ is the seed of contention, which cometh undoubtedly from man’s pride and waywardness; and assuredly, if we will have peace with God, we must strive against − (688) those which contemn him. −
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“ Disceptaverunt,” disputed.
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“ Bellare necesse est,” we must of necessity war with.
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30.He received all. The apostle showed an excellent example of constancy, in that he offered himself so willingly to all those which were desirous to hear him. Surely he was not ignorant what great hatred he did purchase; and that this was his best way, if by holding his peace he might appease the hatred of his adversaries. For a man being desirous to provide for himself alone would not have done thus; but because he remembered that he was no less the servant of Christ, and a preacher of the gospel, when he was in prison, than if he had been at liberty, he thought it was not lawful for him to withdraw himself from any which was ready to learn, lest he should foreslow [neglect] the occasion which was offered him by God, and therefore he did more regard the holy calling of God than his own life. And that we may know that he did incur danger willingly, Luke doth shortly after expressly commend his boldness, as if he should say, that setting all fear aside, he did faithfully obey the commandment of God, neither was he terrified with any danger, − (689) but did proceed to take pains with whomsoever he met. −
Preaching the kingdom of God. He doth not separate the kingdom of God, and those things which belong to Christ, as diverse things, but doth rather add the second thing by way of exposition, that we may know that the kingdom of God is grounded and contained in the knowledge of the redemption purchased by Christ. Therefore, Paul taught that men are strangers − (690) and foreigners from the kingdom of God, until having their sins done away they be reconciled to God, and be renewed into holiness of life by the Spirit; and that the kingdom of God is then erected, and doth then flourish among them, when Christ the Mediator doth join them to the Father, having both their sins freely forgiven them, and being also regenerate unto righteousness, that beginning the heavenly life upon earth, they may always have a longing desire to come to heaven, where they shall fully and perfectly enjoy glory. Also, Luke setteth forth a singular benefit of God, in that Paul had so great liberty granted him. For that came not to pass through the winking and dissimulation of those who could hinder it, seeing they did detest religion, but because the Lord did shut their eyes. Wherefore, it is not without cause that Paul himself doth boast that the Word of God was not bound with his bonds ( 2Ti 2:9).
