Chapter XXVI. - Sojourn at Rome.
According to Roman law, the trial of Paul could not take
place until his accusers should be present in person to state their charges
against him. They had not yet come from Palestine, nor was it known at Rome
whether they had even started on the long journey. Therefore the trial might be
postponed indefinitely. Little regard was shown for the rights of those supposed
to have violated the law. It was often the case that an accused person was kept
in prison a long time, by the delay of the prosecutors to prefer their charges;
or his trial might be deferred by the caprice of those in power. A corrupt judge
could hold a prisoner in custody for years, as did Felix in the case of Paul, to
gratify popular prejudice, or in hope of securing a bribe. These judges were,
however, amenable to a higher tribunal, and this would in some measure serve as
a restraint upon them. But the emperor was subjected to no such restraint. His
authority was virtually unlimited, and he often permitted caprice, malice, or
even indolence, to hinder or prevent the administration of justice. {LP 280.1}
The Jews of Jerusalem were in no haste to present their
accusations against Paul. They had been repeatedly thwarted in their designs,
and had no desire to risk another defeat. Lysias, Felix, Festus, and Agrippa had
all declared their belief in his innocence. His enemies could hope for success
only in seeking by intrigue to influence the emperor in their favour. Delay
would further their object, as it would afford them time to perfect and execute
their plans.
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{LP 280.2}
In the providence of God, all this delay resulted in the
furtherance of the gospel. Paul was not condemned to a life of inactivity. He
was allowed free intercourse with his friends, and was permitted to dwell in a
commodious house, where he daily presented the truth to those who flocked to
listen to his words. Thus for two years he continued, "preaching the kingdom of
God, and teaching those things which concern the Lord Jesus Christ, with all
confidence, no man forbidding him." And his labours were not confined to the
preaching of the gospel. The "care of all the churches" still rested upon him.
He deeply felt the danger that threatened those for whom he had laboured so
earnestly, and he sought as far as possible to supply by written communications
the place of his personal instruction. He also sent out authorized delegates to
labour among the churches he had raised up, and also in fields which he had not
visited. These messengers rendered him faithful service, and being in
communication with them, he was informed concerning the condition and dangers of
the churches, and was enabled to exercise a constant supervision over them. {LP
281.1}
Thus while apparently cut off from active labour, Paul
exerted a wider and more lasting influence than he could have exerted had he
been free to travel among the churches as in former years. As a prisoner of the
Lord, he had a firmer hold upon the affections of his brethren in the faith, and
his words commanded even greater attention and respect than when he was
personally with them. When they first learned that their beloved teacher had
been made a prisoner, they mourned and would not be comforted. Not
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until he was removed from them, did they realize how heavy
were the burdens which he had borne in their behalf. Heretofore they had largely
excused themselves from responsibility and burden-bearing because they lacked
his wisdom, tact, and indomitable energy; and now, left in their inexperience to
learn the lessons they had shunned, and feeling that they were never more to be
benefited by the apostle's labours, they prized the warning, counsel, and
instruction which he sent them, as they had never before prized his teachings.
And as they learned of his courage, faith, and meekness in his long
imprisonment, they also were stimulated to greater fidelity and zeal in the
cause of Christ. {LP 281.2}
Among the assistants of Paul in his labours were many of his
former companions and fellow-workers. Luke, "the beloved physician," who had
attended him in the journey to Jerusalem, through the two years' imprisonment at
Caesarea, and upon his last perilous voyage, was with him still. Timothy also
ministered to his comfort. Tychicus was his mail-bearer, taking his messages to
the different churches which they had visited together. Demas and Mark also were
with him. {LP 282.1}
Mark had once been refused by Paul as unworthy to accompany
him, because, when his help was much needed, he had left the apostle and
returned to his home. He saw that, as Paul's companion, his life must be one of
constant toil, anxiety, and self-denial; and he desired an easier path. This led
the apostle to feel that he could not be trusted, and that decision caused the
unhappy dissension between Paul and Barnabas. {LP 282.2}
Mark had since learned the lesson which all
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must learn, that God's claims are above every other. He saw
that there is no release in the Christian warfare. He had obtained a closer and
more perfect view of his Pattern, and had seen upon his hands the scars of his
conflict to save the lost and perishing. He was willing to follow his Master's
example of earnestness and self-sacrifice, that he might win souls to Jesus and
the blessedness of Heaven. And now, while sharing the lot of Paul the prisoner,
Mark understood better than ever before, that it is infinite gain to win Christ
at whatever cost, and infinite loss to win the world and lose the soul for whose
redemption the blood of Christ was shed. Mark was now a useful and beloved
helper of the apostle, and he continued faithful even unto the end. In writing
from Rome just prior to his martyrdom, Paul bade Timothy, "Take Mark, and bring
him with thee; for he is profitable to me for the ministry." {LP 282.3}
Demas was now a faithful helper of the apostle. A few years
afterward, however, in the same letter to Timothy which commends Mark's
fidelity, Paul writes, "Demas hath forsaken me, having loved this present
world." For worldly gain, Demas bartered every higher and nobler consideration.
How short-sighted, how unwise the exchange! Those who possess only worldly
wealth or honour are poor indeed, however much they may proudly call their own.
Those who choose to suffer for Christ's sake, will win eternal riches; they will
be heirs of God, and joint-heirs with his Son. They may not have on earth a
place to lay their heads; but in Heaven the Saviour whom they love is preparing
mansions for them. Many, in their pride and ignorance, forget
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that lowly things are mighty. In order to
be happy, we must learn self-denial at the foot of the cross. We want no earthly
hope so firmly rooted that we cannot transplant it to paradise. {LP 283.1}
Paul was not alone in the trials which he endured from the
love of ease and desire for worldly gain in his professed brethren. His
experience is still shared by the faithful servants of Christ. Many, even of
those who profess to believe the solemn truths for this time, feel but little
moral responsibility. When they see that the path of duty is beset with
perplexities and trials, they choose a way for themselves, where there is less
effort needed; where there are fewer risks to run, fewer dangers to meet. By
selfishly shunning responsibilities, they increase the burdens of the faithful
workers, and at the same time separate themselves from God, and forfeit the
reward they might have won. All who will work earnestly and disinterestedly, in
his love and fear, God will make co-labourers with himself. Christ has hired
them at the price of his own blood, the pledge of an eternal weight of glory. Of
every one of his followers he requires efforts that shall in some degree
correspond with the price paid and the infinite reward offered. {LP 284.1}
Among the disciples who ministered to Paul at Rome was
Onesimus, a fugitive slave from the city of Colosse. He belonged to a Christian
named Philemon, a member of the Colossian church. But he had robbed his master
and fled to Rome. Here this pagan slave, profligate and unprincipled, was
reached by the truths of the gospel. He had seen and heard Paul at Ephesus, and
now, in the providence of God, he met him again in Rome. In the kindness of his
heart, the
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apostle sought to relieve the poverty and distress of the
wretched fugitive, and then endeavoured to shed the light of truth into his
darkened mind. Onesimus listened attentively to the words of life which he had
once despised, and was converted to the faith of Christ. He now confessed his
sin against his master, and gratefully accepted the counsel of the apostle. {LP
284.2}
He had endeared himself to Paul by his piety, meekness, and
sincerity, no less than by his tender care for the apostle's comfort and his
zeal to promote the work of the gospel. Paul saw in him traits of character that
would render him a useful helper in missionary labour, and he would gladly have
kept him at Rome. But he would not do this without the full consent of Philemon.
He therefore decided that Onesimus should at once return to his master, and
promised to hold himself responsible for the sum of which Philemon had been
robbed. Being about to despatch Tychicus with letters to various churches of
Asia Minor, he sent Onesimus in his company and under his care. It was a severe
test for this servant to thus deliver himself up to the master he had wronged;
but he had been truly converted, and, painful as it was, he did not shrink from
this duty. {LP 285.1}
Paul made Onesimus the bearer of a letter to Philemon, in
which he with great delicacy and kindness pleaded the cause of the repentant
slave, and intimated his own wishes concerning him. The letter began with an
affectionate greeting to Philemon as a friend and fellow-labourer:-- {LP 285.2}
"Grace to you, and peace, from God our Father and the Lord
Jesus Christ. I thank my God, making mention of thee always in my prayers,
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hearing of thy love and faith, which thou hast toward the
Lord Jesus, and toward all saints; that the communication of thy faith may
become effectual by the acknowledging of every good thing which is in you in
Christ Jesus." The apostle sought gently to remind Philemon that every good
purpose and trait of character which he possessed must be accredited to the
grace of Christ; for this alone caused him to differ from the perverse and
sinful. The same grace could make the debased criminal a child of God and a
useful labourer in the gospel. {LP 285.3}
Though Paul might with authority have urged upon Philemon his
duty as a Christian, yet because of his love for him he would not command, but
chose rather the language of entreaty: "As Paul the aged, and now also a
prisoner of Jesus Christ, I beseech thee for my son Onesimus, whom I have
begotten in my bonds, which in time past was to thee unprofitable, but now
profitable to thee and to me." {LP 286.1}
He requests Philemon to receive him as his own child. He says
that it was his desire to retain Onesimus, that he might act the same part in
ministering to him in his bonds as Philemon would have done. But he did not
desire his services unless Philemon should voluntarily set him free; for it
might be in the providence of God that Onesimus had left his master for a season
in so improper a manner, that, being converted, he might on his return be
forgiven and received with such affection that he would choose to dwell with him
ever after, "not now as a servant, but above a servant, a brother beloved." {LP
286.2}
The apostle added: "If thou count me therefore a partner,
receive him as myself. If he
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hath wronged thee, or oweth thee aught, put that on mine
account. I Paul have written it with mine own hand, I will repay it; albeit I do
not say to thee how thou owest unto me even thine own self besides." {LP 286.3}
Paul voluntarily proposes to assume the debt of another; he
will make reparation for a crime committed by another, that the guilty one may
be spared the disgrace of punishment, and may again enjoy the privileges which
he has forfeited. The apostle well knew the severity which masters exercised
towards their slaves, and that Philemon was much incensed at the conduct of his
servant. He therefore approached him in a manner to arouse his deepest and
tenderest feelings as a Christian. The conversion of Onesimus has made him a
brother in the faith, and any punishment inflicted on this new convert from
pagan darkness would be regarded by Paul as though inflicted on himself. {LP
287.1}
How fitting an illustration of the love of Christ toward the
repenting sinner! As the servant who had defrauded his master had nothing with
which to make restitution, so the sinner who has robbed God of years of service
has no means of cancelling the debt; Jesus interposes between the sinner and the
just wrath of God, and says, I will pay the debt. Let the sinner be spared the
punishment of his guilt. I will suffer in his stead. {LP 287.2}
After offering to assume the debt of Onesimus, Paul gently
reminded Philemon how greatly he himself was indebted to the apostle; he owed to
him his own self in a special sense, since God had made Paul the instrument of
his conversion. He then, in a most tender, earnest appeal,
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besought Philemon that as he had by his liberalities
refreshed the saints, so he would refresh the spirit of the apostle by granting
him this cause of rejoicing. "Having confidence in thy obedience," he added, "I
wrote unto thee, knowing that thou wilt also do more than I say." {LP 287.3}
This epistle is of great value as a practical illustration of
the influence of the gospel upon the relation of master and servant.
Slave-holding was an established institution throughout the Roman empire, and
both masters and slaves were found in most of the churches for which Paul
laboured. In the cities, where slaves many times outnumbered the free
population, laws of the most terrible severity were considered necessary to keep
them in subjection. A wealthy Roman owned hundreds of slaves, of every rank, of
every nation, and of every accomplishment. The master had full control of the
souls and bodies of these helpless beings. He could inflict upon them any
suffering he chose; but if one of them in retaliation or self-defence ventured
to raise a hand against his owner, the whole family of the offender would be
inhumanly sacrificed, however innocent they might be. Even the slightest
mistake, accident, or carelessness was punished without mercy. {LP 288.1}
Some masters, more humane than others, were more indulgent
toward their servants; but the vast majority of the wealthy and noble gave
themselves up without restraint, to the indulgence of lust, passion, and
appetite, and they made their slaves the wretched victims of caprice and
tyranny. The tendency of the whole system was hopelessly degrading. {LP 288.2}
It was not the apostle's work to violently
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overturn the established order of society. Had he attempted
this, he would have prevented the success of the gospel. But he taught
principles that struck at the very foundation of slavery, and that, carried into
effect, would surely undermine the whole system. "Where the Spirit of the Lord
is, there is liberty." The religion of Christ has a transforming power upon the
receiver. The converted slave became a member of the body of Christ, and as such
was to be loved and treated as a brother, a fellow-heir with his master of the
blessings of God and the privileges of the gospel. In the same spirit were
servants to perform their duties; "not with eye- service, as men-pleasers, but
as the servants of Christ, doing the will of God from the heart." Christianity
makes a strong bond of union between master and slave, king and subject, the
gospel minister and the most degraded sinner who has found in Christ relief from
his burden of crime. They have been washed in the same blood, quickened by the
same Spirit; they are made one in Christ Jesus. {LP 288.3}