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Harmony of the life of St. Paul accordln 




olin 



3 1924 029 331 893 



s 
5 OS 



'I 




Cornell University 
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http://www.archive.org/details/cu31 924029331 893 



A HARMONY 



OF THE 



LIFE OF ST. PAUL 



ACCORDING TO 



The Acts of the Apostles and the Pauline Epistles. 



BY 



REV. FRANK J. GOODWIN. 



AMERICAN TRACT SOCIETY, 

lO EAST 23d STREET, NEW YORK. \^.% {)•''. 



)'(■'- 



e, G63 



^^.a^WjL -^-^--0 ^-'' '• 



COPYRIGHT, 1895. 
BY AMERICAN TRACT SOCIETY. 






< • 1 



Introdugtion. 



This book is designed as a handbook for students, to be used in connection 
with such short outline studies as Stalker's "Life of St. Paul." It is called 
a Harmony, as I have endeavored to blend the history of Paul's life as given 
in The Acts of the Apostles with selections from the Pauline Epistles. In con- 
structing a harmony of the life of Christ the problem is merely one of the arrange- 
ment of the material, all of which is given in the four Gospel histories. In arrang- 
ing a harmony of Paul's life omission is absolutely necessary. Luke's history of 
the apostle's life is taken as a basis and is printed entire, and to it are added such 
passages from Paul's letters, written at different times and with various purposes, 
as are parallel or supplementary to the Acts. The Harmony covers primarily 
the Life of St. Paul, and therefore the dogmatic and ethical portions of his writ- 
ings are generally omitted, that, in so short a handbook, the story of his life may 
not be lost in his theology. Doubtless many would add passages which I have 
left out, but I safely may say that I have inserted in the text almost all of the 
historical and autobiographical allusions in the Epistles which conservative critics 
generally concede are necessary to fill out the incomplete record in the Acts. 

The text used is the Authorized Version, but the most radical changes in the 
Revised Version are indicated in the notes and indexes. The notes consider 
chiefly the arrangement of the passages in the text. Special attention has been 
given to Paul's companions and the chronology of the apostle's life. The other 
comments relate to Paul's speeches, the occasion of the writing of the Epistles, 
his trials and imprisonments, and such other matters as give an insight into his 
personal life and character. 

I acknowFedge with pleasure valuable criticisms _ on the text received from 
Prof. Marvin R. Vincent, D. D., Prof. B. Rush Rhees and Rev. Edward Judson, 
D. D. I am conscious that in deciding upon the many critical questions arising 
in the preparation of such a volume at times I may have fallen into error, but I 
hope that the publication of the life of St. Paul in the language of the sacred 
writers themselves may serve to give a clearer understanding of that great disciple 
whose name Monod regards " as the type of at once the most extended and the 
most useful activity of which the history of men has furnished remembrance." 

F. J. G. 

Glen Ridge, N. J., 1895. 



GOMTKNTi^S. 



Principal Divisions of the Harmony, and of the Appendix . , PAGE 5 

Outline Life of Paul , 7 

Index of Passages Used in the Harmony 9 

Text of the Harmony 15 

Appendix 199 

Index of Places Visited by Paul 231 

Index of Persons Connected with Paul's life 235 



PRINCIPAL DIVISIONS OF THE HARMONY, AND 
OF THE APPENDIX. 



Part I. Paul's Early Life to His First Missionary Journey . . PAGE 15 
II. Paul's First Missionary Journey, and Residence in Antioch . . 37 

III. The First Church Council in Jerusalem, and Paul's Stay in Antioch . 51 

IV. Paul's Second Missionary Journey '.63 

V. Paul's Third Missionary Journey 91 

VI. Paul's Fifth Visit to Jerusalem 119 

VII. Paul in Caesarea .... . . . . 129 

VIII. Paul's Journey from Caesarea to Rome . . ... 145 

IX. Paul's First Roman Captivity 151 

X. Between the First and Second Roman Captivities . . . .173 
XI. Paul's Second Roman Captivity . .189 



APPENDIX. 

I. The Conversion of Paul , .199 

II. Paul's Visit to Arabia . 202 

III. Paul's Visions 204 

IV. The First Epistle to the Thessalonians ...... 205 

V. The S econd Epistle to the Thessalonians 206 

VI. Paul's Manual Labor 207 

VII. Paul's Second Visit to Corinth 209 



6 PRINCIPAL DIVISIONS 6f THE APPENDIX. 

VIII. The First Epistle to the Corinthians . . . . . . .210 

IX. The First Mission of Titus to Corinth 211 

X. The Second Epistle to the Cor inthians . . . . . .213 

XI. The Epistle to the Galatians 213 

XII. The Epistle to the Romans 214 

XIII. Paul's Second Roman Captivity 215 

XIV. The Origin of the Church at Rome 220 

XV. " The Epistles of the Captivity :'' Philemon, Colossians, Ephesians, 

Philippians 222 

XVI. " The Pastoral Epistles :" i Timothy, Titus, 2 Timothy . . .225 

XVII. The Sufferings of Paul . 226 



OUTLINE LIFE OF PAUL' 



I. Paul's Early Life to His First Missionary Journey. 

Conversion, 36 A. D. 

In Damascus and Arabia, 37-39 A. D. 

Escape from Damascus. First Visit to Jerusalem, 39 A. D. 

In Tarsus and the Regions of Syria and Cilicia, 39-43 A. D., 4 or 5 
years. 

A year in Antioch with Barnabas, 44 A, D. 

Second Journey to Jerusalem with Alms, 45 A. D. 

II. First Missionary Journey, 45-47 A. D., 2 years. 

In Antioch " a long time," 48-49 A. D., 2 years. 

III. Third Visit to Jerusalem. The Council, 50 A. D. 

IV. Second Missionary Journey, 51-54 A. D., 3 years. 

1 Thessalonians written at Corinth, 52 A. D. 

2 Thessalonians written at Corinth, 53 A. D. 
Fourth Visit to Jerusalem. 

V. Third Missionary Journey, 54-58 A. D., 4 years. 

1 Corinthians written at Ephesus, Spring of 57 A. D. 

2 Corinthians written in Macedonia, Autumn of 57 A. D. 
Galatians written at Corinth, Winter of 57 A. D. 
Romans written at Corinth, Spring of 58 A. D. 

® In the chronology of tlie Harmony I have followed Hackett in his commentary on 
the Acts (Hovey Ed.). He gives five leading events (Intro., pp. 20-23), "is dates of 
which are fixed with reasonable certainty. I. The conversion of Paul, A. D. 36. This 
is calculated from Josephus and the allusion in 2 Cor. 11:32 to Aretas, who was king of 
Arabia and in possession of Damascus when Paul escaped from that city three years 
after his conversion. II. The death of Herod Agrippa I. (Acts 12:23), which Josephus 
fixes at A. D. 44. This determines " the return of Paul to Antioch from his second 



8 OUTLINE LIFE OF PAUL. 

VI. Fifth Visit to Jerusalem. Paul seized in the Temple, 58 A. D, 
VII. Imprisonment at Csesarea, 58-60 A. D., 2 years. 
VIII. Journey to Rome, 60 (Autumn)-6i (Spring) A. D. 

IX. First Roman Captivity, 61-63 A.. D., 2 years. 

Philemon written 6i or 62 A. D. 
Colossians written 61 or 62 A. D. 
Ephesians written 61 or 62 A. D. 
Philippians written 63 A. D. 

X. Between the First and Second Roman Captivities, 63-67 A. D., 4 or 5 years. 

1 Timothy written in Macedonia, 67 A. D. 
'Pitus written at Ephesus, 67 A. D. 

XI. The Second Roman Captivity, 68 A. D. 

2 Timothy written at Rome, 68 A. D. 
Paul's Death, 68 A. D. 



•visit to Jerusalem and his departure on his first missionary excursion." III. The third 
journey of Paul -to Jerusalem, A. D. 50. Gal. 2:1 says he went up to Jerusalem after 
fourteen years. This reckoned from his conversion, A. D. 36, gives A. D. 50, the year 
of the first Church Council. " Paul departed on his second missionary tour soon after 
his return to Antioch from this third visit to Jerusalem, and hence we are enabled 
to assign that second tour to the year A. D. 51." IV. The Procuratorship of Felix. 
Felix was superseded by Festus, according to Josephus, Tacitus and Suetonius, in 
A. D. 60 or 61. Upon this date depends the year of the apostle's arrest in Jerusalem 
"on his fifth and last visit thither before he was sent to Rome. His captivity at 
Caesarea which followed that arrest continued two years, and must have commenced 
in the spring of A. D. 58 or 59." V. The arrival of Paul in Rome, A. D. 61 or 62. 
" It is evident from the Acts that Paul proceeded to Rome almost immediately-after 
the entrance of Festus on his office ; and if this took place in A. D. 60 or 61 he must 
have arrived in Rome early in the spring of 61 or 62." 

See also Conybeare and Howson: "The Life, Times and Travels of St. Paul" 
(Appendix II., notes A, B and C); Schaff: " History of the Christian Church " (Vol. I., 
pp. 322-333); Farrar: "The Life and Work of St. Paul" (Vol. II., Excursus X.); 
Clark: " Harmonic Arrangement of the Acts of the Apostles " (pp. 139-145). 



INDEX OF PASSAGES USED IN THE HARMONY/ 



ACTS. 



15: 



Section. 


Page. 


ACTS. 


Section. 


I 


17 


17:16-21 


2 


I 


17 


22-34 


3 


2 


18 


X8:i, 2 


I 


I 


19 


3 


2 


2 


20 


4,5 


3 


I 


25 


5-8 


4 


2 


26 


9-1 1 


5 


V 


27 


I2-l8 


6 


VI 


28 


18-23 


X 


I 


30 


23 


I 


2 


31 


24-28 


II 


VIII 


31 


19:1-7 


I 


VIII 


31 


8-12 


2 


I 


37 


13-20 


3 


I 


37 


21 


5 


2 


38 


22 


7 


3 


39 


23-41 


9 


I 


39 


20:1 


I 


2 


41 


2 


3 


4 


43 


2,3 


I 


IV 


43 


3 


I 


IV 


43 


3-12 


2 


I 


44 


13-16 


3 


2 


45 


17-38 


4 


,rl 


45 


18, 19 


(b) 


VI 


45 


20, 21 


(c) 


VIII 


46 


25-27 


(c) 


I 


51 


31 


(cl 


i^l 


52 


33-35 


■(d) 


(c) 


53 


21:1-6 


5 


'>t'> 


54 


7-16 


6 


(b) 


54 


17-26 


I 


(c) 


54 


27-39 


II 


(d) 


55 


39 


I 


(e) 


55 


40 


III 


I 


57 


22:1-21 


III 


I 


63 


3 


I 


II 


63 


3 


2 


lit 


64 


4.5 


2 


IV 


66 


5-" 


I 


I 


67 


12-16 


2 


3 


69 


17-21 


V 


4 


69 


19 


2 


(a) 


69 


20 


I 


(b) 


70 


22-29 


IV 


(c) 


70 


30 


V 


I 


7i 


23:1-9 


V 


I 


74 


6 


2 


2 


74 


10, II 


VI 


I 


75 


12-22 


I 



7:57, 58 

8:1, 2 

3.4 
9:1-9 
10-19 
19-22 

23-25 

26-29 
— 30 
11:22-25 

26 

27-30 
12:25 
13:1-3 

4,5 

6-12 

13 

14-41 
42-49 
50 

51,52 
14:1-5 
6-13 
14-18 
19,20 
20-25 
25-28 

-3 
4 
5 

6-1 1 
12 

13-21 
22 
23-29 

30-35 
36-41 
16:1-5 

6 

6-11 

12 

13-15 
16-18 
19-24 
25-34 
35-40 
17:1-9 
10-13 
14 
15 

* Bracketed passages in the Harmony, which supply the context, are omitted in 
the Index. 



INDEX OF PASSAGES USED IN THE HARMONY. 



:ts. 



26: 



27: 



23:23-32 
33-35 
34 
35 

24:1-9 
10-23 
17, 18 
20, 21 
23 

24.25 
25-27 

25:1-5 
6-12 
13-22 
23-27 
-32 
4,5 
9-1 1 
12-19 
20 
21 

:i-i3 
14-38 

39-44 

28:1-10 

11-16 

J4> 15 

16 

16-22 

17-19 
23-29 

30,31 



)MANS. 

1:1-5 
8-16 

7:7-25 
II: I 

15:19, 20 
22-29 
24 

25-27 
28 

30-32 

I, 2 

3-15 
21-23 



16 



:ORINTHIANS. 
I:i 

I 

14-16 
4:11, 12 

17 
5:9 

6:15 
15:7-10 

9 

30-32 
16:3-7 

8-9 



Section. 


Page. 


2 


126 


I 


129 


1 


15 


IV 


132 


I 


129 


2 


13c 


I 


119 


V 


124 


IV 


132 


III 


132 


IV 


132 


V 


133 


VI 


134 


I 


135 


2 


136 


3 


137 


2 


16 


2 


18 


I 


19 


I 


25 


II 


121 


I 


145 


II 


146 


III 


147 


IV 


147 


V 


148 


I 


151 


2 


154 


(a) 


153 


VI 


134 


(b) 


154 


2 


154 


(c) 


22 


(c) 


110 


(c) 


22 


I 


15 


5 


106 


(c) 


no 


4 


181 


I 


III 


4 


181 


4 


"3 


(b) 


109 


I 


151 


(b) 


109 


(a) 


21 


(a) 


99 


4 


81 


(d) 


lOI 


7 


96 


5 


94 


(a) 


21 


2 


77 


(a) 


21 


3 


19 


(b) 


100 


6 


95 


7 


96 



I CORINTHIANS. 
16:10, II 
15 
15-19 



2 CORINTHIANS. 
1:1 
8-1 1 

19 
2:1 

12, 13 
7:5-7 

13-15 

13-16 
8:1-5 

6 

6-8 

16-24 
9:1-5 

4 
10:15,16 
11:6-10 

22 

25 

32,33 
12:1-4 

14 

17,18 
20, 21 

13:1-3 
2 

GALATIANS. 
1:1 
II, 12 
13 
14 

15,16 
16-18 
18-20 
21-24 
22-24 
2:1,2 
2 

6-10 

11-14 

4:13-15 

EPHESIANS. 
1:15,16 

1-8 
1-9 
13 
14-21 



t 



: 18-20 
19,20 
21,22 

PHILIPPIANS. 
1:1 
i-ii 



Section. 
7 
4 

(a) 



2 

(b) 

I 
2 
8 
2 

3 
8 

4 
4 
4 
(a) 
5 
2 
I 

3 
2 

I 
(a) 

8 
(a) 
(a) 

4 



(b) 

(b) 
3 
2 

(b) 
2 
V 

VI 

3 
I 

(b) 

(c) 

(f) 

2 



.6 

<d) 
4 
5 
6 
I 
4 

(c) 



(a) 
6 



Page. 

96 
81 

99 



103 
100 

79 
107 
102 
103 

97 

103 

103 

98 

104 

104 

105 

108 

106 

77 

15 

45 

26 

30 
108 

% 
108 

108 
94 



22 
22 

19 
16 
22 
26 
27 
28 
19 
51 
52 
53 
56 
57 
43 



165 

15s 

23 

162 
164 
165 
15s 
163 
155 
158 



157 
i6s 



INDEX OF PASSAGES USED IN THE HARMONY. 



PHILIPPIANS. 


Section. 


Page. 


1 THESSALONIANS 


1:7 


I 


155 


r:9, 10 


7 


4 


l62 


2:i-i2 


12-14 


I 


155 


2 


12-20 


4 


163 


9 


15-16 


7 


i67 


13-16 


16 


I 


156 


17-20 


19-25 


5 


164 


3:1 


26 


I 


176 


2-5 


26,27 


2 


156 


6 


27 


6 


166 


4:9, 10 


29,30 


5 


164 




30 


(a) 


69 




2:i2 


6 


166 


2 THESSALONIANS 


16-18 


5 


164 


l:i 


16-18 


6 


166 


3:6-10 


19-23 


(a) 


157 




24 


2 


156 




24 


I 


176 


I TIMOTHY. 


25-30 


(e) 


161 


x:i 


3:1-3 


7 


167 


3 


4,5 


I 


15 


3 


4-16 


5 


164 


12-16 


5 


2 


16 


13 


6 


3 


17 


13 


6 


3 


19 


14-16 


12 


(e) 


24 


20 


18,19 


7 


167 


2:7 


20,21 


5 


165 


3:14,15 


4:2,3 


2 


68 


4:10 


10 


6 


166 




11-13 


5 


165 




/ 14 


6 


166 


2 TIMOTHY. 


15 


2 


77 


1:3 


16 


(a) 


71 


3,4 


17 


6 


166 


8 


18 


(e) 
(e) 


161 


8-12 


22 


161 


15 








16-18 


COLOSSIANS. 






18 


1:1 


(a) 


157 


18 


1-9 


6 


165 


2:8-13 


3-8 


(b) 


157 


9 


23-29 


4 


162 


17 


24 


5 


164 


3:10 II 


2:1 


(a) 


179 


4:6-8 


1-5 


6 


166 


9 


4:3 


I 


155 


10 


3,4 


4 


163 


10 


7-9 


(c 


158 


II 


9 


(b) 


178 


II 


10, II 


(d) 


160 


12 


12 


(b) 


177 


13 


12,13 


(b) 


157 


13 


12,13 


(a) 


179 


13 


14 


(d) 


160 


14,15 


IS 


(b) 


180 


14-18 


15-17 


6 


166 


19 


16 


(0 


180 


19 


17 


(b) 


178 


19,20 


18 


I 


155 


20 
20 


1 THESSALONIANS. 






20 


X:i 


3 


79 


21 


1-8 


(c) 


73 


21 



Section. 
(b) 
(b) 
(a) 
(a) 
(c) 



3 
(c) 



(a^ 



I 
II 

I 
I 
3 

(?) 

Ill 

I 

I 
I 



3 
3 
I 
IV 
I 
2 
II 

4 
IV 

I 

III 

VII 

IV 

3 

II 

I 

2 

3 
I 

II 
5 
4 
III 
III 
I 
2 

II 

3 
6 
I 
2 
3 



INDEX OF PASSAGES USED IN THE HARMONY. 



TITUS. 

l:i-3 
5 
5 
3:12 

12; 13 

PHILEMON. 



Section 



N. 


Page. 


I 


'^li 


II 


174 


2 


182 


7 


186 


II 


174 


I 


155 


(a) 


157 



PHILEMON. 


Section. 


1.2 


(b) 


8.9 


I 


10 


4 


10, II 


(b) 


10-21 


(c) 


22 


2 


22 


(a) 


23 


(b) 


24 


(d) 



Page. 

177 

155 
162 
178 
158 
156 
.177 
157 
160 



PART I. 

PAUL'S EARLY LIFE TO HIS FIRST MISSIONARY 

JOURNEY. 

Time, 36-45 A. D. 



I. EARLY TRAINING. 

1. Ancestry and youth. 

2. Education. 

3. Character. 

II. SAUL THE PERSECUTOR. 

1. Stephen's death. 

2. General persecutions. 

3. Paul's confession in the Epistles. 

III. PAUL'S CONVERSION, 36 A. D. 

1. On the road to Damascus. 

2. Paul and Ananias. 

3. Paul's conversion according to the Epistles. 

IV. DAMASCUS AND ARABIA, 37-39 A. D. 

1. Paul preaches in the synagogues of Damascus. 

2. Paul in Arabia. His return to Damascus, and flight to Jerusalem. 

V. JERUSALEM. 

Paul's first visit to Jerusalem to see Peter. He is warned in a vision 
to depart. 39 A. D., 15 days. 



J 4 PART I. 

VI. C^SAREA, TARSUS, SYRIA AND CILICIA. 

Paul leaves Jerusalem for Cassarea and Tarsus. He preaches in the 
regions of Syria and Cilicia, 39-43, A. D., 4 or 5 years. 

VII. TARSUS AND ANTIOCH. 

1. Barnabas seeks Paul in Tarsus. Paul's visions. 

2. A year in Antioch with Barnabas, 44 A. D. 

VIII. JERUSALEM AND ANTIOCH. 

Paul's second visit to Jerusalem, with alms. Paul and Barnabas 
return to Antioch, 45 A. D. 



HARMONY OF THE LIFE OF ST. PAUL. 



-8«M- 



PART I. 
Paul's Early Life to his First Missionary Journey. 

Acts 7:58 to 12 : 25. 



I. EARLY TRAINING.(') 



I. ANCESTRY AND YOUTH. 



2 Cor. H:22. 
11:22. Are they 
Hebrews ? so am 
I. Are they Israel- 
ites? so am I. Are 
they the seed of 
Abraham ? so am I 



Rom. II: I. 
II: I. I say then, 
Hath God cast away 
his people ? God 
forbid. For I also 
am an Israelite, of 
the seed of Abra- 
ham, 0/ the tribe of 
Benjamin. 



Phil. 3:4,5. 
3:4. Though I might 
also have confidence 
in the flesh. If any 
other man thinketh 
that he hath whereof 
he might trust in the 
flesh, I more: 5. Cir- 
cumcised the eighth 
day, of the stock of 
Israel, of the tribe of 
Benjamin, a Hebrew 
of the Hebrews.(2) 



Acts 21:39; 22:3; 
23:34- 

21:39. But Paul 
said, I am a man 
which am a Jew of 
Tarsus, a city in Ci- 
licia, a citizen of no 
mean city. 

22:3. I am verily 
a man which am a 
Jew, born in Tarsus, 
a city in Cilicia. 

23:34. When the 
governor had read 
the letter, he asked 
of what province he 
was. And when he 
understood that he 
was of Cilicia ; 

(i) For a brief, luminous picture of Paul's early life and training, see Stalker's 
" Life of St. Paul," chap. 2. Compare also Conybeare and Howson, " The Life, 
Times and Travels of St. Paul," Vol. L, chap. 2, and Farrar, " The Life and 
Work of St. Paul," Vol. L, chaps. 2-4. 

(2) " Within the pale of the Jewish Church a man was a. Jew who traced his 
descent from Jacob and conformed to the religion of his fathers ; but he was not 
a Hebrew also unless he spoke the Hebrew tongue and retained Hebrew customs. 
See Trench's "New Testament Synonyms," §39, p. 129. Hence here, as in 
2 Cor. 11:22, 'Hebrew' implies something which is not expressed in 'Israelite.' 
Though St. Paul was born in Tarsus, he was yet brought up under a great He- 
brew teacher in the Hebrew metropolis. Acts 22 : 3 ; he spoke the ' Hebrew ' Ian- 



i6 



HARMONY OF THE LIFE OF ST. PAUL. 



Gal. 1:13, 14. 
1 : 13, 14. [13. For ye have 
heard of my conversation in 
time past in the Jevfs' relig- 
ion,howthat beyoncLmeasure 
I persecuted the church of 
God, and wasted it:] 14. And 
profited in the Jews' religion 
above many my equals in 
mine own nation, being more 
exceedingly zealous of the 
traditions of my fathers. 



Phil. 3:5. 



3:5. [ Circumcised the 
eighth day, of the stock of 
Israel, of the tribe of Benja- 
min, a Hebrew of the He- 
brews ;] as touching the law 
a Pharisee; 



guage fluently, Acts 21 : 40 ; 22 : 2 ; he quotes frequently from the Hebrew Scrip- 
tures which he translates for himself, thus contrasting with his contemporaries, the 
Jewish Philo and the Christian writer of the Epistle to the Hebrews, who com- 
monly use the Hellenistic version of the Seventy." Lightfoot. 

2. EDUCATION. 
Acts 22:3; 23:6; 26:4,5. 

22 : 3. [I am verily a 
man which am a Jew, born 
in Tarsus, a ciiy in Cilicia,] 
yet brought up in this city 
at the feet of Gamaliel, and 
taught according to the per- 
fect manner of the law of the 
fathers, and was zealous to- 
ward God, as ye all are this 
day. 

23 : 6. [ But when Paul 
perceived that the one part 
were Sadducees, and the 
other Pharisees, he cried out 
in the council. Men and 
brethren,] I am a Pharisee, 
the son of a Pharisee : 

26:4. My manner of life 
from my youth, which was 
at the first among mine 
own nation at Jerusalem, 
know all the Jews ; 5. Which 
knew me from the beginning, 
if they would testify, that 
after the most straitest sect 
of our religion I lived a 
Pharisee.Cs) 

(3) A severe training as a strict Pharisee does not seem the most promising 
preparation for the future Apostle to the Gentiles. But Paul's weakness was his 
strength. " We may safely say that if Saul had been less of a Jew Paul the apos- 
tle would have been less bold and independent. His work would have been more 
superficial and his mind less unfettered. God did not choose a heathen to be the 
apostle of the heathen ; for he might have been ensnared by the traditions of 
Judaism, by its priestly hierarchy and the splendors of its worship, as indeed it 
happened with the Church of the second century. On the contrary, God chose a 
Pharisee. But this Pharisee had the most complete experience of the emptiness of 
external ceremonies and the crushing yoke of the law. There was no fear that 
he would ever look back, that he would be tempted to set up again what the grace 
of God had justly overthrown, Gal. 2:18. Judaism was wholly vanquished in his 
soul, for it was wholly displaced." Sabatier, " The Apostle Paul," pp. 69, 70. 
Compare Monod's " St. Paul : Five Discourses," pp. 105-111, and Schaff's " His- 
tory of the Christian Church," Vol. I., pp. 286-292. 



HARMONY OF THE LIFE OF ST. PAUL. 



17 



In Rom. 16: 13 Paul writes, " Salute Rufus, chosen in the Lord, and his mo- 
ther and mine." Godet thinks that Paul met these two disciples while a student 
in Jerusalerri. 



3. CHARACTER. 
Phil. 3:6. 



J : 6. [Concerning zeal, 
persecuting the church ;] 
touching the righteousness 
which is in the law, blame- 
less.W 



2 Tim. i;3. 



1:3, I thank God, whom 
I serve from my forefathers 
with pure conscience. 



I Tim. 1:12, 13. 
I: [12. And I thank Christ 
Jesus our Lord, who hath 
enabled me, for that he 
counted me faithful, putting 
me into the ministry ;] 13. 
Who was before a blasphe- 
mer, and a persecutor, and 
injurious : but I obtained 
mercy, because I did it ig- 
norantly in unbelief. 

(4) " That ' law,' as here used, means not law, but the (Mosaic) law, is indi- 
cated (a) by the fact that the persons with whom the apostle is contrasting himself 
are Judaizers ; (b) by the allusions to circumcision, concision, confidence in the 
flesh, etc. ; (c) by the fact that in all the words connected with ' law ' of verse 5 
there is an immediate and direct reference to the Jewish race and ideas ; (d) by the 
correspondence of the phrase ' righteousness in the law ' with similar phrases in 
Galatians and Romans, where the Mosaic law is referred to (e.g.. Gal. 3 : 11, 12) ; 
(e) by the fact that what Paul had so fully devoted himself to as to become blame- 
less in it, and what he had abandoned for the righteousness of faith, was the right- 
eousness of the Mosaic system. ' Blameless ' is determined in its meaning by the 
character of the sentence in which it stands. In all the phrases the apostle is evi- 
dently speaking of himself from the Jewish standpoint. He was blameless as 
viewed from the same standpoint, i. e., in the more external sense, and according to 
the ordinary manner of human judging." Dwight in Meyer, Phil., Amer. edit., 

p. 153- 

II. SAUL THE PERSECUTOR. 

Stephen's death.'^) 



I. 



Acts 22:20. 



22:20. And-when the blood of thy mar-, 
tyr Stephen was shed, I also was standing 
by, and consenting unto his death, and 
kept the raiment of them that slew him. 



Acts 7:57.58; 8:1,2. 

7 : 57. Then they . . . ran upon him with 
one accord, 58. And cast him out of the 
city, and stoned him; and the witnesses 
laid down their clothes at a young man's 
feet, whose name was Saul. 

8:1. And Saul was consenting unto his 
death. And at that time there was a great 
persecution against the church which was 
at Jerusalem ; and they were all scattered 
abroad throughout the regions of Judea and 
Samaria, except the apostles. 2. And de- 
vout men carried Stephen to his burial, and 
made great lamentation over him. 

(5) On " The Work and Martyrdom of St. Stephen" see Farrar, Vol. I., chap. 8 

2 



iS 



HARMONY OF THE LIFE OF ST. PAUL. 



2. GENERAL PERSECUTIONS.'^) 



Acts 8:3, 4. 
8:3. As for Saul, he made 
havoc of the church, enter- 
ing into every house, and 
haling men and women 
committed them to prison. 
4. Therefore they that were 
scattered abroad went every 
where preaching the word. 



Acts 22:4, s, 19. 

22:4. And I persecuted 
this way unto the death, 
binding and delivering into 
prisons both men and wo- 
men. 5. As also the high 
priest doth bear me witness, 
and all the estate of the 
elders: from whom also I 
received letters unto the 
brethren, and went to Da- 
mascus, to bring them which 
were there bound unto Jeru- 
salem, for to be punished. 

22:19. And I said. Lord, 
they know that I imprisoned 
and beat in every synagogue 
them that believed on thee: 



Acts 26:9-11- 
26 : 9. I verily thought 
with myself, that I ought to 
do many things contrary to 
the name of Jesus of Naza- 
reth. 10. Which thing I also 
did in Jerusalem: and many 
of the saints did I shut up 
in prison, having received 
authority from the chief 
priests ; and when they were 
put to death, I gave my voice 
against ihetn.ij) 11. And I 
punished them oft in every 
synagogue, and compelled 
them to blaspheme ; and be- 
ing exceedingly mad against 
them, I persecuted them 
even unto strange cities. 



(6) " The part which he played at this time in the horrid work of persecution,'' 
says Farrar, " has, I fear, been always underrated. It is only when we collect the 
separate passages — they are no less than eight in number — in which allusion is 
made to this sad period, it is only when we weigh the terrible significance of the 
expressions used, that we feel the load of remorse which must have lain upon 
him, and the taunts to which he was liable from malignant enemies. ' He made 
havoc of ' — literally, ' he was ravaging ' — the church. No stronger metaphor could 
well have been used. It occurs nowhere else in the New Testament, but in the 
Septuagint and in classical Greek is applied to the wild boars which uproot a 
vineyard." 

(7) The R. V. translates Acts 26 : 10, " I gave my vote against them." The 
meaning is : he " encouraged, approved, the act. (Bengel, Kuinoel, De Wette, 
Meyer.) (Comp. consenting, in Acts 22 : 20.) Some insist on the literal sense of the 
phrase, and infer from it that Paul was a member of the Sanhedrin and voted with 
the other judges to put the Christians to death. But the Jews required, as a gen- 
eral rule, that those who held this office should be men of years ; and Paul at the 
time of Stephen's martyrdom could hardly have attained the proper age. It is 
said, too, on the authority of the later Jewish writers, that one of the necessary 
qualifications for being chosen into the Sanhedrin was that a man should be the 
father of a family, because he who is a parent may be expected to be merciful— a 
relation which, from the absence of any allusion to it in the apostle's writings, we 
have every reason to believe that he never sustained. The expression itself affords 
but slight proof that Paul was a voter in the Sanhedrin." Hackett, Comm. on 
Acts. For the contrary view see Farrar, Vol. I., pp. 169, 170 and 78-82. 



HARMONY OF THE LIFE OF ST. PAUL. 



i9 



3. PAUL'S CONFESSION IN THE EPISTLES. 



I Cor. I5:-9. 
15:9. For I am 
the least of the apos- 
tles, that am not meet 
to be called an apos- 
tle, because I perse- 
cuted the church of 
God. 



Gal. 1:13, 22-24. 

1:13. For ye have 
heaid of my conver- 
sation in time past 
in the Jews' religion, 
how that beyond mea- 
sure I persecuted the 
church of God, and 
wasted it; . . .22. And 
was unknown by face 
unto the churches of 
Judea which were in 
Christ ; 23. But they 
had heard only. That 
he which persecu- 
ted us in times past 
now preacheth the 
faith which once he 
destroyed. 24. And 
they glorified God in 



Phil. 3:6. 
J : 6. Concerning 
zeal, persecuting the 
church; [touching the 
righteousness which 
is in the law, blame- 
less]. 



T Tim. 1:13. 
I : 13. Who was 
before a blasphemer, 
and a persecutor, 
and injurious: but I 
obtained mercy, be- 
cause I did U igno- 
rantly in unbelief. 



III. PAUL'S CONVERSION, 36 A. D. 



I. ON THE ROAD TO DAMASCUS.!*' 



Acts 9:1-9. 
9:1. And Saul, yet breath- 
ing out ihreatenings and 
slaughter against the disci- 
ples of the Lord, went unto 
the high priest, 2. And de- 
sired of him letters to Da- 
mascus to the synagogues, 
that if he found any of this 
way, whether they were men 
or women, he might bring 
them bound unto Jerusalem. 
3. And as he journeyed, he 
came near Damascus: and 
suddenly there shined round 
about him a iight from hea- 
ven: 4. And he fell to the 
earth, and heard a voice 
saying unto him, Saul, Saul, 
why persecutest thou me? 
5. And he said. Who art 
thou. Lord? And the Lord 
said, I am Jesus whom thou 
persecutest: it is hard for 



Acts 22:5-11. 
22:5. As also the high 
priest doth bear me witness, 
and all the estate of the 
elders : from whom also I 
received letters unto the 
brethren, and went to Da- 
mascus, to bring them which 
were there bound unto Je- 
rusalem, for to be punished. 

6. And it came to pass, that, 
as I made my journey, and 
was come nigh unto Damas- 
cus about noon, suddenly 
there shone from heaven a 
great light round, about me, 

7. And I fell unto the ground, 
and heard a voice saying 
unto me, Saul, Saul, why 
persecutest thou me ? 8. And 
I answered. Who art thou. 
Lord? And he said unto 
me, I am Jesus of Nazareth, 
whom thou persecutest. 



Acts 26:12-20. 
26:12. Whereupon as I 
went to Damascus with au- 
thority and commission from 
the chief priests, 13. At mid- 
day, O King, I saw in the 
way a light from heaven, 
above the brightness of the 
sun, shining round about me 
and them which journeyed 
with me. 14. And when we 
were all fallen to the earth, 
I heard a voice speaking 
unto me, and saying in the 
Hebrew tongue, Saul, Saul, 
why persecutest thou me? 
it is hard for thee to kick 
against the pricks. 15. And 
I said. Who art thou. Lord? 
And he said, I am Jesus 
whom thou persecutest. 16. 
But rise, and stand upon 
thy feet : for I have appeared 
unto thee for this purpose, 



HARMONY OF THE LIFE OF ST. PAUL. 



Acts 26. 
to make thee a minister and 
a witness botli of these things 
which thou hast seen, and of 
those things in the which I 
will appear unto thee ; 17. 
Delivering thee from the 
people, and from the Gen- 
tiles, unto whom now I send 
thee; 18. To open their eyes, 
and to turn them from dark- 
ness to light, a.u& from the 
power of Satan unto God, 
that they may receive for- 
giveness of sins, and inher- 
itance among them which 
are sanctified by faith that is 
in me. 19. Whereupon, O 
king Agrippa, I was not dis- 
obedient unto the heavenly 
vision : zo. [But showed first 
unto them of Damascus, and 
at Jerusalem, and through- 
out all the coasts of Judea, 
and then to the Gentiles, 
that they should repent and 
turn to God, and do works 
meet for repentance.] 

(8) I have discussed the question of the supernatural character of Paul's con- 
version, and the variations in the accounts of his experience as given in the three 
parallel passages in Acts, in Appendix I., " The Conversion of Paul." 



Acts 9. 
thee to kick against the 
pricks. 6. And he trembling 
and astonished said. Lord, 
what wilt thou have me ' to 
do ? And the Lord said un- 
to him, Arise, and go into 
the city, and it shall be told 
thee what thou must do. 
7. And the men which jour- 
neyed with him stood speech- 
less, hearing a voice, but 
seeing no man. 8. And Saul 
arose from the earth; and 
when his eyes were opened, 
he saw no man : but they led 
him by the hand, and brought 
him into Damascus. 9. And 
he was three days without 
sight, and neither did eat 
nor drink. 



Acts 22. 
9. And they that were with 
me saw indeed the light, and 
were afraid ; but they heard 
not the voice of him that 
spake to me. 10. And I said. 
What shall I do, Lord ? And 
the Lord said unto me. Arise, 
and go into Damascus ; and 
there it shall be told thee of 
all things which are appoint- 
ed for thee to do. 11. And 
when I could not see for the 
glory of that light, being led 
by the hand of them that 
were with me, I came into 
Damascus. 



2. PAUL AND ANANIAS. 

Acts 9:10-19. 
9:10. And there was a certain disci- 
ple at Damascus, named Ananias ; and to 
him said the Lord in a vision, Ananias. 
And he said. Behold, I am here, Lord. 
II. And the Lord said unto him, Arise, and 
go into the street which is called Straight, 
and enquire in the house of Judas for one 
called Saul, of Tarsus: for, behold, he 
prayeth, 12. And hath seen in a vision a 
man named Ananias coming in, and put- 
ting his hand on him, that he might receive 
his sight. 13. Then Ananias answered. 
Lord, I have heard by many of this man, 
how much evil he hath done to thy saints 
at Jerusalem: 14. And here he hath author- 
ity from the chief priests to bind all that 
call on thy name. 15. But the Lord said 



Acts 22:12-16. 
22:12. And one Ananias, a devout man 
according to the law, having a good report 
of all the Jews which dwelt there, 



HARMONY OF THE LIFE OF ST. PA UL. 



Acts 9. 
unto him, Go thy way: for he is a chosen 
vessel unto me, to bear my name before 
the Gentiles, and kings, and the children 
of Israel: 16. For I will show him how great 
things he must suffer for my name's sake. 
17. And Ananias went his way, and entered 
into the house ; and putting his hands on 
him said, Brother Saul, the Lord, even Je- 
sus, that appeared unto thee in the way as 
thou camest, hath sent me, that thou might- 
est receive thy sight, and be filled with the 
Holy Ghost. 18. Aiid immediately there 
fell from his eyes as it had been scales: 
and he received sight forthwith, and arose, 
and was baptized. 19. And when he had re- 
ceived meat, he was strengthened. [Then 
was Saul certain days with the disciples 
which were at Damascus.] 



Acts 22. 



13. Came unto me, and stood, and said 
unto me. Brother Saul, receive thy sight. 
And the same hour I looked up upon him. 
14. And he said, The God of our fathers 
hath chosen thee, that thou shouldest know 
his will, and see that Just One, and should- 
est hear the voice of his mouth. 15. For 
thou shalt be his witness unto all men of 
what thou hast seen and heard. 16. And 
now why tarriest thou ? arise, and be bap- 
tized, and wash away thy sins, calling on 
the name of the Lord. 



3. PAUL'S CONVERSION ACCORDING TO THE EPISTLES. 

(a) I CoR. 1:1; 9:1; 15:7-10. 

I : I. Paul, called io be an apostle of Jesus Christ through the will of God. 

9:1. Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? 
are not ye my work in the Lord ? 

15:7. After that, he was seen of James ; then of all the apostles. 8. And last of 
all he was seen of me also, as of one born out of due time. (9) 9. For I am the least of 
the apostles, that am not meet to be called an apostle, because I persecuted the church 
of God. 10. But by the grace of God I am what I am : and his grace which was be- 
stowed upon me was not in vain ; but I labored more abundantly than they all : yet not 
I, but the grace of God which was with me. 

(9) " Paul is popularly supposed to be uttering a complaint that he had not 
been privileged to behold the earliest dawn — that his had not been the joy of look- 
ing upon the earthly face of the Master ; he had been born too late for that 

The truth is, so far is Paul from looking upon himself as behind the age, that he is 
impressed beyond all things with that sense of solitude which comes from being 
advanced beyond one's day. ... He has seen the Christ, not as a local personality, 
not as an historical man environed by a particular age and circumscribed by a 
special soil, but as a life risen above all principalities and powers and transcending 
all temporal conditions. And the effect of that vision has been to widen his own 
view of the missionary field ; it has been to him equivalent to a Gentile call. . . . 
He had been called to a solitary privilege — the privilege of recognizing the fact that 
the Gentile was equal to the Jew ; and he expressed at once the dignity and the 
loneliness of the position by declaring that Christ had been revealed to him as to 
' one born out of due time.' " Matheson, " Spiritual Development of St. Paul," 
pp., 69-71. 



22 HARMONY OF THE LIFE OF ST. PAUL. 

(b) Gal. i:i, iij 12, 15, 16. 
1:1. Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God 
the Father, who raised him from the dead;) ... 11. But I certify you, brethren, that the 
gospel which was preached of me is not after man. 12. For I neither received it of 
man, neither was I taught it, but by the revelation of Jesus Christ.tlO) ... 15. But when 
it pleased God, who separated me from my mother's womb, and called me by his grace, 
16. To reveal his Son in me, that I might preach him among the heathen ; 

(10) " By the revelation of Jesus Christ " (v. 12). " Paul alludes to the reve- 
lation received soon after the event at Damascus, and consequent therefore upon 
his calling, which enabled him to comply with it and to come forward as a preacher 
of the gospel. Comp. Gal. i :i5, 16; Eph. 3:3. .. . How the 'revelation' took 
place must be left undecided. It may have taken place with or without vision, in 
different stages, partly even before his baptism in the three days mentioned, Acts 
9 : 6, 9, partly at and immediately after it, but not through instruction on the part 
of Ananias. The ' in me ' in ver. 16 is consistent with either supposition." Meyer. 

" Three separate stages in the history of the apostle's consecration to his min- 
istry seem to be mentioned here [w. 15, 16]. First, the predestination to his 
high office, which dated from before his birth (' who separated me from my mo- 
ther's womb ') ; Secondly, the conversion and call to the apostleship, which took 
place on the way to Damascus, Acts 9 : 3 sqq. (' called me by his grace ') ; and 
Thirdly, the entering upon his ministry in fulfilment of this call. Acts 9 : 20 sqq. ; 
13 : 2, 3 (' To reveal his Son in me, that I might preach him among the heathen ')." 
Lightfoot. 

(c) Rom. 1:1-5; 7:7-25; 8:1. 

1:1. Paul, a servant of Jesus Christ, called to be an apostle, separated unto Xhi 
gospel of God, 2. (Which he had promised afore by his prophets in the holy Scriptures,) 
3. Concerning his Son Jesus Christ our Lord, which was made of the seed of David 
according to the flesh ; 4. And declared to be the Son of God with power, according to- 
the Spirit of holiness, by the resurrection from the dead: 5. By whom we have received 
grace and apostleship, for obedience to the faith among all nations, for his name: 

7:7. What shall we say then? Is the law sin? God forbid. Nay, I had not 
known sin, but by the law: for I had not known lust, except the law had said. Thou 
shalt not covet.(ll) 8. But sin, taking occasion by the commandment, wrought in me all 
manner of concupiscence. For without the law sin was dead. 9. For I was alive with- 
out the law once: but when the commandment came, sin revived, and I died. 10. And 
the commandment, which was ordained to life, I found to be unto death. 11. For sin, 
taking occasion by the commandment, deceived me, and by it slew»2^. 12. Wherefore 
the law is holy, and the commandment holy, and just, and good. 13. Was then that 
which is good made death unto me? God forbid. But sin, that it might appear sin, 
working death in me by that which is good; that sin by the commandment might 
become exceeding sinful. 14. For we know that the law is spiritual: but I am carnal, 
sold under sin. 15. For that which I do, I allow not: for what I would, that do I not ; 
but what I hate, that do I. 16. If then I do that which I would not, I consent unto the 
law that it is good. 17. Now then it is no more I that do it, but sin that dwelleth in me. 
18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is 
present with me ; but how to perform that which is good I find not. 19. For the good 
that I would, I do not: but the evil which I would not, that I do. 20. Now if I do that I 
would not, it is no more I that do it, but sin that dwelleth in me. 21. I find then a law. 



HARMONY OF THE LiPE OF ST. PAUL. 23 

Rom. 7, 8. 
that, when I would do good, evil is present with me. 22. For I delight in the law of 
_God after the inward man : 23. But I see another law in my members, warring against 
the law of my mind, and bringing me into captivity to the law of sin which is in my 
members. 24. O wretched man that I am ! who shall deliver me from the body of this 
death ? 25. I thank God through Jesus Christ our Lord. So then with the mind I my- 
self serve the law of God ; but with the flesh the law of sin. 

8:[i. TAsre Ji thei-efore now no condemnation to them which are in Christ Jesus, 
who walk not after the flesh, but after the Spirit.] 

(I i) The best authorities agree in placing Rom. 7 : 7-25 among Paul's com- 
ments on his spiritual condition before his conversion. The " I " is both personal 
and general, the apostle illustrating from his own personal experience the spiritual 
state of " every man placed under the Mosaic law generally." He is speaking of the 
unregetierate man (so Meyer, Neander, Ewald, Weiss) and not of the regenerate 
man (Jerome, Luther, Calvin). " I am carnal, sold under sin" (v. 14), represents 
the condition of the apostle " long since past, but he realizes it," says Meyer, " as 
present, and places it before the eyes like a picture, in which the standpoint of the 
happier present, in which he now finds himself, renders possible the perspective 
that lends to every feature of his portrait the light of clearness and truth." 

Nor js V. 22 against this view. (" For I delight in the law of God after the 
inward man.") "The last words, ' after' the inward man,' " says Godet, " expressly 
remind us that it is only to a part of his being that we must apply what Paul here 
says of himself. We must beware of confounding the ' inward man ' with the 
■' nenv man.' Paul means to speak only of that which he calls (w, 23 and 25) the 
' understanding! the organ with which the human soul is endowed to perceive the 
true and good, and to distinguish them from the bad and false." 

In v. 24 the unregenerate man cries out for deliverance : " O wretched man that 
I am ! who shall deliver me from the body of this death ?" The answer comes to 
him with a gospel message, " I thank God through Jesus Christ our Lord," v. 25. 
Thus in v. 24 and the first part of v. 25, says Dwight, Paul describes " the passing 
to the new life, the last step of the old and the first of the new." Theij in a single 
sentence (v. 25) (" so then with the mind I myself serve the law of God, but with 
the flesh the law of sin ") " he looks back and reviews the unregenerate state as 
preparatory to a setting forth of the opposite character of the regenerate conditidn 
in the next chapter," which buoyantly opens with the words, " There is therefore 
now no condemnation to them which are in Christ Jesus." It seems conclusive, 
therefore, that Rom. 7 : 7-25 has a close connection with Paul's conversion. Ste- 
vens shows this with admirable vigor. For a full discussion see Meyer (Amer. 
edit.), Godet, and Stevens, " The Pauline Theology," pp. 12-20. 

(d) Ephes. 3:1-8. 

3:1. For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2. If ye 

have heard of the dispensation of the grace of God which is given me to you-ward: 

3. How that by revelation he made .known unto me the mystery ; (as I wrote afore in 

few words, 4. Whereby, when ye read, ye may understand my knowledge in the mys- 



34 HARMONY OF THE LIFE OF ST. PAUL. 

EPHES. 3. 

tery of Christ,) 5. Which in other ages was not made known unto the sons of men, as it 
is now revealed unto his holy apostles and prophets by the Spirit ; 6. That the Gentiles 
should be fellow heirs, and of the same body, and partakers of his promise in Christ by 
the gospel: 7. Whereof I was made a minister, according to the gift of the grace of God 
given unto me by the effectual working of his power. 8. Unto me, who am less than 
the least of all saints, is this grace given, that I should preach among the Gentiles the 
unsearchable riches of Christ ;(12) 

(12) "By revelation he made known unto me" (v. 3). "In substance the 
'by the revelation of Jesus Christ' of Gal. i : 12 is not different. According to 
the history of the conversion in Acts 26 (not according to Acts 9 and 22), we have 
here to think not merely of the disclosures that followed the event near Damascus 
(as Gal. 1 : 12), but also of the revelation connected with this event itself; for the 
contents of what is revealed is here the blessing of the Gentiles, and with this com- 
pare Acts 26 : 17, 18, as also Gal. i : 16." 

" The expression of humility, ' of all saints,' i. e., all Christians (v. 8), is even 
far stronger than i Cor. 15:9. He did not say ' than the apostles.' What was the 
ground of this self-abasement the reader knew without the necessity for Paul wri- 
ting it to him — namely, not the consciousness of sin in general, in which respect 
Paul knew that he stood on the same level with any other (Rom. 3: 22; 11 132; 
Gal. 3:22), as with every believer upon an equal footing of redemption by the 
death of Christ (Gal. 3 : 13, 14 ; Rom. 7:25; 8 : 2)— but the deeply humbling con- 
sciousness of having persecuted Christ, which, inextinguishable in him, so often 
accompanied his recalling of the grace of the apostolic office vouchsafed to him . 
(i Cor. 15:9; Phil. 3:6. comp. i Tim. i : 13)." Meyer. 

(e) Phil. 3:10-12. 

3: [10. That I may know him, and the power of his resurrection, and the fellow- 
ship of his suflFerings, being made conformable unto his death; 11. If by any means I 
might attain unto the resurrection of the dead.] 12. Not as though I had already 
attained, either were already perfect: but I follow after, if that I may apprehend that for 
which also I am apprehended of Christ Jesus. (13) 

(13) The allusion here is to a past event and therefore the aorist should be 
given its real rendering, "I was apprehended" (v. 12). Meyer interprets this 
" apprehending " as referring to Paul's conversion on the road to Damascus, when 
Christ " laid hold of him," and reversed his whole career. The expression is a 
graphic commentary on the miraculous appearance of Christ to Paul. 

(f) I Tim. x:i2-i6. 

1:[I2. And I thank Christ Jesus our Lord, who hath enabled me, for that he 
counted me faithful, putting me into the ministry ; 13. Who was before a blasphemer, 
and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in 
unbelief:] 14. And the grace of our Lord was exceeding abundant with faith and love 
which is in Christ Jesus. 15. This is a faithful saying, and worthy of all acceptation, 
that Christ Jesus came into the world to save sinners ; of whom I am chief. 16. How- 
beit for this cause I obtained mercy, that in me first Jesus Christ might show forth all 
longsuffering, for a pattern to them which should hereafter believe on him to life ever- 
lasting.(l*) 



HARMONY OF THE LIFE OF ST. PAUL. 



3S 



(14) " The statement that Christ Jesus came into the world to save sinners is 
intended, apparently, to contrast the gospel with the doctrine of the errorists, in 
that the great distinguishing characteristic of the gospel is its design of saving sin- 
ners. The errorists gave themselves to a vain discoursing about the law and legal 
righteousness, which moved in the outward region and even tended to laxness in 
true morality ; but the teaching of the gospel was a teaching of forgiveness, and 
' then of inward sanctification. To no better illustration of the power of this Chris- 
tian doctrine, or its transforming effect, could the apostle refer than his own life, 
and so he at once turns again to his own case — declaring himself to be ' chief ' 
(v. 1 5J among sinners, and the one in whom, as "first" (v. 16), the long-suffering 
of Christ was shown as an example for all who should follow in after times." 
Dwight in Meyer, I Tim. 

The words for " first," v. 16, and " chief," v. 15, are the same in the original. 
The R. V. is stronger than the A. V. : " Christ Jesus came into the world to save 
sinners ; of whom I am chief : howbeit for this cause I obtained mercy, that in me 
as chief might Jesus Christ show forth all his long-suffering." 



IV. PAUL IN DAMASCUS'") AND ARABIA, 37-39 A. D. 

I. PAUL PREACHES IN THE SYNAGOGUES OF DAMASCUS. 
Acts 9:17-22. Acts 26 : 19, 20. 

9: [17. And Ananias went his way, and 
entered into the house ; and putting his 
hands on him said, Brother Saul, the Lord, 
even Jesus, that appeared unto thee in the 
way as thou earnest, hath sent me, that 
thou mightest receive thy sight, and be 
filled with the Holy Ghost. 18. And im- 
mediately there fell from his eyes as it 
had been scales: and he received sight 
fortliwith, and arose, and was baptized. 
19. And when he had received meat, he 
was strengthened.] Then was Saul cer- 
tain days with the disciples which were 
at Damascus. 20. And straightway he 
preached Christ in the synagogues, that he 
is the Son of God. 21. But all that heard 
him were amazed, and said, Is not this he 
that destroyed them which called on this 
name in Jerusalem, and came hither for 
that intent, that he might bring them bound 
unto the chief priests? 22. But Saul in- 
creased the more in strength, and con- 
founded the Jews which dwelt at Damas- 
cus, proving that this is very Christ. 

(15) For a discussion of the arrangement of Paul's visits in Damascus and 
Arabia as given in the text, see Appendix II. 



26: [19. Whereupon, O king Agrippa, I 
was not disobedient unto the heavenly vis- 
ion:] 20. But showed first unto them of Da- 
mascus, [and at Jerusalem, and through- 
out all the coasts of Judea, and then to the 
Gentiles, that they should repent and turn 
to God, and do works meet for repent- 
ance.] 



26 



HARMONY OF THE LIFE OF ST. PAUL. 



2. PAUL IN ARABIA. HIS RETURN TO DAMASCUS AND FLIGHT 



TO JERUSALEM. 



2 Cor. 11:32,33. 



11:32. In Damascus the governor under 
Aretas kept the city of the Damascenes 
with a garrison, desirous to apprehend 
me: 33. And through a window in a basket 
was I let down by the wall, and escaped 
his hands. 



Gal. 1:15-18. 
[1:15. But when it pleased God, who 
separated me from my mother's womb, 
and called me by his grace, 16. To reveal 
his Son in me, that I might preach him 
among the heathen ;] immediately I con- 
ferred not with flesh and blood: 17. Neither 
Went I up to Jerusalem to them which 
were apostles before me ; but I went into 
Arabia,(16) and returned again unto Damas- 
cus. [18. Then after three years I went up 
to Jerusalem to see Peter.] 

Acts 9:23-26. 
9:23. And after that many days were 
fulfilled, the Jews took counsel to kill him : 
24. But their laying wait was known of Saul. 
And they watched the gates day and night 
to kill him. 25. Then the disciples took 
him by night, and let him down by the 
wall in a basket. 26. And when Saul was 
come to Jerusalem, 

(16.) The length of the visit in Arabia is uncertain. Gal. i : 17, 18 gives 
three years as the time between Paul's conversion and the first visit to Jerusalem. 
Meyer and Lightf oot, vifhile differing as to the place in the Acts at wrhich the visit 
should be inserted, agree in making it a brief sojourn, merely an incident in Paul's 
life in Damascus, " a first, certainly fervent, experiment of extraneous ministry." 
The usual interpretation is that the greater part of the three years, the " many 
days" of Acts 9:23, were spent in Arabia. This is favored by the consideration 
that it would be eminently fitting that the apostle should go into retirement for 
reflection and spiritual preparation for his work as a preacher. In arranging the 
passages I have grouped them so that the three years (Gal. i :i8) includes the 
whole time from shortly after Paul's baptism to his final departure from Damascus, 
thus leaving the division of the time undetermined. 

The Arabian visit is peculiarly interesting in its relation to the growth of 
Paul's theology and his personal religious experience. See Lightfoot on Gala- 
tians. Note I.; " St. Paul's Sojourn in Arabia ;" Matheson's " Spiritual Development 
of St. Paul," chap. 4, and Stalker's " Life of St. Paul," chap. 4. 

On the connection of the date of Paul's conversion with Aretas, king of 
Arabia, see Hackett (Introduction, p. 20), and Conybeare and Howson, Vol. I., 
pp. 81, 82. 



HARMONY OF THE LIFE OF ST. PAUL. 



27 



V. PAUL'S FIRST VISIT TO JERUSALEM'X^) TO SEE PETER. 
HE IS WARNED IN A VISION TO DEPART. 



Time, jg A. D., ij Days. 



Acts 9:26-29. 
9:26. And when Saul was 
come to Jerusalem, he as- 
sayed to join himself to the 
disciples: but they were all 
afraid of him, and believed 
not that he was a disciple. 

27. But Barnabas took him, 
and brought him to the apos- 
ties, and declared unto them 
how he had seen the Lord 
in the way, and that he had 
spoken to him, and how he 
had preached boldly at Da- 
mascus in the name of Jesus. 

28. And he was with them 
coming in and going out at 
Jerusalem. 29. And he spake 
boldly in the name of the 
Lord Jesus, and disputed 
against the Grecians: but 
they went about to slay him 



Gal. 1:17-20. 
I: [17. Neither went I up 
to Jerusalem to them which 
were apostles before me ; 
but I went into Arabia, and 
returned again unto Damas- 
cus.] 18. Then after three 
years I went up to Jerusa- 
lem to see Peter, and abode 
with him fifteen days. 19. 
But other of the apostles 
saw I none, save James the 
Lord's brother. 20. Now the 
things which I write unto 
you, behold, before God, I 
lie not. 



Acts 22:15-21. 
22 : [15. For thou shalt 
be his witness unto all 
men of what thou hast seen 
and heard. 16. And now 
why tarriest thou? arise, 
and be baptized, and wash 
away thy sins, calling on 
the name of the Lord.] 17. 
And it came to pass, that, 
when I was come again to 
Jerusalem, even while I 
prayed in the temple, I was 
in a trance ;(i8) 18. And saw 
him saying unto me. Make 
haste, and get thee quickly 
out of Jerusalem: for they 
will not receive thy testimony 
concerning me. 19. And I 
said. Lord, they know that 
I imprisoned and beat in 
every synagogue them that 
believed on thee : 20. And 
when the blood of thy mar- 
tyr Stephen was shed, I also 
was standing by, and con- 
senting unto his death, and 
kept the raiment of them 
that slew him. 21. And he 
said unto me. Depart: for I 
will send thee far hence 
unto the Gentiles. 



(17) Paul's first visit to Jerusalem, which was of great importance in his life, is 
given quite fully here. In Galatians the time is specified as fifteen days, and tlie 
apostles whom he met are limited to Peter and James. Acts 9 : 27 alone would 
give the impression that Paul saw all the apostles, but the limiting expression 
in Galatians seems to imply that the rest were away on preaching tours or were 
-otherwise prevented from meeting him. The accuracy of Paul's statement is 
specially to be maintained here, as in Galatians he is proving that his gospel was 
given him from God at and after his conversion, and not by " flesh and blood," 
and that even when he did meet the apostles, three years after his conversion, he 
had but a brief conference with them of fifteen days, and with but two of the 
apostolic college, Peter and James. His whole argument for the divine originality 



^8 



HARMONY OF THE LIFE OF ST. PAUL. 



of his gospel falls to pieces if the circumstances were not exactly as he states them 
in Gal. i : 15-21. A clear analysis of the two accounts of the first visit to Jerusa- 
lem is given by Lightfoot on Galatians, Note II., " St. Paul's First Visit to Jeru- 
salem." 

(18) That Paul's vision in the temple mentioned in his speech on the castle 
stairs (Acts 22 : 17-21) occurred during his first visit to Jerusalem is undisputed by 
Meyer, Alford, Hackett, and Lightfoot. In Acts 22 : 16 Paul narrates the account 
of his baptism by Ananias, and then adds in ver. 17, " and it came to pass, that, 
when I was come again to Jerusalem, even while I prayed in the temple." The 
blending of the two variations is simple. According to Luke, Paul leaves the city 
because of the solicitude of his friends (Acts 9 : 30). Paul, however, gives the 
more personal and spiritual reason, that of a supernatural vision in the temple 
(Acts 22 : 17-21). " It is a mark of truth that we find Luke stating the outward 
impulse; the apostle the inward ground." See Appendix III., " Paul's Visions." 



VI. PAUL LEAVES JERUSALEM FOR C^SAREA AND TAR- 
SUS. HE PREACHES IN THE REGIONS OF SYRIA 
AND CILICIA. Time, jp lo 43 A. D., 4 or 5 Years. 



Acts 9:29, 30. 
9: [29. And he spake boldly in the name 
of the Lord Jesus, and disputed against 
the Grecians: but they went about to slay 
him.] 30. Wliich when the brethren knew, 
they brought him down to Cffisarea, and 
sent him forth to Tarsus.(i9) 



Gal. 1:21-24. 
1:21. Afterwards I came into the regions 
of Syria and Cilicia;(2o) 22. And was un- 
known by face unto the churches of Judea 
which were in Christ: 23. But they had 
heard only, That he which persecuted us 
in times past now preacheth the faith which 
once he destroyed. 24. And they glorified 
God in me. 



(19) The Scriptures do not decide Paul's route here, and therefore I have 
made the account of Paul's visit to Caesarea in the Acts and that to Syria and Cili- 
cia in Galatians parallel narratives in the text. Hackett and Lightfoot discuss the 
order of Paul's journeys quite at length. The presumption is that Paul went from 
Cassarea directly to Tarsus, Cilicia, and making that his headquarters afterwards- 
preached in other parts of Cilicia and in Syria. It was at Tarsus, about four 
years later, that Barnabas found him, Acts 11 : 25. 

In 2 Cor. 11:25 Paul says, " Thrice I suffered shipwreck." In the life of 
Paul as given in the Acts it is almost impossible to find a place for, any of these 
shipwrecks. Alford conjectures that one of the three may have happened to 
Paul on his way from Cassarea to Tarsus, Acts 9 : 30. 

(20) It is clear that the visit to Syria and Cilicia (Gal. i : 21) must be inserted 
in the text with Acts 9 : 30. The time spent in this region occupied about four or 



o 

HARMONY OF THE LIFE OF ST. PAUL. sg- 

five years, as is seen from the following facts. Paul was in Jerusalem for the first 
time in 39 A. D., for fifteen days (Acts 9 : 26-29). Acts 9-30 describes his jour- 
ney to Ccesarea and Tarsus which is the same as that " into the regions of Syria 
and Cilicia " of Gal. 1:21. Luke does not take up Paul's life again till Acts 
II :25, 26, when Barnabas goes to Tarsus, finds Paul, and with him goes to Anti- 
och. The time occupied during this interval is seen from the subsequent events. 
From other sources it is learned that • Paul and Barnabas left Antioch early in 
45 A. D. to take alms to Jerusalem, Acts 11 : 30. Deducting the year which they 
had spent in Antioch (Acts 11 ■.26), 44 A. D. is approximately the date at which. 
Paul left Tarsus for Antioch with Barnabas, Acts 11:25, 26. Therefore from 
39 A. D. to 44 A. D. is the time, making four or five years, which must be allowed 
for in Luke's narrative of Paul's hfe between Acts 9 : 30 and Acts 1 1 : 25. Paul's 
addition of the Syrian and Cilician ministry is thus accounted for, and by infer- 
ence from the Acts the length of that journey is four or five years. Compare; 
Hackett on Acts 1 1 : 26, 28. 

How Paul occupied himself during this time has been the subject of much 
conjecture. He says he " preached the faith which once he destroyed." Gal. i : 23. 
His visit to Jerusalem had made him personally known to the church there, but. 
the other Judean churches during all these years knew him only by reputation. 
In Acts 15 : 23 " the brethren" in Syria and Cilicia are mentioned in the apostolic 
letter which was sent to the churches, and in Acts 15 :4i it is said Paul "went 
through Syria and Cilicia confirming the churches." No account is given in the 
Acts of the planting of such churches. Paul fills out the history in Galatians,, 
which leaves no doubt that during the four or five years he was in Syria and Cili- 
cia (Gal. I : 21) he planted the churches there. This is one of the best illustrations 
of the " undesigned coincidences " between the Acts and the Pauline epistles which 
Paley has so fully pointed out in his " Horas Paulinas." 

Conybeare and Howson think that possibly many of the sufferings of Paul 
mentioned in 2 Cor. 1 1 : 24-26 may be placed during his ministry in Syria and 
Cilicia. Luke records only one of the three Roman scourgings, viz., at Philippi,. 
Acts 16 : 22, and the stoning which took place at Lystra, Acts 14 : 19. This leaves 
five Jewish scourgings, two of the three Roman beatings with rods, and the three 
shipwrecks, and the night and the day in the deep which is the sequel to one of the 
three unknown shipwrecks, all of which are omitted in the Acts. For lack of a 
better explanation Conybeare and Howson's hypothesis may be accepted. For an 
ingenious explanation of the time of the shipwrecks, see Alford, Proleg. I Cor.,, 
p. 53. On the scourgings, see Farrar, L, p. 226. 

" How strongly," says Meyer, " does all this list of sufferings show the incom- 
pleteness of the book of Acts." For an eloquent treatment of Paul's " Tears,'' see 
Adolphe Monod's " Saint Paul," 2d Discourse, and the 4th Discourse, " His Per- 
sonality, or his Weakness." Compare Appendix XVH., on " The Sufferings o£ 
St. Paul." 



30 



HARMONY OF THE LIFE OF ST. PAUL. 



VIL PAUL AND BARNABAS IN TARSUS AND ANTIOCH. 
I. BARNABAS SEEKS PAUL IN TARSUS. PAUL'S VISIONS. 



Acts ii : 19-25. 
11: [19. Now they which were scattered 
abroad upon the persecution that arose 
about Stephen travelled as far as Phe- 
nice, and Cyprus, and Antioch, preaching 
the word to none but unto the Jews only. 
20. And some of them were men of Cyprus 
and Cyrene, which, when they were come 
to Antioch, spake unto the Grecians, preach- 
ing the Lord Jesus. 21. And the liand of 
the Lord was with them: and a great num- 
ber believed, and turned unto the Lord.] 

22. Then tidings of these things came 
unto the ears of the church which was in 
Jerusalem: and they sent forth Barnabas, 
that he should go as far as Antioch. (21) 

23. Who, when he came, and had seen the 
grace of God, was glad, and exhorted them 
all that with purpose of heart they would 
cleave unto the Lord. 24. For he was a 
good man, and full of the Holy Ghost and 
of faith : and much people was added unto 
the Lord. 25. Then departed Barnabas to 

Tarsus, for to seek Saul: 



2 CoR. 12:1-4. 



IZ: I. It is not expedient for me doubt- 
less to glory. I will come to visions and 
revelations of the Lord. (22) ,i, I knew a 
man in Christ above fourteen years ago, 
(whether in the body, I cannot tell; or 
whether out of the body, I cannot tell : God 
knoweth ;) such a one caught up to the 
third heaven. 3, And I knew such a man, 
(whether in the body, or out of the body, I 
cannot tell: God knoweth;) 4. How that he 
was caught up into paradise, and heard 
unspeakable words, which it is not lawful 
for a man to utter. 



(21) Luke omits any mention of Paul from Acts 9 : 30 to 11:25, 'he interme- 
diate chapters being devoted to Peter's work at Lydda and Joppa, the vision of 
■Cornelius, and its effects. The narrative takes up Paul's life again with an account 
of Barnabas' journey to Antioch to inquire into the work there of which an 
account had come to the church at Jerusalem, Acts 1 1 : 22. Barnabas left Anti- 
och and departed to Tarsus to seek Paul, as he did not know exactly where Paul 
was laboring, Gal. i : 21. He "would naturally direct his steps first to Tarsus, 
whither he would proceed by sea from Seleucia, or track his way through the defiles 
of the intervening mountains.'' Hackett. 

(22) The date of Paul's visions mentioned in 2 Cor. 12 : 1-4 " probably refers 
back," says Alford, " to the time when he was at Tarsus waiting for God to point 
out his work, between Acts 9 : 30 and 1 1 : 25." Meyer says the event " belongs in 
point of time to the stay at Antioch or to the end of the stay at Tarsus, Acts 
1 1 : 25." Some writers identify it with the circumstances attending Paul's conver- 
sion, while Wieseler and others make it the same as the appearance in the temple, 
Acts 22 : 17 (p. 27). 



HARMONY OF THE LIFE OF ST. PAUL. 31 

2. A YEAR IN ANTIOCH WITH BARNABAS, 44 A. D. 

Acts 11:25, 26. 
II: [25. Then departed Barnabas to Tarsus, for to seek Sau!:] 26. And when he 
had found him, he brought him unto Antioch. And it came to pass, that a whole year 
they assembled themselves with the church, and taught much people. And the disci- 
ples were called Christians first in Antioch.(23) 

(23) Barnabas found Paul in Tarsus and together they went to Antioch. 
" The last time the two friends met was in Jerusalem. In the period since that 
interview ' God had granted to the Gentiles repentance unto life' (ver.- 18). Bar- 
nabas had ' seen the grace of God ' (ver. 23), and under his own teaching ' a great 
multitude ' (ver. 24) had been ' added to the Lord.' But he needed assistance ; 
he needed the presence of one whose wisdom was greater than his own, whose 
zeal was an example to all, and whose peculiar mission had been miraculously de- 
clared. Saul recognized the voice of God in the words of Barnabas, and the two 
friends travelled in all haste to the Syrian metropolis." Conybeare and Howson 
in Hackett. 

The " whole year " spent in Antioch was " that of A. D. 44, since it was the 
year which preceded Paul's second journey to Jerusalem, at the time of the famine. 
The apostle had spent the intervening years, from A. D. 39 to 44, in Syria and 
Cilicia." Hackett. 



Vm. PAUL'S SECOND VISIT TO JERUSALEM, WITH ALMS. 

PAUL AND BARNABAS RETURN TO ANTIOCH, 

45 A. D. 

Acts II : 27-30 ; 12:25. 

11:27. And in these days came prophets from Jerusalem unto Antioch. 28. And 
there stood up one of them named Agabus,(24) and signified by the Spirit that there 
should be great dearth throughout all the world : which came to pass in the days of 
Claudius Caesar. 29. Then the disciples, every man according to his ability, determined 
to send relief unto the brethren which dwelt in Judea: 30. Which also they did, and 
sent it to the elders by the hands of Barnabas and Saul. 

12:25. And Barnabas and Saul returned from Jerusalem, when they had fulfilled 
their ministry, and took with them John, whose surname was Mark.C25) 

(24) Agabus is mentioned again in Acts 21 : 10, 11. 

(25) John Mark accompanied Paul and Barnabas on the first missionary jour- 
ney. See Acts 13; 5. 




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ST. PAUCS 
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PART II. 

PAUL'S FIRST MISSIONARY JOURNEY, AND 
RESIDENCE IN ANTIOCH. 

Time, 45-49 A. D. 4 Years. 



I. ANTIOCH IN SYRIA. 

Paul and Barnabas are chosen to preach to the Gentiles. 
II. SELEUCIA . 
CYPRUS . 

1. Salamis. Paul and Barnabas preach in the synagogues. 

2. Paphos. Sergius Paulus. Elymas the sorcerer. Paul's change 

of name. 
3. Perga in Pamphylia. John Mark forsakes the apostles. 

III. ANTIOCH IN PISIDIA. 



I. Paul's address. 



3. Paul and Barnabas are rejected by the Jews and turn to the 
Gentiles. 

3. Paul's sickness and the kindness of the Galatians. 

4. The departure from Antioch because of persecution. 

IV. ICONIUM. 

Paul and Barnabas are persecuted and flee to Lystra. 

V. LYSTRA. 

1. Paul heals a'll^me man. The people deify Paul and Barnabas. 

2. Paul's spee^. 

3. Paul is stoned. 

VI. DERBE. 



36 PART II. 

RETURN TRIP. 

Lystra. 



ICONIUM. 



Antioch in Pisidia. 
" Throughout Pisidia." 
Perga. 

VII. PAUL'S COMMENT IN 2 TIMOTHY ON HIS FIRST MISSION- 
ARY JOURNEY. 

VIII. ATTALIA. 



ANTIOCH IN SYRIA. 

Paul and Barnabas abide a "long time" (two years) in Antioch; 
48-49. A. D. 



HARMONY OF THE LIFE OF ST. PAUL. J7 

PART II. 

Paul's First Missionary Journey^^' and Residence 

in Antioch. 

Acts 13: i to 14:: 28. 



/. PAUL AND BARNABAS ARE CHOSEN TO PREACH TO 

THE GENTILES. 

Acts 13:1-3. 

Ij:i. Now there were in the church that was at Antioch certain prophets and 
teachers ; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and 
Manaen, which had been brought up with Herod the telrarch, and Saul.(2) 2. As they 
ministered to the Lord, and fasted, the Holy Ghost said. Separate me Barnabas and 
Saul for the work whereunto I have called them. 3. And when they had fasted and 
prayed, and laid their hands on them, they sent them away. 

(i) For a summary of the first missionary journey see Stalker's " Life of St. 
Paul," sec. 79-88. 

(2) " Simeon is one of those Jews who bore a Latih surname in addition to 
their Hebrew name, like ' John whose surname was Mark,' mentioned in the last 
verse of the preceding chapter, and like Saul himself, whose change of appellation 
will presently be brought under notice, Acts 13:9; comp. Col. 4:11. Lucius, 
probably the same who is mentioned in the Epistle to the Romans, Rom. 16 : 21, 
is a native of Cyrene, that African city which has already been mentioned as 
abounding in Jews, and which sent to Jerusalem our Saviour's cross-bearer. Ma- 
naen is spoken of as the foster-brother of Herod the Tetrarch : this was Herod 
Antipas, the Tetrarch of Galilee ; and since we learn from Josephus that this Herod 
and his brother Archelaus were children of the same mother, and afterwards edu- 
cated together at Rome, it is probable that this Christian prophet or teacher had 
spent his early childhood with thosfr-two princes, who were now both banished from 
Palestine to the banks of the Rhone." Conybeare and Howson. 

// IN CYPRUS. 

I, AT SALAMIS PAUI^^ND BARNABAS PREACH IN THE SYNA- 
-• GOGUES. 

Acts 13:4-5- 
13:4. So they, being sent forth by the Holy Ghost, departed unto Seleucia; and 
from thence they sailed to Cyprus. 5. And when they were at Salamis, they preached 
the word of God in the synagogues of the Je ws : and they had also John to their minis- 
ter.(3) 



jS HARMONY OF THE LIFE OF ST. PAUL. 

(3) The R. V. (v. 5) reads, " and they had also John as their attendant." 
Hackett thinks his duties were to assist Paul and Barnabas "in the declaration of 
the word (comp. 26 : 16 ; Luke i : 2 ; i Cor. 4 : i). But the view of most critics is 
different : they suppose John to have had charge of the incidental cares of the 
party, so as to leave Paul and Barnabas more at liberty to preach the gospel. We 
are not informed how long they remained at Salamis or what success attended their 
labors." 

"Mark the Evangelist is probably the same as 'John whose surname was 
Mark' (Acts 12: 12, 25). . . . John Mark was the son of a certain Mary who 
dwelt at Jerusalem, and was -therefore probably born in that city (Acts 12:12). 
He was the cousin {anepsios) of Barnabas (Col. 4: 10). {^Sister's son, Amer. ed.]" 
Smith's Bible Diet. 

2. IN PAPHOS. SERGIUS PAULUS. ELYMAS THE SORCERER. 
PAUL'S CHANGE OF NAME. 

Acts ij:6-i2. 

13:6. And when they had gone through the isle unto Paphos, they found a certain 
sorcerer, a false prophet, a Jew, whose name was Bar-jesus: 7. Which was with the 
deputy of the country, Sergius Paulus, a prudent man ; who called for Barnabas and 
Saul, and desired to hear the word of God. 8. But Elymas the sorcerer (for so is his 
name by interpretation) withstood them, seeking to turn away the deputy from the 
faith. 9. Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes 
on him,(4) 10. And said, O full of all subtilty and all mischief, thou child of the devil, 
thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the 
Lord? II. And now, behold, the hand of the Lord is upon thee, and thou shalt be 
blind, not seeing the sun for a season. And immediately there fell on him a mist and 
a darkness ; and he went about seeking some to lead him by the hand. 12. Then the 
deputy, when he saw what was done, believed, being astonished at the doctrine of the 
Lord. 

(4) Why was Saul's name changed to Paul ? " Among the later critics, 
Olshausen and Meyer adhere to the older view — that Paul assumed it out of re- 
spect to Sergius Paulus, who was converted by his instrumentality. -But had the 
writer connected the name with that event he would have introduced it more nat- 
urally after ver. 12. He makes use of it, it will be observed, before speaking of 
the proconsul's conversion. Neander objects, further, that it was customary among 
the ancients for the pupil to adopt the name of the teacher, not the teacher to adopt 
that of the pupil. There is force, too, in his remark that, according to this view, 
the apostle would seem to recognize the salvation of a distinguished person as more 
important than that of others ; for that Sergius was his first convert from heathen- 
ism, and received this honor on that account, assumes incorrectly that he had 
preached hitherto to none but those of his own nation. It is more probable that 
Paul acquired this name like other Jews in that age, who, when they associated 
with foreigners, had often two names— the one Jewish, the other foreign ; some- 
times entirely distinct, as Onias and Menelaus, Hillel and PoUio, and sometimes 



HARMONY OF THE LIFE OF ST. PAUL. JQ 

similar in sound, as Tarphon and Trypho, Silas and Silvanus. In like manner the 
apostle may have been known as Saul among the Jews and Paul among the hea- 
then ; and being a native of a foreign city, as Lightfoot suggests, he may have 
borne the two names from early life. This explanation of the origin of the name 
accounts for its introduction at this stage of the history. It is here for the first 
time that Luke speaks directly of Paul's labors among the heathen ; and it is natu- 
ral that he should apply to him the name by which he was chiefly known in that 
sphere of his ministry." Hackett. 

3. FROM PAPHOS TO PERGA IN PAMPHYUA. JOHN MARK 
FORSAKES THE APOSTLES. 

Acts rj^s. 
13:13. Now when Paul and his company loosed from Paphos, they came to Perga 
in Pamphylia: and John departing from them returned to Jerusalem.(5) 

(5) " Mark ' departed from them from Pamphylia, and went not with them to 
the work.' He came with them up the Cestrus as far as Perga, but there he for- 
sook them, and taking advantage of some vessel which was sailing towards Pales- 
tine he ' returned to Jerusalem ' (Acts 13:13), which had been his home in earlier 
years (Acts 12 : 12, 25). We are not to suppose that this implies an absolute rejec- 
tion o£ Christianity. A soldier who has wavered in one battle may live to obtain a 
glorious victory. Mark was afterwards not unwilling to accompany the apostles 
on a second missionary journey ; and actually did accompany Barnabas again to 
Cyprus (Acts 15 : 39). Nor did St. Paul always retain his unfavorable judgment of 
him (Acts 15 : 38), but long afterwards, in his Roman imprisonment, commended 
him to the Colossians as one who was a ' fellow-worker unto the kingdom of 
God,' and a ' comfort ' to himself (Col. 4 : 10) ; and in his latest letter, just before 
his death, he speaks of hiiri again as one ' profitable to him for the ministry ' 
(2 Tim. 4:11). Yet if we consider all the circumstances of his life, we shall 
not find it difficult to blame his conduct in Pamphylia, and to see good rea- 
sons why Paul should afterwards, at Antioch, distrust the steadiness of his charac- 
ter. . . . We are not left in doubt as to the real character of his departure. He 
was drawn from the work of God by the attraction of an earthly home. (Matthew 
Henry pithily remarks, ' Either he did not like the work, or he wanted to go and 
see his mother.') As he looked up from Perga to the Gentile mountains, his heart 
failed him and turned back with desire towards Jerusalem. He could not resolve 
to continue persevering ' in journeyings often, in perils of rivers, in perils of rob- 
bers.' " Conybeare and Howson. 

///. IN ANTIOCH IN PISIDIA. 

I. PAUL'S ADDRESS. 

Acts 13:14-41. 
I j : 14. But when -they departed from Perga, they came to Antioch in Pisidia, and 
went into the synagogue on the sabbath day, and sat down. (6) 15. And after the reading 



40 HARMONY OF THE LIFE OF ST. PAUL. 

Acts i j. 
of the law and the prophets, the rulers of the synagogue sent unto them, saying, Ye men 
and brethren, if ye have any word of exhortation for the people, say on.(7) i6. Then 
Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, 
give audience. 17. The God of this people of Israel chose our fathers, and exalted the 
people when they dwelt as strangers in the land of Egypt, and with a high arm brought 
he them out of it. 18. And about the time of forty years suffered he their manners in 
the wilderness. 19. And when he had destroyed seven nations in the land of Chanaan, 
he divided their land to them by lot. 20. And after that he gave unto them judges about 
the space of four hundred and fifty years, until Samuel the prophet. 21. And after- 
ward they desired a king: and God gave unto them Saul the son of Cis, a man of the 
tribe of Benjamin, by the space of forty years. 22. And when he had removed him, he 
raised up unto them David to be their king ; to whom also he gave testimony, and said, 
I have found David the son of Jesse, a man after mine own heart, which shall fulfil all 
my will. 23. Of this man's seed hath God, according to his promise, raised unto Israel 
a Saviour, Jesus: 24. When John had first preached before his coming the baptism of 
repentance to all the people of Israel. 25. And'as John fulfilled his course, he said, 
Whom think ye that I am ? I am not he. But, behold , there cometh one after me, 
whose shoes oihis feet I am not worthy to loose. 26. Men and brethren, children of the 
stock of Abraham, and whosoever among you feareth God, to you is the word of this 
salvation sent. 27. For they that dwell at Jerusalem, and their rulers, because they 
knew him not, nor yet the voices of the prophets which are read every sabbath day, 
they have fulfilled them in condemning him. 28. And though they found no cause of 
death in him, yet desired they Pilate that he should be slain. 29. And when they had 
fulfilled all that was written of him, they took him down from the tree, and laid him in 
a sepulchre. 30. But God raised him from the dead: 31. And he was seen many days 
of them which came up with him from Galilee to Jerusalem, who are his witnesses unto 
the people. 32. And we declare unto you glad tidings, how that the promise which was 
made unto the fathers, 33. God hath fulfilled the same unto us their children, in that he 
hath raised up Jesus again'; as it is also written in the second psalm, Thou art my Son, 
this day have I begotten thee. 34. And as concerning that he raised him up from the 
dead, Mozfno more to return to corruption, he said on this wise, I will give you the sure 
mercies of David. 35. Wherefore he saith also in z.xicA\\e.r psalm. Thou shall not suffer 
thine Holy One to see corruption. 36. For David, after he had served his own genera- 
tion by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 
37. But he, whom God raised again, saw no corruption. 38. Be it known unto you 
therefore, men and brethren, that through this man is preached unto you the forgive- 
ness of sins: 39. And by him all that believe are justified from all things, from which ye 
could not be justified by the law of Moses. 40. Beware therefore, lest that come upon 
you, which is spoken of in the prophets; 41. Behold, ye despisers, and wonder, and 
perish: for I work a work in your days, a work which ye shall in no wise believe, though 
a man declare it unto you. 

(6) On the dangers which Paul probably encountered in travelling from Perga 
to Antioch in Pisidia, see Conybeare and Howson, I., pp. 162-168. During this 
time the apostle may have endured many of those " perils of rivers " and " perils 
of robbers" virhich he mentions in 2 Cor. 11 126 (R. V.). See Appendix XVII., 
" The Sufferings of St. Paul." 

(7) " St. Luke gives us, if not the whole speech delivered by St. Paul, yet at 
least the substance of what he said. For into however short a space he may have 
condensed the speeches which he reports, yet it is no mere outhne, no dry analysis 
of them which he gives. He has evidently preserved, if not all the words, yet the 



HARMONY OF THE LIFE OF ST. PAUL. 41 

very words uttered by the apostle ; nor caff we fail to recognize in all these 
speeches a tone of thought, and even of expression, which stamps them with the 
individuality of the speaker. On the present occasion we find St. Paul beginning 
his address by connecting the Messiah whom he preached with the preparatory dis- 
pensation which ushered in His advent. He dwells upon the previous history of 
the Jewish people, for the same reasons which had led St. Stephen to do the like in 
his defence before the Sanhedrin. He endeavors to conciliate the minds of his 
Jewish audience by proving to them that the Messiah whom he proclaimed was the 
same whereto their own prophets bare witness ; come, not to destroy the law, but 
to fulfil : and that His advent had been duly heralded by His predicted messenger. 
He then proceeds to remove the prejudice which the rejection of Jesus by the 
authorities at Jerusalem (the metropolis of their faith) would naturally raise in the 
minds of the Pisidian Jews against His divine mission. He shows that Christ's 
death and resurrection had accomplished the ancient prophecies, and declares this 
to be the ' glad tidings ' which the' apostles were charged to proclaim. . . . But hav- 
ing thus conciliated their feelings, and won their favorable attention, he proceeds in 
a bolder tone to declare the catholicity of Christ's salvation and the antithesis be- 
tween the Gospel and the Law. His concluding words, as St. Luke relates them, 
might stand as a summary representing in outline the early chapters of the Epistle 
to the Romans ; and therefore, conversely, those chapters will enable us to realize 
the manner in which St. Paul would have expanded the heads of argument which 
his disciple here records. The speech ends with a warning against the bigoted 
rejection of Christ's doctrine which this latter portion of the address was so likely 
to call forth.'' Conybeare and Howson. 

The other addresses of Paul mentioned in the Acts are as follows : (i) 14: 14- 
18, at Lystra ; (2) 17 : 22-31, at Mars' Hill ; (3) 20 : 17-35, at Miletus to the Ephesian 
elders ; (4) 21 : 40-22 : 21, on the castle stairs in Jerusalem ; (5) 22 : 30-23 : 9, before 
the Sanhedrin in Jerusalem; (6) 24:10-21, reply to TertuUus in Caesarea; (7) 
24 : 25, before Felix and Drusilla ; (8) 25 : 10, 11 before Festus ; (9) 26 : 1-29, before 
Agrippa ; (10) 27 : 21-26, on the ship during the voyage to Rome ; (i i) 28 : 17-20, 
at the first meeting with the Jews in Rome ; (12) 28 : 25-28, at the second meeting 
with the Jews in Rome. For a good discussion of the question whether Luke has 
reported Paul's own words in his record of his speeches, see Alford, Proleg. Acts, 
(7th edit., pp. 13-15). 

2. PAUL AND BARNABAS ARE REJECTED BY THE JEWS AND 
TURN TO THE GENTILES. 

Acts 13:42-49. 
13:42. And when the Jews were gone out of the synagogue, the Gentiles besought 
that these words might be preached to them the next sabbath. 43. Now when the con- 
gregation was broken up, many of the Jews and religious proselytes followed Paul and 
Barnabas ; who, speaking to them, persuaded them to continue in the grace of God.(8) 
44. And the next sabbath day came almost the whole city together to hear the word of 
God.(9) 45. But when the Jews saw the multitudes, they were filled with envy, and 



42 HARMONY OF THE LIFE OF ST. PAUL. 

Acts 13. 
spake against those things which were spoken by Paul, contradicting and blaspheming. 
46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of 
God should first have been spoken to you: but seeing ye put it from you, and judge 
yourselves unworthy of everlasting life, lo, we turn to the Gentiles. (10) 4.7. For so hath 
the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou 
shouldest be for salvation unto the ends of the earth. 48. And when the Gentiles heard 
this, they were glad, and glorified the word of the Lord: and as many as were ordained 
to eternal life believed. 49. And the word of the Lord was published throughout all the 
region. 

(8) " When the synagogue was broken up (ver. 43) seems, at first view, super- 
fluous after as they went out (ver. 42). The procedure, says Neander, may have 
been this : As Paul and Barnabas were going out before the general dispersion of 
the assembly, the rulers of the synagogue may have requested that they would 
repeat their discourse on the next Sabbath. The people having then withdrawn, 
many of the Jews and proselytes followed the speakers for the purpose of declar- 
ing their assent to what they had heard, or of seeking further instruction." Hackett. 

(9) -'Almost the entire city assembled (ver. 44). Where, is not stated. Paul 
and Barnabas on that Sabbath may have spoken to different audiences. If they 
both repaired to the same synagogue the crowd must have filled not only the 
synagogue itself, but every avenue to it. (Compare Mark 2 : 2 seq.; Luke 8:19.) 
The hearers on this occasion were Gentiles as well as Jews." Hackett. 

(10) " The apostles, promptly recognizing in the willingness of the Gentiles 
and the unbelief of the Jews the clear indications of the path of duty, followed that 
bold course which was alien to all the prejudices of a Jewish education. They 
turned at once and without reserve to the Gentiles. St. Paul was not unprepared 
for the events which called for this decision. The prophetic intimations at his 
first conversion, his vision in the temple at Jerusalem, his experience at theiSyrian 
Antioch, his recent success in the island of Cyprus, must have led him to expect 
the Gentiles to listen to that message which the Jews were too ready to scorn. 
The words with which he turned from his unbelieving countrymen were these : 
' It was needful that the Word of God should first be spoken unto you ; but inas- 
much as ye reject it, and deem yourselves unworthy of eternal life, lo ! we turn to 
the Gentiles.' And then he quotes a prophetical passage from their own Sacred 
Writings. ' For thus hath the Lord commanded us, sayi|^, I have set thee for a 
light to the Gentiles, that thou shouldest be for salvation fe' the ends of the earth.' 
This is the first recorded instance of a scene which was often reenacted. It is the 
course which St. Paul himself defines in his Epistle to the Romans, when he de- 
scribes the gospel as coming first to the Jew and then to the Gentile (Rom. 1:16; 
2:9; compare 11 : 12, 25); and it is the course which he followed himself on vari- 
ous occasions of his life, at Corinth (Acts 18:6), at Ephesus (Acts 19:9), and at 
Rome (Acts 28 : 28)." Conybeare and Howson. 



HARMONY OF THE LIFE OF ST. PAUL. 43 



3. PAUL S SICKNESS AND THE KINDNESS OF THE GALATIANS. 

-Gal. 4:13-15. 
4:13. Ye know how through infirmitiy of the flesh I preached the gospel unto you 
at the first. 14. And my temptation which was in my flesh ye despised not, nor reject- 
ed; but received me as an angel of God, even as Christ Jesus. 15. Where is then the 
blessedness ye spake of? for I bear you record, that, if it had been possible, ye would 
have plucked out your own eyes, and have given them to me.(ll) 

(I i) The selection from Galatians may seem at first sight out of place here. 
In placing it in the text I have followed Ramsay's interpretation of the word Gala- 
tia as given in his work, " The Church in the Roman Empire Before A. D. 170," 
p. 63. According to his view, Galatia in the New Testament does not refer simply 
to the territory in the central part of Asia Minor, but it is used in the larger sense 
of the vast Roman province of Galatia, which included also parts of Phrygia, Lyca- 
onia and Pisidia. Ramsay thinks that Paul was taken sick at Perga, probably with 
malarial fever, and from thence he went into Antioch in Pisidia, where he received 
the loving attention from the Galatian Christians mentioned in Gal. 4 : 13-15. 

On the general subject of the Galatian churches see a fuller note on Acts 
16:6. 

Gal. 4: 13-15 is one of the passages which enables us to form an idea of the 
meaning of Paul's " thorn in the flesh." See Appendix XVII. 



4. THE DEPARTURE FROM ANTIOCH BECAUSE OF PERSECUTION. 

Acts 13:50. 
13:50. But the Jews stirred up the devout and honorable women, and the chief men 
of the city, and raised persecution against Paul and Barnabas, and expelled them out 
of their coasts. 



IV. IN ICONIUM. PAUL AND BARNABAS ARE PERSECUTED 
AND FLEE TO LYSTRA. 

Acts 13:51, 52; 14:1-6. 

13:51. But they shook oflF the dust of their feet against them, and came unto Ico- 
nium. 52. And the disciples were filled with joy, and with the Holy Ghost. 

14: 1. And it came to pass in Iconium, that they went both together into the syna- 
gogue of the Jews, and so spake, that a great multitude both of the Jews and also of the 
Greeks believed. 2. But the unbelieving Jews stirred up the Gentiles, and made their 
minds evil affected against the brethren. 3. Long time(l2) therefore abode they speak- 
ing boldly in the Lord, which gave testimony unto the word of his grace, and granted 
signs and wonders to be done by their hands. 4. But the multitude of the city was 
divided: and part held with the Jews, and part with the apostles. 5. And when there 
was an assault made both of the Gentiles, and also of the Jews with their rulers, to use 
them despitefuUy, and to stone them, [6. They were ware of it, and fled unto Lystra 
and Derbe, cities of Lycaonia, and unto the region that lieth round about:] 



44. HARMONY OF THE LIFE OF ST. PAUL. 

(12) " Long time (v. 3). The entire journey was evidently a rapid one, and a 
stay here of a few months would be comparatively a hng time. This is our only 
notice respecting the time spent at the places visited on this tour." Hackett. 

V. IN LYSTRA. 

I. PAUL HEALS A LAME MAN. THE PEOPLE DEIFY PAUL AND 

BARNABAS. 

Acts 14:6-13. 
14:6. They were ware Of it, and fled unto Lystra and Derbe, cities of Lycaonia, 
and unto the region that lieth round about: 7. And there they preached the gospel. 
8. And there sat a certain man at Lystra, impotent in his feet, being a cripple from 
his mother's womb, who never had walked: 9. The same heard Paul speak: who stead- 
fastly beholding him, and perceiving that he had faith to be healed, 10. Said -jvith a loud 
voice, Stand upright on thy feet. And he leaped and walked. 11. And when the peo- 
ple saw what Paul had done, they lifted up their voices, saying in the speech of Lycao- 
nia, The gods are come down to us in the likeness of men. 12. And they called Barna- 
bas, Jupiter ; and Paul, Mercurius, because he was the chief speaker.(13) 13. Then the 
priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, 
and would have done sacrifice with the people. 

(13) " Such a cure of a congenital disease, so sudden and so complete, would 
have confounded the most skilful and skeptical physician. An illiterate people 
would be filled with astonishment, and rush immediately- to the conclusion that 
■supernatural powers were present among them. These Lycaonians thought at 
once of their native traditions, and crying out vociferously in their mother-tongue — 
and we all know how the strongest feelings of an excited people find vent in the 
language of childhood — they exclaimed that the gods had again visited them in the 
likeness of men — that Jupiter and Mercury were again in Lycaonia — that the per- 
suasive speaker was Mercury and his companion Jupiter. They identified Paul 
with Mercury because his eloquence corresponded with one of that divinity's attri- 
butes. Paul was the ' chief speaker,' and Mercury was the god of eloquence. And 
if it be asked why they identified Barnabas with Jupiter, it is evidently a sufficient 
answer to say that these two divinities were always represented as companions in 
their terrestrial expeditions, though we may well believe (with Chrysostom and 
others) that there was something majestically benignant in his appearance, while 
the personal aspect of Paul (and for this we can quote his own statements) was 
comparatively insignificant (2 Cor. 10: i, 10, where we must remember that he is 
quoting the statements of his adversaries. . . .) It is also very possible that Bar- 
nabas was older, and therefore more venerable in appearance, than St. Paul." 
Conybeare and Howson. 

On the traditional account of Paul's appearance, see Schaff, (Vol. I., pp. 294- 
^96), and Farrar (II. Excursus 11). Compare 2 Cor. 10 : i, 10; 11:6. 



HARMONY OF THE LIFE OF ST. PAUL. 43 

2. PAUL'S SPEECH. 

Acts 14:14-18. 

14:14. Which ■fi\i(sxL the apostles, Barnabas and Paul, heard of, they rent their 
clothes, and ran in among the people, crying out, 15. And saying. Sirs, why do ye these 
things? We also are men of like passions with you, and preach unto you that ye 
should turn from these vanities unto the living God, which made heaven, and earth, 
and the sea, and all things that are therein: 16. Who in times past suffered all nations 
to walk in their own ways. 17. Nevertheless he left not himself without witness, in 
that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts 
with food and gladness. 18. And with these sayings scarce restrained they the people, 
that they had not done sacrifice unto them. 



3. PAUL IS STONED. 

Acts 14:19, 20. 
14:19. And there came thither certain 
Jews from Antioch and Iconium, who per- 
suaded the people, and, having stoned 
Paul, drew him out of the city, supposing 
he had been dead.(U) 20. Howbeit, as the 
disciples stood round about him, he rose 
up, and came into the city: (16) 



2 Cor. 11:24, 25. 
II : [24. Of the Jews five times received 
I forty stripes save one. 25. Thrice was I 
beaten with rods,] once was I stoned, 
[thrice I suffered shipwreck, a night and a 
day I have been in the deep ;] 



(14) " The Jews, taking advantage of the credulity of a rude tribe, were able 
to accomplish at Lystra the design they had meditated at Iconium (Acts 14 : 5). 
St. Paul was stoned — not hurried out of the city to execution like St. Stephen, the 
memory of whose death must have come over St. Paul at this moment with im- 
pressive force — but stoned somewhere in the streets of Lystra, and then dragged 
through the city gate and cast outside the walls, under the belief that he was dead. 
This is the occasion to which the apostle afterwards alluded in the words, ' Once 
was I stoned ' (2 Cor. 1 1 : 25)." Conybeare and Howson. Compare on 2 Cor. 
II :25, Appendix XVII., "The Sufferings of Paul." 

(15) Notwithstanding Paul's persecutions in Lystra his work bore fruit. 
Probably Timothy and his grandmother, Lois, and his mother, Eunice, were con- 
verted at this time. 

VL TO DERBE, LYSTRA, ICONIUM, ANTIOCH IN PISIDIA, 

AND "THROUGHOUT PISIDIA," TO PERGA. 

Acts 14:20-25. 

14: [20. Howbeit, as the disciples stood round about him, he rose up, and came 
into the city:] and the next day he departed with Barnabas to Derbe. 21. And when 
they had preached the gospel to that city,and had taught many,(i6) they returned again 
to Lystra, and to Iconium and Antioch, 22. Confirming the souls of the disciples, and 
exhorting them to continue in the faith, and that we must through much tribulation 
enter into the kingdom of God. 23. And when they had ordained them elders in every 
church, and had prayed with fasting, they commended them to the Lord, on whom they 
believed. 24. And after they had passed throughout Pisidia, they came to Pamphylia. 
25. And when they had preached the word in Perga, [they went down into Attalia:] 



46 HARMONY OF THE LIFE OF ST. PAUL. 

(i6) On Gaius of Derbe, who was probably one of the converts at this time 
see note on Acts 20 : 4. 

VII. PAUL'S COMMENT IN 2 TIMOTHY ON HIS FIRST. 
MISSIONARY JOURNEY. W 

2 Tim. 3:10, II. 

3:10. But thou hast fully known ray doctrine, manner of life, purpose, faith, long- 
suffering, charity, patience, 11. Persecutions, afflictions, which came unto me at Anti- 
och, at Iconium, at Lystra; what persecutions I endured; but out of them all the Lord 
delivered me. 

(17) On the harmony of 2 Tim. 3:10, 11 with Acts 13:14 to 14:25 Paley 
says, " We have so far, therefore, a conformity between the history and the epistle, 
that St. Paul is asserted in the history to have suffered persecution in the three 
cities, his persecutions at which are appealed to in the epistle ; and not only so, 
but to have suffered these persecutions both in immediate succession and in the 
order in which the cities are mentioned in the epistle. The conformity also ex- 
tends to another circumstance. In the apostolic history Lystra and Derbe are 
commonly mentioned together ; in the quotation from the epistle Lystra is men- 
tioned, and not Derbe. And the distinction will appear on this occasion to be 
accurate ; for St. Paul is here enumerating his persecutions ; and although he un- 
derwent grievous persecutions in each of the three cities through which he 
passed to Derbe, at Derbe itself he met with none : ' The next day he departed,' 
says the historian, ' to Derbe ; and, when they had preached the gospel to that city, 
and had taught many, they returned again to Lystra ' (Acts 14 : 21). The epistle,." 
therefore, in the names of the cities, in the order in which they are enumerated, 
and in the place at which the enumaration stops, corresponds exactly with the 
history." " Horse Paulina," p. 215. 

VIIL PAUL AND BARNABAS ABIDE A ''LONG TIME" {TWO 
YEARS) IN ANTIOCH, 48-49 A. D. 

Acts 14:25-28. 

14: [25. And when they had preached the word in Perga,] they went down into- 
Attalia: 26. And thence sailed to Antioch, from whence they had been recommended 
to the grace of God for the work which they fulfilled. 27. And when they were come, 
and had gathered the church together, they rehearsed all that God had done with them, 
and how he had opened the door of faith unto the Gentiles. 28. And there they abode 
long time with the disciples. (18) 

{18) The first missionary journey properly ends with the arrival. of Paul and 
Barnabas at Antioch (Acts 14 : 26). Here they abode " no little time " (v. 28 
R. v.). The meaning of this expression can be only approximately determined. 
" The Apostolic Council at Jerusalem was held in A. D. 50, and, as Paul departed 



HARMONY OF THE LIFE OF ST. PAUL. 47 

on his first mission in A. D. 45, we must divide the interval from A. D. 45 to 50 be- 
tween his journey among the heathen and his subsequent abode at Antioch. The 
best authorities, as Anger, Wieseler, Meyer, Winer, De Wette and others, agree in 
this result. How we are to distribute the intermediate years is more uncertain. It 
will be found that the apostle travelled more extensively during his second mission- 
ary tour than during the first ; and, as the limitations of time in that part of the 
history allow us to assign but three years, or three and a half, to that excursion, we 
may consider two years, perhaps, as sufficient for this journey. This conclusion 
would place the return to Antioch near the close of A. D. 47, since the apostle 
must have set forth somewhat late in the year A. D. 45. Accordingly, the years 
A. D. 48 and 49 would be the period not brief [v. 28] which Paul and Barnabas 
spent at Antioch between their return and the Council at Jerusalem. While they 
resided in that city, for the most part, they would be able, both by their own per- 
sonal efforts and their supervision of the efforts of others, to extend the gospel in 
the regions around them." Hackett. 



PART III. 



THE FIRST CHURCH COUNCIL IN JERUSALEM, 
AND PAUL'S STAY IN ANTIOCH. 



Time, 50 A. D. 

I. ANTIOCH. 

Paul and Barnabas are sent to Jerusalem. 

FHCENICIA. 

SAMARIA. 



II. JERUSALEM, PAUL'S THIRD VISIT. 

1. The preliminary meetings in Jerusalem. 

(a) The formal reception by the Church of the delegates from 

Antioch. 

(b) The private interviews of Paul. 

(c) The public discussion. The question of the circumcision of 

Titus. 

2. The meeting of the Council proper. 

(a) Peter's speech. 

(b) Paul and Barnabas testify of their success among the Gentiles. 

(c) Speech of James. 

(d) The selection of delegates-at-large to the churches. 

(e) The letter-missive to the churches. 

(f) The mission of Paul and Barnabas to the Gentiles ratified. 

III. ANTIOCH. 



The sojourn of Paul and Barnabas at Antioch " some days." 

1. The apostolic letter is delivered to the church. Paul, Barnabas 

and others continue to teach and preach. 

2. The quarrel between Paul and Peter. 



HARMONY OF THE LIFE OF ST. PA UL. 



SI 



PART III. 

The First Church Council in Jerusalem, and 
Paul's Stay in Antioch. 

Acts 15 : i-35- 



2: 1. Then fourteen years after(2) I went 
up again to Jerusalem with Barnabas, and 
took Titus with me also. 2. And I went up 
by revelation, 



/ PAUL AND BARNABAS ARE SENT TO JERUSALEM. 

Acts 15:1-3. Gal. 2:1,2. 

15: 1. And certain men which came down 
from Judea taught the brethren, and said, 
Except ye be circumcised after the man- 
ner of Moses, ye cannot be saved, (l) 2. 
When therefore Paul and Barnabas had 
no small dissension and disputation with 
them, they determined that Paul and Bar- 
nabas, and certain other of them, should 
go up to Jerusalem unto the apostles and 
elders about this question. 3. And being 
brought on their way by the church, they 
passed through Phenice and Samaria, de- 
claring the conversion of the Gentiles : and 
they caused great joy unto all the brethren. 

(i) Certain men came down from Judea to Antioch and taught that circum- 
cision was necessary for salvation. " These men,'' says Schaff, " were Christians 
in name, but narrow-minded and narrow-hearted Jews in fact. They were scrupu- 
lous, pedantic, slavish formalists, ritualists, and traditionalists of the malignant 
type. Circumcision of the flesh was to them of more importance than circum- 
cision of the heart, or at all events an indispensable condition of salvation. Such 
men could, of course, not understand and appreciate Paul, but hated and feared 
him as a dangerous radical and rebel. Envy and jealousy mixed with their relig- 
ious prejudice. They got alarmed at the rapid progress of the gospel among the 
unclean Gentiles who threatened to soil the purity of the church .... The agita- 
tion of these Judaizing partisans and zealots brought the Christian church, twenty 
years after its founding, to the brink of a split which would have seriously impeded 
its progress and endangered its final success. To avert this calamity, and to settle 
this irrepressible conflict, the churches of Jerusalem and Antioch resolved to hold 
a private and a public conference at Jerusalem. Antioch sent Paul and Barnabas 
as commissioners to represent the Gentile converts. Paul, fully aware of the grav- 
4 



33 HARMONY OF THE LIFE OF ST. PAUL. 

ity of the crisis, obeyed at the same time an inner and higher impulse. (Paul 
mentions the subjective motive, Gal. 2 : 2, Luke, the objective call, Acts 15:2.) 
He also took with him Titus, a native Greek, as a living specimen of 'what the 
Spirit of God could accomplish without circumcision. The conference was held 
A. D. 50 or 51 (fourteen years after Paul's conversion.) It was the first and in 
some respects the most important council or synod held in the history of Christen- 
dom, though differing widely from the councils of later times." " History of the 
Christian Church," Vol. I., pp. 338-340. 

(2) That the visit of Paul to Jerusalem (Acts 15:2) is identical with that 
named in Gal. 2 : i is held by Lightfoot, Schaff, Hackett, Meyer, and Alford. See 
Lightfoot on Galatians, Note V., " The later visit of St. Paul to Jerusalem," and 
Conybeare and Howson, Vol. I., pp. 227-234. On the relation of the " fourteen 
years after" to the chronology of Paul's life, see Hackett, Introduction, p. 21. 

II. PAUL'S THIRD VISIT TO JERUSALEM. 

I. THE PRELIMINARY MEETINGS IN JERUSALEM.C^) 

(a) formal reception by the church of the delegates from antioch. 

Acts 15:4. 

,I5H' And when they were come to Jerusalem, they were received of the church, 
and of the apostles and elders, and they declared all things that God had done with 
them. 

(b) the private interviews of paul. 

Gal. 2:2. 

2:2. [And I went up by revelation,] and communicated unto them that gospel 
which I preach among the Gentiles, but privately to them which were of reputation, 
lest by any means I should run, or had run, in vain. 

(3) I have given a more minute arrangement of the meetings of the council 
than is usually attempted by commentators. While it can hardly be called more 
than an hypothesis it makes more natural and orderly the proceedings of the first 
Church council. From Gal. 2:2 it is seen that Paul had private interviews with 
the apostles and others. Acts 15:4 and 6 indicate that there were at least two 
public meetings. It explains the movements of Paul and his colleagues better to 
assume that there were three public meetings, as follows : i. On arriving in Jerusa- 
lem the delegates from Antioch were formally received by the Church. Accord- 
ing to the slowness of deliberative bodies in coming to the question of the hour, 
nothing besides the routine business was accomplished. After this meeting Paul 
would naturally seek out the prominent men in the church, and then occurred 
many of those private interviews mentioned in Gal. 2 : 2, which would prepare the 
way for future deliberations. 2. The second public meeting (Acts 15:5) was 



HARMONY OF THE LIFE OF ST. PAUL. 



53 



more stormy than the first. The Judaizing party came out in full strength and, 
growing bolder, demanded as a test case the circumcision of Titus, one of Paul's 
companions. This would settle the whole dispute and henceforth Gentile Chris- 
tians must pass under the yoke of the Jewish law. The discussion was sharp and 
the meeting probably broke up without coming to any conclusion. 3. Then fol- 
lowed the council proper, " and the apostles and elders came together for to cpn- 
sider of this matter." Acts 15:6. Now there is much more deliberation and 
formality in the mode of procedure ; the speeches are strong and argumentative ; 
there seems to be some kind of parliamentary order in the discussions ; we can 
almost imagine the apostles speaking to a motion and being held to the question 
in their debates. The meeting was a triumph for catholicity. The action of the 
body was harmonious and their judgment was expressed in a decree to be sent by 
chosen messengers to the churches. This union of sentiment was an evolution. 
The calm decision of the council was the fruit of those previous public meetings 
and private conversations which cleared the air of bigotry and malice. The second 
question which the council was asked to settle was " the personal relations between 
the Jewish and Gentile apostles.'' The decision is given in Gal. 2 : 6-10. I have 
placed this act of the council after the adoption of the letter-missive to the 
churches on the question of Gentile liberty, as in ecclesiastical bodies doctrinal 
questions take precedence of all others. The theological dispute once ended, the 
settlement of the personal relations between Jewish and Gentile apostles and the 
division of their respective fields would follow as a matter of harmonious routine. 

Those who follow Meyer strictly in the arrangement of the various meetings 
omit the second public meeting (Acts 15:5), and put the request to circumcise 
Titus during the "jnuch disputing" (Acts 15:7) which began when the council 
was assembled. Compare on the whole subject Lightfoot on Galatians 2 : i-io, 
and Stalker, Sees. 152, 153. 



(c) THE PUBLIC DISCUSSION. THE QOESTION OF THE CIRCUMCISION OF TITUS. 



Acts 15:5. 
15:5. But there rose up certain of the 
sect of the Pharisees which believed, say- 
ing, That it was needful to circumcise 
them, and to command them to keep the 
law of Moses. 



Gal. 2:3-5. 
2:3. But neither Titus, who was with me, 
being a Greek, was compelled to be cir- 
cumcised: (4) 4. And that because of false 
brethren unawares brought in, who came 
in privily to spy out our liberty which we 
have in Christ Jesus, that they might bring 
us into bondage: 5. To whom we gave place 
by subjection, no, not for an hour; that the 
truth of the gospel might continue with you. 

(4) " The circumcision of Titus, as a test case," says Schaft, " was of course 
strongly demanded by the Pharisaical legalists, but as strongly resisted by Paul, 
and not enforced (Gal. 2 : 3-5). To yield here even for a moment would have 
been fatal to the cause of Christian liberty, and would have implied a wholesale 
circumcision of the Gentile converts, which was impossible. But how could 



S4 HARMONY OF THE LIFE OF ST. PAUL. 

Paul consistently afterwards circumcise Timothy? (Acts 16:3.) The answer 
is that he circumcised Timothy as a Jew, not as a Gentile, and that he did it as a 
voluntary act of expediency, for the purpose of making Timothy more useful 
anjong the Jews, who had a claim on him as the son of a Jewish mother, and would 
not have allowed him to teach in a synagogue without this token of membership ; 
while in the case of Titus, a pure Greek, circumcision was demanded as a principle 
and as a condition of justification and salvation. Paul was inflexible in resisting the 
demands of false brethren, but always willing to accommodate himself to weak 
brethren, and to become as a Jew to the Jews and as a Gentile to the Gentiles, in 
order to save them both. In genuine Christian freedom he cared nothing for cir- 
cumcision or uncircumcision as a mere rite or external condition, and as compared 
with the keeping of the commandments of God and the new creature in Christ." 

Some writers (Tertullian, Renan, Farrar) think that Titus was circumcised at 
this time. He was not compelled to yield, but voluntarily submitted to circumcis- 
ion for the sake of peace. See Farrar, Vol. I., p. 415, and Schaff, " History of the 
Christian Church," Vol. I., pp. 342, 343, 351. 



2. THE MEETING OF THE COUNCIL PROPER. 

IT 

(a) Peter's speech. 

Acts 15:6-11. '' 

15:6. And the apostles and elders came together for to consider of this matter. 
7. And when there had been much disputing, Peter rose up, and said unto them, Men 
a«rf brethren, ye know how that a good while ago God make choice among us, that the 
Gentiles by my mouth should hear the word of the gospel, and believe. 8. And God, 
which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he 
did unto us ; 9. And put no difference between us and them, purifying their hearts by 
faith. 10. Now therefore why tempt ye God, to put a yoke upon the neck of the dis- 
ciples, which neither our fathers nor we were able to bear? 11. But we believe that 
through the grace of the Lord Jesus Christ we shall be saved, even as they. 

(b) paul and barnabas testify of their success among the gentiles. 

Acts 15:12. 

15:12. Then all the multitude kept silence, and gave audience to Barnabas and 
Paul, declaring what miracles and wonders God had wrought among the Gentiles by 
them. 

(c) SPEECH OF JAMES. 

Acts 15:13-21. 
15:13. And after they had held their peace, James answered, saying, Men and 
brethren, hearken unto me: 14. Simeon hath declared how God at the first did visit the 
Gentiles, to take out of them a people for his name. 15. And to this agree the words of 
the prophets ; as it is written, 16. After this I will return, aliid will build again the taber- 
nacle of David, which is fallen down ; and I will build again the ruins thereof, and I will 
set it up: 17. That the residue of men might seek after the Lord, and all the Gentiles, 
upon whom my name is called, saiththe Lord, who doeth all these things. 18. Known 



HARMONY OF THE LIFE OF ST. PAUL. ' SS 

Acts 15. 
unto God are all his works from the beginning of the world. 19. Wherefore my sen- 
tence is, that we trouble not them, which from among the Gentiles are turned to 
God: 20. But that we write unto them, that they abstain from pollutions of idols, and 
from fornication, and from things strangled, and from^ blood. 21. For Moses of old 
time hath in every city them that preach him, being read in the synagogues every sab- 
bath day. 

(d) THE SELECTION OF DELEGATES-AT-LARGE TO THE CHURCHES. 

Acts 15:22. 
15:22. Then pleased it the apostles and elders, with the whole church, to send 
chosen men of their own company to Antioch with Paul and Barnabas ; namely, Judas 
surnamed Barsabas, and Silas, chief men among the brethren: (6) 

(5) "Judas is known only from this notice. His surname opposes the conjec- 
ture that he was Judas Thaddeus, the apostle. There is no proof that he was a 
brother of Joseph Barsabas, the candidate for the apostleship (Acts i : 23). Silas 
became Paul's associate in his second missionary tour (Acts 15 :4o). For Silas in 
the Acts we have always Silvanus in the Epistles. The former was his Jewish 
name, probably ; the latter his Gentile or foreign name." Hackett. 

(e) THE LETTER-MISSIVE TO THE CHURCHES. 

Acts 15:23-29. 
15:23. And they wrote letters by them after this manner; The apostles and elders 
and brethren send greeting unto the brethren which are of the Gentiles in Antioch and 
Syria and Cilicia : 24. Forasmuch as we have heard, that certain which went out from 
us have troubled you with words, subverting your souls, saying. Ye must be circum- 
cised, and keep the law; to whom we gave no such commandment: 25. It seemed good 
unto us, being assembled with one accord, to send chosen men unto you with our be- 
loved Barnabas and Paul, 26. Men that have hazarded their lives for the name of our 
Lord Jesus Christ. 27. We have sent therefore Judas and Silas, who shall also teW you 
the same things by mouth. 28. For it seemed good to the Holy Ghost, and to us, to lay 
upon you no greater burden than these necessary things : 29. That ye abstain from 
meats offered to idols, and from blood, and from things strangled, and from fornica- 
tion ; from which if ye keep yourselves, ye shall do well. Fare ye welLC) 

(6) The question to be settled at the council was. Must Gentile Christians be 
circumcised in order to be saved ? The answer was given emphatically in the neg- 
ative. " The decision of the apostles and elders was in harmony with Paul's 
practice : the Gentiles were not to be required to be circumcised ; only they were 
enjoined to abstain from meat ' offered in sacrifice to idols, from fornication, and 
from blood. To these conditions Paul consented. He did not indeed see any 
harm in eating meat which had been used in idolatrous sacrifices, when it was 
exposed for sale in the market ; but the feasts upon such meat in the idol temple?, 
which were often followed by wild outbreaks of sensuality, alluded to in the prohi- 
bition of fornication, were temptations against which the converts from heathenism 
required to be warned. Xhe prohibition of blood — that is, of eating meat killed 



S6 HARMONY OF THE LIFE OF ST. PAUL. 

without the blood being drained off — was a concession to extreme Jewish preju- 
dice, which, as it involved no principle, he did not think it necessary to oppose. 

" So the agitating question appeared to be settled by an authority so august 
that none could question it. If Peter, John and James, the pillars of the church of 
Jerusalem, as well as Paul and Barnabas, the heads of the Gentile mission, arrived 
at a unanimous decision, all consciences might be satisfied and all opposing mouths 
stopped." Stalker, sees. 152, 153. 

(f) THE MISSION OF PAUL AND BARNABAS TO THE GENTILES RATIFIED. P) 

Gal. 2:3-10. 
2: [3. But neither Titus, who was with me, being a Greek, was compelled to be cir- 
cumcised: 4. And that because of false brethren unawares brought in, who came in 
privily to spy out our liberty which we have in Christ Jesus, that they might bring us 
into bondage: 5. To whom we gave place by subjection, no, not for an hour; that the 
truth of the gospel might continue with you.] 6. But of those who seemed to be some- 
what, (whatsoever they were, it maketh no matter to me: God accepteth no man's per- 
son :) for they who seemed io be somewhat in conference added nothing to me: 7. But con- 
trariwise, when they saw that the gospel of the uncircumcision was committed unto me, 
as the gospel of the circumcision was unto Peter ; 8. (For he that wrought effectually 
in Peter to the apostleship of the circumcision, the same was mighty in me toward the 
Gentiles ;) 9. And when James, Cephas, and John, (8) who seemed to be pillars, perceived 
the grace that was given unto me, they gave to me and Barnabas the right hands of 
fellowship ; that we should go unto the heathen, and they unto the circumcision. 
10. Only they would that we should remember the poor ; the same which I also was 
forward to do. 

(7) Luke records that in the course of the debate, Paul and Barnabas gave an 
account of their successful labors among the Gentiles (Acts 15:12). In Gal. 
2:7-10, Paul gives more fully the bearing of their remarks on another question 
upon which the council had to give judgment. They were asked not only" to de- 
cide the question of circumcision and to define the relation between the Jewish 'and 
Gentile Christians," but also " to settle the personal relation between the Jewish 
and Gentile apostles, and to divide their fields of labor. . . . The pillars of the Jew- 
ish Church, James, Peter, and John — whatever their views may have been before — 
were fully convinced, by the logic of events in which they recognized the hand of 
Providence, that Paul as well as Barnabas by the extraordinary success of his labors 
had proven himself to be divinely called to the apostolate of the Gentiles. They 
took no exception and made no addition to his gospel. On the contrary, when they 
saw that God, who gave grace and strength to Peter for the apostleship of the cir- 
cumcision, gave grace and strength to Paul also for the conversion of the uncircum- 
cision, they extended to him and to Barnabas the right hand of fellowship, with the 
understanding that they would divide as far as practicable the large field of labor, 
^nd that Paul should manifest his brotherly love and cement the union by aiding in 
the support of the poor, often persecuted and famine-stricken, brethren of Judsea. 
This service of charity he had cheerfully done before, and as cheerfully and faithful- 
ly did afterward by raising collections among his Greek congregations and carrying 



HARMONY OF THE LIFE OF ST. PAUL. 37 

the money in person to Jerusalem. (Gal. 2:7-10; comp. Acts 11:30; 24:17; 
I Cor. 16 : 1-3 ; 2 Cor. 8 and 9 ; Rom. 15 : 25-27). Such is the unequivocal testi- 
mony of the fraternal understanding among the apostles from the mouth of Paul 
himself. And the letter of the council officially recognizes this by mentioning ' be- 
loved ' Barnabas and Paul; as ' men who have hazarded their lives for the name of 
our Lord Jesus Christ.' " Schaff. 

(8) Gal. 2 : 9 records the only meeting of Paul and St. John given in Scripture- 
See an interesting note on the suggestions of the incident in Conybeare and How- 
son, I., pp. 219-220. 



/// THE SOJOURN OF PAUL AND BARNABAS AT ANTIOCH 

"SOME DAYS." 

I. THE APOSTOLIC LETTER IS DELIVERED TO THE CHURCH. 

PAUL, BARNABAS AND OTHERS CONTINUE TO TEACH 

AND PREACH. 

Acts 15:30-36. 
15 : 30. So when they were dismissed, they came to Antioch ; and when they had 
gathered the multitude together, they delivered the epistle: 31. Which when they had 
read, they rejoiced for the consolation. 32. And Judas and Silas, being prophets also 
themselves, exhorted the brethren with many words, and confirmed ihem. 33. And 
after they had tarried there a space, they were let go in peace from the brethren unto 
the apostles. 34. Notwithstanding it pleased Silas to abide there still. (9) 35. Paul also 
and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with 
many others also. [36: And some days after, Paul said unto Barnabas, Let us go 
again and visit our brethren in every city where we have preached the word of the Lord, 
and see how they do.] 

(9) The R. V, omits verse 34, "Notwithstanding it pleased Silas to abide 
there still." 

2. THE QUARREL BETWEEN PAUL AND PETER.^^") 

Gal. 2:11-14. 

8:11. But when Peter was come to Antioch, I withstood him to the face, because he 
was to be blamed. 12. For before that certain came from James, he did eat with the 
Gentiles : but when they were come, he withdrew and separated himself, fearing them 
which were of the circumcision. 13. And the other Jews dissembled likewise with him ; 
insomuch that Barnabas also was carried away with thfeir dissimulation. 14. But when 
I saw that they walked not uprightly according to the truth of the gospel, I said unto 
Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not 
as do the Jews, why compellest thou the Gentiles to live as do the Jews ? 

(10) Most authorities place the quarrel between Paul and Peter during their 
sojourn at Antioch. So Lightfoot, IVIeyer, Alford. Hackett urges as an objection 
that it fails to account for Peter's sudden change of front on the question of Gen- 
tile liberty which he had but recently defended at the Jerusalem council. But 



S8 HARMONY OF THE LIFE OF ST. PAUL. 

suddenness is a word that goes with Peter's character. The objection would be 
more weighty against any other disciple. This is the same Peter who could vow 
undying loyalty to his Lord, deny him, and repent, all in a few hours, who here 
forgets his boasted liberality and under the influence of the bigoted followers of 
James becomes a narrow Jew again for fear of " them which were of the circum- 
cision." The impetuous, vacillating, blundering, cowardly Peter is rebuked face to 
face by the righteously indignant Paul, that when he is " converted," if he is not 
able to strengthen his brethren, he at least may not prove a hindrance to the cause 
of liberty. 

Other commentators place the quarrel at Paul's earlier residence at Antiocb 
(Acts 13 : 1-3). Hackett, Neander, Baumgarten, Lange, put it during the stay at 
Antioch (Acts 18 : 23). Lightfoot has an interesting note on " Patristic accounts of 
the Collision at Antioch," Galatians, note VI. Comp. Stalker, " Life of St. Paul," 
sec. 160 ; Schaff, " History of the Christian Church," L, pp. 352-360. 

The time that Paul spent in Antioch can be only loosely calculated. " If Paul 
went to Jerusalem in the year 50," says Hackett, " the remainder of that year, added 
(if any one chooses) to the early part of the ensuing year, would suffice, probably, 
for the sojourn at Antioch indicated by certain days in Acts i S : 36. [' And some 
days after, Paul said unto Barnabas, Let us go again and visit our brethren.'] It is 
impossible to be more definite than this." 




Lop41tade East 



The + + -I- + Lines show the Boundaries of Galalia as feiren in 
Odatia proper, as is generally supposed. Ihe roide JOcoiiiLto 




lys'The Chtadi in ttieBflman Empire Before A.D. 17CC If Panlwcnl throuai 
ou4h Phry^ and Golalia to Troas would be that indicaled liytlie line 



PART IV. 

PAUL'S SECOND MISSIONARY JOURNEY. 

Time, 51-54 A. D. 3 Years. 



I. ANTIOCH. 

Paul and Barnabas separate. 
SYRIA AND CILICIA . 

Paul and Silas in Syria and Cilicia. 
II. DERBE. 



LYSTRA. 



The circumcision of Timothy at Lystra. The Decrees delivered 
to the churches. 

III. PHRYGIA AND GALATIA, 

IV. MYSIA. 

TROAS. 

Paul's vision of the man from Macedonia. Luke joins Paul as a 
companion. 

SAMOTHRACIA. 



NEAFOLIS. 

V. PHILIPPI. The first European church founded. 

1. The arrival in the city. • 

2. Paul's companions in Philippi : Euodias, Syntyche, Syzygus, 

Clement. 

3. The conversion of Lydia. 

4. The healing of the demoniac girl. 

5. Paul and Silas in prison. 

(a) They are beaten and imprisoned. 

(b) The earthquake. ' The conversion of the jailer. 

(c) Paul and Silas are released and depart from Philippi. 

Luke remains. 



62 PART IV. 

VI. AMPHIPOLIS. 
APOLLONIA. 
THESSALONICA. 



The account in the Acts. 

Paul and Silas preach in the synagogue. Jason is brought 
before the magistrates. 
The account in i Thessalonians, 2 Thessalonians and Philip- 

pians. 

(a) Paul supports himself by work, the Philippians alone 

aiding him. 

(b) Paul's fidelity in preaching. 

(c) The faithfulness and charity of the Thessalonians. 



VII. BERCEA. 



1. Paul and Silas preach in the synagogue. Jews from Thessa- 

lonica oppose them. 

2. Paul departs from Beroea. Silas and Timothy remain. Tim- 

othy is sent later to Thessalonica. 



VIII. ATHENS. 



1 . The arrival. Silas and Timothy sent for. 

2. Paul disputes with the Jews and the Greek nhilosophers. 

3. The address on Mars' Hill and its effect. 
IX. CORINTH. " A year and sue months." 

1. Paul lives with Aquila and Priscilla. 

2. Paul works as a tent-maker. The Philippians send him aid. 

3. Silas and Timothy return from Macedonia. Paul writes 

I Thessalonians, 52 A. D., and 2 Thessalonians, 53 A. D. 

4. The conversion of Crispus, Gaius and "the household of Ste- 

phanas." 

5. Paul's vision. 

6. Paul before Gallic. 
X. CENCHREA. 

EPHESUS. 



C^SAREA. 



JERUSALEM . Fourth visit. 
ANTIOCH. 



HARMONY OF THE LIFE OF ST. PAUL. 63 



PART IV. 
Paul's Second Missionary Journey/'* 

Acts 15 : 36 to 18 : 23. 



/ PAUL AND BARNABAS SEPARATE. PAUL AND SILAS 
IN SYRIA AND CILICIA. 

Acts 15:36-41. 

15:36. And some days after, Paul said unto Barnabas, Let us go again and visit 
our brethren in every city where we have preached the word of the Lord, and see how 
they do. 37. And Barnabas determined to take with them John, whose surname was 
Mark.(2) 38. But Paul thought not good to take him with them, who departed from 
them from Pamphylia, and went not with them to the work. 39. And the contention 
was so sharp between them, that they departed asunder one from the other: and so 
Barnabas took Mark, and sailed unto Cyprus ; 40. And Paul chose Silas, and departed, 
being recommended by the brethren unto the grace of Go&. 41. And he went through 
Syria and Cilicia, confirming the churches. (3) 

(i) For a general outline of this missionary journey see Stalker, sees. 89-108. 

(2) John Mark last appeared in Acts 13:13. 

(3) On the origin of the churches in Syria and Cilicia see Note on Acts 9 : 30, 
p. 29. 

// THE CIRCUMCISION OF TIMOTHY. THE DECREES 
DELIVERED TO THE CHURCHES. 

Acts 16:1-5. 

16:1. Then came he to Derbe and Lystra: and, behold, a certain disciple was 
there, named Timotheus,(4) the son of a certain woman, which was a Jewess,(5) and be- 
lieved; but his father was a Greek: 2. Which was well reported of by the brethren that 
were at Lystra and Iconium. 3. Him would Paul have to go forth with him ; and 
took and circumcised him(6) because of the Jews which were in those quarters: for they 
knew all, that his father was a Greek. 4. And as they went through the cities, they de- 
livered them the decrees for to keep, that were ordained of the apostles and elders 
which were at Jerusalem. 5. And so were the churches established in the faith, and 
increased in number daily. 

(4) Of all Paul's companions Timothy was his favorite. From the time of his 
conversion, probably during Paul's first visit to Lystra (Acts r4:6) he was inti- 
mately connected with the apostle's life. From time to time he disappears from 



64 HARMONY OF THE LIFE OF ST. PAUL. 

the narrative in Acts. The following table is that given by Alford (Vol. III., 
Proleg., p. loo) to Aiova Timothy's connection with Paul's life. Alford's chronology 
varies but slightly from Hackett's. 



A. D. 

45- 

51- 
Autumn. 



52. 
Winter. 

57. 
Sprmg. 

Winter. 

58, 

Beginning. 
Spring. 

62 or 63. 

63 to 66. 

66 or 67. 

67 or 68. 
Afterwards 



Converted by St. Paul, during the first missionary journey, at Lystra. 
[Acts 14:6 seq.] 

Taken to be St. Paul's companion and circumcised, Acts 16:1 seq. 
Sent from Beroea to Thessalonica, Acts 17 : 14 ; i Thess. 3 : 2. 

With Silas, joins St. Paul at Corinth, Acts 18:5; i Thess. 3:6. 
With St. Paul, I Thess. i : i ; 2 Thess. 1:1. 

With St. Paul at Ephesus, Acts 19 : 22 ; sent thence into Macedonia 

and to Corinth, Acts 19 : 22 ; i Cor. 4:17; 16 : 10. 
With St. Paul, 2 Cor. 1:1. 

With St. Paul, Rom. 16 :2i. ' 

Journeying with St. Paul from Corinth to Asia, Acts 20 : 4. 

With St. Paul in Rome, Col. 1:1; Philemon 1 ; Phil. 1:1. 

Uncertain. 

Left by St. Paul in charge of the church at Ephesus. (i Timothy^) 

(2 Timothy.) Sets out to join St. Paul at Rome. 

Uncertain. 



(5) Among the other converts of Paul at Lystra were probably Timothy's 
grandmother, Lois, and his mother (16 : i), Eunice, both of whom are mentioned 
in 2 Tim. 1:5: " When I call to remembrance the unfeigned faith that is in thee, 
which dwelt first in thy grandmother Lois, and thy mother Eunice ; and I am 
persuaded that in thee also." 

(6) Paul permits Timothy to be circumcised here, but in Gal. 2 ; 3 forbids 
Titus to allow the rite to be performed. See Note, p. 54, for the difference in the 
circumstances. 

/// IN PHRYGIA AND GALATIA. 

Acts 16:6. 

16:6. Now when they had gone throughout Phrygia and the region of Galatia,('> 
[and were forbidden of the Holy Ghost to preach the word in Asia.] 



HARMONY OF THE LIFE OF ST. PAUL. 65 

I 

(7) From Gal. 4 : 19 it is evident that Paul was the founder of the churches 
in Galatia. To decide upon the time, however, is not easy. The traditipnal view 
is, that he organized the churches there during his second missionary journey, as 
mentioned here in Acts 16 : 6. This is made more plausible by Acts 18 : 23, where 
mention is made of the apostle's finding disciples there, the fruits, evidently, of a 
previous visit. The only point for discussion is : is it possible to find a place in 
Paul's life earlier than the second missionary journey (Acts 16 : 6] when the Gala- 
tian churches may have been planted ? Ramsay's answer is, such a place can be 
found during Paul's first missionary journey. His view hinges on the meaning of 
the word Galatia. As usually understood it refers to the territory of that name situ- 
ated in central Asia Minor. Ramsay contends that the word was used by St. Paul 
in the Roman sense, " to denote the parts of Phrygia, Lycaonia and Pisidia which were 
by the Romans incorporated in the vast province of Galatia " Cp. 9). This, he says, 
was the use of the word in New Testament times. " It was lost because during 
the second century the term Galatia ceased to bear the sense which it had to a 
Roman in the first century. The whole of central and southern Lycaonia was, 
before the middle of the second century, separated from Galatia and formed into 
a province, Lycaonia, which was united with Isauria and Cilicia under the title of 
" the three Eparchies,'' and put under the command of a governor of the highest 
rank. From this time onwards the true sense of the term Galatia in St. Paul's 
time was lost " Cp. 1 1 1]- 

But how are we to render Acts 16 :6, " The region of Phrygia and Galatia" 
(R. V.) ? The words for Phrygia and Galatia are adjectives, not nouns, and should 
be rendered " the country which is Phrygian and Galatic.'' This expresses Luke's 
comprehensive way of speaking of the region about Iconium and Antioch. That 
he may not be misunderstood he gives a double description of the country, accord- 
ing to the popular and the Roman official way of speaking of it : " The country 
which according to one way of speaking is Phrygian, but which i? also Galatic." 
The same interpretation applies to Acts 18:23 (R. V.), where the words are the 
same, " the region of Galatia and Phrygia," the reversed order of the adjectives be- 
ing " explained as merely accidental and due to the perfect indifference as to which 
should come first, the meaning being precisely the same in either case " (p- 90). 

The effect of Ramsay's view is radical. It revolutionizes the whole subject of 
the Galatian churches. They emerge now from obscurity. It has always seemed 
strange that St. Paul, who cherished his first converts so dearly, never alludes in his 
epistles to the churches at Derbe, Lystra, etc., save in a passing reference to the 
sufferings he endured at Antioch, Iconium, and Lystra, 2 Tim. 3:11, and this is 
the more remarkable seeing that he visited Antioch in Pisidia, Iconium and Derbe 
at least twice, and Lystra at least three times. This is now made clear. Those 
churches are the Galatian churches, which he founded during his first missionary 
tour, and to which he wrote the Epistle to the Galatians. The visit, therefore,- 
mentioned in Acts 16:6 is not his first to that region, but simply a return to the 
churches planted during his previous ministry there. 

See Ramsay, "The Church in the Roman Empire before A. D. 170," tespe- 



66 HARMONY OF THE LIFE OF ST. PAUL. 

cially pp. 8-13, 44, 64, 91, iii. The usual view of the origin of the Galatian 
churches is brilliantly defended by Lightfoot, on Galatians. If Ramsay's theory is 
rejected, Gal. 4: 13-15, which I have placed with Acts 13 148, 49 [above, p. 43), 
should be made parallel with Acts 16:6. I am aware that a short note can not do 
justice to Ramsay's theory ; the student should read the whole argument to gain 
its full force. 



IV. IN TROAS. PAUL'S VISION. LUKE JOINS PAUL AS A 

COMPANION. 

Acts 16:6-11. 

16: [6. Now when they had gone throughout Phrygia and the region of Galatia,] 
and were forbidden of the Holy Ghost to preach the word in Asia, 7. After they were 
come to Mysia, they assayed to go into Bithynia : but the Spirit suffered them not. 
8. And they passing by Mysia came down to Troas. 9. And a vision appeared' to Paul 
in the night ; There stood a man of Macedonia, and prayed him, saying, Come over 
into Macedonia, and lielp us, 10. And after he had seen the vision,(8) immediately we(9) 
endeavored to go into Macedonia, assuredly gathering that the Lord had called us for 
to preach the gospel unto them. 11. Therefore loosing from Troas, we came with a 
straight course to Samothracia, and the next day to Neapolis ; 

(8) On Paul's visions, see note, p. 30, and Appendix- III. 

(9) Here (ver. 10), for the first time, the narrative changes from the third 
person singular to the first person plural, indicating that Luke, the author of the 
Acts, is included in the events in the history. What a mark this is of " the sim- 
plicity and reserve which distinguishes the sacred writers.'' Luke evidently joined 
Paul at Troas (Acts 16: 10, 11), and went with him to Philippi (Acts 16 : 12). The 
narrative continues in the first person till Acts 16:40, and is resumed again in 
Acts 20 : 5, 6, when Luke is with the apostle at Philippi and leaves there with him 
for Troas. From that time till the end of the Acts Luke is with Paul. He is in 
Jerusalem with him (Acts 21:15), departs from Casarea with him for Rome 
(Acts 27 : i), and arrives with him in Rome (Acts 28 : 16]. For Luke's connection 
with Paul's later life, see on Col. 4:14 and on 2 Tim. 4:11. 

Many reasons have been given to explain why Luke uses the first person 
plural in mentioning himself. Meyer thinks he did not enter into the details of his 
personal relations with Paul because Theophilus (Acts i : i), to whom the book of 
Acts was dedicated, was familiar with these things. Some think Luke quotes another 
narrative in which the first person plural is used ; but this only shifts the difficulty, as 
to quote another writer without indicating it is even less natural than in his own 
words to change the person of the narrative abruptly. Others think that Luke is 
not necessarily absent when he used the third person, and it is " a sort of inadver- 
tence " that he at times shows his connection with the history. For a full list of the 
theories, see Meyer, Introduction, Acts, Sec. I. Hobart, who has discussed the 
medical terms of St. Luke and given much attention to the fact that Luke was a 
physician, accounts for his presence with Paul from time to time by Paul's physical 



HARMONY OF THE LIFE OF ST. PAUL. 67 

weakness, which demanded medical treatment. This is an interesting comment on 
" tlie beloved physician " who was so necessary a companion to the apostle. Com- 
pWe Howson's " The Companions of St. Paul," chap. 3. 



V. IN PHILIPPL THE FIRST EUROPEAN CHURCH 
FOUNDED. 

I. THE ARRIVAL IN THE CITY. 

Acts 16:12. 

x6: 12. And from thence to Philippi, which is the chief city of that part of Macedo- 
nia, and a colony: and we were in that city abiding certain days.dO) 

(10) " The apostle's first visit to Philippi is recorded with a minuteness which 
has not many parallels in St. Luke's history. The narrator had joined St. Paul 
shortly before he crossed over into Europe ; he was with the apostle during his 
sojourn at Philippi ; he seems to have remained there for some time after his de- 
parture. (The first person plural is dropped at Philippi, Acts 17 : i, and resumed 
at the same place. Acts 20 : 5, after a lapse of six or seven years.) This exact per- 
sonal knowledge of the writer, combining with the grandeur and variety of the inci- 
dents themselves, places the visit to Philippi among the most striking and instruc- 
tive passages in the apostoUc narrative. . . . Altogether, the history of St. Paul's 
connection with Philippi assumes a prominence quite out of proportion to the 
importance of the place itself. In the incidents and the results alike of his preach- 
ing the grandeur of the epoch is brought out. The persecutions which the apostle 
here endured were more than usually severe, and impressed themselves deeply on 
his memory, for he alludes to them once and again (i Thess. 2:2; Phil, i : 30). 
The marvellous deliverance' wrought for him is without a parallel in his history 
before or after. The signal success which crowned his labors surpasses all his 
earlier or later achievements. On this last-mentioned feature it is especially refresh- 
ing to dwell. The unwavering loyalty of his Philippian converts is the constant 
solace of the apostle in his manifold trials, the one bright ray of happiness piercing 
the dark clouds which gather ever thicker about the evening of his life. They are 
his ' joy and crown, his brethren beloved and eagerly desired' (Phil. 4:1). From 
them alone he consents to receive alms for the relief of his personal wants (Phil. 
4: 15). To them alone he writes in language unclouded by any shadow of dis- 
pleasure or disappointment." Lightfoot, Philippians, Intro., pp. 53, 58. 

On the city of Philippi and its history see Conybeare and Howson, Vol. I., 
pp. 288-294, and on "The Church of Philippi," see Lightfoot, Intro. Philippians, 
note III. 

On the converts at Philippi see Stalker, sec. 99, Lightfoot, Philippians, pp. 
53-58, and Conybeare and Howson, Vol. I., pp. 295-302. 



68 HARMONY OF THE LIFE OF ST. PAUL. 

2. PAUL'S COMPANIONS^ in PHILIPPI : EUODIAS, SYNTYCHE, 
SYZYGUS, CLEMENT. 

Phil. 4:2, 3. 

4:2. I beseech Euodias, and beseech Syntyche, that they be of the same mind in 
the Lord. 3. And I entreat thee also, true yokefellow, help those women which labored 
with me in the gospel, with Clement also, and with other my fellow laborers, whose 
names are in the book of life. 

(11) Paul's companions in Philippi were Silas (Acts 16:19), who left Antioch 
with him (Acts ij 140, p. 63), Timothy, who johied him at Lystra (Acts 16:1-3, 
p. 63), and Luke, who was added to the party at Troas (Acts 16 : 10, p. 66). It is 
not certain that the Christians who are mentioned in Phil 4:2, 3, were in the city 
on Paul's first visit, but I have placed them in the list, as Acts 16 : 12-40 is the 
only account of Paul's stay in Philippi which is given with any fulness. Euodias 
and Syntyche were ladies of rank, or perhaps deaconesses like Phoebe (Rom. 
16 : i). Later they had some disagreement, and were exhorted by the apostle to 
settle their differences and " be of the same mind in the Lord." " They may have 
belonged to the company of women," says Lightfoot, " to whom the gospel was 
first preached at Philippi, Acts 16 : 13." Paul labored to save woman, and " it seems 
probable that the apostle's work was made easier by the national feelings and usa. 
ges of Macedonia. It may, I think, be gathered from St. Luke's narrative, that 
her social position was higher in this country than in most parts of the civilized 
world. At Philippi, at Thessalonica, at Bercea, the women — in some cases cer- 
tainly, in all probably, ladies of birth and rank — take an active part with the apostle 
(Acts 16 : 13 ; 17 :4, 12). It forms, moreover, a striking coincidence, and surely an 
undesigned coincidence, between the history and the epistle, that while in the for- 
mer the gospel is related to have been first preached to women, and the earliest 
converts specially mentioned are women, in the latter we find the peace of the 
Philippian church endangered by the feuds of two ladies of influence, whose zeal- 
ous aid in the spread of the gospel the apostle gratefully acknowledges." Light- 
foot, Intro. Philippians, pp. 55, 56. 

Meyer says, " We can only find in yoke-fellow {syzyge) a proper name, in 
which case the attribute " true " corresponds in a delicate and winning way to the 
appellative sense of the name (comp. Philem. 1 1) ; genuine Syzygus, that is, thOU 
who art in reality and substantially that which thy name expresses : 'fellow-in- 
yoke' i. &., yoke-fellow, fellow-laborer.'' " The view of Meyer with regard to the 
word 'yoke-fellow,'" says Dwight, "is adopted by Canon Farrar (Life of St.' 
Paul) and considered favorably by Alford, who hesitates between it and that which 
supposes some fellow-laborer of the apostle (as Timothy or Epaphroditus) to be 
referred to. Conybeare and Howson say it is ' not without plausibility.' Grimm 
<Lex. N. T.), as Meyer states in his note, adopts it. So also Jatto. W. and H. 
place the word as a proper name in their margin. It is not improbably the correct 
view." Meyer on Philippians, Amer. edit., p. 188. On Clement, see p. 216. 



HARMONY OF THE LIFE OF ST. PAUL. 



tf9 



3. THE CONVERSION OF LYDIA. 

Acts ¥6:13-15. 
16:13. And on the sabbath we went out of the city by a river side, where prayer 
•was wont to be made ; and we sat down, and spake unto the women which resorted 
ihither. 14. And a certain woman named Lydia, a seller of purple, of the city of Thy- 
atira, which worshipped God, heard us ; whose heart the Lord opened, that she attend- 
ed unto the things which were spoken of Paul. 15. And when she was baptized, and 
her household, she besought us, saying. If ye have judged me to be faithful to the Lord, 
■come into my house, and abide there. And she constrained us. 

4. THE HEALING OF THE DEMONIAC GIRL. 

Acts 16:16-18. 
16:16. And it came to pass, as we went to prayer, a certain damsel possessed with 
li. spirit of divination met us, which brought her masters much gain by soothsaying: 
17. The same followed Paul and us, and cried, saying, These men are the servants of 
the most high God, which show unto us the way of salvation. 18. And this did she 
many days. But Paul, being grieved, turned and said to the spirit, I command thee in 
the name of Jesus Christ to come out of her. And he came out the same hour. 



5. PAUL AND SILAS IN PRISON. 

(a) THEY ARE BEATEN AND IMPRISONED. 

Acts 16:19-24. i Thess. 2:2. 

16 : 19. And when her 
masters saw that the hope 
of their gains was gone, they 
caught Paul and Silas, and 
drew them into the market- 
place unto the rulers, 20. And 
brought them to the magis- 
trates, saying, These men, 
being Jews, do exceedingly 
trouble our city, 21. And 
teach customs, which are not 
lawful for us to receive, nei- 
ther to observe, being Ro- 
mans. 22. And the multi- 
tude rose up together against 
them ; and the magistrates 
Tent off their clothes, and 
commanded to beat them. 
23. And when they had laid 
many stripes upon them, 
they cast them into prison, 
charging the jailer to keep 
them safely: 24. Who, hav- 
ing received such a charge, 
thrust them into the inner 
prison, and made their feet 
fast in the stocks. 
5 



2:2. But even after that 
we had suffered before, and 
were shamefully entreated, 
as ye know, at Philippi, we 
were bold in our God to 
speak unto you the gospel 
of God with much conten- 
tion. (12) 



Phil. 1:30. 



1:30. Having the same 
conflict which ye saw in me. 



yo HARMONY OF THE LIFE OF ST. PAUL. 

(12) Two allusions to Paul's sufferings in Philippi are found in the Epistles 
(i Thess. 2:2; Phil, i :3o). In the latter passage he concludes his exhortation 
(Phil. I : 29), " For unto you it is given in the behalf of Christ, not only to believe 
on him, but also to suffer for his sake," by an illustration of his own suffering 
when he was in Philippi, which they saw in him. 

(b) THE EARTHQUAKE. THE CONVERSION OF THE JAILER. 

Acts 16:25-34. 

16:25. And at midnight Paul and Silas prayed, and sang praises unto God: and 
the prisoners heard them. 26. And suddenly there was a great earthquake, so that the 
foundations of the prison were shaken : and immediately all the doors were opened, 
and every one's bands were loosed. 27. And the keeper of the prison awaking out of 
his sleep, and seeing the prison doors open, he drew out his sword, and would have 
killed himself, supposing that the prisoners had been fled. 28. But Paul cried with a 
loud voice, saying. Do thyself no harm : for we are all here. 29. Then he called for a 
light, and sprang in, and came trembling, and fell down before Paul and Silas, 30. And 
brought them out, and said, Sirs, what must I do to be saved? 31. And they said. Be- 
lieve on the Lord Jesus Christ, and thou shalt be saved, and thy house. 32. And they 
spake unto him the word of the Lord, and to all that were in his house. 33. And he 
took them the same hour of the night, and washed their stripes ; and was baptized, he 
and all his, straightway. 34. And when he had brought them into his house, he set 
meat before them, and rejoiced, believing in God with all his house. 

(c) PAUL AND SILAS ARE RELEASED, AND DEPART FOR PHILIPPI. LUKE 

REMAINS. 

Acts 16:35-40. 

16:35. And when it was day, the magistrates sent the Serjeants, saying. Let those 
men go. 36. And the keeper of the prison told this saying to Paul, The magistrates 
have sent to let you go: now therefore depart, and go in peace. 37. But Paul said unto 
them. They have beaten us openly uncondemned, being Romans, and have cast its into 
prison ; and now do they thrust us out privily ? nay verily ; but let them come them- 
selves and fetch us out. 38. And the Serjeants told these words unto the magistrates: 
and they feared, when they heard that they were Romans. 39. And they came and be- 
sought them, and brought them out, and desired them to depart out of the city. 40. And 
they went out of the prison, and entered into the house of Lydia: and when they had 
seen the brethren, they comforted them, and departed. (13) 

(13) " They went forth (y. 40). The narrator, it will be seen, proceeds now in 
the third person, and maintains that style as far as 20 : 5. Some have inferred 
from this that Luke remained at Philippi until Paul's last visit to Macedonia. We 
find Timothy with the apostle at Bercea (Acts 17: 14], but whether he accompa- 
nied him at this time or rejoined him afterward cannot be decided." Hackett. 

After leaving Philippi, according to the Acts, Paul was twice in Macedo- 
nia : Acts 20 : i and 20 : 3. In the visit mentioned in Acts 20 : i he may have 
gone to Philippi, as it was so prominent a city, but Luke does not mention it. 
The second time he was in Macedonia he did stop at Philippi, Acts 20 : 3, 6, but it 
was only for a short time, on his way to Troas. The Philippians did not forget 



HARMONY OF THE LIFE OF ST. PAUL. 71 

Paul when he left them. During his second missionary journey, they sent him 
supplies when he was in Thessalonica, Phil. 4: 16 (p. 71), and in Corinth, Phil. 4: 15 
(p. 78), and about ten years later they sent him aid by Epaphroditus during Paul's 
first Roman captivity, which latter expression of their generosity occasioned the 
writing of the Epistle to the Philippians. According to I Tim. i : 3, Paul went to 
Macedonia between the first and second Roman captivities, at which time the 
church at Philippi may have received a visit from him. See also Paul's " conjec- 
tural visit " to Philippi, Phil, i : 26. For a full expression of Paul's love to this 
church see the selections from Philippians, Part IX., sec. III., 6. 

VL PAUL IN THESSALONICA. 

I. THE ACCOUNT IN THE ACTS. 

PAUL AND SILAS PREACH IN THE SYNAGOGUE. JASON IS BROUGHT BEFORE THE 

MAGISTRATES. 
Acts 17: 1-9. 

17: 1. Now when they had passed through Amphipolis and ApoUonia, they came to 
Thessalonica, where was a synagogue of the Jews : 2. And Paul, as his manner was; 
went in unto them, and three sabbath days reasoned with them out of the Scriptures, 
3. Opening and alleging, that Christ must needs have suffered, and risen again from 
the dead ; and that this Jesus, whom I preach unto you, is Christ. 4. And some of them 
believed, and consorted with Paul and Silas ; and of the devout Greeks a great multi- 
tude, and of the chief women not a few. 5. But the Jews which believed not, moved 
with envy, took unto them certain lewd fellows of the baser sort, and gathered a com- 
pany, and set all the city on an uproar, and assaulted the house of Jason, and sought to 
bring them out to the people. 6. And when they found them not, they drew Jason and 
certain brethren unto the rulers of the city, crying. These that have turned the world 
upside down are come hither also; 7. Whom Jason(14) hath received: and these all do 
contrary to the decrees of Csesar, saying that there is another king, one Jesus. 8. And 
they troubled the people and the rulers of the city, when they heard these thing?. 9. 
And when they had taken security of Jason, and of the others, they let them go. 

{The narrative in the Acts continues on p. 74). 

(14) Jason (v. 7) was Paul's host. Perhaps he is the same one mentioned in 
Rom. 16 : 21 as one of his " kinsmen." 

Whether Timothy was with Paul and Silas in Thessalonica can not be decided. 
He next appears at Bercea, Acts 17: 14. (See note, p. 74). 

2. THE ACCOUNT IN I THESSALONIANS, 2 THESSALONIANS AND 

PHILIPPIANS. 



(a) paul supports himself by work, the philippians alone aiding him. 

Phil. 4:16. 
4:16. For even in Thessa- 



I Thess. 2:9. 
2:9. For ye remember, 
brethren, our labor and tra- 
vail: for laboring night and 



2 Thess. 3:6-10. 

3:6. Now we command 

you, brethren, in the name 

of our Lord Jesus Christ, that 



lonica ye sent once and 
again unto my necessity. 



72 



HARMONY OF THE LIFE OF ST. PAUL. 



I Thess. 2. 
day, because we would not 
be chargeable unto any one 
of you, we preached unto 
you the gospel of God.(15). 



2 Thess. 3. 
ye withdraw yourselves 
from every brother that 
walketh disorderly, and not 
after the tradition which he 
received of us. 7. For your- 
selves know how ye ought to 
follow us: for we behaved 
not ourselves disorderly 
among you; 8. Neither did 
we eat any man's bread for 
nought; but wrought with 
labor and travail night and 
day, that we might not be 
chargeable to any of you : (16) 
9. Not because we have not 
power, but to make ourselves 
an ensample unto you to fol- 
low us. 10. For even when 
we were with you, this we 
commanded you, that if any 
would not work, neither 
should he eat. 



Phii.. 



(i 5) The selections from the Epistles to the Thessalonians, written while Paul 
was in Corinth (p. 79) and the single passage, Phil. 4:16, fill out the picture which 
Luke gives of the Apostle's life in Thessalonica. No record is given of Paul's ever 
revisiting the city, but perhaps on his second and third visits to Macedonia, Acts 
20 : 1 and 3, he may have gone there, as also during his journey through Mace- 
donia after the first captivity, I Tim. i : 3. 

(16) While Paul was in Thessalonica he supported himself by manual labor, 
which was a common practice with him. He was very sensitive about receiving 
any help from his friends, but he made an exception of the Philippian church, from 
which he received occasional help here (Phil. 4 : 16} and later in Corinth (note p. 79). 

(b) Paul's fidelity in preaching. 

I Thess. 1:9-10; 2:1-12. 

1 : 9. For they themselves show of us what manner of entering in we had unto you, 
and how ye turned to God from idols to serve the living and true God ; 10. And to 
wait for his Son from heaven, whom he raised from the dead, even Jesus, which deliv- 
ered us from the wrath to come. 

2:1. For yourselves, brethren, know our entrance in unto you, that it was not in 
vain: 2. But even after that we had suffered before, and were shamefully entreated, as 
ye know, at Philippi, we were bold in our God to speak unto you the gospel of God 
with much contention. 3. For our exhortation was not of deceit, nor of uncleanness, 
nor in guile : 4. But as we were allowed of God to be put in trust with the gospel, even 
so we speak ; not as pleasing men, but God, which trieth our hearts. 5. For neither at 
any time used we flattering words, as ye know, nor a cloak of covetousness ; God is wit- 
ness: 6. Nor of men sought we glory, neither of you, wax yet oi others, when we might 
have been burdensome, as the apostles of Christ. 7. But we were gentle among you. 



HARMONY OF THE LIFE OF ST. PAUL. 73 

I Thess. 2. 
even as a nurse cherisheth her children: 8. So being affectionately desirous of you, we 
were willing to have imparted unto you, not the gospel of God only, but also our own 
souls, because ye were dear unto us. 9. For ye remember, brethren, our labor and 
travail : for laboring night and day, because we would not be chargeable unto any of 
you, we preached unto you the gospel of God. 10. Ye are witnesses, and God also, how 
holily and justly and unblameably we behaved ourselves among you that believe: 
II. As ye know how we exhorted and comforted and charged every one of you, as a 
father doth his children, 12. That ye would walk worthy of God, who hath called you 
unto his kingdom and glory. 

(c) THE FAITHFULNESS AND CHARITY OF THE THESSALONIANS. (!') 

I Thess. ¥:i-8; 2:13-16; 4:9, 10. 

1:1. Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians • 
which is in God the Father, and in the Lord Jesus Christ: Grace be unto you, and peace, 
from God our Father, and the Lord Jesus Christ. 2. We give thanks to God always for 
you all, making mention of you in our prayers ; 3. Remembering without ceasing your 
work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the 
sight of God and our Father ; 4. Knowing, brethren beloved, your election of God. 
5. For our gospel came not unto you in word only, but also in power, and in the Holy 
Ghost, and in much assurance ; as ye know what manner of men we were among you 
for your sake. 6. And ye became followers of us, and of the Lord, having received the 
word in much affliction, with joy of the Holy Ghost: 7. So that ye were ensamples to all 
that believe in Macedonia and Achaia. 8. For from you sounded out the word of the 
Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward 
is spread abroad ; so that we need not to speak any thing. 

2: 13. For this cause also thank we God without ceasing, because,'when ye received 
the word of God which ye heard of us, ye received il not as the word of men, but, as it 
is in truth, the word of God, which effectually worketh also in you that believe. 14. For 
ye, brethren, became followers of the churches of God which in Judea are in Christ 
Jesus : for ye also have suffered like things of your own countrymen, even as they have 
of the Jews: 15. Who both killed the Lord Jesus, and their own prophets, and have per- 
secuted us; and they please not God, and are contrary to all men: 16. Forbidding us 
to speak to the Gentiles that they might be saved, to fill up their sins always: for the 
wrath is come upon them to the uttermost. 

4:9. But as touching brotherly love ye need not that I write unto you : for ye your- 
selves are taught of God to love one another. 10. And indeed ye do it toward all the 
brethren which are in all Macedonia: but we beseech you, brethren, that ye increase 
more and more: 

(17) To the selections given from i Thessalonians should be added the pas- 
sages in which Paul expresses his love for the disciples at Thessalonica. See 
I Thess. 3:7-13; 2 Thess. 1:2-7, 11,12; 2:13-17; 3:1-5. 

" Paul and Silas had spent three or four weeks at least in Thessalonica, and 
very possibly some time longer. Wieseler proposes six or eight weeks as the term 
of their residence in that city. Being obliged to leave so hastily, Paul was anxious 
for the welfare and stability of the recent converts, and departed with the inten- 
tion of returning as soon as the present exasperation against him should be allayed 
so as to justify it (i Thess. 2:18). Subsequent events frustrated this purpose, and 
under that disappointment he sent Timothy to them to supply his place (i Thess. 
3 : 2)." Hackett. 



•7\ 



HARMONY OF THE LIFE, OF ST. PAUL. 



VIL IN SEROSA. 

I. PAUL AND SILAS PREACH IN THE SYNAGOGUE. 
THESSALONICA OPPOSE THEM. 



JEWS FROM 



Acts 17:10-13. 
17: 10. And the brethren immediately sent away Paul and Silas by night unto Be- 
rea: who coming thither went into the synagogue of the Jews. 11. These were more 
i noble than those in Thessalonica, in that they received the word with all readiness of 
mind, and searched the Scriptures daily, whether those things were so. 12. Therefore 
many of them believed ; also of honorable women which were Greeks, and of men, not 
a few. 13. But when the Jews of Thessalonica had knowledge that the word of God was 
preached of Paul at Berea, they came thither also, and stirred up the people. 



2. PAUL DEPARTS FROM BERGEA. SILAS AND TIMOTHY REMAIN. 
TIMOTHY IS SENT LATER TO THESSALONICA. 



Acts 17:14. 
17:14. And then immediately the breth- 
ren sent away Paul to go as it were to the 
sea: but Silas and Timotheus abode there 
still.as) 



T Thess. 2:17-20; 3:1-5. 

2:17. But we, brethren, being taken from 
you for a short time in presence, not in 
heart, endeavored the more abundantly to 
see your face with great desire. 18. Where- 
fore we would have come unto you, even I 
Paul, once and again ; , but Satan hindered 
us. 19. For what is our hope, or joy, or 
crown of rejoicing? Are not even ye iij 
the presence of our Lord Jesus Christ at 
his coming ? 20. For ye' are our glory and 
joy. 

3:[i. Wherefore when we could no lon- 
ger forbear, we thought it good to be left at 
Athens alone ;] 2. And sent Timotheus, our 
brother, and minister of God, and our fel- 
low-laborer in the gospel of Christ, to es- 
tablish you, and to comfort you concerning 
your faith: 3. That no man should be moved 
by these afflictions: for you yourselves 
know that we are appointed . thereunto. 
4. For verily, when we were with you, we 
told you before that we should suffer tribu- 
lation ; even as it came to pass, and ye 
know. 5. For this cause, when I could no 
longer forbear, I sent to know your faith, 
lest by some means the tempter have 
tempted you, and our labor be in vain. 

(18) Timothy had been with Paul in Philippi (see note 13, p, 70), but whether 
he went with him to Thessalonica (Acts 17 : i) or joined him at Bercea cannot be 
determined. For Paul's purpose in now .sending Timothy to Thessalonica see 
note 19, p. 75. 



HARMONY OF THE LIFE OF ST. PAUL. 75 



VI IL PAUL IN ATHENS. 
I. THE ARRIVAL. SILAS AND TIMOTHY SENT FOR. 



Acts 17:15. 
17 : 15. And they that conducted Paul 
brought him unto Athens : and receiving a 
commandment unto Silas and Timotheus 
for to come to him with all speed, they de- 
parted. 



I Thess. 3:1, 2. 
3:1. Wherefore when we could no longer 
forbear, we thought it good to be left at 
Athens alone ;(19j [2. And sent Timotheus, 
our brother, and minister of God, and our 
fellow-laborer in the gospel of Christ, to 
establish you, and to comfort you concern- 
ing your faith : ] 



(19) I. Some writers put the visit of Timothy into Macedonia (i Thess. 3 : 2) 
with Acts 17:16, and his departure on that journey, therefore, took place not from 
Bercea (sec. 2, p. 74), but from Athens. Hackett thinks it natural from i Thess. 
3 : 1 that Timothy arrived in Athens as Paul desired and was at once sent to Thes- 
salonica (Macedonia). As Silas is not mentioned in i Thess. 3 : i, 2 it is inferred 
that he failed to reach Athens, or, coming there, was sent upon a different errand 
from Timothy, which would account for the omission of his name in the epistle to 
the Thessalonians (3:2). Meyer also favors the idea that Timothy was sent from 
Athens. Plumptre places Timothy's arrival at Athens after the speech on Mars' 
Hill. 

2. Gloag and Alford hold the better view, that Timothy was sent to Macedonia 
from Bercea. According to i Thess. 2 : 17-20, Paul was prevented from revisiting 
Thessalonica after leaving it (Acts 17 : 9, p. 71), and to make amends for this he 
sent Timothy from Beroea to exhojt and confirm the Macedonians, and decided 
himself to remain later alone in Athens (i Thess. 3 : i). Silas remained in Beroea 
to carry on the work there. On Paul's arrival at Athens he sent back word, by 
those who came from Beroea with him, to tell Timothy and Silas to come to him at 
once (Acts 17 : 15). No mention is made of their coming to Athens, and we do 
not hear of them until Acts 18 : 5 (p. 79), when they joined Paul in Corinth, com- 
ing from Macedonia. This seems the more natural interpretation, as it gives time 
for Timothy to go to Thessalonica (i Thess. 3 : 2) and return to Beroea to labor 
there with Silas, thus making the Thessalonian visit an episode in the ministry at 
Beroea. The contradiction which Meyer sees here between the Acts and the Epis- 
tle is due to his inference that the departure of Timothy for Thessalonica took 
place from Athens. See Meyer (Acts, Amer. edit., p. 341) ; Alford ; Conybeare 
and Howson (Vol. I., p. 407, note). 

2. PAUL DISPUTES WITH THE JEWS AND THE GREEK PHILOSO- 
PHERS. 

Acts 17:16-21. 

17:16. Now while Paul waited for them at Athens, his spirit was stirred in him, 
when he saw the city wholly given to idolatry. 17. Therefore disputed he in the syna- 



76 HARMONY OF THE LIFE OF ST. PA UL. 

Acts 17. 
gogiie with the Jews, and with the devout persons, and in the market daily with thero 
that met with him. 18. Then certain philosophers of the Epicureans, and of the Stoics, 
encountered him. And some said. What will this babbler say ? other some. He seem- 
eth to be a setter forth of strange gbds: because he preached unto them Jesus, and 
the resurrection. 19. And they took him, and brought him unto Areopagus, saying. 
May we know what this new doctrine, whereof thou speakest, is ? 20. For thou bringest 
certain strange things to our ears: we would know therefore what these things mean. 
21. (For all the Athenians, and strangers which were there, spent their time in nothing 
else, but either to tell or to hear some new thing.) 

3. THE ADDRESS ON MARS' HILL AND ITS EFFECT. 

Acts 17:^2-34. 

17:22. Then Paul stood in the midst of Mars' hill, and said. Ye men of Athens, I 
perceive that in all things ye are too superstitious. 23. For as I passed by, and beheld 
your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. 
Whom therefore ye ignorantly worship, him declare I unto you. 24. God that made 
the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth 
not in temples made with hands ; 25. Neither is worshipped with men's hands, as though 
he needed any thing, seeing he giveth to all life, and breath, and all things; 26. And 
hath made of one blood all nations of men for to dwell on all the face of the earth, and 
hath determined the times before appointed, and the bounds of their habitation; 
27. That they should seek the Lord, if haply they might feel after him, and find him, 
though he be not far from every one of us: 28. For in him we live, and move, and have 
our being ; as certain also of your own poets have said. For we are also his offspring. 
29. Forasmuch then as we are the offspring of God, we ought not to think that the God- 
head is like unto gold, or silver, or stone, graven by art and man's device. 30. And the 
times of this ignorance God winked at ; but now commandeth all men every where to 
repent: 31. Because he hath appointed a day, in the which he will judge the world in 
righteousness by that man whom he hath ordained ; whereof he hath given assurance 
unto all men, in that he hath raised him from the dead. 32. And when they heard of 
the resurrection of the dead, some mocked : and others said. We will hear thee again 
of this matter. 33. So Paul departed from among them. 34. Howbeit certain men 
clave unto him, and believed: among the which was Dionysius the Areopagite, and a 
woman named Damaris, and others with them.(20) 

(20) For the historical and architectural allusions suggested by Paul's stay in 
Athens see Conybeare and Howson (chap. 10) ; Farrar (Vol. I., pp. 521-552) ; 
Levifin (Vol. L, pp. 240-268) ; and Hackett. 

" ' Paul left Athens,' says Farrar, ' a despised and lonely man. And yet his 
visit was not in vain. ... He founded no church at Athens, but there — it may be 
under the fostering charge of the converted Areopagite — a church grew up. In 
the next century it furnished to the cause of Christianity its martyr bishops and its 
eloquent apologists (Publius, Quadratus, Aristides, Athenagoras). In the third 
century it flourished in peace and purity. In the fourth century it was represented 
at Nicffia, and the noble rhetoric of the two great Christian friends, St. Basil and 
St. Gregory of Nazianzus, was trained in its Christian schools. Nor were many 
centuries to elapse ere, unable to confront the pierced hands which held a wooden 
cross, its myriads of deities had fled into the dimness of outworn creeds, and its 



HARMONY OF THE LIFE OF ST. PAUL. 77 

tutelary goddess, in spite of the flashing eyes which Homer had commemorated, 
and the mighty spear which had been moulded out of the trophies of Marathon, 
resigned her maiden chamber to the honor of that meek Galilasan maiden who had 
lived under the roof of the carpenter at Nazareth — the virgin mother of the Lord.' 
Yet Athens was one of the last cities in the Roman Empire which abandoned idol- 
atry, and it never took a prominent position in church history. Its religion was 
the worship of ancient Greek genius rather than that of Christ. '// est bien mozns 
disciple de Jesus et de saint Paul que de Plutarque et de Julien,' says Renan, St. 
Paul, p. 208. His chapter on Paul in Athens is very interesting." Schaff's " His- 
tory of the Christian Church," Vol. I., p. 325. 

IX. PAUL IN CORINTH. 
Time, ' ' A year and six months. " 

I. PAUL LIVES WITH AQUILA AND PRISCILLA. 

Acts 18:1, -z. 
18:1. After these things Paul departed from Athens, and came to Corinth: 2. And 
found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his 
wife Priscilla, (because that Claudius had commanded all Jews to depart from Rome,) 
and came unto them.(21) 

(21) "Aquila and Priscilla, or Prisca (Rom. 16:3 R. V.) were Roman 
names, and it was common for Jews to assume such names when they lived out of 
Palestine. That Aquila was born in Pontus harmonizes with Acts 2 : 9 and i Pet. 
I : I, for we see from those passages that Jews resided in that country. As we 
have no account of his conversion at Corinth, the probability is that Aquila em- 
braced the gospel at Rome. So Hemsen, Olshausen, Neander, Wieseler and others 
conclude. Some allege a certain Jew as proof that he was still unconverted 
(Meyer, De Wette] ; but he is introduced in that manner on account of what 
follows. The notice apprises us that he was one of the all Jews whom the decree 
banished. At this early period no distinction would be made between Jews and 
Jewish Christians. Aquila accompanied Paul to Ephesus (vers. i8, 26), and was 
still there when the apostle wrote the First Epistle to the Corinthians (i Cor. 16 : 19). 
We find him at Rome again when Paul wrote [from Corinth] the Epistle to the 
Romans (Rom. 16 : 3 seq.), and at a still later period at Ephesus a second time 
(2 Tim. 4 : 19). The nature of his business (Acts 18 : 3) led him frequently to change 
the place of his residence.'' Hackett. 

2. PAUL W'ORKS AS A TENT-MAKER. THE PHILIPPIANS SEND 

HIM AID. 

2 COR. 11:6-10. 



Acts 18:3. 

18:3. And because 

he was of the same 

craft, (22) he abode 



I CoR. 9:6-15. 

9:6. Or I only and 

Barnabas, have not 

we power to forbear 



11:6. But though / 
be rude in speech, 
yet not in knowl- 



Phil. 4:15. 
4:15. Now ye Phil- 
ippians know also, 
that in the beginning 



7S 



HARMONY OF THE LIFE OF ST. PAUL. 



Acts i8. 
with them, and 
wrought : ( for by 
their occupation they 
were tentmakers.) 



I Cor. 9. 

working ? 7. Who 
goeth a warfare any 
time at his own 
charges? who plant- 
eth a vineyard, and 
eateth not of the fruit 
thereof? or who feed- 
eth a flock, and eat- 
eth not of the milk of 
the flock? 8. Say I 
these things as a 
man ? or saith not the 
law the same also? 

9. For it is written in 
the law of Moses, 
Thou shalt not muz- 
zle the mouth of the 
ox that treadeth out 
the corn. Doth God 
take care for oxen ? 

10. Or saith he it alto- 
gether for our sakes ? 
For our sakes, no 
doubt, this is written : 
that he that plough 
eth should plough in 
hope; and that he 
that thresheth in 
hope should be par- 
taker of his hope. 
II.' If we have sown 
unto you spiritual 
things, is it a great 
thing if we shall reap 
your carnal things? 
12. If others be par- 
takers of this power 
over you, are not we 
rather? Nevertheless 
we have not used this 
power ; but suffer all 
things, lest we should 
hinder the gospel of 
Christ. 13. Do ye 
not know that they 
which minister about 
holy things live of the 
things of the temple ? 
and they which wait 
at the altar are par- 
takers with the altar? 
14. Even so hath the 
Lord ordained that 



2 Cor. ri. 
edge ; but we have 
been thoroughly 
made manifestamong 
you in all things. 7. 
Have I committed an 
offence in abasing 
myself that ye might 
be exalted, because 
I have preached to 
you the gospel of 
God freely? 8. I 
robbed other church- 
es, taking wages of 
them, to do you ser 
vice. 9. And when I 
was present with 
you, and wanted, 
was chargeable to no 
man: for that which 
was lacking to rae 
the brethren which 
came from Macedo 
dia supplied: and in 
all things I have kept 
myself from being 
burdensome unto 
you, and so will I 
keep myself. 10. As 
the truth of Christ is 
in me, no man shall 
stop me of this boast- 
ing in the regions of 
Achaia. 



Phil. 4. 
of the gospel, when I 
departed from Mace- 
donia, no church 
communicated with 
me as concerning 
giving and receiving, 
but ye only. 



HARMONY OF THE LIFE OF ST. PAUL. 



79 



Phil. 



Acts. i Cor. 9. 2 Cor. 

they which preach 
the gospel should live 
of the gospel. 15. But 
I have used none of 
these things: neither 
have I written these 
thipgs, that it should 
be so done unto me: 
for it were better for 
me to die, than that 
any man should 
make my glorying 
void. 

(22) " The Jews, more especially after the exile," says Hackett, " held the 
mechanic arts in high estimation. It was a proverb among them that the father 
who neglected to bring up his son to a trade taught him to be a thief .... Tent- 
making was a common trade in Cilicia, the native country of the apostle. A coarse 
species of goat's hair, called cilicium, was produced there in great abundance, and 
was much used for that purpose. A person accustomed tO' work on that material 
could work, doubtless, on any other. Paul had acquired the trade, in all probabil- 
ity, during his boyhood, while he lived at Tarsus." 

At Corinth as at Thessalonica (p. 71) Paul made one exception in his inde- 
pendence of others in the matter of support. Those from Macedonia (2 Cor. 11:9) 
who came to him with an offer of help were the Philippians, Phil. 4:15. Their gen- 
erous proffer of assistance the apostle did not refuse. 

The relation of the quotations from Corinthians to Acts 18:1-3 is discussed 
in Appendix VI. 



SILAS AND TIMOTHY RETURN FROM MACEDONIA. PAUL WRITES 
I THESSALONIANS, 52 A. D., AND 2 THESSALONIANS, 53 A. D. 



Acts 18:4, 5. 
18:4. And he rea- 
soned in the syna- 
gogue every sabbath, 
and persuaded the 
Jews and the Greeks. 
5. And when Silas 
and Timotheus (23) 
were come from 
Macedonia, [ Paul 
was pressed in the 
spirit, and testified 
to the Jews that Je- 
sus was Christ.] 



I Thess. 1:1 ; 3:6. 
r:i. Paul, and Sil- 
vanus, and Timothe- 
us, unto the church 
of the Thessalonians 
which IS in God the 
Father, and in the 
Lord Jesus Christ : (24) 
3:6. But now when 
Timotheus came from 
you unto us, and 
brought us good tid- 
ings of your faith.and 
charity, and that ye 
have good remem- 
brance of us always, 
desiring greatly to 
see us, as we also to 
see you : 



2 Thess. 1:1. 
1:1. Paul, and Sil- 
vanus, and Timothe- 
us, unto the church 
of the Thessalonians 
in God our Father 
and the Lord Jesus 
Christ 1(25) 



2 CoR. 1:19. 
1:19. For the Son 
of God, Jesus Christ, 
who was preached 
among you by us, 
even by me and 
Silvanus and Timo- 
theus, was not yea 
and nay, but in him 
was yea. 



So HARMONY OF THE LIFE OF ST. PAUL. 

(23) As seen in note 19, p. 75, Paul left Timothy and Silas (Silvanus) in Be- 
roea. From Athens he sent word for them to join him, but they did not come till 
he arrived in Corinth (Acts 18:5). This is the last mention of Silas in the Book 
of Acts. Perhaps he went with Paul to Jerusalem, Acts 18 -.22, and after that his 
labors with the apostle ceased. 

(24) While in Corinth Paul wrote i Thessalonians and 2 Thessalonians. 
That Paul wrote i Thessalonians from Corinth, says Hackett, is seen " from 

several circumstances ; first, Paul had been separated from the Thessalonians but 
' a short time,' i Thess. 2:17; secondly, Timothy and Silas were with him, i Thess. 
I : I, as they were according to Luke, Acts 18:5; thirdly, the apostles had been 
lately at Athens, i Thess. 3:1, and whence, also, according to our narrative. Acts 
18:1, he came directly to Corinth ; and finally, he writes to the Thessalonians as 
recent converts whose knowledge was very imperfect." Paul had been unable to 
return to Thessalonica after leaving there Cp- 71], and had sent Timothy, i Thess. 
3 : 2 seq. (p. 74), who had now returned, Acts 18:5; i Thess. 3 : 6. The message 
which he brought was the occasion of the First Epistle. For an introduction to 
I Thessalonians, see Appendix IV. The date for the epistle would therefore be 
52 or 53 A. D. (Hackett), 52 (Conybeare and Howson, Alford), 53 (Liinemann). 
This gives the Thessalonians the honor of being the first church to receive a letter 
from the apostle Paul.' 

(25) " The following reasons," says Liinemann, " prove that the Second Epistle 
was composed not long after the sending away of the First. Silas and Timotheus 
are still in the company of the apostle, 2 Thess. 1:1; but the Acts of the Apostles, 
at least, never inform us that after Paul left Corinth, Acts 18:18, these two apos- 
tolic assistants were again together with him. We find Timotheus again in the 
apostle's company, first at Ephesus, Acts 19 : 22, whilst there is no further mentioii 
of Silas in the Acts of the Apostles after his Corinthian residence. Besides, the 
relations and wants of the church are throughout analogous to those which are 
presupposed in the First Epistle. The same circle of thought occupies the apostle ; 
similar instructions, similar praises, similar exhortations, warnings and wishes are 
found throughout in both epistles. It is accordingly to be assumed that also the 
Second Epistle was composed during the first residence of the apostle at Corinth, 
but, according to 2 Thess. 3 : 2, at a time when he had already suffered hostility on 
the part of the Jews, and, according to 2 Thess. i : 4 ' the churches' (comp. i Cor. 
I : 2 ; 2 Cor. 2:1; Rom. 16:1] when branch churches had already been founded 
from Corinth." The date of the epistle, therefore, is 53 A. D. (Alford, Conybeare 
and Howson], or 54 (Liinemann). The circumstances which caused Paul to write 
the Second Epistle were similar to those which occasioned the First Epistle. The 
same questions were being asked though different in form. The real " object of 
the Second Epistle," says Hackett, " was to correct a wrong impression made by 
the First. Comp. 2 Thess. 2 : i seq. with i Thess. 4 : 16 seq. and 5 : i seq." 

For an introduction to 2 Thessalonians, see Appendix V. 



HARMONY OF THE LIFE OF ST. PAUL. 



8l 



4. THE CONVERSION OF CRISPUS, GAIUS, AND " THE HOUSEHOLD 

OF STEPHANAS." 



Acts 18:5-8. 
18: [5. And when Silas and Timotheus 
were come from Macedonia,] Paul was 
pressed in the spirit, and testified to the 
Jews that Jesus was Christ. (26) 6. And 
when they opposed themselves, and blas- 
phemed, he shook his raiment, and said 
unto them. Your blood be upon your own 
heads; I am clean: from henceforth I will 
go unto the Gentiles. 7. And he departed 
thence, and entered into a certain man's 
house, named Justus, one that worshipped 
God, whose house joined hard to the syna- 
gogue.(27) 8. And Crispus, the chief ruler 
of the synagogue, believed on the Lord 
with all his house ; and many of the Corin- 
thians hearing believed, and were bap- 
tized. 



I Cor. 1:14-16; 16:15. 



1:14. I thank God that I baptized none 
of you, but Crispus and Gains ; 15. Lest 
any should say that I had baptized in mine 
own name. 16. And I baptized also the 
household of Stephanas: besides, I know 
iiot whether I baptized any other. (28) 
16 : 15. I beseech you, brethren, (ye know 
the house of Stephanas, that it is the first- 
fruits of Achaia, and thai they have ad- 
dicted themselves to the ministry of the 
saints.) 



(26) The R. V. translates v. 5, " But when Silas and Timothy came down from 
Macedonia, Paul was constrained by the word." 

(27) "Having departed from there (V. 7) — i. e., the synagogue (see v.'4), not 
from the city or from the house of Aquila — went into the house of a certain 
Justus. The meaning is, not that he left Aquila and went to lodge with Justus 

(Alford) but that he preached in future at the house of the latter, which was so 
much the more convenient because it was near the synagogue where they had been 
accustomed to assemble. Paul pursued precisely the same course at Ephesus. 
(Acts 19:9.) Worshipping ffo;^ describes Justus as a foreigner who had em- 
braced Judaism, but was not yet a believer. He opened his house for the use 
of the Christians, because he had more sympathy with them than with the Jews. 
His moral position was certainly unique, and it is easy to believe that he soon ex- 
changed it for that of a believer." Hackett. Col. 4:11 refers to another per- 
son. 

(28) In I Cor. 1:14, 16; 16:15, Paul mentions two others among his early 
converts besides Crispus (the president of the synagogue). On Gaius see note on 
Rom. 16:23. "The house of Stephanas, in i Cor. 16:15, must be the same 
as that mentioned in i Cor. 1:16, where it appears that they were not only the ear- 
liest converts of St. Paul at Corinth, but amongst the few who were baptized with 
his own hands." Stanley. 



82 HARMONY OF THE LIFE OF ST. PAUL. 

5. PAUL'S VISION. 

Acts 18:9-11. 
18:9. Then spake the Lord to Paul in the night by a vision, Be not afraid, but 
speak, and hold not thy peace : 10. For I am with thee, and no man shall set on thee to 
hurt thee: for I have much people in this city. 11. And he continued there a year and 
six months, teaching the word of God among them.(29). 

(29) " And he abode a year and six months. It has been questioned whether 
this designation of time extends merely to the arrest mentioned in v. 12 (Meyer) or 
embraces the entire sojourn at Corinth. ' I regard the latter vievs?,' says Wieseler 
{Chronohgie p. 46), ' as undoubtedly the correct one. . . . The main thought of the 
words which the Lord addresses to Paul in the vision (w. 9, 10) is unquestionably 
' Speak in this city, and be not silent,' and accordingly the period of time, in v. 11, 
during which the apostle obeys this command of Christ, must refer to the whole 
time in which he had spoken at Corinth and was not silent — i. e., must include the 
time until his departure. In the second place, this follows from the general nature 
of the statement : ' He abode there a year and six months.' (Comp. Luke 24 : 49.)" 
Hackett. 

On Paul's visions see note 18, p. 28. 

6. PAUL BEFORE GALLIO. 

Acts i8:iz-i8. 
18:12. And when Gallic was the deputy of Achaia, the Jews made insurrection 
with one accord against Paul, and brought him to the judgment seat, 13. Saying, This 
fellow persuadeth men to worship God contrary to the law. 14. And when Paul was 
now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or 
wicked lewdness, O ye Jews, reason would that I should bear with you: 15. But if it be 
a question of words and names, and ofyowc law, look ye to it; for I will be no judge of 
such matters. 16. And he drave them from the judgment seat. 17. Then all the Greeks 
took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment 
seat. And Gallio cared for none of those things.(30) 18. And Paul after this tarried 
tkereiS^ yet a good while, [and then took his leave of the brethren, and sailed thence 
into Syria, and with him Priscilla and Aquila; having shorn Aw head in Cenchrea: for 
he had a vow.] 

(30) " Sosthenes wslS probably the successor of Crispus (v. 8), or, as Biscoe 
conjectures, may have belonged to another synagogue in the city. He appears to 
haye taken an active part in the prosecution ; and hence the Greeks, who were 
always ready to manifest their hatred of the Jews, singled <him out as the object of 
their special resentment. In winking at this, says De Wette, Gallio may have car- 
ried his impartiality too far. If he was the Sosthenes who is called ' the brother ' 
in I Cor. i : i , he must have been converted after this, and have removed to Ephe- 
sus. The coincidence in the name is the only reason for supposing the same person 
to be meant in both places." Hackett. See note 13, p. 99. On the character of 
Gallio see Farrar, Vol. I., pp. 566-573. 

(31) " Having tarried after this yet many days." (R. V.) This was after the 



HARMONY OF THE LIFE OF ST. PAUL. 8j 

arrest. " Whether the arrest," says Hackett, " took place at the end of the year 
and a half mentioned in v. ii, or in the course of that time, is subject, as we have 
seen, to some ddubt. Even if the arrest was subsequent to the year and six 
months, the many days here need not be supposed to extend the sojourn at Corinth 
beyond a few additional months (Wieseler). During this period the apostle planted 
churches in other parts of Achaia, either by his own personal labors or by the in- 
strumentality of his converts. See 2 Cor. i : i." 



X. FROM CORINTH {CENCHREA) TO EPHESUS, CjSISAREA, 
JERUSALEM {4TH VISIT), AND ANTIOCH. 

Acts 18:18-23. 
18: [18. And Paul after this tarried there yet a good while,] and then took his 
leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila ; 
having shorn his head in Cenchrea: for he had a vow.(32) ig. And he came to Ephesus, 
and left them there: but he himself entered into the synagogue, and reasoned with 
the Jews.(33). 20. When they desired him to tarry longer time with them, he con- 
sented not ; 21. But bade them farewell, saying, I must by all means keep this feast 
that Cometh in Jerusalem: but I will return again unto you, if God will. And he sailed 
from Ephesus.(34). 22. And when he liad landed at Cesarea and gone(35) up, and saluted 
the church, he went down to Antioch.(36) 23. And after he had spent some time there, 
[he departed, and went over all the country of Galatia and Phrygia in order, strength- 
ening all the disciples.] 

(32) " Having shorn the head most critics understand of Paul (Chrysostom, 
Calvin, Neander, Olshausen, Hemsen, De Wette, Winer, Wordsworth) ; some of 
Aquila (Grotius, Kuinoel, Wieseler, Meyer). Paul is the leading subject and the 
reader connects the remark spontaneously with him. . . . For he had a voui — /. e., 
one resting upon him ; cot assumed at this time. This clause states why he shaved 
his head. The cutting off of the hair was a Jewish practice, and took place at the 
expiration of a vow, not at the commencement of it. It is an erroneous statement, 
therefore, that the apostle subjected himself to the vow at this time and went to 
Jerusalem to obtain absolution from it." Hackett. 

On Aquila and Priscilla, see on Acts 18:2, note 21, p. 77. 

(33) "And left them there (v. 19), i. e., he separated himself from them, so 
that he without them — he on his part — went to the synagogue, there discoursed 
with the Jews, and then, without longer stay, pursued his journey." Meyer. 

(34) The R. V. gives v. 21, "but taking his leave of them, and saying, I will 
return again unto you, if God will, he set sail from Ephesus." 

(35) The expression " and gone up " (v. 22) has genera,lly been regarded as 
meaning up to Jerusalem (Calvin, Neander, Meyer, Hackett). It is uncertain 
whether Paul made this journey, but I have put it in the text for the convenience of 
reference to Paul's so-called /(j«r//% Jerusalem visit. 

(36) Hackett and Neander place Peter's visit to Antioch and the quarrel with 
Paul (Gal. 2:11) at this time (Acts 18 : 22-23). I' seems best to put the incident 



S4 HARMONY OF THE LIFE OF ST. PAUL. 

with Acts 15:3s (see page 57). For a good statement of the former view see 
Haclcett (Hovey, editor) on Acts 15 : 35 and 18 : 23. 

" How long the apostle was absent on the tour, which terminated with his re- 
turn to Antioch, can only be conjectured. The year and six months at Corinth 
(v. 1 1) would be likely to constitute the greater portion of the period. Wieseler 
proposes six months as the time occupied between leaving Antioch and the arrival 
at Troas (16:8). He would allow six months, also, for the apostle's labors in 
Europe before his arrival at Corinth. The time which this estimate allows for the 
Asiatic part of the tour may be too limited. The apostle visited extensively the 
churches in Syria and Cilicia, planted new churches in Phrygia and Galatia, and 
travelled very circuitously throughout his journey between Antioch and Troas. It 
may be safer to assign a year at least to such varied labors. According to this 
view, the apostle was absent on his second mission about three years ; and if we 
place his departure early in A. D. 51, he reached Antioch again in the spring or 
summer of 54. Anger, Wieseler, Meyer, Winer, and others agree in supposing 
Paul to have arrived in Corinth in the autumn of A. D. 52. The admission of the 
■date fixes the main point in this part of the chronology." Hackett, 




The + + + + Lines show the Bomidaiies of Galalia as 
wenlthroa^ Galalia proper, as is generally sttppos 
that indicaled by the - — hne . 1 




Ramse^''Thfi CSmrch in the Roman Empire Befbre A,D. 17 0" If Pad 
'onte frmq ATi tinnh iiirou4h Galalia and Phry^a to Ephesus .wonld be 



J.HART J.C. N.J. 



PART V. 

PAUL'S THIRD MISSIONARY JOURNEY. 

Time, 54-58 A., D. 4 Years. 



I. ANTIOCH-. 

GALATIA AND PHRYGIA . 

Paul revisits the churches of Galatia and Phrygia. 

II. EPHESUS, 

The work of Apollos in Ephesus. 

III. PAUL IN EPHESUS, THREE YEARS. 

1. Paul arrives in Ephesus. The disciples of John receive the Holy 

Ghost. 

2. Paul in the synagogue, and in the school of Tyrannus. Paul's 

miracles of healing. Time, 2 years and 3 months. 

3. The defeat of the Jewish exorcists. 

4. Paul visits Corinth for the second time, returning to Ephesus. 

5. Paul writes a letter to the Corinthians [now lost). 

6. Paul plans to go through Macedonia and Achaia, to Jerusalem and 

Rome. 

7. Timothy and Erastus. are sent to Macedonia, Timothy to continue 

on to Corinth. Paul remains in Ephesus and writes i Corin- 
thians in the Spring of 57 A. D. 

8. Paul sends Titus and a " brother " to Corinth to inquire concern- 

ing the effect of i Corinthians, and to begin ,the collection for 
the poor in Jerusalem. 

9. Demetrius the silversmith excites an uproar against Paul. 

6 



S8 PART V. 

lo. Additional details of Paul's stay in Ephesus from i Corinthians, 
2 Corinthians, and Acts 20. 

(a) Paul's companions : Sosthenes, Stephanas, Fortunatus, Achai- 

cus, Aquila and Priscilla. 

(b) Paul's sufferings. 

{c) Paul's preaching for three years, 
(d]) Paul's manual labor. 

IV. TROAS. 

MACEDONIA. 

1. Leaving Ephesus Paul goes to Troas and thence into Macedonia. 

2. Timothy joins Paul, and Titus brings good news from Corinth. 

3. Paul preaches throughout Macedonia. The Macedonian Chris- 

tians give generously for the relief of the Jerusalem Church. 

4. Titus is sent on his second mission to Corinth, with two brethren, 

regarding the collection for the poor in Jerusalem. Titus is 
entrusted with 2 Corinthians, written in the Autumn of 57 A. D; 

(ILLYRICUM.) 

5. Paul goes to lUyricum and plans to go beyond Corinth to Spain. 

V. GREECE. 

1. The account in Acts. 

Paul goes to Greece and abides there 3 months. 

2. Paul's visit to Greece according to 2 Corinthians and Romans. 

(CORINTH.) 

(a] Paul's third visit to Corinth. [Paul writes Galatians in the 

Winter of 57 A. D., and Romans in the Spring of 58 A. D.] 

(b] Paul's companions in Corinth : Phoebe, Timothy, Lucius. Jason, 

Sosipater, Tertius, Gaius, Erastus, Quartus, [ Stephanas, 
Achaicus, Fortunatus]. 

(c] Paul's plan to visit Rome and Spain after going to Jerusalem. 

VI. THE JOURNEY FROM CORINTH TO JEl^USALEM. 

1. Paul tries to sail to Syria with alms for the Jerusalem church. A 

plot of the Jews necessitates a change of plan. 

2. Philippi (Macedonia.") 



PART V. , 8g 

Troas.- 

Paul returns to Macedonia and sails from Philippi to Troas, 
where he preaches to the disciples. 
. ASSOS. 

MiTYLENE. 

" Over against " Chios. 
Samos. 



Trogyllium(?). 

4. Miletus. 

Paul's address at Miletus to the Ephesian Elders. 
His departure. 

5. Coos. 
Rhodes. 



Patara. 



" In sight of " Cyprus (R. V.). 
Tyre. 
6. Ptolemais. 

CjESAREA. 

Agabus' prophecy. 
Jerusalem. 
Paul's fifth visit to Jerusalem. 



HARMONY OF THE LIFE OF ST. PAUL. gi 

PART V. 

Paul's Third Missionary Journey/^' 

Acts 18 : 23-2I : 16. 



I. PAUL REVISITS THE CHURCHES OF GALATIA AND 

PHRYGIA. 

Acts r8:22, 23. 

18: [22. And when he had landed at Csesarea, and gone up, and saluted the 
church, -he went down to Antioch. 23. And after he had spent some time lhere;\ he de- 
parted, and went over all the country of Galatia and Phrygia in order, strengthening 
all the disciples.(2) 

(1) Stalker gives a brief summary of the third missionary journey (sec. 109- 
1 14). On the origin of the Galatian churches, see note, p. 65. 

(2) In the Epistle to the Galatians, written during this third journey, Paul 
expresses his solicitude for the Galatian Christians. See especially Gal. i : 6-10 ; 
3:1-5; 4:11,12, 16-20; 5:7-12. In the same epistle he gives a prominent place 
to wamipgs against his persistent opponents, the Judaizers. See Gal. i : 6-9 ; 
3:1-5; 4:9-11; 5 : 1, 2, 7,11 ; 6: 12-15. Comp. Conybeare and Howson, Vol. IL, 
pp. 133, 134, and Lightfoot, Galatians, Dissertation III., " St. Paul and the Three." 

n. THE WORK OF APOLLOS IN EPHESUS. 

Acts 18:24-28. 

18:24. And a certain Jew named ApoUos, born at Alexandria, an eloquent man, 
and mighty in the Scriptures, came to Ephesus.(S) 25. This man was instructed in the 
way of the Lord ; and being fervent in the spirit, he spake and taught diligently the 
things of the Lord, knowing only the baptism of John. 26. And he began to speak 
boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him 
unto Ihem, and expounded unto him the way of God more perfectly. 27. And when he 
was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive 
him: who, when he was come, helped them much which had believed through grace: 
28. For he mightily convinced the Jews, and that publicly, showing by the Scriptures 
that Jesus was Christ. 

(3) A study of the Corinthian church is not complete without a consideration 
of the work of ApoUos. He was " a Jew from Alexandria, eloquent (' logios' which 
may also mean learned), and mighty in the Scriptures : one instructed in the way 
of the Lord (Christ) according to the imperfect view of the disciples of John the 
Baptist, Acts 18 : 25 ; but on his coming to Ephesus during a temporary absence 



g2 HARMONY OF THE LIFE OF ST. PAUL. 

of St. Paul, A. D. 54, more perfectly taught by Aquila and Priscilla. After this he 
became a preacher of the gospel, first in Achaia, and then in Corinth, Acts i8 : 27 ; 
19:1, where he watered that which Paul had planted, i Cor. 3 : 6." Smith's " Bible 
Dictionary." 

" And yet," say Conybeare and Howson, " evil grew up side by side with the 
good. For while he was a valuable aid to the Christians, and a formidable antag- 
onist to the Jews, and while he was honestly cooperating in Paul's great work of 
evangelizing the world, he became the occasion of fostering party spirit among the 
Corinthians, and was unwillingly held up as a rival of the apostle himself. In this 
city of rhetoricians and sophists, the erudition and eloquent speaking of ApoUos 
were contrasted with the unlearned simplicity with which St. Paul had studiously 
presented the gospel to his Corinthian hearers. Thus many attached themselves 
to the new teacher, and called themselves by the name of ApoUos, while others 
ranged themselves as the party of Paul, i Cor. i : 12, forgetting that Christ could 
not be ' divided,' and that Paul and ApoUos were merely ' ministers by whom they 
had believed,' i Cor. 3 : 5. We have no reason to imagine that ApoUos himself 
encouraged or tolerated such unchristian divisions." On the contrary, the two 
apostles were on the best of terms. Paul wrote i Corinthians from Ephesus in 
57 A. D., and in it he spoke of his desire to have ApoUos go to Corinth with the 
bearers of the epistle. " As touching our brother ApoUos, I greatly desired him to 
come unto you with the brethren ; but his will was not at all to come at this time ; 
but he will come when he shall have convenient time." i Cor. 16:12. This shows 
that ApoUos was again in Ephesus after Acts 18 : 28, but he seems " just when this 
letter [i Corinthians] was written to have been absent for a time, since no special 
greeting is sent from him." Meyer. 

For a good account of ApoUos' life and character, see Howson, " The Com- 
panions of St. Paul," chap. 4, and Conybeare and Howson, Vol. H., pp. 13-17. 
ApoUos is not mentioned again by Paul untU late in his life, Titus 3:13. 

On Aquila and PriscUla, see on Acts 18 : 2, note 21, p. -j-j. 

in. PAUL IN EPHESUS. 
Time, j Years. 

I. PAUL ARRIVES IN EPHESUS. THE DISCIPLES OF JOHN RECEIVE 

THE HOLY GHOST. 
Acts 19:1-7. 
19:1. And it came to pass, that, while Apollos was at Corfnth, Paul having passed 
through the upper coasts came to Ephesus; and finding certain disciples, 2. He said 
unto them. Have ye received the Holy Ghost since ye believed ? And they said unto 
him, We have not so much as heard whether there be any Holy Ghost. 3 And he said 
unto them, Unto what then were ye baptized? And they said, Unto John's baptism 
4. Then said Paul, John verily baptized with the baptism of repentance, saying unto 
the people, that they should believe on him which should come after him, that is on 
Christ Jesus. 5. When they heard Ihis, they were baptized in the name of the Lord 
Jesus. 6. And when Paul had laid his hands upon them, the Holy Ghost came on them • 
and they spake with tongues, and prophesied. 7. And all the men were about twelve ' 



HARMONY OF- THE LIFE OF ST. PAUL. gs 

2. PAUL IN THE SYNAGOGUE, AND IN THE SCHOOL OF TYRANNUS. 

PAUL'S MIRACLES OF HEALING. TIME, 2 YEARS AND 

3 MONTHS. 

Acts 19:8-12. 

19:8. And he went into the synagogue, and spake boldly for the space of three 
months, disputing and persuading the things concerning the kingdom of God.(4) 
9. But when divers were hardened, and believed not, but spake evil of that way be- 
fore the multitude, he departed from them, and separated the disciples, disputing 
•daily in the school of one Tyrannus. 10. And this continued by the space of two 
years ; so that all they which dwelt in Asia heard the word of the Lord Jesus, both 
Jews and Greeks. 11. And God wrought special miracles by the hands of Paul: 12. So 
that from his body were brought unto the sick handkerchiefs or apron^, and the dis- 
eases departed from thein, and the evil spirits went out of them. 

(4) In Acts 19:8 Paul is said to have spoken in the synagogue for three 
months, and in ver. 10 it is recorded that he disputed in the school of Tyrannus, 
" and this continued by the space of two years :" while a further fact is given in 
Paul's address to the Ephesian Elders where he says, " by the space of three years 
I ceased not to warn every one night and day with tears," Acts 20:31. Hackett 
•establishes the harmony of these accounts by allowing the three months in the 
synagogue to be followed by the two years of disputation in the school of Tyran- 
nus, the rest of the incidents mentioned in Acts 19 : 21-41, in which the incident of 
Demetrius occurs, taking place in the remaining nine months of the three years 
spent in the city, or six months, if the expression " by the space of three years " in 
Acts 20:31 is a general one. During these last nine or six months probably 
occurred the other incidents in the apostle's life which are given in Sec. IIL, 4-9. 

While Paul was in Ephesus, and not long after his arrival, Hackett, Meyer, 
Ellicott and others think that he wrote Galatians, but I have followed Conybeare 
and Howson in placing its composition at Corinth. Acts 20 : 3. 

During Paul's stay in Ephesus, Lightfoot thinks, the churches at Colosse, 
Laodicea and Hierapolis were founded. 

3. THE DEFEAT OF THE JEWISH EXORCISTS. 

Acts 19 : 13-20. 

19:13. Then certain of the vagabond Jews, exorcists, took upon them to call over 
them which had evil spirits the name of the Lord Jesus, saying. We adjure you by 
Jesus whom Paul preacheth. 14. And there were seven sons of one Sceva, a Jew, and 
chief of the priests, which did so. 15. And the- evil spirit answered and said, Jesus I 
know, and Paul I know; but who are ye? 16. And the man in whom the evil spirit 
was leaped on them, and overcame them, and prevailed against them, so that they fled 
out of that house naked and wounded. 17. And this was known to all the Jews and 
Greeks also dwelling at Ephesus ; and fear fell on them all, and the name of the Lord 
Jesus was magnified. 18. And many that believed came, and confessed, and shewed 
their deeds. 19. Many of them also which used curious arts brought their books 
together, and burned them before all oti?«.- and they counted the price of them, and 
found it fifty thousand pieces of silver. 20. So mightily grew the word of God and pre- 
vailed. 



g4 HARMONY OF THE LIFE OF ST. PAUL. 

4. PAUL VISITS CORINTH FOR THE SECOND TIME/^' RETURNING 

TO EPHESUS. 

2 Cor. 13:2. 

Ij:2. I told you before, and foretell you, as if I were present, the second time ; 
and being absent now I write to thera which heretofore have sinned, and to all other, 
that, if I come again, I will not spare : 

(5) At this point in the. narrative we must add a few incidents which are 
either only briefly told in the Acts or are omitted entirely ; namely, Paul's second 
visit to Corinth (sec. 4) ; Paul's letter to the Corinthians, now lost (sec. 5) ; his 
plan to go through Macedonia and Achaia to Jerusalem and Rome (sec. 6) ; the 
sending of Timothy and Erastus to Macedonia, and the writing of i Corinthians 
(sec. 7) ; the mission of Titus to Corinth (sec. 8). All these events must be insert- 
ed in £he Acts before Acts 19 : 23, as after the occurrences which are described in 
w. 23-41 Paul immediately left the city (Acts 20 : i). To gain the proper amount 
of time, therefore, for sees. 4-8 I have placed them after Acts 19: 20. Many of 
the selections given will appear fragmentary, but they indicate the brevity of the 
historical allusions in the Epistles on these subjects. While Paul was in Ephesus 
he made a short visit to Corinth. See a full discussion in Appendix VII. To 
the passage given in the text should be added the selections given under Paul's 
third Corinthian visit, sec. V., 2 (a). 

5. PAUL WRITES A LETTER TO THE CORINTHIANS^*) (NOW LOST). 

I COR. 5:9. 

5:9. I wrote unto you in an epistle not to company with fornicators: 

(6) Probably some time after Paul's second Corinthian visit he wrote a letter 
to the Corinthians which has been lost. That some epistle was sent to them before 
our existing i Corinthians was written is evident from a sound interpretation of 
I Cor. 5:9: "I wrote unto you in my epistle to have no company with fornica- 
tors " (R. v.). 

Stanley, who repudiates the theory of the lost epistle, claims that the apostle 
is not referring to any previously written letter, but to his preceding words in the 
letter that he was then writing (i Corinthians). Some break has occurred in his 
argument and he now returns to it to make clear his point, as though he would 
say, " I have already explained to you." But if the only purpose was to reiterate 
an argument, why use so cumbersome an expression, which on its surface suggests 
some other document ? If, howfever, Paul does refer to some letter other than. the 
one he was then writing his language is simple and natural. Meyer says, with 
weight (i), 2 Cor. 7 : 8 is a parallel passage in which Paul refers to i Corinthians, 
as he here in i Cor. 5 : 9 refers to the lost Epistle. (2) From the context there is 
no occasion for obscurity in Paul's words preceding i Cor. 5 : 9 which would de- 



HARMONY OF THE LIFE OF ST. PA UL. 



95 



mand any correction of his meaning. The theory of the lost Corinthian Epistle 
also throws light, as Alford points out, on an allusion in i Cor. i6 : i : )' Now con- 
cerning the collection for the saints, as I have given order to the churches of Gala- 
tia, even so do ye." Here there seems to be implied a desire to know about the 
method of taking up this contribution, and yet up to this time no mention has been 
made in the' Acts or in Paul's Epistles that any such collection was to be made. 
We can only infer that some command had been sent to them by a messenger 
or by the lost Epistle. The theory of this lost Epistle is accepted even by Calvin, 
• Beza, Grotius, and Bengel. 

The contents of this lost Epistle of Paul to the Corinthians" may be in some 
measure surmised," says Alford, " from the data furnished in our two canonical 
Epistles. He had in it given them a command ' to have no company with forni- 
cators,' which being taken by them in too strict and literal a sense, and on that 
account perhaps overlooked, as impossible to be observed, is explained in its true 
sense by him, i Cor. 5:9-12. It also contained, in all probability, an announce- 
ment of a plan of visiting them on his way to Macedonia, and again on his return 
from Macedonia (2 Cor. 1:15, 16), which he changed in consequence of the news 
heard from Chloe's household (i Cor. 16 : 5-7), for which alteration he was accused 
of lightness of purpose (2 Cor. i : 17). We may safely say, also, that it contained 
a command to make a collection for the poor saints at Jerusalem. Further than 
this we cannot with any safety surmise. It was evidently a short letter, contain- 
ing perhaps little or nothing more than the above anouncement and injunctions, 
given probably in the pithy and sententious manner so common with the apostle." 
Alford, Proleg. i Cor., sec. 4. 

On the other lost Epistles of Paul see Lightfoot: Philippians (pp. 138-142), 
" Lost Epistles to the Philippians," and Cplossians (p. 274 ff.), "The Epistle from 
Laodicea." The lost books of the Old Testament are given in Gladden's " Who 
Wrote the Bible?" (pp. 13, 14). 



6. PAUL PLANS TO GO THROUGH MACEDONIA AND ACHAIA, TO 
JERUSALEM AND ROME. 



Acts 19:21. 
19:21. After these things were ended, 
Paul purposed in the spirit, when he had 
passed through Macedonia and Achaia, to 
go to Jerusalem, saying. After I have been 
there, I must also see Rome.C) 



I CoR. 16:3-7. 
16:3. And when I come, whomsoever 
ye shall approve by j/oar letters, them will 
I send to bring your liberality unto Jerusa- 
lem. 4. And if it be meet that I go also, 
they shall go with me. 5. Now I will come 
unto you when I shall pass through Mace- 
donia: for I do pass through Macedonia. 
6. And it may be that I will abide, yea, 
and winter with you, that ye may bring me 
on my journey whithersoever I go. 7. For 
I will not see you now by the way ; but I 
trust to tarry a while with you, if the Lord 
permit. 



96 



HARMONY OF THE LIFE OF ST. PAUL. 



(7) Luke here says that Paul intended to go through Macedonia to Achaia, 
and I Cor. 16:3-7, written at this time, while Paul was in Ephesus, confirms this 
statement. Paul's desire to see Rome was again repeated in his Epistle to the 
Romans, where he added, " I will come by you into Spain " (Rom. 15 : 28). 



7. TIMOTHY AND ERASTUS ARE SENT TO MACEDONIA,*') TIMOTHY 

TO CONTINUE ON TO CORINTH. PAUL REMAINS IN 

EPHESUS/^) AND WRITES I CORINTHIANS'^") IN 

THE SPRING OF 57 A. D. 



Acts 19:22. 
19:22. So he sent into Macedonia two 
of them that ministered unto him, Timo- 
theus and Erastus : 



Acts 19:22. 
but he himself stayed in Asia for a sea- 
son. 



iCoR. 4:17; 16:10,11. 

4: 17. For this cause have I sent unto you 
Timotheus, who is my beloved son, and 
faithful in the Lord, who shall bring you 
into remembrance of my ways which be in 
Christ, as I teach every where in every 
church. 

16:10. Now if Timotheus come, see that 
he may be with you without fear: for he 
worketh the work of the Lord, as I also do. 
II. Let no man therefore despise him: but 
conduct him forth in peace, that he may 
come unto me : for I look for him with the 
brethren. 

I CoR. 16:8, 9. 
16:8. But I will tarry at Ephesus until 
Pentecost. 9. For a great door and effectual 
is opened unto me, and Ihere are many ad- 
versaries. 



(8) To Luke's statement in Acts 19: 22, that Paul sent Timothy and Erastus 
into Macedonia, is added that from / Corinthians, that Timothy was charged to 
continue on to Corinth (i Cor. 4:17; 16 : 10, 11). The language used in i Cor. 
16 : 10, " Now if Timotheus come," implies that Timothy had already left Ephesus 
before Paul wrote i Corinthians. 

(9) I Cor. 16:8 supplements Acts 19:22. "For a season" is seen to be 
" until Pentecost," which occurred in the spring of the year. Paul arrived in Eph- 
esus in 54 or early 55, and stayed there three years (Acts 20 : 31). The time of 
his departure from Ephesus was therefore the spring of 57 or 58 A. D. 

(10) To estimate properly the First canonical letter of Paul to the Corinthians 
due consideration must be given to the causes which led to its composition. If 
our chronological arrangement is correct, Paul had visited Corinth the second time 
and written the lost Corinthian Epistle. These events occurred some time during 
the three years' stay in Ephesus. Further developments in the life of the church 
in Corinth demanded another communication from him. Meyer gives three causes 
which led Paul to write i Corinthians : i. Factions in the church. " Those of the 



HARMONY OF THE LIFE OF ST. PAUL. , 97 

household of Chloe," i Cor. i : 11, brought this news to Paul. " For it hath been 
declared unto me of you, my brethren, by them which are of the house of Chloe, 
that there are contentions among you." In addition to this, some think that 
ApoUos also had informed him of the state of things in Corinth ; he had previ- 
ously been in Corinth, i Cor. i : 12 ; Acts 19: i, and was near Paul when i Cor- 
inthians "was written. I Cor. i6:i2. But it is more probable that these factions 
had arisen after ApoUos' departure. Here, then, was a new issue, of which Paul 
had not treated in the lost Epistle. 2. Unchastity in the church. Paul had pre- 
viously warned them against this in person and by letter, i Cor. 5 : 9. Now a 
case of incest had arisen, i Cor. 5 : i ff. : " It is reported commonly that there is 
fornication among you.'' (The R. V. reads, " It is actually reported," etc.) 
3. A letter from the Corinthians to Paul. That they had written him is. cer- 
tain from I Cor. 7:1 : " Now concerning the things whereof ye wrote unto me." 
Possibly this letter was brought by Stephanas, Fortunatus and Achaicus, who were 
then in Ephesus on a visit, i Cor. 16 : 17. The Corinthians wrote to inquire about 
•questions of celibacy, eating of meats offered to idols, etc. Such being the circum- 
stances, Paul wrote I Corinthians. 

" From I Cor. 16: 8, 19 it is certain that Paul wrote in Ephesus, and that 
towards the end of his stay in that place, which did not last quite three years ; 
after he had despatched (Acts 19:22; i Cor. 4:17) Timothy and Erastus to 
Macedonia (the former to Corinth as well), and had already resolved to journey 
through Macedonia and Achaia to Jerusalem (Acts 19:21; i Cor. 16 : 3 ff.). The 
.time at which he wrote may be gathered from i Cor. 16 : 8 (some time before Pen- 
tecost) and I Cor. 5 : 6-8, from which latter passage it may be with reason inferred 
that, when Paul was writing, the feast of the Passover was nigh at hand.'.' Meyer. 
Thus the Epistle was written in the spring of 57. (Alford, Scljaff, Edwards, Farrar, 
■Conybeare and Howson) or 58 (Meyer). The bearers of the Epistle, it is assumed, 
were those mentioned in i Cor. 16:17. Timothy and Erastus were away from 
JEphesus, and it is presumable that Stephanas, Fortunatus, and Achaicus, who were 
then with Paul-(i Cor. 16: 17) on a visit from Corinth, were made the bearers of 
I Corinthians on their journey home. (So Meyer and Alford.) For the contents 
of the Epistle see Appendix VIII. 

8. PAUL SENDS TITUS AND "A BROTHER" TO CORINTH TO IN- 
QUIRE CONCERNING THE EFFECT OF I CORINTHIANS, AND 
TO BEGIN THE COLLECTION FOR THE POOR IN JERUSALEM. 

2 Cor. 12:17-18; 7:13-15; 8:6. 

12:17. Did I make a gain of you by any of them whom I sent unto you ? 18. I de- 
sired Titus, and with him. I sent a brother. Did Titus make a gain of you ? walked we 
not in the same spirit ? walked we not in the same steps ? 

7-13. Therefore we were comforted in your comfort: yea, and exceedingly the 
more joyed we for the joy of Titus, because his spirit was refreshed by you all. 14. For 
if I have boasted anything to him of you, I am not ashamed ; but as we spake all things 
ito you in truth, even so our boasting, which / made before Titus, is found a truth. 



g8 HARMONY OF THE LIFE. OF ST. PAUL. 

1 Cor. 7. 
15. And his inward afFection is more abundant toward you, while he remembereth 
the obedience of you all, how with fear and trembling ye received him. 

8:6. Insomuch that we desired Titus, that as he had begun, so he would also finish 
in you the same grace also.(ll) 

(I i) The mission of Titus to Corinth and its connection with Timothy's re- 
turn to Ephesus are treated in Appendix IX. For an outline of the life of Titus see 
on Tit. 1:5. The second mission of Titus to Corinth occurred while Paul was in 
Macedonia ; see sec. IV. 4. 

9. DEMETRIUS THE SILVERSMITH EXCITES AN UPROAR AGAINST 

PAUL. 

Acts 19:22-41. 
[19:22. So he sent into Macedonia two of them that ministered unto him, Timo- 
theus and Erastus ; but he himself stayed in Asia for a season.] 23. And the same time 
there arose no small stir about that way. 24. For a certain man named Demetrius, a 
silversmith, which made silver shrines for Diana, brought no small gain unto the crafts- 
men ; 25. Whom he called together with the workmen of like occupation, and said. Sirs 
ye know by this craft we have our wealth. 26. Moreover ye see and hear, that not 
alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned 
away much people, saying that they be no gods, which are made with hands: 27. So 
that not only this our craft is in danger to be set at nought ; but also that the temple of 
the great goddess Diana should be despised, and her magnificence should be destroyed 
whom all Asia and the world worshippeth. 28. And when they heard these sayings, 
they were full of wrath, and cried out, saying. Great is Diana of the Ephesians. 29. And 
the whole city was filled with confusion: and having caught Gains and Aristarchus, 
men of Macedonia, Paul's companions in travel, they rushed with one accord into the 
theatre.(12) 30. And when Paul would have entered in unto the people, the disciples 
suffered him not. 31. And certain o'f the chief of Asia, which were his friends, sent untO' 
him, desiring him that he would not adventure himself into the theatre. 32. Some 
therefore cried one thing, and some another: for the assembly was confused; and the 
more part knew not wherefore they were come together. 33. And they drew Alexan- 
der out of the multitude, the Jews putting him forward. And Alexander beckoned with 
the hand, and would have made his defence unto the people. 34. But when they knew 
that he was a Jew, all with one voice about the space of two hours cried out. Great is 
Diana of the Ephesians. 35. And when the townclerk had appeased the people he 
said. Ye men of Ephesus, what man is there that knoweth not how that the city of the 
Ephesians is a worshipper of the great goddess Diana, and of the image which fell 
down from Jupiter? 36. Seeing then that these things cannot be spoken against, ye 
ought to be quiet, and to do nothing rashly. 37. For ye have brought hither these 
men, which are neither robbers of churches, nor yet blasphemers of your goddess. 
38. Wherefore if Demetrius, and the craftsmen which are with him, have 'a matter 
against any man, the law is open, and there are deputies: let them implead one an- 
other. 39. But if ye inquire anything concerning other matters, it shall be determined 
in a lawful assembly. 40. For we are in danger to be called, in question for this day's 
uproar, there being no cause whereby we may give an account of this concourse. 
41. And when he had thus spoken, he dismissed the assembly. 

(12) " Gains, or Caius (ver. 29), who was a Macedonian, is not the one men- 
tioned in Acts 20:4, or in Rom. 16:23 and i Cor. i : 14; for the former belongdd 



HARMONY OF THE LIFE OF ST. PAUL. gg 

to Derbe; the latter, to Corinth. Aristarchus was a Thessalonian (20:4)." 
Hackett. See on Acts 27:2. Alexander (ver. 13) is not the same one men- 
tioned in 2 Tim. 4 : 14. Meyer. 

10. ADDITIONAL DETAILS OF PAUL'S STAY IN EPHESUS FROM 
I CORINTHIANS, 2 CORINTHIANS, AND ACTS 20. 

(a) Paul's companions :(13) sosthenes, Stephanas, fortunatus, achaicus, 

AQUILA AND PRISCILLA. 

I Cor. l:i; 16:15-19. 

r : I. Paul, called to be an apostle of Jesus Christ through the will of God, and Sos- 
thenes our brother, 

16 : 15. I beseech you, brethren, (ye know the house of Stephanas, that it is the first 
fruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 
i6. That ye submit yourselves unto such, and to every one that helpeth with us, and 
laboreth. 17. I am glad of the coming of Stephanas and Fortunatus and Achaicus: for 
that which was lacking on your part they have supplied. 18. For they have refreshed 
my spirit and yours: therefore acknowledge ye them that are such. 19. The churches 
of Asia salute you, Aquila and Priscilla salute you much in the Lord, with the church 
that is in their house. 

(13) Apollos, Timothy, Erasius, Titus, Gains and Aristarchus have already 
been mentioned as companions of Paul in Ephesus and are not included in the list 
here given. Sosthenes " appears as a teacher then present with the apostle and en- 
joying his confidence, but known to, and respected among, the Corinthians. There 
remains, indeed, the possibility that he may have also written the Epistle, but only 
in so far as we are in utter ignorance of who the amanuensis was at all. Had 
Timothy not already started on his journey (i Cor. 4 : 17 ; 16 : 10) he would have 
had a place along with or instead of Sosthenes, in the salutation of the Epistle ; 
compare 2 Cor. i : i." Meyer. The identity of Sosthenes is uncertain. He is 
not the ruler of the synagogue mentioned in Acts 18 : 17. " Possibly," says Alford, 
" he may have been one of the ' household of Chloe ' (i Cor. i : 11) by whom the 
intelligence had been received, and the apostle may have associated him with him- 
self as approving the appeal to apostolic authority. Perhaps some slight may 
have been put upon him by the parties at Corinth, and for that reason Paul puts 
him forward." The household of Stephanas were the first Achaian converts and 
were among the few Paul baptized (i Cor. i : 16, p. 81). Fortunatus and Achai- 
cus may have been members of the same family (Alford). They were all three now 
in Ephesus, having brought from Corinth, we have assumed, a letter to Paul from 
the church. Aquila and Priscilla left Corinth (Acts 18:2,19, 26) and went to 
Ephesus with Paul. They now send greetings back to the Corinthians. The 
expression, " with the church that is in their house," shows that while in Ephesus 
they gave their house for a meeting place for the church, as they did later when at 
Rome (Rom. 16 : 5). For an interesting study of Aquila and Priscilla see How- 
son's " The Companions of St. Paul," Chap. 11. See also note 21, p. ^^. 



loo 



HARMONY OF THE LIFE OF ST. PAUL. 



(b) Paul's sufferings. 



Acts 20:17-19. 
[20:17. And from Miletus 
he sent to Ephesus and 
called the elders of the 
church. 18. And when they 
were come to him, he said 
unto them,] Ye know, from 
the first day that I came into 
Asia, after what manner I 
have been with you at all 
seasons, 19. Serving the 
Lord with all humility of 
mind, and with many tears, 
and temptations, which be- 
fell me by the lying in wait 
of the Jews. 



I Cor. 15:30-32. 
15:30. And why stand we 
in jeopardy every hour? 31 
I protest by your rejoicing 
which I have in Christ Jesus 
our Lord, I die daily. 32. If 
after the manner of men I 
have fought with beasts at 
Ephesus, what advantageth 
it me, if the dead rise not? 
let us eat and drink; for to- 
morrow we die.(l4). 



2 Cor. 1: 8-1 1. 
1:8. For we would not, 
brethren, have you ignorant 
of our trouble which came to 
us in Asia, that we were 
pressed out of measure, 
above strength, insomuch 
that we despaired even of 
life: 9. But we had the sen- 
tence of death in ourselves, 
that we should not trust in 
ourselves, but in God which 
raiseth the dead: 10. Who 
delivered us from so great a 
death, and doth deliver: in 
whom we trust that he will 
yet deliver «.r / 11. Ye also 
helping together by prayer 
for us, that for the gift be- 
siowed upon us by the means 
of many persons thanks may 
be given by many on our 
behalf. 



{14) To fight with beasts is " a significant figurative description of the fight 
•with strong and exasperated enemies " ; so Meyer, Stanley and the commentators 
generally. There is no reference to " an actual fight with beasts out of which he 
had been wonderfully delivered," as his right of Roman citizenship would have 
prevented that, and the silence of Luke in Acts 19:9-41, and of Paul in his cata- 
logue of sufferings in 2 Cor. 1 1 ; 23, ff., can not be accounted for in so striking an 
incident. There is, also, no reference to any special danger, as during the uproar 
of Demetrius (Acts 19 : 29-41), for Paul was not then in danger, and from Acts 
20 : 1 it is evident that he left the city immediately after, thus allowing no time 
for the composition of the First Epistle to the Corinthians, which was written from 
Ephesus, without doubt. The allusion in i Cor. 15:32 refers, as Meyer says, " to 
the whole heavy conflict which he had to wage in Ephesus up to that time with 
exasperated Jewish antagonists, and of which he speaks in Acts 20 : 19." See also 
the list of Paul's sufferings in Appendix XVII." ' 

Neander, Wieseler and Davidson see in 2 Cor. i : 8-10 an allusion to Paul's 
sufferings in Ephesus, especially the tumult of Demetrius. Stanley assents to this, 
but adds : " On the other hand, the words ' were pressed,' ' we ourselves within 
ourselves ' [R. V.], and the general context, point either to illness or to inward 
care occasioned probably by his anxiety for the Corinthian church : also, had he 
alluded to the tumult at Ephesus, he would have probably used the expression ' in 
Ephesus,' as in i Cor. 1 5 : 32, not ' in Asia.' Here, as elsewhere, we may observe 
the understatement, in the Acts, of his sufferings." 



HARMONY OF THE LIFE OF ST. PAUL. 



(c) PAULS PREACHING FOR THREE YEARS. 

Acts 20:20, 21, 25-27, 31. 
20 : 20. And)\ovi I kept back nothing that was profitable unto you, but have 
showed you, and have taught you publicly, and from house to house, 21. Testifying 
both to the Jews, and also to the Greeks, repentance toward God, and faith toward our 
Lord Jesus Christ. ... 25. And now, behold, I know that ye 'all, among whom I have 
gone preaching the kingdom of God, shall see my face no more. 26. Wherefore I take 
you to record this day, that I am, pure from the blood of all men. 27. For I have 
not shunned to declare unto you all the counsel of God. ... 31. Therefore watch, and 
remember, that by the space of three years I ceased not to warn every one night and 
day with tears. 



(d) Paul's manual labor. 

Acts 20:33-35. 
20:33. I have coveted no man's silver, 
or gold, or apparel. 34. Yea, ye yourselves 
know, that these hands have ministered 
unto my necessities, and to them that were 
with me. (15) 35. I have showed you all 
things, how that so laboring ye ought to 
support the weak, and to remember the 
words of the Lord Jesus, how he said. It is 
more blessed to give than to receive. 



I Cor. 4:11, 12. 
4:11. Even unto this present hour we 
both hunger, and thirst, and are naked, 
and are buflFeted, and have no certain ' 
dwellingplace ; 12. And labor, working with 
our own hands: [being reviled, we bless; 
being persecuted, we suffer it:] 



(15) " This allusion to the apostle's habit of manual labor (Acts 20 : 34) while- 
he was at Ephesus accords remarkably with i Cor. 4:11, 12. Luke has said 
nothing of it in his narrative of Paul's residence in that city (Acts 19:1, seq.). But 
in the above-named passage of the Epistle, which Paul wrote just before his de- 
parture from Ephesus, we find him saying, ' Unto this present hour ... we labor, 
working with our own hands.' Nothing could be more undesigned than this 
agreement." Hackett. See also note 22, p. 79. and Appendix VI. 

During the three years which Paul spent in Ephesus, according to some critics,. 
who deny the theory of the second Roman captivity but accept the Pauline author- 
ship of the Pastoral Epistles, the apostle wrote i Timothy while on his second 
excursion to Corinth, and shortly after his return to Ephesus the Epistle to Titus. 
The more satisfactory view, however, places these Epistles between the first and 
second Roman captivities. Comp. SchafE's "History of the Christian Church," 
Vol. L, p. 801. 

In selecting passages from the Epistles on Paul's third missionary journey I 
have assumed that Ephesians was an encyclical letter intended for several churches- 
besides that at Ephesus (see Appendix XV.), and I have therefore omitted any 
quotations from it bearing on Paul's life in Ephesus. The Epistle, however, is 
peculiarly free from personal and historical references. 

For an account of Paul's subsequent visits to Ephesus see Part X., sec. V.„ 
I and 4. 



J02 HARMONY OF THE LIFE OF ST. PAUL. 

IV. PA UL IN MA CEDONIA. 

I. LEAVING EPHESUS PAUL GOES TO TROAS, AND THENCE INTO 

MACEDONIA. 



Acts 20 :i. 
20:1. And after the uproar was ceased, 
Paul called unto him the disciples, and 
embraced them, and departed for to go 
into Macedonia.(16) 



2 Cor. 2:12, 13. 
2:12. Furthermore, when I came to Tro- 
as to preach Christ's gospel, and a door 
was opened unto me of the Lord, 13. I had 
no rest in my spirit, because I found not 
Titus my brother ; but taking my leave oJ 
them, I went from thence into Macedonia. 



(16) Paul left Ephesus, went to Troas, and thence to- Macedonia, and so on 
to Greece (Corinth) (2 Cor. 2:12; Acts 20 : i, 2, 3). This was not the route he 
originally intended to take. The confusion which arises from the fluctuations of 
his plans at this time is removed if it is remembered that in the First Epistle to 
the Corinthians Paul announces the revision of his plan before the original plan 
itself is announced in 2 Corinthians. Following Meyer, the case may be stated as 
follows: I. The original plan. This is given in 2 Cor. i :is, 16: "And in this 
confidence I was minded to come before unto you, that ye might have a second 
benefit ; and by you to pass into Macedonia, and again from Macedonia to come 
unto you, and of you to be set forward on my journey unto Judasa." (R. V.) The 
original route was, accordingly, Ephesus, Corinth, Macedonia, and on the return, 
Macedonia to Corinth again, from whence he would sail for Judaea. The Corinthi- 
ans would thus receive him twice on this trip. This plan was conceived in Ephe- 
sus before i Corinthians was written, and was communicated to Corinth by a mes- 
senger or by Paul's lost Corinthian epistle (p. 94). Probably no mention would 
ever have occurred in 2 Corinthians of this original and forgotten purpose of Paul's 
had it not come up as a charge against him by his enemies, who accused him of 
fickleness. In replying to their strictures he incidentally gives us his first plan, 
which had later undergone revision. 2. The altered and fulfilled plan. Before 
he wrote i Corinthians, or while he was writing it, he decided on another order foi' 
' his visits, which is announced in i Cor. 16 : 5, 6 : " But I will come unto you, when 
I shall have passed through Macedonia ; for I do pass through Macedonia ; but 
with you it may be that I shall abide, or even winter, that ye may set- me forward 
on my journey whithersoever I go.'' (R. V.) He now omits the first visit to Cor- 
inth, on the way to Macedonia, which he originally intended to make ; his purpose 
is to go direct from Ephesus to Macedonia and thence to Corinth. This was the 
route he actually took (Acts 20 : i). 

While on the way from Ephesus to Macedonia, Alford thinks, Paul may have 
experienced one of the three shipwrecks mentioned in 2 Cor. 11:25 (" thrice I suf- 
fered shipwreck"). See note ,19, p. 28. 



HARMONY OF THE LIFE OF ST. PAUL. 



lOJ 



2. TIMOTHY JOINS PAUL, AND TITUS BRINGS GOOD NEWS FROM 

CORINTH. 

2 Cor. l:i; 7:5-7, 13-16. 

1:1. Paul, an apostle of Jesus Christ by the will of God, and Timothy our bro- 
ther,(H) unto the church of God which is at Corinth, with all the saints which are in all 
Achaia: 

7:5. For, when we were come into Macedonia, our flesh had no rest, but we were 
troubled on every side; without were fightings, within were fears. 6. Nevertheless 
God, that comforteth |those that are cast down, comforted us by the coming of Titus ; (18) 
7. And not by his coming only, but by the consolation wherewith he was comforted in 
you, when he told us your earnest desire, your mourning, your fervent mind toward 
me ; so that I rejoiced the more. ... 13. Therefore we were comforted in your comfort: 
yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was 
refreshed by you all. 14. For if I have boasted anything to him of you, I am not 
ashamed; but as we spake all things to you in truth, even so our boasting, which 7 
made before Titus, is found a truth. 15. And his inward affection is more abundant 
toward you, whilst he remembereth the obedience of you all, how with fear and trem- 
bling ye received him. 16. I rejoice therefore that I have confidence in you in all 
things. I 

(17) Timothy last appeared in the history at Ephesus (Acts 19:22; i Cor. 
4 : 17, p. 96), having been sent to Macedonia and Corinth; 

It will be seen later that while Paul was in Macedonia he wrote 2 Corinthians. 
In the first verse of that Epistle Timothy is mentioned in the salutation, and there- 
fore he was with Paul at the time of writing. 

(18) As previously stated, our theory is that Titus had been sent to Corinth 
from Ephesus to make inquiries concerning the effect of Corinthians and the con- 
dition of the church (see note 1 1, p. 98) ; he now joins Paul in Macedonia, bring- 
ing favorable news as the result of his journey. 

3. PAUL PREACHES THROUGHOUT MACEDONIA. THE MACEDO- 
NIAN CHRISTIANS GIVE GENEROUSLY FOR THE RELIEF 
OF THE JERUSALEM CHURCH. 



Acts 20:1, 2. 

20:[i. And after the uproar was ceased, 
Paul called unto him the disciples, and em- 
braced them, and departed for to go into 
Macedonia.] 2. And when he had gone 
over those parts, and had given them much 
exhortation, 

( The narrative in the Acts continues on 
p. 107.) 



2 Cor. 8:1-5. 
8:1. Moreover, brethren, we do you to 
wit of the grace of God bestowed on the 
churches of Macedonia ;(1S) 2. How that in 
a great trial of affliction, the abundance of 
their joy and their deep poverty abounded 
unto the riches of their liberality. 3. For 
to their power, I bear record, yea, and be- 
yond their power they were willing of them- 
selves ; 4. Praying us with much entreaty 
that we would receive the gift, and take 
upon us the fellowhip of the ministering to 
the saints. 5. And this they did, not as we 
hoped, but first gave their own selves to 
the Lord, and unto us by the will of God. 



104 HARMONY OF THE LIFE OF ST. PAUL. 

(19) "By the 'churches' or 'congregations' of Macedonia, he means those' 
Christian congregations of which one was to be found in each of the cities where 
he had preached ; namely, Philippi (Acts 16 : 12-40), Thessalonica (Acts 17 : 1-9), 
Bercea (Acts 17 : 10-15). Two points are noticed in these congregations : i. Their 
extreme poverty (' their deep poverty,' 8:2;' beyond their power,' 8 : 3). This pov- 
erty was probably shared by them in common with all other parts in Greece, except 
the two great Roman colonies of Patras and Corinth ; the latter especially since 
its revival by Julius Cssar. ... 2. Their extreme generosity, ^o in the church 
of Thessalonica (2 Thess. 3 : 10, 11) the apostle's converts are warned against in- 
discriminate bounty. So from the church of Philippi, contributions were sent to 
support the apostle, both on his travels through Macedonia (Phil. 4:15) and after- 
wards in his imprisonment at Rome (Phil. 2 125 ; 4: 16, 18). And in this Epistle 
(2 Cor. r I . 9) he speaks of the support which was brought to him from Macedo- 
nia during his residence at Corinth ; a circumstance which would impress on his 
Corinthian converts in a livelier form his present argument. Some also of the 
Macedonian Christians gave, not merely their money, but ' themselves ' to his ser- 
vice as constant companions (2 Cor. 8:5); amongst whom were Sopater, Secun- 
dus, and Aristarchus (Acts 20 : 4 ; 27 : 2 ; Col. 4 : 10), Epaphroditus, who ' regarded 
not his life ' in the apostle's service (Phil. 2 : 30), and perhaps the author of the 
Acts, who remained at Philippi (Acts 16 : 10-40 ; 20 : 6) when the apostle went for- 
ward, and was now about to rejoin him. And the number of these Macedonian 
converts is the more striking when compared with the few who came from the 
churches of Southern Greece, none of whom, except Sosthenes (i Cor. 1:1), 
appears as a permanent companion." Stanley, pp. 464, 465. Compare Appen- 
dix VI., on Paul's manual labor and its connection with the Macedonian 
churches. 

4. TITUS IS SENT ON HIS SECOND MISSION TO CORINTH WITH 

TWO BRETHREN, REGARDING THE COLLECTION FOR THE 

POOR IN JERUSALEM.'^"' TITUS IS ENTRUSTED 

WITH 2 CORINTHIANS,(2^> WRITTEN IN 

THE AUTUMN OF 57 A. D. 

2 CoR. 8:6-8, 16-24; 9:1-5- 
8:6. Insomuch that we desired Titus, that as he had begun, so he would also finish 
in you the same grace also. 7. Therefore, as ye abound in every thing, in faith, and 
utterance, and knowledge, and in all diligence, and in your love to us, see that ye 
abound in this grace also. 8. I speak not by commandment, but by occasion of the for- 
wardness of others, and to prove the sincerity of your love. ... 16. But thanks be to God, 
which put the same earnest care into the heart of Titus for you. 17. For indeed he 
accepted the. exhortation ; but being more forward, of his own accord he went unto you. 
18. And we have sent with him the brother, whose praise is in the gospel throughout all 
the churches ; 19. And not that only, but who was also chosen of the churches to travel 
with us with this grace, which is administered by us to the glory of the same Lord, and 
declaration o/your ready mind: 20. Avoiding this, that no man should blame us in this 



HARMONY OF THE LIFE OF ST. PAUL. 105 

2 Cor 8. 

abundance which is administered by us: 21. Providing for honest things, not only in the 
sight of the Lord, but also in the sight of men. 22. And we have sent with them our 
brother, whom we have oftentimes proved diligent in many things, but now much more 
diligent, upon the great confidence which I have in you. 23. Whether any do inquire of 
Titus, he is my partner and fellow helper concerning you: or our brethren be inquired 
of, they are the messengers of the churches, and the glory of Christ. 24. Wherefore 
show ye to them, and before the churches, the proof of your love, and of our boasting 
on your behalf. 

9:1. For as touching the ministering to the saints, it is superfluous for me to write 
to you: 2. For I know the forwardness of your mind, for which I boast of you to them 
of Macedonia, that Achaia was ready a year ago ; and your zeal hath provoked very 
many. 3. Yet have I sent the brethren, lest our boasting of you should be in vain in 
this behalf; that, as I said, ye may be ready: 4. Lest haply if they of Macedonia come 
with me, and find you unprepared, we (that we say not, ye) should be ashamed in this 
same confident boasting. 5. Therefore I thought it necessary to exhort the brethren, 
that they would go before unto you, and make up beforehand your bounty, whereof ye 
had notice before, that the same might be ready, as a matter of bounty, and not as of 
covetousness. 

(20) The first mission of Titus to Corinth (see note p. 98) produced the sec- 
ond. The news he brought to Paul after his first visit also occasioned the writing 
of 2 Corinthians. Titus is made the bearer of the Epistle and is charged to hasten 
the collection for the poor. Who were Titus' companions on his mission to Corinth 
is not known. Stanley thinks that " the brother whose praise is in the gospel 
throughout all the churches " (ver. 18) is Trophimus. He was with Paul when he 
returned from this visit to Corinth (Acts 20 : 4), and was also with him in Jeru- 
salem when Paul went to carry the collection which Titus and his companions 
were to gather (Acts 21 : 29). The other companion (2 Cor. 8 : 22) may have 
been Tychicus, as Stanley also suggests. " He is mentioned amongst the few 
names which occur in the Epistle to Titus (3 : 12). He is spoken of in Eph. 6:21; 
Col. 4 : 7 as 'a beloved brother,' ' faithful minister and fellow-servant in the Lord,' 
knowing the apostle's ' affairs,' which agrees well with the description of ' our bro- 
ther, whom we have oftentimes proved earnest in many things ' (2 Cor. 8 : 22)." 
Conybeare and Howson suggest as other possible names of Titus' companions, 
Luke, Gains, " or one of those, not Macedonians (2 Cor. 9:4), mentioned Acts 20 : 4." 

(21) The circumstances which led Paul to write 2 Corinthians were as follows : 
I. The arrival of Titus from Corinth. Paul left Ephesus and went to Troas, 
where he tarried a short time expecting to meet Titus (2 Cor. 2:12, 13) ; failing in 
that, he journeyed on to Macedonia, where Titus joined him (2 Cor. 7 : 5, 6). Paul 
had been anxious because of the news Timothy had brought him of the reception 
of I Corinthians (see Appendix IX). Titus now brings an encouraging account 
of the affairs in Corinth (2 Cor. 7 : 5 ff.), and in consequence of this another letter is 
required from the apostle to the Corinthians, expressing his approbation of their 
conduct and giving further counsel. 2. The collection for the saints at Jerusalem. 
Paul had previously communicated with the Corinthians on this same subject once 
in the lost epistle already referred to (p. 94), and again in i Cor. 16: i ff., where 



lo6 HARMONY OF THE LIFE OF ST. PAUL. 

he gave instructions as to the method of making the collection. He now returns to 
the theme. He had been long enough among the Macedonians to learn of their 
good work and benevolence (2. Cor. 8 : 1—5), and in his letter he uses their generosity 
to stir the Corinthians to action. Titus is sent with the Second letter to the Corin- 
thians, and is commissioned to gather the collection (2 Cor. 8 : 16-24) before Paul 
comes on his third visit (Acts 20: 2, 3), 

For an outline of the Epistle see Appendix X. 

The place of writing 2 Corinthians was certainly Macedonia (2 Cor. 2:13; 
7:5; 8:1; 9:2; Acts 20 : i),but no clue is given of the city from which Paul wrote, 
whether it was Thessalonica (Alf ord) or Philippi. The time of writing is also fixed. 
" The apostle now, as far as we know,'' says Hackett, " was in that country only 
three times. When he was there first (on his second missionary journey), he had 
not yet been at Corinth at all (Acts 16 : 11), and when he passed through that 
province on his last return to Jerusalem (Acts 20 : 3), he was going in the opposite 
direction and not advancing to Corinth, as stated in the Epistle [2 Cor. 12:14; 
13:1]. He wrote the Second Epistle to the Corinthians therefore on this second jour- 
ney through Macedonia; Acts 20 : 1-2, in the summer, probably, or early autumn of 
A. D. 58." As to the place of writing 2 Corinthians, commentators are unusually har- 
monious in supporting the position here given by Hackett ; the preferable date, how- 
ever, is the autumn of 57 A. D. (Alford, Conybeare and Howson, Stalker, Schaff). 
This epistle should be carefully studied, as it gives with great fullness an account of 
the apostle's state of mind while he was in Macedonia. Luke hurriedly passes over 
the visit in less than two verses. Acts 20 : 1-2. 

5. PAUL GOES TO ILLYRICUM,<22) AND PLANS TO GO BEYOND COR- 
INTH TO SPAIN. 
RoM. 15.19-20. 
15: 19. Through mighty signs and wonders, by the power of the Spirit of God ; so 
that from Jerusalem, and round about unto lUyricum, I have fully preached the gospel of 
Christ. 20. Yea, so have I strived to preach the gospel, not where Christ was named, 
lest I should build upon another man's foundation. 

2 CoR. 10 ■15-16. 
10: 15. Not boasting of things without our measure, that is, of other men's labors ; 
but having hope, when your faith is increased, that we shall be enlarged by you accord- 
ing to our rule abundantly, 16. To preach the gospel in the regions beyond you, and 
not to boast in another man's line of things made ready to our hand.(23). 

(22) " In Rom. 15:19 Paul speaks of having published the gospel as far as 
Illyricum, which was a country on the west of Macedonia. It was at this time, 
probably, that he penetrated so far in that direction. It could not have been on his 
first visit to Macedonia (Acts 16:12 seq.), for the course of his journey at that time 
is minutely traced in the Acts, from his landing at Philippi to his leaving Corinth. 
He moved along the eastern side of the peninsula and was kept at a distance from 
lUyricum. When he passed through Macedonia next (Acts 20 : 3) he had already 
written the epistle to the Romans. Lardner pronounces this geographical coinci- 
dence sufficiently important to confirm the entire history of Paul's travels." Hackett. 



HARMONY OF THE LIFE OF ST. PAUL. 107 

(23) In 2 Cor. 10 : 15-16 Paul wrote to the Corinthians his intention of coming 
to them and continuing on into the " regions beyond." Stanley and Meyer interpret 
this as meaning a proposed visit to Spain, to which he refers again while in Corinth 
(Roin. 15 :24, 28, p. no). 

V. PAUL IN GREECE. 

1. THE ACCOUNT IN ACTS. PAUL GOES TO GREECE AND A.BIDES 

THERE THREE MONTHS.^^*) 

Acts 20 : 1-3. 
20: [i. and departed for to go into Macedonia. 2. And when he had gone over those 
parts, and had given them much exhortation,] he came into Greece, 3. And there abode 
three months. And when the Jews laid wait for him, as he was about to sail into Syria, 
[he purposed to return through Macedonia.] 

{The narrative in Acts continues on p. izi). 

(24) " He came into Greece and there abode three months." Few passages 
in the Acts are as condensed as this. While in Greece Paul wrote his great dog- 
matic epistles to the Galatians and the Romans and planned his trip, to Spain, 
which he probably never accomplished. From Greece he started on his journey to 
Jerusalem with alms for the poor saints in Judsa (see below, p. iii),a journey 
which began that long series of confinements which ended in his death. Yet all 
these things are not even mentioned by Luke, the motive for the visit to Jerusa- 
lem being but briefly hinted at in another part of the history, in Paul's speech be- 
fore Felix : " Now, after many years, I came to bring alms to my nation, and offer- - 
ings," Acts 24 : 17. During this visit to Greece Paul made his third trip to Corinth^ 
The passages taken from 2 Corinthians, written in Macedonia just before his de- 
parture for Greece, show his intention of going there. 

To preserve the continuity of the life of Paul according to the Acts, which 
forms the basis of this Harmony, I have omitted many valuable passages from 
the Corinthian Epistles, which reveal the inner life of the apostle and the history of 
the church at Corinth. Stalker (chap. 8) has a very readable chapter, entitled 
" Picture of a Pauline church," which should be studied in this connection. On 
Paul's love and care for the Corinthians see i Cor. 1 14-9 ; 4 : 14-16, 20^21 ; 2 Cor. 
I :6-7, 11-15 ; 3:1-4; 6:11-13; 7 :2-4, 16; 11 : i, 2; 12: 15, 16, 19; 13:9. 

\ The party divisions in Corinth are well discussed in Meyer, i Corinthians, 
Intro, sec. i., and Conybeare and Howson, I. pp. 443 -448. See also note 3, p. 91. 

2. PAUL'S VISIT TO GREECE ACCORDING TO 2 CORINTHIANS AND 

ROMANS, 
(a) Paul's third'^S) visit, to corinth. [paul writes galatians(2^) in the 

WINTER OF 57 a. D., AND R0MANs(2^> IN THE SPRING OF 58 A. D. j 

2C0R. a:i; 9:3,4; 12:14,20-21; 13:1-3. 
2:1. But I determined this with myself, that I would not come again to you in 
heaviness. 



io8 HARMONY OF THE LIFE OF ST. PAUL. 

2 Cor. 9. 

9:3. [Yet have I sent the brethren, lest our boasting of you should be in vain in this 
behalf; that, as I said, ye may be ready:] 4. Lest haply if they of Macedonia come 
with me, and find you unprepared, we (that we say not, ye) should be ashamed in this 
same confident boasting. 

12: 14. Behold, the third time I am ready to come to you ; and I will not be bur- 
densome to you: for I seek not yours, but you: for the children ought not to lay up for 
the parents, but the parents for the children. ... 20. For I fear, lest, when I come, I shall 
not find you s.uch as I would, and that I shall be found unto you such as ye would not: 
lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tu- 
mults: 21. AndX^sl, when I come again, ray God will humble me among you, and thai 
I shall bewail many which have sinned already, and have not repented of the unclean- 
ness and fornication and lasciviousness which they have committed. 

13:1. This w the third time I am coming to you. In the mouth of two or three 
witnesses shall every word be established. 2. I told you before, and foretell you, as if 
I were present, the second time ; and being absent now I write to them which heretofore 
have sinned, and to all other, that, if I come again, I will not spare; 3. Since ye seek 
a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. 

(25) " Although," says Meyer, " Luke mentions no particular city as the scene 
of the apostle's three months' residence at that time [Acts 20:2, 3], still it is, 
a priori, probable that he spent at least the greater part of the time in Corinth. 
For Corinth was the principal church of the country, and was in the eyes of the 
apostle preeminently important and precious on account of his earlier labors there. 
But our attention is also directed to Corinth by the passages i Cor. 16 : 1-7 ; 2 Cor. 
9:4; 12 :2o to 13: 3, from which it is plain that, on his journey down from Mace- 
donia to Achaia, Paul had chosen that city as the place of his sojourn, where he 
wished to complete the business of the collection, and from which he would 
convey the money to Jerusalem." (Romans, Intro, p. 26). 

On the question whether Paul made two or three visits to Corinth see Appen- 
dix VII. Compare sec. 4, p. 94. 

(26) While on his third visit to Corinth Paul wrote the Epistles to the Galatians 
and to the Romans. The date of Galatians is a disputed point. The usually ac- 
cepted view is that it was written from Ephesus during Paul's three years' stay 
there (54-57); so Hackett, Meyer, Neander, Wieseler, Greswell. From historical and 
doctrinal resemblances between Romans, the Corinthian Epistles and Galatians, it 
seems best to assign the latter to a time after 2 Corinthians and before Ro- 
mans. The place of writing would therefore be Macedonia, while Paul was on the 
way to Achaia (Lightfoot), or Corinth (Conybeare and Howson, Farrar). This 
fixes the date at 57 or 58 A. D. (Lightfoot), or the winter of 57 A. D. (Conybeare 
and Howson). See the whole case clearly stated by Lightfoot, " Galatians," Intro., 
note III., " The date of the Epistle," and Conybeare and Howson. II., p. 136. 

(27) The date of Romans is more easily decided upon than that of Galatians. 
There seems little doubt that it was written from Corinth during the visit men- 
tioned in Acts 20 : 2, 3. 

That Romans was written just before Paul left Corinth is proved, says Hackett, 
" by several distinct arguments. One is that Paul was the guest of Gains at the 



HARMONY OF THE LIFE OF ST. PAUL. zog 

time (Rom. i6 : 23) ; and Gaius, as we learn from i Cor. i : 14, was one of the con- 
verts at Corinth whom Paul baptized. Again, he commends to the Roman Chris- 
tians PhcEbe, a deaconess of the church at Cenchrea [the eastern port of Corinth], 
who was on the point of proceeding to Rome (Rom. 16:1) and was probably the 
bearer of the letter. Further, the apostle's situation, as disclosed in the Epistle, 
agrees with that in the Acts at this time. Thus he was on the eve of departing to 
Jerusalem (Rom. 15 :2s), was going thither with contributions for the Jewish be- 
lievers (Rom. IS :25, 26), and after that was meditating a journey to Rome. The 
date of the Epistle, therefore, was the spring of A. D. 58 or 59." Alford and Cony- 
beare and Howson prefer the spring of 58 A. D. 

(b) Paul's companigns^^s) m corinth : phcebe, timothy, lucius, jason, 

sosipater, tertius, gaius, erastus, quartus, [stephanas, 

achaicus, fortunatus] . 

Rom. 16:1, ?, 21-23. 
16:1. I commend unto you Phoebe our sister, which is a servant of the church 
which is at Cenchrea: 2. That ye receive her in the Lord, as becometh saints, and that 
ye assist her in whatsoever business she hath need of you: for she hath been a sue. 
corer of many, and of myself also. ... 21. Timothens my workfellow, and Lucius, and 
Jason, and Sosipater, my kinsmen, salute you. 22. I Tertius, who wrote this epistle, 
salute you in the Lord. 23. Gaius mine host, and of the whole church, saluteth you. 
Erastus the chamberlain of the city saluteth you, and Quartus a brother. 

(28) Phoebe was a deaconess of the church at Cenchrea, the eastern port of 
Corinth. Nothing is known of her besides this. She was evidently the bearer of 
the Epistle to the Romans, " a supposition," says Meyer, " which there is nothing 
to contradict." (See Howson, " Companions of St. Paul," Chap. VI.) It may 
surprise us that Timothy " is not brought forward at the head of the Epistle as its 
joint writer (as in 2 Cor. 1:1; Phil. 1:1; Col. 1:1; i Thess. i : i ; 2 Thess. i : i), 
since he was at that time with Paul. But it is possible that he was absent just 
when Paul began to compose the Epistle, and hence the apostle availed himself 
in the writing of it of the hand of a more subordinate person, who had no place in 
the superscription (ver. 22) ; it is possible also that the matter took this shape for 
the inward reason that Paul deemed it suitable to appear with his Epistle before 
the Roman church, to which he was still so strange, in all his unique and undivi- 
ded apostolic authority." Meyer. Lucius is not Luke, but perhaps the " Lucius 
of Cyrene" (Acts 13:1) who was prominent in the church at Antioch. Jason 
may be the same one mentioned in Acts 17:1-7 (p. 71), who was Paul's host 
at Thessalonica. Sosipater perhaps is Sopater the Bercean (Acts 20:4). 
These last three Paul styles his " kinsmen," as in Rom. 16 : 7, but Godet (against 
Meyer) thinks they were only " his countrymen." Tertius was the amanuensis 
to whom Paul dictated the Epistle; he may have been an Italian personally 
known to the Romans. Could the apostle " dictate to him his own salutation as 
he had dictated the preceding ? No, that would have been to treat him as a sim- 



no HARMONY OF THE LIFE OF ST. PAUL. 

pie machine. The apostle had too exquisite a sense of propriety to follow such a 
course. He ceases to dictate, and leaves Tertius himself to salute in his own name, 
' I Tertius.' This detail, insignificant in appearance, is not without its value. It 
lets us see what St. Paul was better than many graver actions. Here we have 
what may be called the politeness of the heart." Godet. Gaius is probably not 
the Gaius mentioned in Acts 19 ; 29 ; 20 :4 ; 3 John i, but is the one whom Paul 
baptized in Corinth (i Cor. i : 14, p. 81). He was Paul's host and was a man at 
whose house all strangers were welcome. The expression, " and of the whole 
church," may mean, as Godet says, " that when the church of Corinth held a full 
meeting (i Cor. 14 : 23), it was at the house of Gaius that these assemblies took 
place." Erastus is not the, one named in Acts 19 : 22 and 2 Tim. 4 : 20, " for the 
person sending greeting here," says Meyer, " was not like Timothy, a travelling 
assistant of the apostle, but administrator of the city chest, city chamberlain, in 
Corinth." Quartus is unknown. 

Compare also on Paul's companions in Corinth i Cor. 16:17. Stephanas, 
Achaicus and Fortunatus, who were the bearers of i Corinthians from Ephesus, 
having returned to their homes in Corinth, were probably with the apostle when he 
was there on this his third Corinthian visit. . 



(c) Paul's plan to visit rome^^^) and spain after going- to Jerusalem. 

Rom. 1:8-16; 15:22-29. 

I:S. First, I thank my God through Jesus Christ for you all, that your faith is spo- 
ken of throughout the whole world. 9. For God is my witness, whom I serve with my 
spirit in the gospel of his Son, that without ceasing I make mention of you always in 
my prayers : 10. Making request, if by any means now at length I might have a pros- 
perous journey by the will of God to come unto you. 11. For I long to see you, that I 
may impart unto you some spiritual gift, to the end ye may be established ; I2. That is, 
that I may be comforted together with you by the mutual faith both of you and me. 
13. Now I would not have you ignorant, brethren, that oftentimes I purposed to come 
unto you, (but was let hitherto,) that I might have some fruit among you also, even as 
among other Gentiles. 14. I am debtor both to the Greeks, and to the Barbarians ; 
both to the wise, and to the unwise. 15. So, as much as in me is, I am ready to preach 
the gospel to you that are at Rome also. 16. For I am not ashamed of the gospel of 
Christ: for it is the power of God unto salvation to every one that believeth; to the 
Jew first, and also to the Greek. 

15:22. For which cause also I have been much hindered from coming to you. 
23. But now having no more place in these parts, and having a great desire these many 
years to come unto you ; 24. Whensoever I take my journey into Spain, I will come to 
you : for I trust to see you in my journey, and to be brought on my way thitherward by 
you, if first I be somewhat filled with your company. 25. But now I go unto Jerusalem 
to minister unto the saints. 26. For it hath pleased them of Macedonia and Achaia to 
make a certain contribution for the poor saints which are at Jerusalem. 27. It hath 
pleased them verily ; and their debtors they are. For if the Gentiles have been made 
partakers of their spiritual things, their duty is also to minister unto them in carnal 
things. 28. When therefore I have performed this, and have sealed to them this fruit, 
I will come by you into Spain. 29. And I am sure that, when I come unto you, I shall 
come in the fulness of the blessing of the gospel of Christ. 



HARMONY OF THE LIFE OF ST. PAUL. iir 

(29) Paul had previously expressed his wish to see Rome, while in Ephesus 
(Acts 19:21, p. 95). There was an early church tradition that later in his hfe, 
after being in Rome, Paul went to Spain, in accordance with th,e desire here stated 
in Rom. 1 5 : 24, 28, but there is hardly sufficient evidence of the visit. 

VL THE JOURNEY FROM CORINTH TO JERUSALEM. 

I. PAUL TRIES TO SAIL TO SYRIA WITH ALMS FOR THE JERU- 
SALEM CHURCH. A PLOT OF THE JEWS NECESSITATES 
A CHANGE OF PLAN. 



Acts 20:2, 3. 
20 : [2. And when he had gone over those 
parts, and had given them much exhorta- 
tion, he came into Greece, 3. And Ihere 
abode three months.] And when the Jews 
laid wait for him, as he was about to sail 
into Syria, he purposed to return through 
Macedonia.(30) 



ROM. 15:25-27. 
15:25. But now I go unto Jerusalem to 
minister unto the saints. 26. For it hath 
pleased them of Macedonia and Achaia to 
make a certain contribution for the poo;" 
saints which are at Jerusalem. 27. It hath 
pleased them verily ; and their debtors they 
are. For if the Gentiles have been made 
partakers of their spiritual things, their 
duty is also to minister unto them in carnal 
things. (31) 



(30) Paul had now nearly completed his revised plan of visiting, Macedonia, 
Corinth, and Jerusalem (see note 16. p. 102). He intended to go direct from Cor-' 
inth (Achaia) to Jerusalem (Acts 19:21, p. 95), but the conspiracy of the Jews~ 
(Acts 20 : 3) prevented him from accomplishing his purpose. He accordingly left 
Corinth for Macedonia, going thence to Troas (Acts 20 : 6), and at last made his 
way to Jerusalem (Acts 21 : 15). 

(31) The selection from Rom. 15 : 25-27 given in the text shows what Paul's 
purpose was in going to Sjnria. It has appeared frequently in the life of Paul up 
to this time that he was busily engaged in collecting money for the poor in the 
Jerusalem church. Rom. 15 :25, written from Corinth, fills out Luke's brief his- 
tory of Paul's life at this time. In order to preserve the unity of the journey from 
Corinth to Jerusalem, I have placed the whole section from Acts 20:3 to 21 : 16 
under one general division : sec. VI. 



2. PAUL RETURNS TO MACEDONIA AND SAILS FROM PHILIPPI TO 
TROAS, WHERE HE PREACHES TO THE DISCIPLES. 

• Acts 20:3-12. 
20 : 3. [And when the Jews laid wait for him, as he was about to sail into Syria], he 
purposed to return through Macedonia.(32) 4. And there accompanied him into Asia 
Sopater of Berea ; and of the Thessalonians, Aristarchus and Secundus ; and Gains of 
Derbe, and Timoth^us ; and of Asia, Tychicus and Trophimus.(33) 5. These going be- 
fore tarried for us at Troas.(34) 6. And we sailed away from Philippi after the days of 
unleavened bread, and came unto them to Troas in five days ; where we abode seven. 



JI3 HARMONY OF THE LIFE OF ST. PAUL. 

Acts 20. 
days. 7. And upon the first day of the week, when the disciples came together to 
break bread, Paul preached unto them, ready to depart on the morrow ; and continued 
his speech until midnight. 8. And there were many lights in the upper chamber, where 
they were gathered together. 9. And there sat in a window a certain young man named 
Eutychus, being fallen into a deep sleep; and as Paul was long preaching, he sunk 
•down with sleep, and fell down from the third loft, and was taken up dead. 10. And 
Paul went down, and fell on him, and embracing him said. Trouble not yourselves: for 
his life is in him. 11. When he therefore was come up again, and had broken bread, 
and eaten, and talked a long while, even till break of day, so he departed. 12. And 
they brought the young man alive, and were not a little comforted. 

(32) The R. V. translates ver. 3, " he determined to return through Macedo- 
nia." 

(33) " The best manuscripts read Pyrrhus after Sopater, genitive of kindred- 
ship. Sopater son of Pyrrhus [so R. V.]. This addition distinguishes Sopater 
perhaps from Sosipaier in Rom. 16:21." Hackett. It cannot be decided, how- 
ever, whether they are the same. Meyer. On Aristarchus see on Acts 27 : 2. 

" The Gains in Acts 19 : 29 must be a different person from the one here, 
■since they belonged to different countries. This Gains is probably the individual 
of this name to whom the apostle John' wrote his third Epistle [3 John i]. Secun- 
■dus is otherwise unknown. Luke supposes Timothy's origin to be familiar to the 
reader, and so passes it over. (De Wette, Meyer.) Tychicus is named in Eph. 
•6:21 ; Col. 4:7; Titus 3:12; and 2 Tim. 4:12. He was one of the most trusted 
of Paul's associates (see on Col. 4:7). Trophimus, who was an Ephesian, ap- 
pears again in Acts 21 : 29 and 2 Tim. 4 : 20. He, and probably Aristarchus 
'(27:2), went with the apostle to Jerusalem. The others may have stopped at 
Miletus, since the language in ver. 13 intimates that the party kept together after 
ileaving Troas." Hackett. 

(34) " Luke resumes here (v. 5) the first person plural, which has not occurred 
since 16:17." Luke continues with the apostle from this time on until his 
arrival in Rome. For his later life see on Col. 4 : 14. The last time Paul 
was in Philippi was during his second missionary journey (see pp. 67-71). On his 
subsequent visit, after his release from prison in Rome, see on Phil, i : 26. 

3. FROM TROAS TO MILETUS. 

Acts 20 : 13-16. 

20: 13. And we went before to ship, and sailed unto Assos, there intending to take 
in Paul : for so had he appointed, minding himself to go afoot. 14. And when he met 
with us at Assos, we took him in, and came to Mitylene. 15. And we sailed thence, 
and came the next day over against Chios ; and the next day we arrived at Samos, and 
tarried at Trogyllium ;(35) and the next day we came to Miletus. 16. For Paul had 
determined to sail by Ephesus, because he would not spend the time in Asia: for he 
liasted, if it were possible for him, to be at Jerusalem the day of Pentecost.- 

(35) The R. V. omits " and tarried at Trogyllium " (v. 15). 



HARMONY OF THE LIFE OF ST. PAUL. 



113 



4. PAUL'S ADDRESS AT MILETUS TO THE EPHESIAN ELDERS/^*' 

HIS DEPARTURE. 



Rom. rs: 30-32. 



Acts 20:17-38. 
20: 17. And from Miletus he sent to Eph- 

esus, and called the elders of the church. 

18. And when they were come to him, he 

said unto them, Ye know, from the first day 

that I came into Asia, after what manner I 

have been with you at all seasons, 19. Serv- 
ing the Lord with all humility of mind, and 

with many tears and temptations, which 

befell me by the lying in wait of the Jews : 

20. And how I kept back nothing that was 

profitable unto you, but have showed you, 

and have taught you publicly, and from 

house to house, 21. Testifying both to the 

Jews, and also to the Greeks, repentance 

toward God, and faith toward our Lord 

Jesus Christ. 22. And now, behold, I go 

bound in the spirit unto Jerusalem, not 15:30. Now I beseech you, brethren, for 

knowing the things that shall befall me the Lord Jesus Christ's sake, and for the 

there: 23. Save that the Holy Ghost wit- love of the Spirit, that ye strive together 

nesseth in every city, saying that bonds with me in your prayers to God for me ; 

and afflictions abide me. 31. That I may be delivered from them 

that do not believe in Judaea ; and that my 
service which / have for Jerusalem may be 
accepted of the saints ; 32. That I may 
come unto you with joy by the will of God, 
and may with you be refreshed.(37) 

24. But none of these things move me, neither count I my life dear unto myself, so 
that I might finish my course with joy, and the ministry, which I have received of the 
Lord Jesus, to testify the gospel of the grace of God. 25. And now, behold, I know that 
ye all, among whom I have, gone preaching the kingdom of God, shall "see my face no 
more. 26. Wherefore I take you to record this day, that I am pure from the blood of all 
men. 27. For I have not shunned to declare unto you all the counsel of God. 28. Take 
heed therefore unto yourselves, and to all the flock over the which the Holy Ghost 
hath made you overseers, to feed the church of .God, which he hath purchased with his 
own blood. 29. For I know this, that after my departing shall grievous wolves enter in 
among you, not sparing the flock. 30. Also of your own selves shall men arise, speak- 
ing perverse things, to draw away disciples after them. . 31. Therefore watch, and 
remember, that by the space of three years I ceased not to warn every one night and 
day with tears. 32. And now, brethren, I commend you to God, and to the word of his 
grace, which is able to build you up, and to give you an inheritance among all them 
which are sanctified. 33. I have coveted no man's silver, or gold, or apparel. 34. Yea, 
ye yourselves know, that these hands have ministered unto ray necessities, and to them 
that were with me. 35. I have showed you all things, how that so laboring ye ought 
to support the weak, and to remember the words of the Lord Jesus, how he said. It is 
more blessed to give than to receive. 36. And vvhen he had thus spoken, he kneeled 
down, and prayed with them all. 37. And they all wept sore, and fell on Paul's neck, 
and kissed him, 38. Sorrowing most of all for the words which he spake, that they 
should see his face no more. And they accompanied him unto the ship. 



114. HARMONY OF THE LIFE OF ST. PAUL. 

(36) The greater part of Paul's address to the Ephesian elders has been given 
before in the text, under the head of Paul's stay in Ephesus (pp. 92-101). The 
address is characteristically Pauline. " The evidence furnished by this speech," 
says Alford, " as to the literal report in the Acts of the words spoken by Paul, is 
most important. It is a treasure-house of words, idioms, and sentiments peculiarly 
belonging to the apostle himself." 

(37) " Paley compares this verse [Acts 20 : 23] with Rom. 1 5 : 30, which Epis- 
tle the apostle had just written at Corinth. He there entreats the Roman Chris- 
tians ' to strive together with him in their prayers to God for him, that he might be 
delivered from them who believed not in Judasa.' The two passages, therefore, 
' without any resemblance between them that could induce us to suspect that they 
were borrowed from one another, represent the state of Paul's mind, with respect 
to the event of the journey, in terms of substantial agreement. They both express 
his, sense of danger in the approaching visit to Jerusalem; they both express the 
doubt which dwelt upon his thoughts concerning what might there befall him.'" 
Hackett. 

5. FROM MILETUS TO TYRE. 

Acts 21:1-6. 
21: 1. And it came to pass, that after we were gotten from them, and had launched, 
we came with a straight course unto Coos, and the day following unto Rhodes, and 
from thence unto Patara: 2. And finding a ship sailing over unto Phenicia, we went 
aboard, and set forth. 3. Now when we had discovered Cyprus, we left it on the left 
hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her 
burden. 4. And finding disciples, we tarried there seven days: who said to Paul 
through the Spirit, that he should not go up to Jerusalem. 5. And when we had accom- 
plished those days, we departed and went our way ; and they all brought us on our way, 
with wives and children, till we were out of the city : and we kneeled down on the shore, 
and prayed. 6. And when we had taken our leave one of another, we took ship ; and 
they returned home again. 

6. TO PTOLEMAIS AND C^SAREA. AGABUS' PROPHECY. PAUL'S 
FIFTH VISIT TO JERUSALEM. 

Acts 21:7-16. 

21 : 7. And when we had finished our course from Tyre, we came to Ptolemais, and 
saluted the brethren, and abode with them one day.(38) 8. And the next day we that 
were of Paul's company departed, and came unto Caesarea ; and we entered into the 
house of Philip the evangelist, which was one of the seven ; and abode with him. 9. And 
the same man had four daughters, virgins, which did prophesy. 10. And as we tarried 
there many days, there came down from Judaea a certain prophet, named Agabus. 

11. And when he was come unto us, he took Paul's girdle, and bound his own hands 
and feet, and said. Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the 
man that owneth this girdle, and shall deliver him into the hands of the Gentiles. 

12. And when we heard these things, both we, and they of that place, besought him not 
to go up to Jerusalem. 13. Then Paul answered. What mean ye to weep and to break 
mine heart ? for I am ready not to be bound only, but also to die at Jerusalem for the 
name of the Lord Jesus. 14. And when he would not be persuaded, we ceased, saying. 



HARMONY OF THE LIFE OF ST. PAUL. 113 

Acts 21. 
The will of the Lord be done. 15. And after those days we took up our carriages, and 
went up to Jerusalem. i6. There went with us also certain of the diseiples of Caesarea, 
and brought with them one Mnason(39) of Cyprus, an old disciple, with whom we should 
lodge.WO) 

(38) The R. V. gives v. 7, " And when we had finished the voyage from Tyre, 
we arrived at Ptolemais.'' 

(39) " Nothing further is known of Mnason himself. The name is Greek, 
and probably he was, if not a Gentile Christian, at any rate a Hellenist. Looking 
to the feeling which prevailed among the Jewish Christians against Paul, it was 
natural and prudent that he should lodge with such a one, in order that he should 
enter into further relations to the church." Meyer. , 

(40) " The apostle arrives now at Jerusalem — for t\\e.Jiftk time since he left it 
on his persecuting errand to Damascus. It is the last recorded visit that he ever 
made to the Jewish capital. His present return could not have taken place later 
than the spring of A. D.. 59, since we must reserve two years for his imprisonment 
at Csesarea (24 : 27), and two for his imprisonment at Rome, before we come to 
A. D. 64. If we fix upon this limitation on that side, we have then four years as 
the term of the apostle's third missionary excursion, which we may distribute as 
follows: He left Antioch about the beginning of A. D. 55 (18:23), and reached 
Ephesus in the spring of that year. Here he spent about three years (20 : 31), and 
proceeded to Macedonia in the spring of A. D. 58. He was occupied here and in 
other parts of Northern Greece during the summer and autumn of that year, and 
arrived at Corinth early in the following winter. Having spent the next three 
months in that city (20 : 3), he returned to Macedonia and embarked for Syria in 
the spring of A., D. 59. Or our scheme of chronology admits of a slightly different 
•combination : If we suppose two years and six months or nine months to exhaust 
three years, in 20:31, we may assign Paul's return to Jerusalem to the spring of 
the preceding year, vfe., that of A. D. 58. The apostle may have left Antioch on 
his third tour sufficiently early in A. D. 54 (i8 : 22) to have spent several months at 
Ephesus before Pentecost in A. D. 55 ; and he could then have completed the two 
remaining years of his residence in that city at Pentecost in A. D. 57. The advan- 
tage of this computation would be that it frees us from the necessity of crowding 
the two years of the apostle's Roman captivity so near the year A. D. 64." 
Hackett. 



PART VI. 

PAUL'S FIFTH VISIT TO JERUSALEM. 

Time, 58 A. D. 



I. PAUL'S VOW. 

II. THE SEIZURE OF PAUL IN THE TEMPLE BY THE JEWS. 
HIS RESCUE. 

III. PAUL'S SPEECH ON THE CASTLE STAIRS. 

IV. PAUL'S ROMAN CITIZENSHIP. 

V. PAUL'S SPEECH BEFORE THE SANHEDRIN. 
VL PAUL IN THE CASTLE. 

VII. THE CONSPIRACY OF THE JEWS TO KILL PAUL. 

1. The plot and its discovery. 

2. The plan of escape. Lysias' letter to Felix. The journey to- 

Cffisarea : 
Jerusalem. 
Antipatris. 

CjESAREA. 



HARMONY OF THE LIFE OF ST. PAUL. 



iig 



PART VI. 
Paul's Fifth Visit to Jerusalem. 

Acts 21 : 17 to 23 :32. 



/ PAUL'S VOW. 



Acts 21:17-26. 
21:17. And when we were come to Jeru- 
salem, the brethren received us gladly.(l) 
18. And the day following Paul "went in with 
us unto James; and all the elders were 
present. 19. And when he had saluted 
them, he declared particularly what things 
God had wrought among the Gentiles by 
his ministry. 20. And when they heard it, 
they glorified the Lord, and said unto him, 
Thou seest, brother, how many thousands 
of Jews there are which believe ; and they 
are all zealous of the law : 21. And they are 
informed of thee, that thou teachest all the 
Jews which are among the Gentiles to for- 
sake Moses, saying thait they ought not to 
circumcise their children, neither to walk 
after the customs. 22. What is it there- 
fore ? the multitude must needs come to- 
gether; for they will hear that thou art 
come. 23. Do therefore this that we say to 
thee: We have four men which have a vow 
on them: 24. Them take, and purify thyself 
with them, and be at charges with them, 
that they may shave their heads: and all 
may know that those things, whereof they 
were informed concerning thee, are noth- 
ing ; but that thou thyself also walkest or- 
derly, and keepest the law. 25. As touch- 
ing the Gentiles which believe, we have 
written and concluded that they observe no 
such thing, save only that they keep them- 
selves from things oSereA to idols, and from 
blood, and from strangled, and from forni- 
cation. 26. Then Paul took the men, and 
the next day purifying himself with them 
entered into the temple, to signify the ac- 
complishment of the days of purification, 
until that an offering should be offered for 
every one of them. (2) 
8 



Acts 24:17. 
24:17. Now after many years I came to 
bring alms to my nation, and ofierings. 



Acts 24:18. 
24:18. Whereupon certain Jews from 
Asia found me purified in the temple, neith- 
er with multitude, nor with tumult. 



130 HARMONY OF THE LIFE OF ST. PAUL. 

(i) Stalker gives a concise account of Paul's fifth visit to Jerusalem (section 
163-168). Acts 20 : 4 gives the list of the companions who left Corinth vifith Paul 
and Luke. Trophimus (ver. 29) is the only one who appears prominently in the 
scenes at Jerusalem. Perhaps Aristarchus was also with the apostle at this time^ 
see Acts 27 : 2. Soon after his arrival in the city, Paul must have delivered to the 
church the collection which he had brought from Greece and Macedonia. The 
quotation from Acts 24:17 is the only allusion in this connection in the Acts, but 
we have seen how prominent a part this work of benevolence had played in Paul's 
Jife, and how it was the very cause which brought him to Jerusalem. See Part V., 
Sec. VI., I. 

(2) Paul and his companions were received by the elders and by James, the 
brother of the Lord (Gal. i : 19), who is mentioned in Acts 12 : 17, and whose wis- 
dom so largely directed the action of the council at Jerusalem (Acts 1 5 : 1 3 ff. 
p. 54). Paul's catholicity was now severely tested. The council had decided that 
the Gentiles were not to be compelled to observe the ceremonial law, but the 
Jews of Palestine were suspicious of Paul. Rumor said that he taught " all the 
Jews which are among the Gentiles to forsake Moses " (ver. 21). " The body of 
presbyters," says Meyer — " certainly headed by its apostolic chief James as spokes- 
man — recognizes with thanksgiving to God the merits of Paul in the conversion of 
the Gentiles [ver. 20], but then represents to him at once also his critical position 
towards the Palestinian Jewish-Christians (ver. 21), among whom the opinion had 
spread that he taught all the Jews living in ' the dispersion,' among the Gentiles, 
when preaching his gospel to them, apostasy from the law of Moses.. This opin- 
ion was, according to the principles expressed by Paul in his Epistles, and according 
to his wisdom in teaching generally, certainly erroneous ; but amidst the tenacious 
over-valuing of Mosaism on the part of the Judaists, ever fomented by the anti- 
Pauline party, it arose very naturally from the doctrine, firmly and boldly defended 
by Paul, that the attainment of the Messianic salvation was not conditioned by cir- 
cumcision and the works of the law, but purely by faith in Christ. What he had 
taught by way of denying and guarding against the value put on Mosaism, so as to 
secure the necessity of faith, was by the zealous Judaists taken up and interpreted as 
a hostile attack, as ,a direct summons to apostasy from the Mosaic precepts and 
institutions." The proposition was therefore made by James and the elders that, to 
preserve the harmony of the church and to disprove the rumors against him, Paul 
should show by some outward act his regard for the law of Moses. An opportu- 
nity was at hand (w. 23, 24). Four men had " a vow on them." "This vow," 
says Hackett, " bound those who assumed it to let the hair grow, to abstain 
from intoxicating drink, and in other respects to maintain a life of ascetic rigor. 
(Num. 6 : 2 seq.). It was left to their option how long they continued such a vow, 
though it seems to have been customary among the Jews of this period to extend it 
at least to thirty days," The elders urged Paul, saying, " these take, and purify thy- 
self with them, and be at charges for them, that they may shave their heads." (R. V.) 
By defraying the expense of the offerings he would become a participant in the 



HARMONY OF THE LIFE OF ST. PAUL. 



121 



vow. The urgent appeal was effective, and on the following day he proceeded to 
the- temple and entered upon the " same course of abstinence and religious conse- 
cration " which the four men had assumed in taking the vow. Paul's conduct in 
this transaction was perfectly consistent with his previous teaching and practices. 
" In fact," says Meyer, " he must have been altogether convinced that the observ- 
ance of the law was not under dispute, by those who regard him as an opponent of 
it, in the sense of justification by the law ; otherwise he would as little have con- 
sented to the proposal made to him as he formerly did to the circumcision of Titus." 
(See note 4, p. 54. Compare i Cor. 9: 19-22.) 



//. THE SEIZURE OF PA UL IN THE TEMPLE BY THE JEWS. 

HIS RESCUE. 



Acts 21:27-39. 



Acts 26:19-21. 
26: [19. Whereupon, O king Agrippa, I 
was not disobedient unto the heavenly vis- 
ion : 20. But showed first unto them of Da- 
mascus, and at Jerusalem, and throughout 
all the coasts of Judea, and then to the Gen- 
tiles, that they should repent and turn to 
21:27. And when the seven days were God, and do works meet for repentance.] 
almost ended, the Jews which were of Asia, 21. For these causes the Jews caught me in 
when they saw him in the temple, stirred the temple, and went about to kill me. 
up all the people, and laid hands on him, (3) 

28. Crying out. Men of Israel, help : This is the man, that teacheth all men everywhere 
against the people, and the law, and this place: and further brought Greeks also into 
the temple, and hath polluted this holy place. 29. (For they had seen before with him 
in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the 
temple.) 30. And all the city was moved, and the people ran together: and they took 
Paul and drew him out of the temple: and forthwith the doors were shut. 31. And as 
they went about to kill him, tidings came unto the chief captain of the band, that all 
Jerusalem was in an uproar: 32. Who immediately took soldiers and centurions, and 
ran down unto them: and when they saw the chief captain and the soldiers, they left 
beating of Paul. 33. Then the chief captain came near, and took him, and commanded 
him to be bound with two chains ; and demanded who he was, and what he had done. 

34. And some cried one thing, some another, among the multitude ; and when he could 
not know the certainty for the tumult, he commanded him to be carried into the castle. 

35. And when he came upon the stairs, so it was, that he was borne of the soldiers for 
the violence of the people. 36. For the multitude of the people followed after, crying. 
Away with him. 37. And as Paul was to be led into the castle, he said unto the chief 
captain, May I speak unto thee ? Who said, Canst thou speak Greek ? 38. Art not thou 
that Egyptian, which before these days madest an uproar, and leddest out into the wil- 
derness four thousand men that were murderers? 39. But Paul said, I am a main which 
am- Si Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, 
suffer me to speak unto the people. 

(3) " The seven days " (v. 27) are " in all probability," says Hackett, " the 
seven days announced to the priests as the limit to which the vow of the Nazarites 
would extend, and as the period, also, of the apostle's partnership in that consecra- 
tion. This is the readiest explanation, and the one to which most critics assent.'' 



122 HARMONY OF THE 'lIFE OF ST. PAUL. 

Some of " the Jews from Asia " (v. 27) " may have been from Ephesus, who 
would recognize Trophimus (v. 29) as a fellow-townsman. The Jews here, the 
authors of this riot, were not believers, and hence not of the class of Jews whom 
the apostle expected to conciliate." They had seen Trophimus, who was a Greek, 
with Paul in the city, " and from that rushed to the conclusion that he had brought 
Greeks into the temple. ' Zealots,' says Bengel, ' in supposing, often err.' " Paul's 
offence seems the greater when it is remembered that he was charged with bring- 
ing Trophimus into the part of the temple not open to foreigners. " The outer 
court or enclosure was called the Court of the Gentiles, and could be entered by 
them without profanation. The second court, or that of the Israelites, was sur- 
rounded with marble pillars, on which, as Philo states, was inscribed, in Latin and 
Greek, ' On penalty of death, let no foreigner go farther.' " Hackett. 

On the Roman soldiers and the castle of Antonia described in vv. 31-39, see 
Conybeare and Howson, Vol. II., pp. 250-255. 

/// PAUL'S SPEECH ON THE CASTLE STAIRS. 

Acts 21:40-22:1-21. 

21:40. And when he had given him license, Paul stood on the stairs, and beckoned 
with the hand unto the people. And when there was made a great silence, he spake 
unto thevz in the Hebrew tongue, saying, (4) 

22: 1. Men, brethren, and fathers, hear ye my defence which I make now unto you. 
2. (And when they heard that he spake in the Hebrew tongue to them, they kept the 
more silence: and he saith,) 3. I am verily a man which am a Jew, born in Tarsus, a 
city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according 
to the perfect manner of the law of the fathers, and was zealous toward God, as ye all 
are this day. 4. And I persecuted this way unto the death, binding and delivering into 
prisons both men and women. 5. As also the high priest doth bear me witness, and all 
the estate of the elders : from whom also I received letters unto the brethren, and went 
to Damascus, to bring them which were there bound unto Jerusalem, for to be pun- 
ished. 6. And it came to pass, that, as I made my journey, and was come nigh unto 
Damascus about noon, suddenly there shone from heaven a great light i'ound about 
me.(6) 7. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why 
persecutes! thou me ? 8. And I answered, Who art thou, Lord ? And he said unto me, 
I am Jesus of Nazareth, whom thou persecutest. 9. And they that were with me saw 
indeed the light, and were afraid ; but they heard not the voice of him that spake to me. 

10. And I said. What shall I do, Lord ? And the Lord said unto me. Arise, and go into 
Damascus ; and there it shall be told thee of all things which are appointed for thee to do. 

11. And when I could not see for the glory of that light, being led by the hand of them 
that were with me, I came into Damascus. 12. And one Ananias, a devout man accord- 
ing to the law, having a good report of all the Jews which dwelt there, 13. Came unto 
me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour 
I looked up upon him. 14. And he said, The God of our fathers hath chosen thee, that 
thou shouldest know his will, and see that Just One, and shouldest hear the voice of his 
mouth. 15. For thou shalt be his witness unto all men of what thou hast seen and 
heard. 16. And now why tarriest thou? arise, and be baptized, and wash away thy 
sins, calling on the name of the Lord. 17. And it came to pass, that, when I was come 
again to Jerusalem, even while I prayed in the temple, I was in a trance; (6) 18. And 
saw hipi saying unto me, Make haste, and get thee quickly out of Jerusalem: for they 
will not receive thy testimony concerning me. 19. And I said. Lord, they know that I 



HARMONY OF THE LIFE OF ST. PAUL. 123 

Acts 22. 
imprisoned and beat in every synagogue them that believed on thee : 20. And when the 
blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his 
death, and kept the raiment of them that slew him. 21. And he said unto me, Depart: 
for I will send thee far hence unto the Gentiles. 

(4) " Though the subject-matter of this speech has been related before, it 
assumes here a fresh interest from the manner in which it is adapted to the occa- 
sion and the audience. The apostle is suspected of disaffection to the Mosaic law. 
In order to refute this charge he addresses them in Hebrew ; he dwells on his Jew- 
ish education and on his early zeal for the law ; he shows how at his conversion 
he was guided by Ananias, a man devout according to the law, and of good report 
among the Jews at Damascus, and how he subsequently worshipped in the temple 
at Jerusalem. So far they listen to him ; but he no sooner touches on the promul- 
gation of the gospel among the heathen (v. 2i) than he is interrupted, and his fate 
would probably have been the same as Stephen's, had he not been under the pro- 
tection of the Roman captain.'' Humphry, quoted in Hackett. 

(5) For the various accounts of Paul's conversion see pp. 19-25. 

(6) On the relation of Paul's vision in the temple (v. 17) to his departure from 
Jerusalem see note 18, p. 28. 

IV. PAUL'S ROMAN CITIZENSHIP.V) 

Acts 22:22-29. 
22 : 22. And they gave him audience unto this word, and then lifted up their voices, 
and said, Away with such a fellow from the earth : for it is not fit that he should live. 

23. And as they cried out, and cast off their clothes, and threw dust into the air, 

24. The chief captain commanded him to be brought into the castle, and bade that he 
should be examined by scourging ; that he might know wl;ierefore they cried so against 
him. 25. And as they bound him with thongs, Paul said unto the centurion that stood 
by, Is it lawful for you to scourge a man that is a Roman, and uncondemned ? 26. When 
the centurion heard that, he went and told the chief captain, saying. Take heed what 
thou doest ; for this man is a Romant 27. Then the chief captain came, and said unto 
him. Tell me, art thou a Roman ? He said, Yea. 28. And the chief captain answered, 
With a great sum obtained I this freedom. And Paul said, But I ^ as free born. 
29. Then straightway they departed from him which should have examined him: and 
the chief captain also was afraid, after he knew that he was a Roman, and because he 
had bound him. 

(7) On this whole scene and the question of Paul's Roman citizenship see 
Hackett, and Conybeare and Howson, Vol. I., pp. 45, 46 ; Vol. II., pp. 259, 260. 

V. PAUL'S SPEECH BEFORE THE SANHEDRIN. 

Acts 22 : 30-23 : 1-9. 
22:30. On the morrow, because he would have known the certainty wherefore he 
was accused of the Jews, he loosed him from his bands, and commanded the chief 
priests and all their council to appear, and brought Paul down, and set him before 
them.(8) 



Acts 24:20, 21. 
24:20. Or else let these same here say, 
if they have found any evil doing in me, 
while I stood before the council, 21. Except 
it be for this one voice, that I cried, stand- 
ing among them. Touching the resurrec- 
tion of the dead I am called in question 
by you this day.Cl") 



T24 HARMONY OF THE LIFE OF ST. PAUL. 

Acts aj. 
2j: I. And Paul, earnestly beholding the council, said, Men and brethren, I have 
lived in all good conscience before God until this day. 2. And the high priest Ananias 
commanded them that stood by him to smite him on the mouth. 3. Then said Paul 
unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the 
law, and commandest me to be smitten contrary to the law ? 4. And they that stood by 
said, Revilest thou God's high priest? 5. Then said Paul, I wist not, brethren, that he 
was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy peo- 
ple.(9) 6. But when Paul perceived that the 
one part were Sadducees, and the other 
Pharisees, he cried out in the council. Men 
and brethren, I am a Pharisee, the son of a 
Pharisee : of the hope and resurrection of 
the dead I am called in question. 7. And 
when he had so said, there arose a dissen- 
sion between the Pharisee.^ and the Saddu- 
cees: and the multitude was divided.(ll) 
8. For the Sadducees say that there is no 
resurrection, neither angel, nor spirit: but 
the Pharisees confess both. 9. And there 
arose a great cry: and the scribes that were 
of the Pharisees' part arose, and strove, 
saying, We find no evil in this man: but if 
a spirit or an angel hath spoken to him, let 
us not fight against God. 

(8) Paul is brought "from his prison in the castle to the lower place where 
the Sanhedrin assembled. According to Jewish tradition, that body transferred 
its sittings at length from Gazith, an apartment in the inner temple, to a room on 
Mount Zion, near the bridge over the Tyropceon. It was here, probably, that the 
Council met at this time ; for Lysias and his soldiers would not have presumed to 
enter the sacred part of the temple. The Romans conceded to the Jews the right 
of putting any foreigner to death who passed the forbidden limits." Hackett. 

(9) Alford has summarized the several explanations which have been given of 
Paul's words, " I wist not, brethren, that he was the high priest" (v. 5). i. " An- 
anias had usurped the office during a vacancy, and therefore was not recognized 
by Paul." But there is no evidence that the office was vacant. 2. " Paul, having 
been long absent, was really unacquainted with the person of the high priest." 
But his official seat and dress would have marked him among others in the Sanhe- 
drin as the high priest. 3. The words are ironical : so Calvin and Meyer. " I 
could not be supposed to know that one who conducted himself so cruelly and 
illegally could be the high priest." But, says Hackett, " the sarcasm so covertly 
expressed would not have been readily understood, and the appeal to Scripture in 
that state of mind becomes unmeaning, not to say irreverent." 4, Paul did not 
recognize the high priest because of his imperfect sight. (So Farrar, Vol. I., Ex- 
cursus X., and Alford.) This is based on the theory that Paul's " thorn in the 
flesh " was ophthalmia. 5. The words " I wist not " simply mean " I did not give 
it a thought," " I forgot." (So Neander, Bengel, Hackett.) This is the best ex- 



HARMONY OF THE LIFE OF ST. PAUL. 125 

planation. Paul was positively guilty of anger, " but what," says Hackett, " can 
surpass the grace with which he recovered his self-possession, the frankness with 
which he acknowledged his error ? If his conduct in yielding to the momentary 
impulse was not that of Christ himself under a similar provocation (John 18 : 22, 
23), certainly the manner in which he atoned for his fault was Christlike." 

(10) The selection from Acts 24 : 20, 21 is from Paul's address in reply to Ter- 
tuUus. 

(ii) In the midst of the tumult Paul diverts the attention of his enemies from 
himself by turning the two parties of the Pharisees and the Sadducees upon each 
other. " Surely no defence of Paul for adopting this course is required," says 
Alford, " but all admiration is due to his skill and presence of mind. . . . All pros- 
pect of a fair trial was hopeless : he well knew from past and present experience 
that personal odium would bias his judges and violence prevail over justice : he 
therefore (Neander) uses in the cause of Truth the maxim so often perverted to 
the cause of Falsehood, 'divide et impera.' In one tenet above all others did the 
religion of Jesus Christ and the belief of the Pharisees coincide, that of the resurrec- 
tion of the dead. That they looked for this resurrection by right of being the seed 
of Abraham, and denied it to all others, whereas he looked for it through Jesus 
whom they hated, in whom all should be made alive who had died in Adam — this 
was nothing to the present point : the belief was common — in the truest sense it 
was the hope of Israel ; in the truest sense does Paul use and bring it forward to 
confound the adversaries of Christ. At the same time (De Wette), by this strong 
assertion of his Pharisaic standing and extraction he was further still vindicating 
himself from the charge against him." 

VL PAUL IN THE CASTLE. 

Acts 23:10, 11. 
23:10. And when there arose a great dissension, the chief captain, fearing lest 
Paul should have been pulled in pieces of them, commanded the soldiers to go down, 
and to take him by force from among them, and to bring him into the castle. 11. And 
the night following the Lord stood by him, and said. Be of good cheer, Paul: for as thou 
hast testified of me in Jerusalem, so must thou bear witness also at Rome. 

VIL THE CONSPLRACr OF THE JEWS TO KILL PAUL. 

I. THE PLOT AND ITS DISCOVERY. 
Acts 23:12-22. 
23:12. And when it was day, certain of the Jews banded together, and bound 
themselves under a curse, saying that they would neither eat nor drink till they had 
killed Paul. 13. And they were more than forty which had made this conspiracy. 
14. And they came to the chief priests and elders, and said, We have bound ourselves 
under a great curse, that we will eat nothing until we have slain Paul. 15. Now there- 
fore ye with the council signify to the chief captain that he bring him down unto you 
to morrow, as though ye would inquire something more perfectly concerning him: and 
we, or ever he come near, are ready to kill him. i6. And when Paul's sister's son 



126 HARMONY OF THE LIFE OF ST. PAUL. 

Acts 23. 
heard of their lying in . wait, he went and entered into the castle, and told Paul. 
17. Then Paul called one of the centurions unto him, and said, Bring this young man 
unto the chief captain; for he hath a certain thing to tell him. 18. So he took him, and 
brought kim to the chief captain, and said, Paul the prisoner called me unto him, and 
prayed me to bring this young man unto thee, who hath something to say unto thee. 
19. Then the chief captain took him by the hand, and went wiih him. aside privately, 
and asked him, What is that thou hast to tell me ? 20. And he said. The Jews have 
agreed to desire thee that thou wouldest bring down Paul to morrow into the council, 
as though they would inquire somewhat of him more perfectly. 21. But do not thou 
yield unto them: for there lie in wait for him of them more than forty men, which have 
bound themselves with an oath, that they will neither eat nor drink till they have killed 
him: and now are they ready, looking for a promise from thee. 22. So the chief cap- 
tain then let the young man depart, and charged him,, See thou tell no man that thou 
hast showed these things to me. 

2. THE PLAN OF ESCAPE. LYSIAS' LETTER TO FELIX. THE 
JOURNEY TO C^SAREA. 

Acts 23:23-33. 

23:23. And he called unto himtwo centurions, saying, Make ready two hundred 
soldiers to go to Csesarea, and horsemen threescore and ten, and spearmen two hun- 
dred, at the third hour of the night ; 24. And provide them beasts, that they may set 
Paul on, and bring him safe unto Felix the governor. 25. And he wrote a letter after 
this manner: 26. Claudius Lysias unto the most excellent governor Felix sendeth greet- 
ing. 27. This man was taken of the Jews, and should have been killed of them: then 
came I with an army, and rescued him, having understood that he was a Roman. 
28. And when I would have known the cause wherefore they accused him, I brought hira 
forth into their council: 29. Whom I perceived to be accused of questions of their law, 
but to have nothing laid to his charge worthy of death or of bonds. 30. And when it 
was told me how that the Jews laid wait for the man, I sent straightway to thee, and 
gave commandment to his accusers also to say before thee what they had against him. 
Farewell. 31. Then the soldiers, as it was commanded them, toolf Paul, and brought 
him. by night to Antipatris. 32. On the morrow they left; the horsemen to go with him, 
and returned to the castle: [33. Who, when they came to Caesarea, and delivered the 
epistle to the governor, presented Paul also before him.] 



PART VII. 

PAUL IN CiESAREA. 

Time, 58-60 A. D., Two Years. 



I. PAUL'S CONFINEMENT IN HEROD'S JUDGMENT HALL. 

II. PAUL BEFORE FELIX. 

1. The argument of TertjiUus. 

2. Paul's reply. Felix suspends judgment. 

III. PAUL BEFORE FELIX AND DRUSILLA. 

IV. PAUL'S PRISON LIFE IN C^SAREA. Time, TWO YEARS. 
V. PAUL'S TRIAL FEFORE FESTUS FIXED AT C^SAREA. 

VI. THE TRIAL BEFORE FESTUS. PAUL APPEALS TO C^SAR. 

VII. PAUL AND AGRIPPA. 

1. Festus' preliminary conference with Agrippa. 

2. Paul appears before Agrippa and Bernice. Festus' address to the 

King. 

3. Paul's defence. His case is referred to Rome. 



HARMONY OF THE LIFE OF ST. PAUL. isg 



PART VII. 



Paul in Caesarea. 

Acts 23 :3i to 26:32. 



/. PAUL'S CONFINEMENT IN HEROD'S JUDGMENT HALL. 

Acts 23:31-35- 
23: [31. Then the soldiers, as it was commanded them, took Paul, and brought 
him by night to Antipatris. 32. On the morrow they left the horsemen to go with him, 
and returned to the castle:] 33. Who, when they came to Caesarea, and delivered the 
epistle to the governor, presented Paul also before him. 34. And when the governor 
had read the letter, he asked of what province he was. And when he understood that 
he was of Cilicia, 35. I will hear thee, said he, when thine accusers are also come. And 
he commanded him to be kept in Herod's judgment hall.(l) 

(i) The R. V. renders "I will hear thee'" (v. 35) "I will hear thee fully." 
" The expression," says Hackett, " exhibits a singular conformity to the processes 
of Roman law. The rule was, ' Those who are sent with an elogium must be 
fully heard.' The governor of a province was not to give implicit credit to the 
document with which a prisoner was sent to him ; he must institute an independent 
examination of the case for himself." 

Herod's judgment hall was " in the palace built by him at Cassarea, and now 
occupied as the residence of the Roman procurators. Paul was confined in some 
apartment of this edifice or within its precincts." 

// PAUL BEFORE FELIX. 

I. THE ARGUMENT OF TERTULLUS. 
Acts. 24:1-9. 
24:1. And after five days Ananias the high priest descended with the elders, and 
with a certain orator named Tertullus, who informed the governor against Paul.(2) 
2. And when he was called forth, Tertullus began to accuse him., saying. Seeing that by 
thee we enjoy great quietness, and that very worthy deeds are done unto this nation by 
thy providence, 3. We accept it always, and in all places, most noble Felix, with all 
thankfulness. 4. Notwithstanding, that I be not further tedious unto thee, I pray thee 
that thou wouldest hear us of thy clemency a few words. 5. For we have found this 
man a pestilent y^Z/oze/, and a mover of sedition among all the Jews throughout the 
world, and a ringleader of the sect of the Nazarenes: 6. Who also hath gone about to 
profane the temple: whom we took, and would have judged according to our law.{3) 



ijo HARMONY OF THE LIFE OF ST. PAUL. 

Acts 34. 
7. But the chief captain Lysias came upon us, and with great violence took him away 
out of our hands, 8. Commanding his accusers to come unto thee: by examining of 
whom thyself mayest take knowledge of all these things, whereof we accuse him. 
9. And the Jews also assented, saying that these things were so. 

(2) "As the people in the provinces," says Hackett, "were not acquainted 
with the forms of Roman law, they employed advocates to plead for them before 
the public tribunals. Tertullus was one of this class of men, and may have been a 
Roman or a Greek. It is not certain that ' the proceedings before Felix were con- 
ducted in Latin. In ancient times the Romans had attempted to enforce the use of 
Latin in all law-courts, but the experiment failed. Under the emperors trials were 
permitted in Greek, even in Rome itself, as well in the senate as in the forum ; and 
it is unlikely that greater strictness should have been observed in a distant prov- 
ince.' " 

From the outline given of the speech of Tertullus " he was evidently a prac- 
tised pleader, and a voluble, plausible orator. Augustine says : ' Eloquence is the 
gift of God, but the eloquence of a bad man is like poison in a golden cup.| He 
commences with a fulsome and flattering compliment to Felix, which he certainly 
little deserved. . . . Next Tertullus apologizes for intruding even for a brief space 
upon the time and attention of the governor, and proceeds to make his charges 
against Paul, which were threefold : First, he accuse^ him of sedition,^ss, being a 
pest in the community, a disturber of the peace, and one who excited factions 
among the Jews. The next count in the indictment was heresy ; as being a ring- 
leader in the sect whom he contemptuously calls the Nazarenes — a term of reproach, 
here first used, which has been often applied to the followers of Christ. The last 
accusation was sacrilege ; as going about to profane the temple — a serious charge, 
but utterly unfounded. Having thus made an orderly and formal indictment 
against the apostle, of treason against Rome, schism against Moses, and profanity 
against the gods, the clever and crafty advocate insinuates that the Sanhedrin would 
have judged Paul righteously had Lysias not interposed, and further gets the elders 
to assent to all he had stated." (Ormiston in Meyer, Acts, Amer. ed. pp. 
450-451). 

{3) The R. V. omits the words from "and would have" (ver. 6) to "thee" 
(ver. 8), and translates ver. 6-8 " Who moreover assayed to profane the temple : on 
whom also we laid hold : from whom thou wilt be able, by examining him thyself, 
to take knowledge of all these things, whereof we accuse him." 

2. PAUL'S REPLY. FELIX SUSPENDS JUDGMENT. 

Acts 24:10-23. 
24:10. Then Paul, after that the governor had beckoned unto him to speak, an- 
swered, Forasmuch as I know that thou hast been of many years a jiidge unto this na- 
tion, I do the more cheerfully answer for myself: (4) 11. Because that thou mayest 
understand, that there are but twelve days(6) since I went up to Jerusalem for to wor- 
ship. 12. And they neither found me in the temple disputing with any man, neither 
raising up the people, neither in the synagogues, nor in the city: 13. Neither can they 



HARMONY OF THE LIFE OF ST. PAUL. ijl 

Acts 24. 
prove the things whereof they now accuse me. 14. But this I confess unto thee, that 
after the way which they call her.esy, so worsh^ I the God of ray fathers, believing all 
things which are written in the law and in the prophets: 15. And have hope toward 
God, which they themselves also allow, that there shall be a resurrection of the dead, 
botl; of the just and unjust. 16. And herein do I exercise myself, to have always a 
conscience void of offence toward God, and toward men. 17. Now after many years I 
came to bring alms to my nation, and offerings. (6) 18. Whereupon certain Jews from 
Asid found me purified in the temple, neither with multitude, nor with tumult. 19. Who 
ought to have been here before thee, and object, if they had aught against me. 20. Or 
else' let these same here say if they have found any evil doing in me, while I stood be- 
fore'the council, 21. Except it be for this one voice, that I cried standing among them, 
Touching the resurrection of the dead I am called in question by you this day. 22. 
And when Felix heard these things, having more perfect knowledge of that way, he de- 
ferred them, and said, When Lysias the chief captain shall come down, I will know the 
uttermost of your matter. 23. And he commanded a centurion to keep Paul, and to let 
him have liberty, and that he should forbid none of his acquaintance to minister or come 
unto him. 

(4) In Paul's defence " he first states,'' says Ormiston, " that he could proceed 
with his defence more cheerfully and hopefully because, for so long a period, his 
judge had been cognizant of affairs in Judsea. He replies to each of the charges 
and refutes them in succession. He had not caused any disturbance of the public 
peace, or raised any opposition to the Roman law ; he had only been a few days in 
the country, and he challenged any one to prove that he had said or done anything 
contrary to the law ; he had excited no tum.ult in the temple, in the synagogues, or 
in the city. As to the charge of schism, he frankly avowed that after the way they 
called the sect of the Nazarenes he worshipped the God of his fathers, the God of 
the Jews. As Lange expresses it, ' By these words Paul maintains that, along with 
his Christian faith, he was a true Jew ; for Christianity is the fulfilment and truth of 
Judaism.' As to the charge of polluting the temple, it was utterly baseless, as after 
an absence of years he had gone thither, had purified himself, for the purpose of 
presenting offerings, and had been guilty of no act of impropriety whatever ; and 
he closed by challenging any member of the Sanhedrin present to say whether, 
when on trial befdre that council, any such accusation had been laid against him, 
and stated further that the only disturbance arose among themselves concerning 
the doctrine of the resurrection, which the majority of them believed in, as he did. 
The reply of the apostle was conclusive and triumphant, and he ought to have been 
acquitted at once, but Felix remanded him to jail for further examination." (Mey- 
er's Com. Acts, p. 451.) 

(5) The " twelve days " (ver. 1 1) Hackett computes as follows : " First, the 
day of the arrival at Jerusalem (21:17); second, the interview with James (21 : 18) ; 
third, the assumption of the vow (21 126) ; fourth, fifth, sixth, and seventh, the vow 
continued, which was to have been kept seven days (being interrupted on the fifth) ; 
•eighth, Paul before the Sanhedrin (22 : 30; 23 : i-io) ; ninth, the plot of the Jews 
and the journey by night to Antipatris (23: 12, 31); tenth, eleventh, twelfth, and 
thirteenth, the da,ys at Caesarea (24: i), on the last of which the trial was then 



133 HARMONY OF THE LIFE OF ST. PAUL. 

taking place. The number of complete days, therefore, would be twelve, the day 
in progress at the time of speaking not being counted. The five days mentioned in 
ver. I, above, agree with this computaKion, if, as suggested there, we reckon the 
day of leaving Jerusalem as the first of the five, and that of the arrival at Caesarea 
as the last. So essentially Wetstein, Anger, Meyer, De Wette, and others." 

(6) Ver. 17 contains the only mention in Acts that Paul had been collecting 
alms for the Christians in Judaea. We have seen, however, from his Epistles how 
prominent a place this work occupied in his life. (See pp. 97, 103-105.) 

///. PAUL BEFORE FELIX AND DRUSILLA.m 

Acts 24:24-26. 
24 : 24. And after certain days, when Felix came with his wife Drusilla, which was 
a Jewess, he sent for Paul, and heard him concerning the faith in Christ. 25. And as he 
reasoned of righteousness, temperance, and judgment to come, Felix trembled, and 
answered. Go thy way for this time ; when I have a convenient season, I will call for 
thee. [26. He hoped also that money should have been given him of Paul, that he might 
loose him: wherefore he sent for him the oftener, and communed with him.] 

(7) " Luke does not inform us why Felix summoned Paul to this conference. 
We may infer, from the presence of Drusilla, that it was on her account. In all 
probability, it was to afford her an opportunity to see and hear so noted a leader of 
the Christian sect." Hackett. On the character of Felix and Drusilla see Cony- 
beare and Howson, II., pp. 275, 286, and Farrar, II., pp. 336-345. 

IV. PAUL'S PRISON LIFE IN C^SAREA. Time, 2 years. 
Acts 23:34, 35; 24:22, 23, 25-27. 

23: [34. And when the governor had read the letter, he asked of what province he 
was. And when he understood that he was of Cilicia:] 35. I will hear thee, said he_ 
when thine accusers are also come. And he commanded him to be kept in Herod's 
judgment hall. (8) 

24: [22. And when Felix heard these things, having more perfect knowledge of that 
way, he deferred them, and said, When Lysias the chief captain shall come down, I 
will know the uttermost of your matter.] 23. And he commanded a centurion to keep 
Paul, and to let him have liberty, and that he should forbid none of his acquaintance to 
minister or come unto him. [25. And as he reasoned of righteousness, temperance, and 
judgment to come, Felix trembled, and answered,] Go thy way for this time ; when I 
have a convenient season, I will call for thee. 26. He hoped also that money should 
have been given him of Paul, that he might loose him: wherefore he sent for him the 
oftener, and communed with him. 27. But after two years Porcius Festus came into 
Felix' room: and Felix, willing to show the Jews a pleasure, left Paul bound.(9) 

(8) On Paul's arrival in Caesarea he was taken to Herod's judgment hall, 
(Acts 23 : 35) where he was left for four or five days, till his trial before Felix. 
(Acts 24 : 1, p. 129). After that, Felix kept him in confinement in hope of receiving 
a bribe for his liberation, and when Festus came into power Felix left Paul bound, 
" to gain favor with the Jews " (R. V.), " as they had a right," says Hackett, " to 
follow him to Rome and complain of his administration, if they were dissatisfied 
with it." Paul was not imprisoned in a public jail as at Philippi, but " was given in. 



HARMONY OF THE LIFE OF ST. PAUL. I33 

charge to a soldier, who was responsible with his own life for the safe keeping of 
his prisoner. This was further secured by chaining the prisoner's right hand to the 
soldier's left. The soldiers of course relieved one another in this duty. Their 
prisoner was usually kept in their barracks, but sometimes allowed to reside in a 
private house under their charge." In committing Paul to custody Felix commanded 
" that he should be treated with such indulgence as this kind of detention per- 
mitted. Josephus tells us that, when the severity of Agrippa's imprisonment at 
Rome was mitigated, his chain was relaxed at meal times. This illustrates the na- 
ture of the alleviations which such confinement admitted ; and it is obvious that the 
centurion might render it more or less galling, according to his inclination, or the 
commands he had received. The most important alleviation of St. Paul's im- 
prisonment consisted in the order, which Felix added, that his friends should be 
allowed free access to him." Conybeare and Howson, IL, 288, 289. Luke and 
Aristarchus were probably with Paul while he was in Cssarea, see Acts 27 : 2, 
note 2. 

Meyer, Sabatier and others think that while Paul was imprisoned at Csesarea 
he wrote Ephesians, Colossians and Philemon, and that Philippians was written 
during the Roman imprisonment. I have followed the more common view, that all 
four of these Epistles were written in Rome (see Appendix XV). For an interesting 
note on the effect of the Caesarean captivity on Paul's later writings see Vincent : 
" Word Studies of the New Testament," Intro, to " The Epistles of the Imprison- 
ment" (Vol. III., pp. 20-21), and Stalker (sees. 170-172). 

(9) Festus succeeded Felix in the year 60 or 61. " The best recent authori- 
ties," says Hackett, " as Winer, De Wette, Anger, Meyer, Wieseler, adopt one or 
the other of these years. ... It is the more important to settle as nearly as possible 
some epoch in this portion of the apostle's history, since there would be otherwise 
so much uncertainty as to the mode of arranging the events in the long interval 
between this and Paul's third journey to Jerusalem [A. D. 50]. Upon this date 
depends the year of the apostle's arrest in that city on his fifth and last visit 
thither, before he was sent to Rome. His captivity at Csesarea, which fol- 
lowed that arrest,, continued two years, and must have commenced in the spring, 
of A. D. 58 or 59." IrJ;ro., pp. 22, 23. 

V. PAUL'S TRIAL BEFORE FESTUS FIXED AT C^SAREA. 

Acts 25:1-5. 
25:1. Now when Festus was come into the province, after three days he ascended 
from Caesarea to Jerusalem. 2. Then the high priest and the chief of the Jews informed 
him against Paul, and besought him, 3. And desired favor against him, that he would 
send for him to Jerusalem, laying wait in the way to kill him. 4. But Festus answered, 
that Paul should be kept at Caesarea, and that he himself would depart shortly thither. 
5. Let them therefore, said he, which among you are able, go down with me, and accuse 
this man, if there be any wickedness in him. (10) 

(10) The R. V. renders v. 5, " Let them therefore, saith he, which are of power 
among you, go down with me." " Not as in E. V., those among you that are able 



134 



HARMONY OF THE LIFE OF ST. PAUL. 



(to go down) ; but, the powerful among you ; those who from their position and 
influence are best calculated to represent the public interests'" Alford. 



VI. THE TRIAL BEFORE FESTUS. 

C/ESAR. 

Acts 25:6-12. 
25:6. And when he had tarried among 
them more than ten days, he went down 
unto Caesarea ; and the next day sitting on 
the judgment seat commanded Paul to be 
brought. 7. And when he was come, the 
Jews which came down from Jerusalem 
stood round about, and laid many and 
grievous complaints against Paul, which 
they could not prove. 8. While he an- 
swered for himself. Neither against the law 
of the Jews, neither against the temple, nor 
yet against Caesar, have I offended any 
thing at all. 9. But Festus, willing to do 
the Jews h pleasure, answered Paul, and 
said. Wilt thou go up to Jerusalem, and 
there be judged of these things before 
me?(ll) 10. Then said Paul, I stand at 
Caesar's judgment seat, where I ought to be 
judged: to the Jews have I done no wrong, 
as thou very well knowest. 11. For if I be 
an offender, or have committed any thing 
worthy of death, I refuse not to die : but if 
there be none of tliese things whereof these 
accuse me, no man may deliver me unto 
them. I appeal unto Caesar. 12. Then Fes- 
tus, when he had conferred with the coun- 
cil, answered. Hast thou appealed unto 
Caesar? unto Caesar shalt thou go. (12) 



PAUL APPEALS TO 



Acts 28:17-19. 



28: [17. And it came to pass, that after 
three days Paul called the ^chief of the Jews 
together: and when they were come to- 
gether, he said unto them, Men and breth- 
ren, though I have committed nothing 
against the people, or customs of our fa- 
thers,] yet was I delivered prisoner from 
Jerusalem into the hands of the Romans; 
18. Who, when they had examined me, 
would have let me go, because there was 
no cause of death in me. 19. But when the 
Jews spake against it, I was constrained to 
appeal unto Caesar ; not that I had aught to 
accuse my nation of. 



,(ii) Festus asked Paul, " Wilt thou go up to Jerusalem, and there be judged 
of these things before me ?" (v. 9.) " There are two views," says Hackett, " as to 
the import of this proposal. One is that Festus intended merely to transfer the 
trial from Caesarea to Jerusalem, and the other is that he wished to change the 
jurisdiction in the case— to surrender Paul to the Jews and allow them to decide 
whether he was innocent or guilty. The explanation last stated agrees best with 
the intimations of the context. The reply of the apostle {I stand, etc., in v. 10), 
and the fact that he proceeds at once to place himself beyond the power of Festus, 
would appear to show that he regarded the question ( Wilt thou, etc.) as tanta- 
mount to being deprived of his rights as a Roman citizen." Paul's reply is posi- 
tive and firm. The Jews have no claim on him. He is standing at Caisar's judg- 
ment-seat, i. e., he is " under Roman jurisdiction, since Festus was the representa- 
tive of the emperor." " As thou very well knowest " (v. 10) is a home-thrust. 
" After hearing the charges against Paul, and his reply to them, Festus knew that 



HARMONY OF THE LIFE OF ST. PAUL. ijs 

the prisoner was entitled to be set free, instead of giving him up to a tribunal where 
(lis accusers were to be his judges. The temporizing Roman confesses in v. i8 
that Paul was right in imputing to him such a violation of his convictions." 
Hackett. 

In V. II Paul further vindicates himself. If he is guilty he will willingly suf- 
fer the penalty of guilt, but, if not, no man can deliver him into the power of his 
iccusers. The dilemma here put by him is this, says Alford : " If I am guilty, it is 
not by them, but by Csesar, that I must be (and am willing to be) tried, sentenced, 
and punished. If I am innocent, and Cssar acquits me, then clearly none will be 
smpowered to give me up to them : therefore, at all events, guilty or innocent, I 
am not to be made their victim." 

(12) Festus "conferred with the council," which consisted of "the assessors 
or judges, who assisted him at the trial. It was customary for the proconsul, or 
his substitute, to choose a number of men whose office it was to aid him in the 
administration of justice. The proconsul himself presided, but was bound to con- 
sult his assessors, and to decide in accordance with the views of the majority. 
The subject of consultation in this instance, doubtless, was whether the appeal 
should be allowed or refused. Writers on Roman law inform us that the provin- 
cial magistrates had a certain discretionary power in this respect. An appeal to 
the emperor was not granted in every case. It was necessary to consider the 
nature of the accusation, and also the amount of evidence which supported it. 
Some offences were held to be so enormous as to exclude the exercise of this 
right ; and when the crime was not of this character, the evidence of guilt might 
be so palpable as to demand an immediate and final decision." Hackett. 

VIL PAUL AND AGRIPPA. 

I. FESTUS' PRELIMINARY CONFERENCE WITH AGRIPPA. 

Acts 25:13-22. 
25:13. And after certain days king Agrippa and Bernice came unto Caesarea to 
salute Festus. 14. And when they had been there many days, Festus declared Paul's 
cause unto the king, saying, There is a certain man left in bonds by Felix: 15. About 
whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed 
me, desiring to have judgment against him. 16. To whom I answered. It is not the 
manner of the Romans to deliver any man to die, before tliat he wlilch is accused have 
the accusers face to face, and have license to answer for himself concerning the crime 
laid against him. (13) 17. Therefore, when they were come hither, without any delay 
on the morrow I sat on the judgment seat, and commanded the man to be brought 
forth. 18. Against whom, when the accusers stood up, they brought none accusation of 
such things as I supposed: 19. But had certain questions against him of their own 
superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive. 20. And 
because I doubted of such manner of questions, I asked him whether he would go to 
Jerusalem, and there be judged of these matters. 21. But when Paul had appealed to 
be reserved unto the hearing of Augustus, I commanded him to be kept till I might 
send him to Csesar. 22. Then Agrippa said unto Festus, I would also hear the man 
myself. To morrow, said he, thou shalt hear him. 
9 



ijd HARMONY OF THE LIFE OF ST. PAUL. 

(13) V. 16 gives the answer that Festus made to Paul's accusers. " In v. 3," 
says Hackett, " the request of the Jews was that Paul might be brought to Jerusa- 
lem ; and in that case the accusers and the accused would have met face to face. 
Hence the reply of Festus here, in order to warrant his objection, must relate to a 
different proposal ; viz., that he would condemn Paul at once (see v. 24) and in his 
absence. On his declaring that as a Roman magistrate he could not be guilty of 
such injustice, the Jews, as it would seem, changed their tactics. If it was so that 
the parties must confront each other, they asked then that he would summon the 
prisoner to Jerusalem and have him tried there. But this second request was a 
mere pretence. They knew the weakness of their cause too well to await the 
result of a trial, and wanted only to secure an opportunity to waylay and kill the 
apostle on the road. The two proposals may have been made at different times, 
so that in the interval they could have begun the ambuscade (as intimated in v. 3), 
believing that, though baffled in the first attempt, they could not fail in the sec- 
ond." 

Festus says that he was in doubt about some of the religious questions 
involved in the charges against Paul, and therefore he asked him to have his case 
decided in Jerusalem (v. 20). His real reason is given in v. 9, that he desired " to 
gain favor with the Jews " (R. V.). " This he now conceals," says Alford, " and 
alleges his modesty in referring such matters to the judgment of the Jews them- 
selves. This would be pleasing to his guest Agrippa." 

2. PAUL APPEARS BEFORE AGRIPPA AND BERNICE. FESTUS' 
ADDRESS TO THE KING. 

Acts 25:23-27. 
25:23. And on the morrow, when Agrippa was come, and Bernice, with great 
pomp, and was entered into the place of hearing, with the chief captains,(14) and prin- 
cipal men of the city, at Festus' commandment Paul was brought forth. 24. And Fes- 
tus said. King Agrippa, and all men which are here present with us, ye see this man, 
about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and 
also here, crying that he ought not to live any longer. 25. But when I found that he 
had committed nothing worthy of death, and that he himself hath appealed to Augus- 
tus, I have determined to send him. 26. Of whom I have no certain thing to write unto 
my lord. Wherefore I have brought him forth before you, and specially before thee, O 
king Agrippa, that, after examination had, I might have somewhat to write. 27. For 
it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes 
laid against him.(19) 

(14) " The chief captains " (v. 23) " were," says Alford, " the tribunes of the 
cohorts stationed at Caesarea. Stier remarks, ' Yet more and more complete must 
the giving of the testimony in these parts be before the witness departs for Rome. 
In Jerusalem, the long-suffering of the Lord towards the rejectors of the gospel 
was now exhausted. In Antioch, the residence of the Prases of Syria, the new 
mother church of Jewish and Gentile Christians was flourishing^; here, in Caesarea, 
the residence of the procurator, the testimony which had begun in the house of 



HARMONY OF THE LIFE OF ST. PAUL. ij? 

Cornelius the centurion had now risen upward, till it comes before this brilliant 
assembly of all the local authorities, in the presence of the last king of the Jews.' " 

Compare on the whole scene Conybeare and Howson, Vol. II., pp. 294-298, 
and Farrar, Vol. II., pp. 351-361. 

(i 5) " In such cases of appeal," says Hackett, " it was necessary to transmit 
to the emperor a written account of the offence charged as having been commit- 
ted, and also of all the judicial proceedings that may have taken place in relation 
to it. Documents of this description were called apostoli, or Iziera dimissoria." 

It seemed "unreasonable" to Festus to send a prisoner without specifying 
the crimes of which he was accused. " It was illegal too ; but Festus thinks of 
the act as being a violation, not so much of the law as. of the propriety which dic- 
tated the law Josephus describes Festus as a reasonable man, who was not 

destitute of a regard for justice and the laws, and who approved himself to such 
of the Jews as were willing to submit to any foreign rule. What Luke relates of 
him shows him to be worthy of this encomium." Hackett. 

3. PAUL'S DEFENCE. HIS CASE IS REFERRED TO ROME. 
Acts 26:1-32. 

26 : 1. Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then 
Paul stretched forth the hand, and answered for himself: (W) 2. I think myself happy, 
king Agrippa, because I shall answer for myself this day before thee touching all the 
things whereof I am accused of the Jews: 3. Especially because I know thee to be ex- 
pert in all customs and questions which are among the Jews: wherefore I beseech thee 
to hear rae patiently. 4. My manner of life from my youth, which was at the first among 
mine own nation at Jerusalem, know all the Jews ; 5. Which knew me from the begin- 
ning, if they would testify, that after the most straitest sect of our religion I lived a 
Pharisee. 6. And now I stand and am judged for the hope of the promise made of God 
unto our fathers : 7. Unto which promise our twelve tribes, instantly serving God day 
and night, hope to come. For which hope's sake, king Agrippa, I am accused of the 
Jews. 8. Why should it be thought a thing incredible with you, that God should raise 
the dead ? 9. I verily thought with myself that I ought to do many things contrary to 
the name of Jesus of Nazareth. 10. Which thing I also did in Jerusalem: and many of 
the saints did I shut up in prison, having received authority from the chief priests ; and 
when they were put to death, I gave my voice against Ihem. 11. And I punished them 
oft in every synagogue, and compelled them to blaspheme ; and being exceedingly mad 
against them, I persecuted them even unto strange cities. 12. Whereupon as I went to 
Damascus with authority and commission from the chief priests, 13. At midday, O king, 
I saw in the way a light from heaven, above the brightness of the sun, shining round 
about me and them which journeyed with me. 14. And when we were all fallen to the 
earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, 
why persecutest thou me? it is hard for thee to kick against the pricks. 15. And I said. 
Who art thou. Lord ? And he said, I am Jesus whom thou persecutest. i6. But rise, 
and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a 
minister and a witness both of these things which thou hast seen, and of those things in 
the which I will appear unto thee ; 17. Delivering thee from the people, and from the 
Gentiles, unto whom now I send thee, 18. To open their eyes, and to turn them from 
darkness to light, and from the power of Satan unto God, that they may receive for- 
giveness ot sins, and inheritance among them which are sanctified by faith that is in 
me. 19. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision ; 



Z' 



L 



138 HARMONY OF THE LIFE OF ST. PAUL. 

Acts 26. 
20. But showed first unto them of Damascus, and at Jerusalem, and throughout all the 
coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and 
do works meet for repentance. 21. For these causes the Jews caught me in the temple, 
and went about to kill me. 22. Having therefore obtained help of God, I continue until 
this day, witnessing both to small and great, saying none other things than those which 
the prophets and Moses did say should come : 23. That Christ should suffer, and that he 
should be the first that should rise from the dead, and should show light unto the people, 
and to the Gentiles. 24. And as he thus spake for himself, Festus said with a loud 
voice, Paul, thou art beside thyself: much learning doth make thee mad.{17) 25. But 
he said, I am not mad, most noble Festus ; but speak forth the words of truth and so- 
berness. 26. For the king knoweth of these things, before whom also I speak freely: 
for I am persuaded that none of these things are hidden from him ; for this thing was 
not done in a corner. 27. King Agrippa, believest thou the prophets? I know that 
thou believest. 28. Then Agrippa said unto Paul, Almost thou persuadest me to be a 
Christian. (18) 29. And Paul said, I would to God, that not only thou, but also all that 
hear me this day, were both almost and altogether such as I am, except these bonds. 
30. And when he had thus spoken, the king rose up, and the governor, and Bernice, 
and they that sat with them: 31. And when they were gone aside, they talked be- 
tween themselves, saying. This man doeth nothing worthy of death or of bonds. 
32. Then said Agrippa unto Festus, This man might have been set at liberty, if he had 
not appealed unto Caesar.(19) 

(16) " This speech of the apostle is similar to that which he delivered on the 
stairs of the castle (22 :i, seq.). The main topic is the same in each — vfz. the 
wonderful circumstances of his conversion ; but in this instance he recounts them, 
not so much for the purpose of asserting his personal innocence as of vindicating 
the divine origin of his commission and the truth of the message proclaimed by 
him. So far from admitting that he had been unfaithful to Judaism, he claims that 
his Christian faith realized the true idea of the religion taught in the Old Testament. 
On the former occasion ' he addressed the infuriated populace and made his defence 
against the charges with which he was hotly pressed — of profaning the temple and 
apostatizing from the Mosaic law. He now passes by these accusations, and, ad- 
dressing himself to a more intelligent and dispassionate hearer, he takes the highest 
ground, and holds himself up as the apostle and messenger of God. With this 
view, therefore, he paints in more striking colors the awful scene of his conversion, 
and repeats more minutely that heavenly call which was impossible for him to dis- 
obey (ver. 19), and in obeying which, though he incurred the displeasure of his 
countrymen (ver. 21), he continued to receive the divine support (ver. 22).' " 
Hackett. 

Compare also Alford on ver. 8 and Howson's " The Evidential Value of the 
Acts of the Apostles" (pp. 110-112). 

On the variations in the accounts of Paul's conversion see Appendbc I. 

(17) ", Thus," ver. 24 (lit. " as he spake these things "), refers to the last words 
just spoken by Paul ; " but it is not necessary," says Alford, " to suppose that these 
only produced the effect described on Festus. Mr. Humphrey remarks, ' Festus was 
probably not so well acquainted as his predecessor (Acts 24 : 10) with the character 
of the nation over which he had recently been called to preside. Hence he avails 



HARMONY OF THE LIFE OF ST. PAUL. ijg 

himself of Agrippa's assistance (25 : 26). Hence, also, he is unable to comprehend 
the earnestness of St. Paul, so unlike the indifference with which religious and 
moral subjects were regarded by the upper classes at Rome. His self-love sug- 
gests to him that one who presents such a contrast to his own apathy must be 
mad : the convenient hypothesis that much learning had produced this result may 
have occurred to him on hearing Paul quote prophecies in proof of his assertions.' 
. . . Meyer understands Festus in the words ' much learning ' to allude to the 
many rolls which Paul had with him in his imprisonment (we might compare ' the 
books, especially the parchments' of 2 Tim. 4:13) and studied — but the ordinary 
interpretation, thy mttch learning, seems more natural." 

(18) The R. V. renders vv. 28, 29 correctly. " And Agrippa said unto Paul, 
With but little persuasion [margin : ' in a little time '] thou wouldest fain make me 
a Christian. And Paul said, I would to God, that whether with little or with much 
[margin : ' both in little and in great,' i, e., in all respects], not thou only, but also 
all that hear me this day, might become such as I am, except these bonds." 

" That the words of the king," says Meyer, " are to be taken ironically, and 
not, with Heinrichs and many other expositors, as an earnest confession, is evident 
even from the very improbability in itself of such a confession in view of the luxu- 
rious levity of the king, as well as from the name ' Christian,' which, of Gentile 
origin, carries with it in the mouth of a Jew the accessory idea of heterodoxy and 
the stain of contempt." The scene is graphically pictured. In his speech Paul had 
been interrupted by Festus, who charged him with being mad. " Paul with perfect 
calmness and exquisite courtesy replies, ' I am not mad, most noble Festus ; what 
I have said is the sober, well-attested truth, as the king himself can witness, for 
these marked events did not take place in a corner." Then turning to the king he 
asked, ' Believest thou the prophets .' I know that thou believest.' Agrippa.Jin- 
willing to be led into a discussion of this kind, replied with good-natured contempt, 
a scarcely suppressed smile, and a courtly wit, perhaps with derisive irony, ' You 
will soon be making me a Christian!' Paul, casting his eye over the splendid and 
numerous audience, gave a most earnest and sincere reply to the bantering jest of 
the king. Raising his manacled hand he said : ' I would to God, both in little and 
in much, not only thee, but also all those hearing me to-day, to become such as I 
also am, except these bonds.' " Ormiston in Meyer, Acts, p. 474. 

(19) At the conclusion of Paul's defence Agrippa and Festus confer with each 
other and conclude that Paul had done nothing worthy of death or even of impris- 
onment, and Agrippa gives as his judgment that " this man might have been set 
at liberty, if he had not appealed unto Cjesar." "As the appeal had been accepted, 
it could not be withdrawn, even with the consent of the parties. The procurator 
had now lost the control of the case, and had no more power to acquit the prisoner 
than to condemn him. One effect of Agrippa's decision may have been that Festus 
modified his report, and commended Paul to the clemency of the court at, Rome." 
Hackett. 



FART VIII. 

PAUL'S JOURNEY FROM G^SAREA TO ROME. 

Time, Autumn of 6o — Spring of 6i A. D. 



I. PAUL, LUKE AND ARISTARCHUS SAIL TO CRETE. 
C^SAREA. 
SIDON. 

'■ Under " CYPRUS. 
MYRA. 



" Over against" CNIDUS. 

CRETE. 

" Over against " SALMONE. 

FAIR HAVENS. 

[LASEA.] 

[PHENICE.] 

II. THE STORM. 

" Under " CLAUD A. 

III. THE SHIPWRECK AND THE ESCAPE TO LAND. 

IV. IN MELITA. 

Paul's Miracles. Time, Three Months. 

V. SYRACUSE, three days. 
RHEGIUM, one day. 



PUTEOLI, seven days. 

APII FORUM, 

, Paul met by Christians from Rome. 
THE THREE TAVERNS, ' ' 

ROME 



] 




22 Lonfeitnde 



PART VIII. 
Paul's Journey from Caesarea to Rome. 

Acts 27 : i to 28 : i6. 



/ PAUL, LUKE AND ARISTARCHUS SAIL TO CRETE. 

Acts 27:1-13. 

27:1. And when it was -determined that we should sail into Italy, they delivered 
Paul and certain other prisoners unto one named Julius, a centurion of Augustus' 
band.(l) 2. And entering into a ship of Adrarayttium, we launched, meaning to sail by 
the coasts of Asia ; one Aristarchus, a Macedonian of Thessalonica, being with us. (2) 
3. And the next day we touched at Sidon. And Julius courteously entreated Paul, and 
gave A«»8 liberty to go unto his friends to refresh himself. 4. And when we had launched 
from thence, we sailed under Cyprus, because the winds were contrary. 5. And when 
we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. 
6. And there the centurion found a ship of Alexandria sailing into Italy ; and he put us 
therein. 7. And when we had sailed slowly many days, and scarce were come over 
against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone ; 
8. And, hardly passing it, came unto a place which is called the Fair Havens ; nigh 
whereunto was the city q^Lasaea. 9. Now when much time was spent, and when sailing 
was now dangerous, because the fast was now already past, Paul admonished them, 
10. And said unto them, Sirs, I perceive that this voyage will be with hurt and much 
damage, not only of the lading and ship, but also of our lives. 11. Nevertheless the 
centurion believed the master and the owner of the ship, more than those things wliich 
were spoken by Paul. 12. And because the haven was not commodious to winter in, 
the more part advised to depart thence also, if by any means they might attain to 
Phenice, and there to winter ; which is an haven of Crete, and lieth toward the southwest 
and northwest. 13. And when the south wind blew softly, supposing that they had 
obtained theit purpose, loosing thence, they sailed close by Crete. 

(i) For the geographical and nautical information on Paul's voyage to Rome 
see " The Voyage and Shipwreck of St. Paul " by James Smith ; Hackett on 
Acts 27:1-28:15; Conybeare and Howson, Vol. II., pp. 299-353; Farrar, Vol. 
II., pp. 362-382 ; Lewin, Vol. II., pp. 181-226. 

"The statement here [v. i]," says Hackett, "that not only Paul, but certain 
other prisoners, were sent by the same ship into Italy, implies, as Paley remarks, 
after Lardner, that the sending of persons from Judaea to be tried at Rome was a 
common practice. Josephus confirms this intimation by a variety of instances. 
Among others he mentions the following, which is the more pertinent as it took 
place about this time. ' Felix,' he says, ' for some slight offence bound and sent to 
Rome several priests of his acquaintance, honorable and good men, to answer for 
themselves to Casar.' " 



146 HARMONY OF THE LIFE OF ST. PAUL. 

Julius is one of the centurions who are invariably spoken of in the New Tes- 
tament as men of noble character. His kindness to Paul is marked throughout all 
the yoyage to Rome. See an interesting study in Howson's " Companions of 
St. Paul," Chap. VIII. 

(2) Paul had with him Luke and Aristarchus. "We" (v. i) shows the pres- 
ence of the writer of Acts. The expression was last used in 21:18. Hackett. 
Aristarchus \s, the one " named in 19:29; 20:4. Our English translators speak 
of him, very strangely, as ' one Aristarchus,' as if he were otherwise unknown. 
That he accompanied Paul to Rome appears also from Philem. 24 ; Col. 4 : 10, which 
Epistles the apostle wrote while in that city. In the latter passages he terms K-ns- 
^zx^Vi^ fellow-prisoner , which, if taken literally, would lead us to suppose that he 
too had been apprehended and was now sent as a prisoner to Rome. But in 
Philem. 24 he is called mextXy fellow-laborer, and hence it is more probable that he 
went with the apostle of his own accord, and that he received the other appella- 
tion merely as a commendatory one, because by such devotion to him he had thus 
made Paul's captivity as it were his own. This is the general opinion of critics. 
We have every reason to suppose that Luke also went as the voluntary compan- 
ion of the apostle." Hackett. See also on Col. 4 : 10 for Lightfoot's view of the 
later life of Aristarchus. 



// THE STORM. 

Acts 27:14-38. 

27 : 14. But not long after there arose against it a tempestuous wind, called Eurocly- 
don. 15. And when the ship was caught, and could not bear up into the wind, we let 
Aer drive. 16. And running under a certain island which is called Clauda, we had 
much work to come by the boat: 17. Which when they had taken up, they used helps, 
undergirding the ship ; and, fearing lest they should fall into the quicksands, strake 
sail, and so were driven. 18. And we being exceedingly tossed with a tempest, the 
next day they lightened the ship ; 19. And the third day we cast out with our own hands 
the tackling of the ship. 20. And when neither sun nor stars in many days appeared, 
and no small tempest lay on us, all hope that we should be saved was then taken away. 
21. But after long abstinence, Paul stood forth in the midst of them, and said, Sirs, ye 
should have hearkened unto me, and not have loosed from Crete, and to have gained 
this harm and loss. 22. And now I exhort you to be of good cheer : for there shall be no 
loss of any man's life among you, but of the ship. 23. For there stood by me this night 
the angel of God, whose I am, and whom I serve, 24. Saying, Fear not, Paul ; thou must 
be brought before Caesar : and, lo, God hath given thee all them that sail with thee. 
25. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was 
told me. 26. Howbeit we must be cast upon a certain island. 27. But when the four- 
teenth night was come, as we were driven up and down in Adria, about midnight the 
shipmen deemed that they drew near to some country ; 28. And sounded, and found it 
twenty fathoms : and when they had gone a little further they sounded again, and found 
it fifteen fathoms. 29. Then fearing lest we should have fallen upon rocks, they cast 
four anchors out of the stern, and wished for the day. 30. And as the shipmen were 
about to flee out of the ship, when they had let down the boat into the sea, under color 
as though they would have cast anchors out of the foreship, 31. Paul said to the centu- 
rion and to the soldiers, Except these abide in the ship, ye cannot be saved. 32. Then 



HARMONY OF THE LIFE OF ST. PAUL. 147 

Acts 27. 
the soldiers cut ofiFthe ropes of the boat, and let her fall off. 33. And while the day was 
coming on, Paul besought them all to take meat, saying, This day is the fourteenth day 
that ye have tarried and continued fasting, having taken nothing. 34. Wherefore I 
pray you to take some meat; for this is for your health: for there shall not a hair fall 
from the head of any of you. 35. And when he had thus spoken, he took bread, and 
gave thanks to God in presence of them all ; and when he had broken it, he began to 
eat. 36. Then were they all of good cheer, and they also took some meat. 37. And we 
were in all in the ship two hundred threescore and sixteen souls. 38. And when they 
had eaten enough, they lightened the ship, and cast out the wheat into the sea. 

/// THE SHIPWRECK AND THE ESCAPE TO LAND. 

Acts 27:39-44- 
27:39. And when it was day, they knew not the land: but they discovered a certain 
creek with a shore, into the which they were minded, if it were possible, to thrust in the 
ship. 40. And when they had taken up the anchors, they committed themselves unto 
the sea, and loosed the rudder bands, and hoised up the mainsail to the wind, and 
made toward shore. 41. And falling into a place where two seas met, they ran the 
ship aground ; and the forepart stuck fast, and remained unmoveable, but the hinder 
part was broken with the violence of the waves. 42. And the soldiers' counsel was to 
kill the prisoners, lest any of them should swim out and escape, 43. But the centurion, 
willing to save Paul, kept them from their purpose ; and commanded that they which 
could swim should cast them.selves first into the sea, and get to land : 44. And the rest, 
some on boards, and some on broken pieces of the ship. And so it came to pass, that 
they escaped all safe to land.(3) 

(3) " This was not the first peril of the kind from which the apostle had been 
delivered. In 2 Cor. 11 : 25 he says, ' Thrice I suffered shipwreck, a night and a 
day have I spent in the deep ;' and he recorded that statement several years before 
the present disaster. Meyer says, ' This shipwreck was at least iht fourth (2 Cor. 
11:25) which Paul suffered.' " Hackett. 

Where these other shipwrecks are to be placed in Paul's life cannot be deci- 
ded. Alford conjectures that one of them may have occurred on the way from 
Caesarea to Tarsus (Acts 9 : 30), and another during the voyage from Ephesus to 
Macedonia (Acts 20 : i). See Proleg. i Cor., pp. 53, 54. 

IV. IN MELITA. PAUL'S MIRACLES. 

Time, Three Months. 

Acts 28:1-10. 
28:1. And when they were escaped, then they knew that the island was called Me- 
lita. 2. And the barbarous people showed us no little kindness: for they kindled a fire, 
and received us every one, because of the present rain, and because of the cold. 3. And 
when Paul had gathered a bundle of sticks, and laid them, on the fire, there came a 
viper out of the heat, and fastened on his hand. 4. And when the barbarians saw the 
venomous beast hang on his hand, they said among themselves. No doubt this man is a 
murderer, whom, though he hath escaped the . sea, yet vengeance suffereth not to live. 
5. And he shook off the beast into the fire, and felt no harm. 6. Howbeit they looked 
when he should have swollen, or fallen down dead suddenly: but after they had looked 



148 HARMONY OF THE LIFE OF ST. PAUL. 

Acts 28. 
a great while, and saw no harm come to him, they changed their minds, and said that 
he was a god. 7. In the same quarters were possessions of the chief man of the island, 
whose name was Publius; who received us, and lodged us three days courteously. 

8. And it came to pass that the father of Publius lay sick of a fever and of a bloody flux : 
to whom Paul entered in, and prayed, and laid his hands on him, and healed him. 

9. So when this was done, others also, which had diseases in the island, came, and were 
healed: 10. Who also honored us with many honors ; and when we departed, they laded 
us with such things as were necessary. 

V. FROM MELITA TO ROME. AT APP II FORUM AND THE 

THREE TAVERNS PAUL IS MET BY CHRISTIANS 

FROM ROME. 

Acts 28:11-16. 
28: II. And after three months we departed in a ship of Alexandria, which had win- 
tered in the isle, whose sign was Castor and Pollux. 12. And landing at Syracuse, we 
tarried there three days. 13. And from thence we fetched a compass, and came to 
Rhegium : and after one day the south wind blew, and we came the next day to Pute- 
oli: 14. Where we found brethren, and were desired to tarry with them seven days: 
and so we went toward Rome. 15. And from thence, when the brethren heard of us, 
they came to meet us as far as Appii Forum, and the Three Taverns ; whom when Paul 
saw, he thanked God, and took courage.C*) 16. And when we came to Rome, [the cen- 
tuTion delivered the prisoners to the captain of the guard : but Paul was suffered to 
dwell by himself with a soldier that kept him]. 

[ The narrative zfi the Acts continues on p. 1^3] 

(4) On the journey from Melita to Rome see Conybeare and Howson, Vol. 
II., p, 347-365 ; Farrar, Vol. II., pp. 385-389- 

That there were Christians in Rome at this time is seen from the fact that 
"the brethren" (v. 15) came from Rome to meet Paul on his way to the city, at 
" The Market of Appius " and " The Three Taverns." The origin and nature of 
the Roman church is discussed in Appendix XIV. 

Paul's arrival in Rome, says Hackett, " could not have been later than the 
year 62 ; for after 64, when the Christians at Rome began to be persecuted by the 
Roman Government, their situation was such that the apostle could not have re- 
mained there and preached the gospel for two years without molestation, as stated 
by Luke at the end of the Acts. It is impossible to obtain a more definite result 
than this from secular history. ... It is evident from the Acts that Paul proceed- 
ed to Rome almost immediately after the entrance of Festus on his office ; and if 
this took place in A. D. 60 or 6i, he must have arrived in Rome early in the spring 
of 61 or 62. Hence, if he arrived even in A. D. 62, he could have remained two 
years in captivity and then have regained his freedom (if we adopt that opinionl, 
since Nero's persecution of the Christians did not commence till the summer of 
A. D. 64." (Intro., p. 23.) 



PART IX. 

PAUL'S FIRST ROMAN CAPTIVITY. 

Time, 61-63 -A-' ^- 2 Years. 



1. THE PERSONNEL OF THE ROMAN CHURCH. 

n. PAUL'S FIRST - ROMAN CAPTIVITY, ACCORDING TO ACTS 
28 : 16-31. 

1. Paul meets the chief Jews of Rome. 

(a) The first meeting. 

(b) The second meeting. 

2. Paul lives two years in his own hired house, guarded by a Roman 

soldier. 

III. PAUL'S FIRST ROMAN CAPTIVITY, ACCORDING TO PHILE- 



MON, COLOSSIANS, EPHESIANS AND PHILIPPIANS. 



1. Paul is a prisoner. 

2. Paul's expectation of release. 

3. Paul's companions. 

(a) Timothy. 

(b) Epaphras. His visit to Rome occasions the writing of 

Colossians, 61 or 62 A. D. 

(c) Onesimus and Tychicus. Onesimus is made the bearer of 

The Epistle to Philemon, 61 or 62 A. D. Tychicus de- 
livers The Epistles to the Colossians and Ephesians, 61 or 
62 A. D. 

(d) Marcus, Aristarchus, Demas, Luke, Jesus (Justus). 



1^0 PART IX. 

(e) Epaphroditus. He brings a gift from the Philippians, and 
is made the bearer of The Epistle to the Philippi ans, 
63 A. D. 

4. Paul's preaching. 

5. Paul's faith, and joy in suffering. 

6. Paul's love and care for the churches. 

7. Paul's warnings against the Judaizers. 



HARMONY OF THE LIFE OF ST. PAUL. 



151 



PART IX. 
Paul's First Roman Captivity. 

Authorities : Acts (28 : 14-31), Romans, Philemon, Colossians, 
Ephesians, Philippians. 



I. THE PERSONNEL OF THE ROMAN CHURCH.O) 



Acts 28:13-15. 
28: [13. And from thence we fetched a 
compass, and came to Rhegium : and after 
one day the south wind blew, and we came 
the next day to Puteoli: 14. Where we 
found brethren, and were desired to tarry 
with them seven days:] and so we went 
toward Rome. 15. And from thence, when 
the brethren heard of us, they came to 
meet us as far as Appii Forum, and the 
Three Taverns ; whom when Paul saw, he 
thanked God, and took courage. 



Rom. 16:3-15. 
16:3. Greet Priscilla and Aquila, my 
helpers in Christ Jesus: (2) 4. Who have 
for ray life laid down their own necks: 
unto whom not only I give thanks, but also 
all the churches of the Gentiles. 5. Likewise 
greet the church that is in their house. Sa- 
lute my well beloved Epenetus, who is the 
firstfruits of Achaia unto Christ. 6. Greet 
Mary, who bestowed much labor on us. 
7. Salute Andronicus and Junia, my kins- 
men, and my fellow prisoners, who are of 
note among the apostles, who also were in 
Christ before me. 8. Greet Amplias, my 
beloved in the Lord. 9. Salute Urbane, our 
helper in Christ, and Stachys my beloved. 
10. Salute Apelles approved in Christ. Sa- 
lute them which are of Aristobulus' house- 
hold. II. Salute Herodion my kinsman. 
Greet them that be of the household of Nar- 
cissus, which are in the Lord, 12. Salute 
Tryphena and Tryphosa, who labor in 
the Lord. Salute the beloved Persis, which 
labored much in the Lord. 13. Salute Ru- 
fus chosen in the Lord, and his mother 
and mine. 14. Salute Asyncritus, Phlegon, 
Hermas, Patrobas, Hermes, and the breth- 
ren which are with them. 15. Salute Philo- 
logus, and Julia, Nereus, and his sister, 
and Olyrapas, and all the saints which are 
with them. 

(i) The origin of the church which Paul found in Rome I have discussed in 
Appendix XIV. It cannot be said that all the persons to whom Paul sent 



IS2 HARMONY OF THE LIFE OF ST. PAUL. 

salutations in his Epistle to the Romans [16:3-15), written in 58 A. D., were in. 
Rome when he arrived there three years later, but the list gives the probable per- 
sonnel of the Roman church which, after the lapse of so short a time, must have 
been substantially what it was when Paul wrote his Epistle. 

Paul found the Roman Church, says Lightfoot, " a mixed community of Jew 
and Gentile converts, founded, it would seem, partly by his own companions and 
disciples, partly by teachers commissioned directly from Palestine and imbued 
with the strongest prejudices of their race ; a heterogeneous mass, with diverse 
feelings and sympathies, with no well-defined organization, with no other bond of 
union than the belief in a common Messiah ; gathering, we may suppose, for pur- 
poses of worship in small knots here and there, as close neighborhood or common 
nationality or sympathy or accident drew them together ; but, as a body, lost in the 
vast masses of the heathen population, and only faintly discerned or contemptu- 
ously ignored even by the large community of Jewish residents .... Of the fact 
that the primitive church of the metropolis before and after St. Paul's visit was 
chiefly Greek, there is satisfactory evidence. The salutations in the Roman letter 
contain very few but Greek names, and even the exceptions hardly imply the 
Roman birth of their possessors .... The Greeks were the most energetic, as 
they were also the most intelligent and inquiring, of the middle classes in Rome at 
this time. The successful tradesmen, the skilled artisans, the confidential servants 
and retainers of noble houses — almost all the activity and enterprise of the com- 
mon people, whether for good or for evil — were Greek .... From this rank in 
life, from the middle and lower classes of society, it seems probable that the 
Church drew her largest reinforcements. The members of the Roman Church 
saluted in St. Paul's Epistle could assuredly boast no aristocratic descent, whether 
from the proud patrician or the equally proud plebeian families."' Phil. Intro., 
pp. 13, 19, 20. 

f2) Out of this long list of Roman Christians only three are otherwise known: 
Aquila, Priscilla, and Rufus. Aquila and Priscilla have appeared prominently in 
Paul's life (see note, p. 77). " Salute i?i!^«j " (ver. 1 3). "The following words: 
' his mother and mine,' prove that Paul was united to this family by the closest 
ties — that he had even lived in it. And if we remember that Mark, writing his 
Gospel at Rome, was pleased to designate Simon of Cyrene, who carried the cross 
of Jesus, as 'the father of Alexander and Rufus'' (Mark 15:21), we shall be 
naturally led to hold that this family had removed from Jerusalem to Rome, where 
Rufus occupied a distinguished place in the church. It was, therefore, during 
the years of his youth, when he was studying at Jerusalem, that Paul had lived in 
the bosom of this family, and had enjoyed the motherly care of Simon's wife.'' 
Godet. 

The R. V. renders "The first-fruits of Achaia" (ver. 5), "The first-fruits of 
Asia." "Epenetus is to us an unknown personage. According to the Received 
reading, he would be the first convert of Achaia, consequently a native of Corinth, 
which could hardly be reconciled with i Cor. 16 : 15. This reading probably arises 



HARMONY OF THE LIFE OF ST. PAUL. 153 

from the copyist thinking that Paul meant to speak of the country from which he 
was writing. The true reading is certainly of Asia." Godet. 

"The three women, ver. 12, perhaps deaconesses, are otherwise unknown. 
Note how Persis is distinguished above the two previously named women ; as 
also, how delicately Paul has not addedr' my ' after ' the beloved,' as with the men's 
names, vers. 8,9, although he means his sentiment of love towards Persis.'' Meyer. 
' "The last words of both of the verses, 14 and 15 : and the brethren who are 
with them, prove that the persons just named are so, not simply as believers, but 
as directors of a whole assembly which is accustomed to meet around them. They 
lived, no doubt, in different quarters, and formed, besides the group which met in 
the house of Aquila, two distinct assemblies." Godet. 

For a discussion of the question whether some of those named in Rom. 16 
may not have been members of " Caesar's household," see Lightfoot, Phil., note 
"Caesar's Household," pp. 171-178. 



// PAUL'S FIRST ROMAN CAPTIVITY, ACCORDING TO 
ACTS 28 : 16-31. 

I. PAUL MEETS THE CHIEF JEWS OF ROME. 

(a) THE FIRST MEETING. 

Acts 28:16-22. 

28 : 16. And when we came to Rome, the centurion delivered the prisoners to the 
•captain of the guard: but Paul was suffered to dwell by himself with a soldier that 
kept him. 17. And it came to pass, that after three days Paul called the chief of the 
Jews together: and when they were come together, he said unto them, Men and breth- 
ren, though I have committed nothing against the people, or customs of our fathers, yet 
was I delivered prisoner from Jerusalem into the hands of the Romans: 18. Who, v/hen 
they had examined me, would have let me go, because there was no cause of death in 
me. 19. But when the Jews spake against it, I was constrained to appeal unto Caesar ; 
not that I had aught to accuse ray nation of. 20. For this cause therefore have I called 
for you, to see you, and to speak with you : because that for the hope of Israel I am 
bound with this chain. 21. And they said unto him. We neither received letters out of 
Judaea concerning thee, neither any of the brethren that came showed or spake any 
harm of thee. 22. But we desire to hear of thee what thou thinkest: for.as concerning 
this sect, we know that every where it is spoken against.(3) 

(3) It seems strange that, if a church really existed in Rome when Paul had 
his interview with the chief Jews of the city, they should have made no mention of 
any such congregation, and expressed themselves as having only a superficial 
knowledge of Christians in general, saying, " For as concerning this sect, we know 
that everjrwhere it is spoken against" (ver. 22). The Jews were not dishonest or 
hypocritical, however, they are " here speaking," says Meyer, " as officials, and, as 
such, are not inclined without special immediate occasion to express their views 
before the captive stranger as to the position of the Christian body which existed 
in Rome itself. A designation of the Christian sect generally in accordance with 
10 



JS4^ HARMONY OF THE LIFE OF ST. PAUL. 

its notorious outward reputation— sucii as might bring it into suspicion — is enough 
for them ; but as to the precise relation in which this sect stands to them in Rome 
itself, they do not feel themselves called upon to say anything for the present, and, 
with discreet reserve, are therefore wholly silent respecting it." Romans, Intro., 

p. 20. 

(b) the second meeting. 

Acts 28:23-29. 

28:23. And when they had appointed him a day, there came many to him into his 
lodging ; to whom he expounded and testified the kingdom of God, persuading them 
concerning Jesus, both out of the law of Moses, and out of the prophets, from morning 
till evening. 24. And some believed the things which were spoken, and some believed 
not. 25. And when they agreed not among themselves, they departed, after that Paul 
had spoken one word. Well spake the Holy Ghost by Esaias the prophet unto our 
fathers, 26. Saying, Go unto this people^ and say, Hearing ye shall hear, and shall not 
understand ; and seeing ye shall see, and not perceive : 27. For the heart of this people 
is waxed gross, and their ears are dull of hearing, and their eyes have they closed ; lest 
they should see with their eyes, and hear with their ears, and understand with their 
heart, and should be converted, and I should heal them. 28. Be it known therefore 
unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. 
29. And when he had said these words, the Jews departed, and had great reasoning 
among themselves. 



2. PAUL LIVES TWO YEARS IN HIS OWN HIRED HOUSE, GUARDED 
BY A ROMAN SOLDIER. 

Acts 28:16, 30, 31. 

28:16. And when we came to Rome, the centurion delivered the prisoners to the 
captain of the guard: but Paul was suffered to dwell by himself with a soldier that 
kept him ... 30. And Paul dwelt two whole years in his own hired house, and received 
all that came in unto him, 31. Preaching the kingdom of God, and teaching those things 
which concern the Lord Jesus Christ, with all confidence, no man forbidding him.W 

(4) I have followed the theory that Paul was imprisoned in Rome for two 
years (Acts 28 : 303, that he was then released, and after travelling about for four 
or jBve years was again imprisoned and soon after put to death, about 68 A. D. 
See note on the Second Roman Captivity, Appendix XIII. Iri"this last imprison- 
ment he was treated as a criminal (2 Tim. 2:9). But the first captivity was much 
less burdensome to him. " It is certain," says Lightfoot, " that all had free access 
to him, and that he was allowed to converse and write without restraint. He was 
not thrown into prison, but lived in rooms of his own. When he first arrived, he 
was taken -to temporary lodgings ; either to a house of pubhc entertainment, or to 
the abode of some friend (Acts 28 : 23). But afterwards he rented a dwelling of 
his own (Acts 28 : 30), and there he remained, apparently, till his release. A 
natural desire has been felt to determine a locality so fraught with intei;est as 
St. Paul's abode in Rome. Some have imagined him a prisoner within the bar- 



HARMONY OF THE LIFE OF ST. PAUL. 



155 



racks attached to the imperial residence on the Palatine. Others have fixed his 
dwelling-place in the great camp, the headquarters of the praetorians, without the 
walls to the northeast of the city. The former conjecture seems hardly consistent 
with the mention of his own hired house. The latter is less unlikely, for the camp 
was large and might have contained within its precincts lodgings rented by prison- 
ers under military custody. Yet the reference to the ' prastorium ' does not require 
this, and the circumstances seem naturally to point to a separate dwelling. Within 
the camp then his abode may have been, near to the camp it probably was, for in 
the choice of a locality the convenience of the soldiers in relieving guard would 
naturally be consulted. Thus mitigated, his captivity did not materially impede 
the progress of his missionary work. On the contrary, he himself regarded his 
bonds as a powerful agency in the spread of the Gospel. Beyond the dreary mo- 
notony of his situation, which might well have crushed a spirit unsustained by his 
lofty hopes and consolations, he was not very hardly treated. It was at least an 
alleviation, that no restriction was placed on the visits of his friends." Phil., Intro., 

pp. 9. lo- 

Hackett points out a very striking parallel to Paul's captivity, in Josephus' 
account of the of the imprisonment of Agrippa I. in Rome. See on Acts 28 : 31. 



///. PAUL'S FIRST ROMAN CAPTIVITY, ACCORDING TO 

PHILEMON, COLOSSIANS, EPHESIANS, 

AND PHILIPPIANS. 



I. PAUL IS A PRISONER. 



Philbm. I, 8, 9. 
I. Paul, a prisoner 
of Jesus Christ, ... 8. 
Wherefore, though I 
might be much bold 
in Christ to enjoin 
thee that which is 
convenient, 9. Yet for 
love's sake I rather 
beseech thee, being 
such a one as Paul 
the aged, and now 
also a prisoner of 
Jesus Christ. 



CoL. 4:3, 18. 
4:3. Withal pray- 
ing also for us, that 
God would open un- 
to us a door of utter- 
ance, to speak the 
mystery of Christ, for 
which I am also in 
bonds : .. 18. The salu- 
tation by the hand of 
me, Paul. Remember 
my bonds. 



Efhes. 3:1; 4:1; 
6 : 18-20. 

3:1. For this cause 
I Paul, the prisoner 
of Jesus Christ for 
you Gentiles, 4:1. I, 
therefore, the pris- 
oner of the Lord, be- 
seech you 6 : [18. 
Praying always with 
all prayer and suppli- 
cation in the Spirit, 
and watching there- 
unto with all perse- 
verance and suppli- 
cation for all saints ;] 
19. And for me, that 
utterance may be 
given unto me, that 
I may open my 
mouth boldly, to 
make known the 
mystery of the gos- 



Phil. 1:7, 12-14, 16. 
1:7. Even as it is 
meet for me to think 
this of you all, be- 
cause I have you in 
ray heart; inasmuch 
as both in my bonds, 
and in the defence 
and .confirmation of 
the gospel, ye all are 
partakers of my 
grace. ... 12. But I 
would ye should un- 
derstand, brethren, 
that the things which 
happened unto me 
have fallen out rather 
unto the furtherance 
of the gospel ; 13. So 
that my bonds in 
Christ are manifest 
in all the palace, and 
in all other places ;(6) 



<f<5 



HARMONY OF THE LIFE OF ST. PAUL. 



Efhes. 6. 
pel, 20. For which I 
am an ambassador in 
bonds: that therein 
I may speak boldly, 
as I ought to speak. 



Philem. Col. Ephes. 6. Phil. i. 

14. And many of the 
brethren in the Lord, 
waxing confident by 
my bonds, are much 
more bold to speak 
the word without 
fear. 16. The one 
preach Christ of con- 
tention, not sincere- 
ly, supposing to add 
affliction to my 
bonds : 

(S) The Revised Version renders Phil. 1:13 exactly, " So that my bonds be- 
came manifest in Christ throughout the whole praetorian guard, and to all the rest." 
By his appeal to Caesar, says Lightfoot, Paul " had placed himself at the emperor's 
disposal. Accordingly on his arrival in Rome he is delivered over to the com- 
mander of the imperial guards, the prefect of the praetorians, under whose charge 
he appears to have remained throughout his captivity. He represents himself as 
strictly a prisoner : he speaks again and again of his bonds. At times he uses 
more precise language, mentioning the ' coupling chain ' (Acts 28 : 20 ; Ephes. 
6 : 20). According to Roman custom he was bound by the hand to the soldier 
who guarded him, and was never left alone day or night. As the soldiers would 
relieve guard in constant succession, the praetorians one by one were brought into 
communication with the ' prisoner of Jesus Christ,' and thus he was able to affirm 
that his bonds had borne witness to the gospel ' throughout the imperial regiments' 
(Phil. 1 : 13)." Phil., Intro., pp. 7-9. 



2. PAUL S EXPECTATION OF RELEASE. 



Philem. 22. 
22. But withal prepare me also a lodg- 
ing: for I trust that through your prayers I 
shall be given unto you. 



Phil. 1:23-27; 2:24. 

I : [23. For I am in a strait betwixt two, 
having a desire to depart, and to be with 
Christ; which is far better : 24. Neverthe- 
less to abide in the flesh is more needful for 
you. 25. And having this confidence, I 
know that I shall abide and continue with 
you all for your furtherance and joy of 
faith.] 26. That your rejoicing may be more 
abundant in Jesus Christ for me by my 
coming to you again. 27. Only let your 
conversation be as it becoraeth the gospel 
of Christ: that whether I come and see you, 
or else be absent, I may hear of your aifairs, 
that ye stand fast in one spirit, with one 
mind striving together for the faith of the 
gospel ; 

2:24. But I trust in the Lord that I also 
myself shall come shortly. 



HARMONY OF THE LIFE OF ST. PAUL. 



IS7 



3. PAUL'S COMPANIONS, 

(a) TIMOTHY. (8) 
Philem. 1. 
1. Paul, a prisoner of Je 
sus Christ, and Timothy our 
brother, unto Philemon our 
dearly beloved, and fellow- 
laborer, 



Col. 1:1. 
1:1. Paul, an apostle of 
Jesus Christ by the v/ill of 
God, and Timotheus our 
brother. 



Phil. 1:1; 2:19-23. 

I: I. Paul and Timotheus, 
the servants of Jesus Christ, 
to all the saints in Christ Je- 
sus which are at Philippi, 

3:19. But 1 trust in the 
Lord Jesus to send Timothe- 
us shortly unto you, that I 
also may be of good comfort, 
when I know your state. 
20. F'or I have no man like- 
minded, who will naturally 
care for your state. 21. For 
all seek their own, not the 
things which are Jesus 
Christ's. 22. But ye know 
the proof of him, that, as a 
son with the father, he hath 
served with me in the gospel. 
23. Him therefore I hope to 
send presently, so soon as I 
shall see how it will go with 



6) On Timothy's connection with Paul's life see note 4, p. 63. 



(b) EPAPHRAS. HIS VISIT TO ROME OCCASIONS THE WRITING OF COLOSSIANS. 
61 OR 62 A. D. 

Philem. 23. 
23. There salute thee Epaphras,(') my 
fellow-prisoner in Christ Jesus. 



Col. 1:3-8; 4:12-13. 

1:3. We give thanks to God and the Fa- 
ther of our Lord Jesus Christ, praying al- 
ways for you, 4. Since we heard of your 
faith in Christ Jesus, and of the love which 
ye have to all the saints, 5. For the hope 
which is laid up for you in heaven, whereof 
ye heard before in the word of the truth of 
the gospel ; 6. Which is come unto you, as 
it is in all the world ; and bringeth forth 
fruit, as it doth also in you, since the day ye 
heard o/ii, and knew the grace of God in 
truth: 7. As ye also learned of Epaphras 
our dear fellow servant, who is for you a 
faithful minister of Christ ; 8. Who also de- 
clared unto us your love in the Spirit. 

4: 12. Epaphras, who is one of you, a ser- 
vant of Christ, saluteth you, always laboring 
fervently for you in prayers, that ye may 
stand perfect and complete in all the will of 
God. 13. For I bear him record, that he 
hath a great zeal for you, and them that are 
in Laodicea, and them in Hierapolis. 



iss 



HARMONY OF THE LIFE OF ST. PAUL. 



(7) Epaphras was an evangelist who founded the church at Colossas and con- 
tinued from time to time to work there, " always laboring fervently for you in 
prayers, that ye may stand perfect and complete in all the will of God." His zeal- 
ous ministrations also extended to the neighboring cities, Laodicea and Hierapolis. 
Colossse was not an important place, but certain doctrinal questions brought it into 
special prominence. Paul " had received a visit from Epaphras. The dangerous 
condition of the Colossian and neighboring churches had filled the mind of their 
evangelist with alarm. A strange form of heresy had broken out in these brother- 
hoods — a combination of Judaic formalism with Oriental mystic speculation — and 
was already spreading rapidly. His distress was extreme. He gratefully acknowl- 
edged and reported their faith in Christ and their works of love. But this only 
quickened his anxiety. He had ' much toil for them ' ; he was ' ever wrestling in 
his prayers in their behalf,' that they might stand fast and not abandon the sim- 
plicity of their earher faith. He came to Rome, we may suppose, for the express 
purpose of laying this state of things before the apostle and seeking his counsel 
and assistance." 

This visit of Epaphras occasioned Paul's Epistle to the Colossians, a short ac- 
count of which is given in Appendix XV. 

" Of Epaphras himself we know nothing beyond the few but significant notices 
which connect him with Colossse. He did not return to Colossae as the bearer of 
the letter but remained behind with St. Paul. As St. Paul in a contemporary 
epistle designates him his fellow-prisoner (Philem. 23), it may be inferred that his 
zeal and affection had involved him in the apostle's captivity, and that his contin- 
uance in Rome was enforced." Lightfoot, Col., Intro., pp. 32-35. For a further 
account of the church at Colossas see Part X., sec. IV., 2. 



(c) ONESIMUS AND TYCHICUS. W ONESIMUS IS MADE THE BEARER OF THE EPISTLE 

TO PHILEMON, 6 I OR 62 A. D. TYCHICUS DELIVERS THE EPISTLE TO 

THE COLOSSIANS AND EPHESIANS, 6 1 Or 62 A. D. 

EPHES. 6:21-22. 
6:21. But that ye also may 
know ray affairs, and how I 
do, Tychicus, a beloved 
brother and faithful minister 
in the Lord, shall make 
known to you all things: 
22. Whom I have sent unto 
you for the same purpose, 
that ye might know our af- 
fairs, and that he might com- 
fort your hearts. 



Philem. 10-21. 
10. I beseech thee for my 
son Onesimus, whom I have 
begotten in my bonds: 

11. Which in time past was 
to thee unprofitable, but now 
profitable to thee and to me : 

12. Whom I have sent again: 
thou therefore receive him, 
that is, mine own bowels: 

13. Whom I would have re- 
tained with me, that in thy 
stead he might have minis- 
tered unto me in the bonds 
of the gospel : 14. But with- 
out thy mind would I do 
nothing; that thy benefit 



CoL. 4:7-9. 
4:7. All my state shall 
Tychicus declare unto you, 
who is a beloved brother, 
and a faithful minister and 
fellow servant in the Lord": 

8. Whom I have sent unto 
you for the same purpose, 
that he might know your es- 
tate, and comfort your hearts; 

9. With Onesimus, a faithful 
and beloved brother, who is 
one o( you. They shall make 
known unto you all things 
which are done here. 



HARMONY OF THE LIFE OF ST. PAUL. 



■yp 



Philem.- 
should not be as it were of 
necessity, but willingly. 
15. For perhaps he therefore 
departed for a season, that 
thou shouldest receive him 
for ever; 16. Not now as a 
servant, but above a servant, 
a brother beloved, specially 
to me, but how much more 
unto thee, both in the flesh, 
and in the Lord? 17. If 
thou count me therefore a 
partner, receive him as my- 
self. 18. If he hath wronged 
thee, or oweth thee aught, 
put that on mine account; 
19. 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 be- 
sides. 20. Yea, brother, let 
me have joy of thee in "the 
Lord: refresh my bowels in 
the Lord. 21. Having con- 
fidence in thy obedience I 
wrote unto thee, knowing 
that thou wilt also do more 
than I say. 



Col. 



Ephes. 



(8) There was another circumstance besides the visit of Epaphras to Rome 
which attracted Paul's attention to the obscure church at Colossae. " At the time 
when Epaphras paid this visit, St. Paul was also in communication with another Co- 
lossian, who had visited Rome under very different circumstances. Onesimus, the 
runaway slave, had sought the metropolis, the common sink of all nations, proba- 
bly as a convenient hiding-place, where he might escape detection among its 
crowds and make a livelihood as best he could. Here, perhaps accidentally, per- 
haps through the Intervention of Epaphras, he fell in with his master's old friend. 
The apostle interested himself in his case, instructed him in the gospel, and trans- 
formed him from a good-for-nothing slave into a ' faithful and beloved brother.' " 
(Lightfoot, Col., Intro., p. 33.) To aid the slave Paul avails himself of the services 
of Tychzcu s, who was probably an Ephesian, and was one of those who left 
Greece with him for Jerusalem (Acts 20 : 4). He is made the bearer of the Epistle 
to the Colossian s (Col. 4:7, 8), and at the same time Paul sends with him Onesi- 
mus (Col. 4 : 9), the runaway slave, whose home was in Colossse (" who is one of 
you." Col. 4:9.) Tychicus is entrusted with the delicate mission of mediating 
between the slave and Philemon, his owner, a task which he could well perform, 
as being " well known as the apostle's friend and fellow-laborer [he] might throw. 



i6o 



HARMONY OF THE LIFE OF ST. PAUL. 



the shield of his protection over him, and avert the worst consequences of Phile- 
mon's anger." But to make assurance doubly sure Paul entrusts to Onesimus a 
letter to Philemon, that the apostle's own words may add force to Tychicus' work 
of reconciliation. On the Epistle to Philemon, see Appendix XV. 

But Paul gave still another commission to Tychicus. " The apostle wrote at 
this time a circular letter to the Asiatic churches, which got its ultimate designa- 
tion from the metropolitan city, and is consequently known to us as the Epistle to 
the Ephesians. It was the immediate object of Tychicus' journey to deliver copies 
of this letter at all the principal centres of Christianity in the district, and at the 
same time to communicate by word of mouth the apostle's special messages to- 
each. (Ephes. 6:21, 22.) . . . Thus the three letters are closely related. Tychicus 
is the personal link of connection between the Epistles to the Ephesians and to 
the Colossians ; Onesimus between those to the Colossians and to Philemon." 
(Lightfoot, Col., Intro., pp. 36, 37.) " Of the three thus connected the Epistle to- 
the Colossians is the link between the other two. On the one hand its connection 
with the Epistle to the Ephesians is established by a remarkable -resemblance of 
style and matter, and by the fact of its being entrusted to the' same messenger, 
Tychicus. On the other, it is shown to synchronize with the letter to Philemon by 
more than one coincidence : Onesimus accompanies both epistles ; in both saluta- 
tions are sent to Archippus (Col. 4: 17 ; Phile. 2) ; in both the same persons are 
mentioned as St. Paul's companions at the time of writing (Philem. 23, 24 ; Col. 
1:1; 4 : 7-14)." (Lightfoot, Phil., Intro., p. 31.) 

For a further account of Tychicus, see Titus 3:12, and 2 Tim. 4:12. 



(d) MARCUS, ARISTARCHUS, DEMAS, LUKE, JESUS (jUSTUS). 



Philem. 24. 
24. Marcus, Aristarchus, Demas, Lucas, 
my fellow laborers.(9) 



CoL. 4:10, II, 14. 
4: 10. Aristarchus my fellow prisoner sa- 
luteth you, and Marcus, sister's son to Bar- 
nabas, (touching whom ye received com- 
mandments: if he come unto you, receive 
him;) 11. And Jesus, which is called Jus- 
tus, who are of the circumcision. These 
only are my fellow workers unto the king- 
dom of God, which have been a comfort 
unto me. ... 14. Luke, the beloved physi- 
cian, and Demas, greet you. 



(9) This list of names is the same in both Colossians and Philemon with the 
exception of Jesus (Justus), which is omitted in Philemon. 

" Marcus, doubtless John Mark, who had been associated with St. Paul in his 
earlier missionary work ; Acts 12:25; 15:37 seq. (see note, p. 39). This com- 
mendatory notice is especially interesting as being the first mention of him since 
the separation some twelve years before ; Acts 1 5 : 39. In the later years of the 
apostle's life he entirely effaced the unfavorable impression left by his earlier deser- 



HARMONY OF THE LIFE OF ST. PAUL. i6i 

tron ; 2 Tim. 4 : 1 1 , ' for he is profitable to me for the ministry.' This notice is like- 
wise important in two other respects, i. Mark appears here as commended to a 
church of pro-cousular Asia, and intending to visit those parts. To the churches 
of this same region he sends a salutation in i Pet. 5 : 13 ; and in this district appar- 
ently also he is found some few years later than the present time, 2 Tim. 4:11. 
2. Mark is now residing at Rome, . . . and early tradition speaks of his Gospel as hav- 
ing been written for the Romans." (Lightfoot.) "Aristarchus, the Thessalonian. 
He had started with St. Paul on his voyage from Jerusalem to Rome, but probably 
had parted from the apostle at Myra. If so, he must have rejoined him at Rome 
at a later date. He would be well known in proconsular Asia, which he had 
visited from time to time; Acts 19:29; 20:4; 27:2." How was he Paul's' " fel- 
low-prisoner ".' "The most probable solution would be that his relations with 
St. Paul in Rome excited suspicion and led to a temporary confinement. Another 
possible hypothesis is that he voluntarily shared the apostle's captivity by living 
with him." (Lightfoot.) (See note, p. 146.) Demas afterwards deserted Paul, . 
" having loved this present world " (2 Tim. 4 : 10). He is named with Luke, who 
remained faithful to the end (2 Tim. 4:11). Here in Col. 4 : 14 Luke is called the 
" beloved physician," Demas is simply named without any characterization. " The 
absence of any honorable or endearing mention here," says Alford, " may be 
owing to the commencement of this apostasy, or some unfavorable indication in 
his character." 

Lucas. " St. Luke had travelled with St. Paul on his last journey to Jerusalem 
(Acts 21:1 seq). He had also accompanied him two years later from Jerusalem 
to Rome (Acts 27 : 2 seq.) [See note, p. 146.] . , . He was at the apostle's side again 
in his second captivity (2 Tim. 4 : 11)." "Jesus which is zslAtA. Justus!' " Probably 
he was not a man of any prominence in the church, but his personal devotion to 
the apostle prompted this honorable mention." (Lightfoot.) 



(e) epaphroditus. he brings a gift from the philippians, and is made 

the bearer of the epistle to the philippians, 63 a. d. 

Phil. 2:25-30; 4:18, 22. 

2 : 25. Yet I supposed it necessary to send to you Epaphroditus, my brother, and 
companion in labor, and fellow soldier, but your messenger, and he that ministered to 
my wants. (10) 26. For he longed after you all, and was full of heaviness, because that 
ye had heard that he had been sick. 27. For indeed he was sick nigh unto death : but 
God had mercy on him ; and not on him only, but on me also, lest I should have sor- 
row upon sorrow. 28. I sent him therefore the more carefully, that, when ye see him 
again, ye may rejoice, and that I may be the less sorrowful. 29. Receive him therefore 
in the Lord with all gladness; and hold such in reputation: 30. Because for the work 
of Christ he was nigh unto death, not regarding his life, to supply your lack of service 
toward me. 4:18. But I have all, and abound: I am full, having received of Epaphro- 
ditus the things which were sent from you, an odor of a sweet smell, a sacrifice accept- 
able, well pleasing to God ... 22. All the saints salute you, chiefly they that are of 
Caesar's household.(ll) 



l62 



HARMONY OF THE LIFE OF ST. PAUL. 



' (lo) Epaphroditus is not mentioned anywhere except in Philippians, and is 
not to be confused with Epaphras (Col. i :; ; 4: 12 ; Philem. 23). The Philippians 
had always been generous in supplying Paul's personal wants. " After the close 
of his first visit," says Lightfoot, " while he was still in Macedonia, they had more 
than once sent him timely assistance to Thessalonica (Phil. 4 : 16). [p. 71.] When 
from Macedonia he passed on to Achaia, fresh supplies from Philippi reached him 
at Corinth (Phil. 4:15). [p. 77.] Then there was a lull in their attentions. It was 
not that their affection had cooled, the apostle believed, but that the opportunity 
was wanting. Now at length, after a lapse of ten years, their loyalty again took 
the same direction ; and Epaphroditus was despatched to Rome with their gift. 
Their zealous attention was worthily seconded by the messenger whom they had 
chosen. Not content with placing this token of their love in St. Paul's hands, 
Epaphroditus devoted himself heart and soul to the ministry under the apostle's 
guidance. But the strain of excessive exertion was too great for his physical 
powers. In his intense devotion to the work he lost his health and almost his life. 
At length the danger passed away. ' God had mercy,' says the apostle, ' not on 
him only, but on myself also, that I might not have sorrow upon sorrow.' But 
his convalescence was succeeded by home-sickness. He was oppressed with the 
thought that the Philippians would have heard of his critical state. He was anx- 
ious to return that he might quiet their alarm. This purpose was warmly approved 
by St. Paul. To contribute to their happiness in any way was to alleviate his 
own sorrows. He would not, therefore, withhold Epaphroditus from them. So 
Epaphroditus returns to Philippi, bearing a letter from the apostle in which he 
pours out his heart in an overflow of gratitude and love." (Phil., Intro., pp.61, 62.) 
On the Epistle to the Philippians, see Appendix XV. 

(i i) On the general expression " they that are of Cassar's household " (4 : 22), 
Meyer says, " We have to think of probably inferior servants of the emperor 
{according to Grotius, Hitzig and others : freedmen), who dwelt, or at least were 
£mployed, in the palace." No allusion is made here to the kinsmen of the emperor. 
Paul's work was successful, therefore, in two important places ; in the prastorian 
guard (Phil. 1:13), and the palace of the Caesars. 

Compare Lightfoot on Philippians, note on " Caesar's Household," (pp. 171-178) 
and Intro, (p. 19). 



4. PAUL'S PREACHING. 



Philem. 10. 

10. I beseech thee 
for my son Onesi- 
tnus, whom I have 
begotten in my 
bonds : 



CoL. 1:23-29; 4:3,4. 

I : 23. If ye con- 
tinue in the faith 
grounded and set- 
tled, and be not 
moved away from 
the hope of the gos- 
pel, which ye have 
heard, a«rf which was 



Ephes. 3:1-9; 
6:18-20. 

3:1. For this cause 
I Paul, the prisoner 
of Jesus Christ for 
you Gentiles, 2. If ye 
have heard of the 
dispensation of the 
grace of God which 



Phil. 1:7, 12-20. 

1:7. Even as it is 
meet for me to think 
this of you all, be- 
cause I have you In 
my heart; inasmuch 
as both in my bonds, 
and in the defence 
and confirmation of 



HARMONY OF THE LIFE OF ST. PAUL. 



163 



Philem. 



Col. I. 

preached to every 
creature which is un 
der heaven ; whereof 
I Paul am made 
minister ; 24. Who 
now rejoice in ray 
sufferings for you, 
and fill up that which 
is behind of the afflic- 
tions of Christ in my 
flesh for his body's 
«ake, which is the 
church: 25. Whereof 
I am made a minis- 
ter, according to the 
dispensation of God 
which is given to me 
for you, to fulfil the 
word of God; 26. 
Even the mystery 
which hath been hid 
from ages and from 
generations, but now 
is made manifest to 
his saints : 27. To 
whom God would 
make known what is 
the riches of the 
glory of this mystery 
among the Gentiles ; 
which is Christ in 
you, the hope of 
glory: 28. Whom we 
preach, warning 
every man, and 
teaching every man 
in all wisdom; that 
we may present 
every man perfect in 
Christ Jesus : 29. 
Whereunto I also la- 
bor, striving accord- 
ing to his working, 
which worketh in me 
mightily. 4:3. Withal 
praying also for us, 
that God would open 
unto us a door of 
utterance, to speak 
the mystery of Christ, 
for which I am also 
in bonds: 4. That I 



EPHKS. 3. 

is given me to you 
ward: 3. How that by 
revelation he made 
known unto me the 
mystery ; (as I wrote 
afore in few words ; 
4. Whereby, when ye 
read, ye may under- 
stand my knowledge 
in the mystery of 
Christ,) 5. Which in 
other ages was not 
made known unto 
the sons of men, as 
it is now revealed 
unto his holy apos- 
tles and prophets by 
the Spirit; 6. That 
the Gentiles should 
be fellow heirs, and 
of the same body, 
and partakers of his 
promise in Christ by 
the gospel: 7. Where- 
of I was made a min- 
ister, according to the 
gift of the grace of 
God given unto me 
by the effectual work- 
ing of his power. 8. 
Unto me, who am 
less than the least of 
all saints, is this 
grace given, that I 
should preach among 
the Gentiles the un- 
searchable riches of 
Christ; 9. And to 
make all men see 
what is the fellow- 
ship of the mystery, 
which from the be- 
ginning of the world 
hath been hid in God, 
who created all 
things by Jesus 
Christ: 6:18. Pray- 
ing always with all 
prayer and supplica- 
tion in the Spirit, and 
watching thereunto 
with all perseverance 



Phil. i. 

the gospel, ye all are 
-partakers of my 
grace. . . 12. But I 
would ye should un- 
derstand, brethren, 
that the things which 
happened unto me 
have fallen out rather 
unto the furtherance 
of the gospel ; 13. So 
that my bonds in 
Christ are manifest 
in all the palace, and 
in all other places ; 
14. And many of the 
brethren in the Lord, 
waxing confident by 
my bonds, are much 
more bold to speak 
the word without 
fear. 15. Some in- 
deed preach Christ 
even of envy and 
strife ; and some also 
of good will: 16. The 
one preach Christ of 
contention, not sin- 
cerely, supposing to 
add affliction to my 
bonds: 17. But the 
other of love, know- 
ing that I am set for 
the defence of the 
gospel. 18. What 
then? notwithstand- 
ing, every way, 
whether in pretence, 
or in truth, Christ is 
preached ; and I 
therein do rejoice, 
yea, and will rejoice: 
19. For I know that 
this shall turn to my 
salvation through 
your prayer, and the 
supply of the Spirit 
of Jesus Christ, 20. 
According to my 
earnest expectation 
and my hope, that in 
nothing I shall be 
ashamed, but that 



j64 



HARMONY OF THE LIFE OF ST. PAUL. 



Philem. 



Col. 4. 
may make it mani- 
fest, as I ought to 
speak. 



Ephes. 6, 
and supplication for 
all saints ; 19. And 
for me, that utter- 
ance may be given 
unto me, that I may 
open my mouth bold- 
ly, to make known 
the mystery of the 
gospel, 20. For which 
I am an ambassador 
in bonds ; that there- 
in I may speak bold- 
ly, as I ought to 
speak. 



Phil. i. 
with all boldness,' as 
always, so now also 
Christ shall be mag- 
nified in my body, 
whether it be by life, 
or by death. 



5. PAUL'S FAITH, AND JOY IN SUFFERING. 



Col. 1:24. 
1 : 24. Who now rejoice in 
my sufferings for you, and 
fill up that which is behind 
of the afflictions of Christ in 
my flesh for his body's sake. 
which is the church : 



Ephes. 3:13. 
3:13. Wherefore I desire 
that ye faint not at my trib- 
ulations for you, which 
your glory. 



119-25, 29, 30; 2:i6- 
14-16, 20, 21 ; 4:11- 



Phil. 
18; 
13- 

1:19. For I know that this 
shall turn to my salvation 
through your prayer, and the 
supply of the Spirit of Jesus 
Christ, 20. According to my 
earnest expectation and my hope, that in nothing I shall be ashamed, but that with all 
boldness; as always, so now also Christ shall be magnified in my body, whether it be 
by life, or by death. 21. For to me to live «i Christ, and to die is gain. 22. But if ,1 
live in the flesh, this is the fruit of my labor: yet what I shall choose I wot not. 
23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; 
which is far better: 24. Nevertheless to abide in the flesh is more needful for you. 
25. And having this confidence, I know that I shall abide and continue with you all for 
your furtherance and joy of faith:. ... 29. For unto you it is given in the behalf of 
Christ, not only to believe on him, but also to suffer for his sake; 30. Having the same 
conflict which ye saw in me, and now hear to be in me. 

2:16. Holding forth the word of life ; that I may rejoice in the day of Christ, that I 
have not run in vain, neither labored in vain. 17. Yea,~ and if I be offered upon the sac- 
rifice and service of your faith, I joy, and rejoice with you all. 18. For the same cause 
also do ye joy, and rejoice with me. 

3 : 4. Though I might also have confidence in the flesh. If any other man thinketh 
that he hath whereof he might trust in the flesh, I more: 5. Circumcised the eighth day, 
of the stock of Israel, o/'the tribe of Benjamin, a Hebrew of the Hebrews ; as touching 
the law, a Pharisee ; 6. Concerning zeal, persecuting the church ; touching the right- 
•eousness which is in the law, blameless. 7. But what things were gain to me, those I 
counted loss for Christ. 8. Yea doubtless, and I count all things but loss for the excel- 
lency of the knowledge of Christ Jesus my Lord : for whom I have suffered the, loss of 
all things, and do count them but dung, that I may win Christ, 9. And be found in him, 
not having mine own righteousness, which is of the law, but that which is through the 
faith of Christ, the righteousness which is of God by faith: 10. That I may know him, 
and the power of his resurrection, and the fellowship of his sufferings, being made con- 
formable unto his death; 11. If by any means I might attain unto the resurrection of 
the dead. 12. Not as though I had already attained, either were already perfect: but I 



HARMONY OF THE LIFE OF, ST. PAUL. 



165 



Phil. 3. 
follow after, if that I may apprehend that for which also I am apprehended of Christ 
Jesus. 13. Brethren, I count not myself to have apprehended: but this one thing I do, 
forgetting those things which are behind, and reaching forth unto those things which 
are before, 14. I press toward the mark for the prize of the high calling of God in Christ 
Jesus. 15. Let us therefore, as many as be perfect, be thus minded: and if in any thing 
ye be otherwise minded, God shall reveal even this unto you. 16. Nevertheless, where- 
to we have already attained, let us walk by the same rule, let us mind the same thing. . . . 
20. For our conversation is in heaven ; from whence also we look for the Saviour, the 
Lord Jesus Christ: 21. Who shall change our vile body, that it may be fashioned like 
unto his glorious body, according to the working whereby he is able even to subdue all 
things unto himself. 

4:11. Not that I speak in respect of want: for I have learned, in whatsoever state I 
am, therewith to be content. 12. I know both how to be abased, and I know how to 
abound: everywhere and in all things I am instructed both to be full and to be hungry, 
both to abound and to suffer need. 13. I can do all things through Christ which 
strengtheneth me. 

6. Paul's love and care for the churches. 



Col. 1:1-9; 2: 1-5 ; 4: i5-i7- 
I: I. Paul, an apostle of 
Jesus Christ by the will of 
God, and Timotheus our 
brother, 2. To the saints and 
faithful brethren in Christ 
which are at Colossae : Grace 
ie unto you, and peace, from 
God our Father and the Lord 
Jesus Christ. 3. We give 
thanks to God and the Fa- 
ther of our Lord Jesus Christ, 
praying always for you, 
4. Since we heard of your 
faith in Christ Jesus, and of 
the love whichye have to all 
the saints, 5. For the hope 
which is laid up for you in 
heaven, whereof ye heard 
before in -the word, of the 
truth of the gospel ; 6. Which 
is come unto you, as it is in 
all the world ; and bringeth 
forth fruit, as it doth also in 
you, since the day ye heard 
■of it, and knew the grace of 
God in truth: 7. As ye also 
learned of Epaphras our dear 
fellow servant, who is for you 
a faithful minister of Christ ; 
■8. Who also declared unto 
us your love In the Spirit. 
9. For this cause we also, 
since the day we heard it, do 



Ephes. 1:15, 16; j: 14-21. 

1 : 15. Wherefore I also, 
after I heard of your faith in 
the Lord Jesus, and love 
unto all the saints, i6. Cease 
not to give thanks for you, 
making mention of you in 
my prayers ; 

3:14. For this cause I bow 
my knees unto the Father of 
our Lord Jesus Christ, 15. Of 
whom the whole family in 
heaven and earth is named, 
i6. That he would grant you, 
according to the riches of his 
glory, to be strengthened 
with might by his Spirit in 
the inner man; 17. That 
Christ may dwell in your 
hearts by faith ; that ye, be- 
ing rooted and grounded in 
love, 18. May be able to com- 
prehend with all saints what 
is the breadth, and length, 
and depth, and height; 

19. And to know the love of 
Christ, which passeth knowl- 
edge, that ye might be filled 
with all the fulness of God. 

20. Now unto him that is 
able to do exceeding abun- 
dantly above all that we ask 
or think, according to the 
power that worketh in us, 



Phil, i : i-ii, 27; 2:12, r6- 
18; 4:10, 14, 17. 
I: I. Paul and Timotheus, 
the servants of Jesus Christ, 
to all the saints in Christ Je- 
sus which are at Philippi, 
with the bishops and dea- 
cons: 2. Grace be unto you, 
and peace, from God our 
Father, and from the Lord 
Jesus Christ. 3. I thank my 
God upon every remem- 
brance of you, 4. Always in 
every prayer of mine for you 
all making request with joy, 
5. For your fellowship in the 
gospel from the first day un- 
til now ; 6. Being confident 
of this very thing, that he 
which hath begun a good 
work in you will perform it 
until the day of Jesus Christ: 

7. Even as it is meet for me to 
think this of you all, because 
I have you in my heart ; in- 
asmuch as both in my bonds, 
and in the defence and con- 
firmation of the gospel, ye all 
are partakers of my grace. 

8. For God is my record, 
how greatly I long after you 
all in the bowels of Jesus 
Christ. 9. And this I pray,, 
that your love may abound 



i66 

Col. I. 
not cease to pray for you, 
and to desire that ye might 
be filled with the knowledge 
of his will in all wisdom and 
spiritual understanding ; 

2: 1. For I would that ye 
knew what great conflict I 
have for you, and/or them 
at Laodicea, and/bras many 
as have not seen my face in 
the flesh ; 2. That their hearts 
might be comforted, being 
knit together in love, and 
unto all riches of the full as- 
surance of understanding, to 
the acknowledgment of the 
mystery of God, and of the 
Father, and of Christ ; 3. In 
whom are hid all the treas- 
ures of wisdom and knowl 
edge. 4. And this I say, lest 
any man should beguile you 
with enticing words. 5. For 
though I be absent in the 
flesh, yet am I with you in 
the spirit, joying and be 
holding your order, and the 
steadfastness of your faith 
in Christ. 

4:15. Salute the brethren 
which are in Laodicea, and 
Nymphas, and the church 
which is in his house. 16. And 
when this epistle is read 
among you, cause that it be 
read also in the chuf-ch of 
the Laodiceans ; and that ye 
likewise read the epistle from 
Laodicea. 17. And say to 
Archippus, Take heed to the 
ministry which thou hast re- 
ceived in the Lord that thou 
fulfil it. 



HARMONY OF THE LIFE OF ST. PAUL. 



Ephes. 3. 
21. Unto him be glory in 
the church by Christ Jesus 
throughout all ages, world 
without end. Amen. 



Phil. i. 
yet more and more in knowl- 
edge and in all judgment; 
10. That ye may approve 
things that are excellent; 
that ye may be sincere and 
without offence till the day 
of Christ; 11. Being filled 
with the fruits of righteous- 
ness, which are by Jesus 
Christ, unto the glory and 
praise of God. ... 27. Only 
let your conversation be as 
it becometh the gospel of 
Christ: that whether I come 
and see you, or else be ab- 
sent, I may hear of your 
aflFairs, that ye stand fast in 
one spirit, with one mind 
striving together for the faith 
of the gospel ; 

2:12. Wherefore, my be- 
loved, as ye have always 
obeyed, not as in my pres- 
ence only, but now much 
more in my absence, work 
out your own salvation with 
fear and trembling; .... 
16. Holding forth the word of 
life ; that I may rejoice in the 
day of Christ, that I have not 
run in vain, neither labored 
in vain. 17. Yea, and if I 
be offered upon the sacrifice 
and service of your faith, I 
joy, and rejoice with you all. 
18. For the same cause also 
do ye joy, and rejoice with 
me. 

4: 10. But I rejoiced in the 
Lord greatly, that now at tlie 
last your care of me hath , 
flourished again ; wherein 
ye were also careful, but. 
ye lacked opportunity. . . . 
14. Notwithstanding, ye have 
well done, that ye did com- 
municate vifith ray afflic- 
tion. ... 17. Not because I 
desire a gift: but I desire 
fruit that may abound to 
your account. 



HARMONY OF THE LIFE OF' ST. PAUL. 167 

7. PAUL'S WARNINGS AGAINST THE JUDAIZERS.(1'') 

Phil. 1:15, 16; 3:1-3, 18, 19. 

1:15. Some indeed preach Christ even of envy and strife; and some also of good 
will: 16. The one preach Christ of contention, not sincerely, supposing to add affliction 
to my bonds: 

3:1. Finally, my brethren, rejoice in the Lord. To write the same things to you, 
to me indeed is not grievous, but for you it is safe. 2. Beware of dogs, beware of 
evil workers, beware of the concision. 3. For we are the circumcision, which worship 
God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. . . . 
181 (For many walk, of whom I have told you often, and now tell you even weeping, 
that they are the enemies of the cross of Christ: 19. Whose end is destruction, whose 
God is their belly, and whose glory is in their shame, who mind earthly things.) 

(12) When Paul wrote to the Romans in 58 A. D. the Judaizers had not yet 
appeared in Rome, but fearing that they might come in the future he warned the 
church against them, Rom. 16 : 17-20. . (So Meyer.) While Paul was imprisoned 
in Rome (63 A. D.) his fears came true. The Philippian church was peculiarly 
free from doctrinal error, but now, we may suppose, Paul is informed ' ' of some 
fresh attempt of the Judaizers in the metropolis to thwart and annoy him. What 
if they should interfere at Philippi, as they were doing at Rome, and tamper with 
the faith and loyalty of his converts ?" Lightfoot. 

In Phil. 3 : 1-3 is the most striking of Paul's arraignments of the Judaizers. 
He calls them " dogs " in contempt, as the Jews themselves were wont to speak of 
Gentiles. " Beware of the concision. For we.are the circumcision." Ours is the 
Gircumcision of the heart, says the apostle, the circumcision of the Jews is " concis- 
ion,'' a mere bodily mutilation. The comparison " may be matched in English," 
says Lightfoot, " by the ambassador's complaint that he had been sent not to Spain 
but to Pain ; . . , or again in Latin by the taunt of pope against antipope that he 
was not 'consecratus' but 'execratus.'" Compare Paul's w arnings to the Gala- 
tians, note 2, p. 91. The false teaching of the Judaizers, however, was not the 
only heresy against which Paul contended at this time ; see Ephes. 4:14 and spe- 
cially Col. 2:4, 8, 16-23. On the Colossian heresy see Lightfoot on Col., Intro., 
pp. 73-113; Eadie on Col., Intro., note 4; Schaff, "History of the Christian 
Church," Vol. I., pp. 772-776 ; Conybeare and Howson, Vol. I., pp. 448-450, 



PART X. 

BETWEEN THE FIRST AND SECOND ROMAN 
CAPTIVITIES. 

Time, 63-67 A. D. 4 or 5 Years. 



I. PAUL PREACHES AND SUFFERS REPROACH. 

II. PAUL'S COMPANIONS. 

III. PAUL'S OPPONENTS. 

1^. PAUL'S CONJECTURAL TRAVELS, ACCORDING TO ROMANS, 
PHILEMON, COLOSSIANS, PHILIPPIANS. 

1. Philippi. 

2. COLOSSjE. 



(a) Paul's desire to visit Colossae. 

(b) The personnel of the church at Colossae : Epaphras, Phile- 

mon, Apphia, Archippus and Onesimus. 

3 . Laodicea and Hierapolis. 

(a) Paul's solicitude for the churches of Laodicea and Hierapo- 

lis. TJie work of Epaphras. 

(b) The personnel of the church at Laodicea : Nymphas [and 

Archippus]. 
(c$ The connection of The Epistle to the Colossians with the 
L&odiceans. Paul's letter to the Laodicean church. 

4. Spain. 

V. PAUL'S AUTHENTIC TRAVELS, ACCORDING TO 1 TIMOTHY, 
TITUS, 2 TIMOTHY. 
I. Ephesus and Macedonia. 



II 



Paul and Timothy in Ephesus. Paul departs to Macedonia, 
where he writes i Timothy, 67 A. D. 



172 PART X. 

2. Cretk. 

Paul and Titus go to Crete, where Titus remains in charge of 
the churches. 

3. Miletus. 

Paul and Trophimus at Miletus. 

4. Ephesus. 

Paul and Timothy in Ephesus. The ministrations of Onesi- 
phorus. [Paul writes the Epistle to Titus, 67 A. D.] 

5. Troas. 

Paul's cloak and books left with Carpus. 

6. Corinth. 

In Corinth with Erastus. 

7. NiCOPOLIS. 

Paul's winter in Nicopolis. 



HARMONY OF THE LIFE OF ST. PAUL. 



173 



PART X. 

Between the First and Second Roman 

Captivities.'^' 

Authorities : Romans, Philemon, Colossians, Philippians, i' Timothy, Titus, 

2 Timothy. 



/ PAUL PREACHES AND SUFFERS REPROACH. 



I Tim. I: I, 12-16; 2:7; 4:10. 
r:i. Paul, an apostle of Jesus Christ by 
the commandment of God our Saviour, and 
Lord Jesus Christ, which is our hope, 

12. And I thank Christ Jesus our Lord: who 
hath enabled me, for that he counted me 
faithful, putting me into the ministry; 

13. Who was before a blasphemer, and a 
persecutor, and injurious: but I obtained 
mercy, because I did it ignorantly in unbe- 
lief. 14. And the grace of our Lord was 
exceeding abundant with faith and love 
which is in Christ Jesus. 15. This is a 
faithful saying, and worthy of all accepta- 
tion, that Christ Jesus came into the world 
to save sinners; of whom I am chief. 
16. Howbeit for this cause I obtained mer- 
cy, that in me first Jesus Christ might show 
forth all long suffering, for a pattern to them 
which should hereafter believe on him to 
life everlasting. 

2:7. Whereunto I am ordained a preach- 
er, and an apostle, (I speak the truth in 
Christ, and lie not,) a teacher of the Gen- 
tiles in faith and verity. 

4:10. For therefore we both labor and 
suffer reproach, because we trust in the liv- 
ing God, who is the Saviour of all men, 
specially of those that believe. 



Titus 1:1-3. 
1:1. Paul, a servant of God, and an apos- 
tle of Jesus Christ, according to the faith of 
God's elect, and the acknowledging of the 
truth which is after godliness ; 2. In hope 
of eternal life, which God, that cannot lie, 
promised before the world began ; 3. But 
hath in due times manifested his word 
through preaching, which is committed unto 
me according to the commandment of God 
our Saviour. 



(i) For a discussion of the Second Roman Captivity see Appendix XIII. 



174 HARMONY OF THE LIFE OF ST. PAUL. 

II. PAUL'S COMP ANIONS. <!^) 



I Tim. 1:1-3. 
I:[i. Paul, an apostle of 
Jesus Christ by the com 
mandment of God our Sav- 
iour, and Lord Jesus Christ, 
which is our hope; 2. Unto 
Timothy, my own son in the 
faith: Grace, mercy, and 
peace, from God our Father, 
and Jesus Christ our Lord.] 
3. As I besought thee to 
abide still at Ephesus, when 
I went into Macedonia, that 
thou mightest charge some 
that they teach no other doc- 
trine. 



Titus 1:4-5; 3:12,13. 

I : [4. To Titus, mine own 
son after the common faith : 
Grace, mercy, and peace, 
from God the Father and the 
Lord Jesus Christ our Sav- 
iour.] 5. For this cause left 
I thee in Crete, that thou 
shouldest set in order the 
things that are wanting, and 
ordain elders in every city, 
as I had appointed thee: 

3:12. When I shall send 
Artemas unto thee, or Ty- 
chicus, be diligent to come 
unto me to Nicopolis: for I 
have determined there to 
winter. 13. Bring Zenas the 
lawyer and Apollos on their 
journey diligently, that noth- 
be wanting unto them. 



2T1M j: 16-18; 4J 10, 13, 19, 20 
i:[i6. The Lord give mer- 
cy unto the house of Onesi- 
phorus ; for he oft refreshed 
me, and was not ashamed of 
my chain : 17. But, when he 
was in Rome, besought me 
out very diligently and found 
me. 18. The Lord grant 
unto him that he may, find 
mercy of the Lord in that 
day :] and in how many 
things he ministered unto 
me at Ephesus, thou knowest 
very well. 

4:10. For T)emas-hath for- 
saken me, having loved this 
present world, and is depart- 
ed unto Thessalonica; Cres- 
cens to Galatia, Titus unto 
Dalmatia. . . 13. The cloak 
that I left at Troas with Car- 
pus, when thou comest, 
bring with thee, and the 
books, but especially the 
parchments... 19. Salute Pris- 
ca and Aquila, and the house- 
hold of Onesiphorus. 20. Er- 
astus abode at Corinth: but 
Trophimus have I left at 
Miletum sick. 

(2) Most of those whose names are given in this list were Paul's travelling- 
companions between the first and second captivities. Timothy went with him to 
Ephesus (I Tim. i : 3), Titus to Crete (Tit. 1:5), Erastus to Corinth {7. Tim. 4 : 20), 
Trophimus to Miletus (2 Tim. 4 : 20), Carpus was with him at Troas (2 Tim. 4 : 13), 
and Onesiphorus ministered to him in Ephesus (2 Tim. i : 18). The only names in 
this list which appear in that of Paul's companions during the first captivity are 
Timothy (Part IX., sec. III., 3 (a)) and Tychicus (Part IX., sec. HI., 3 (0)3. Zenas is 
mentioned only here in Tit. 3 : 13 ; he was " probably a Jewish scribe or jurist," says 
Alford, " who had been converted and to whom the name of his former occupation 
still adhered, as in the case of Matthew the publican." Some think he was one of 
the "seventy" disciples. On Apollos see note 3, p. 91. The R. V. translates 
Tit. 3 : 13, " Set forward Zenas the lawyer and Apollos on their journey diligently, 
that nothing be wanting unto them." We have no information about this journey 
of Zenas and Apollos to Crete, or whither they were going when Paul exhorted 
Titus to set them forward. To Priscilla (Prisca) and Aquila Paul sent greetings in 



HARMONY OF THE LIFE OF ST. PAUL. 



ns 



2 Tim. 4:19, which was written during the last imprisonment. His salutation 
shows that they were not with him then, but as their names were fresh in his mind 
we may suppose that he had seen them in his travels before his final captivity' 
When last heard of they were at Rome (Rom. 16:3). From 2 Timothy 4:19, 
where they are mentioned with Onesiphorus, who was probably an Ephesian 
(2 Tim. 1:17-18), Alford thinks that Aquila and Priscilla were now again in Ephe- 
sus. This couple at various times lived at Corinth (Acts 18:2), Ephesus (Acts 
18 : 26 ; I Cor. 16 : 19), and Rome (Rom. 16 : 3), See note 21 p. 77. 

For the other names in the list see on Titus (sec. V., 2), Trophimus (sec. V., 
3), Onesiphorus (sec. V., 4), Carpus (sec. V., j) Artemas (sec. V., 7), Erastus 
(sec. v., 6). Demas and Crescens properly belong to the time of Paul's last impris- 
onment. 

///. PAUL'S OPPONENTS.^^) 



I Tim. iLig, 20. 
I: [19. Holding faith, and a good con 
science ; which some having put away,'con 
cerning faith have made shipwreck.] 20. Of 
wliom is Hymenaeus andAlexander ; whom 
I have delivered unto Satan, that they may 
learn not to blaspherae.C*) 



2 Tim. 2:1:17-18; 4:14-15. 

2:17. And their word will eat as doth a 
canker: of whom is Hymenaeus and Phile- 
tus; [18. Who concerning the truth have 
erred, saying that the resurrection is past 
already ; and overtlirow the faith of some.] 

4:14. Alexander the coppersmith did me 
much evil: the Lord reward him according 
to his works: (5) 15. Of whom be thou ware 
also; for he hath 'greatly withstood our 
words. 

(3) Hymenems and Alexander (i Tim. i : 20) are probably the same as those 
mentioned in 2 Tim. 2 :i7; 4: 14. They were both heretical teachers and oppo- 
nents of St. Paul. Nothing is known of the heretic Philetus. Alford thinks that 
possibly Alexander may be the one who is named in Acts 19 : 33, but Hackett and 
Meyer deny the identity. On Alexander's supposed connection with Paul's trial 
see Part XI., sec. III. 

(4) On the expression "whom I have delivered unto Satan" (i Tim. 1:20), 
Alford says, " The delivering to Satan, as in i Cor. 5:5, seems to have been anN 
apostolic act, for the purpose of active punishment, in order to correction. It 
might or might not be accompanied by extrusion from the church.'' 

(5) According to the A. V. (2 Tim. 4:14) Paul seems to desire vengeance 
upon Alexander. The R. V. gives the true rendering, which removes the objection, 
" the Lord wdll render to him, according to his works." The apostle does not state 
his own wish but simply his belief in divine justice. 

The Pastoral Epistles abound in warnings against the heresies which had 
arisen in the church toward the end of Paul's life : i Tim. 1:3-6; 4:7; 6 : 4, 5, 
20, 21 ; Titus 1 : 10, 13, 14 ; 3:9; 2 Tim. 2 : 14, 16, 23 ; 4 ; 3, 4 and i Tim. 4 : 3 
(Essenism) ; 2 Tim. 3 : 8, 9, 13 (sorcery) ; 2 Tim. 2 ; 17, 18 (denial of the resurrection). 
In the Epistles of the Captivity, in speaking of the errors of the time, the apostle 



7/(5 HARMONY OF THE LIFE OF ST. PAUL. 

gives warnings chiefly against heresy as such and its seditious tendency. In the 
Pastorals the emphasis is on the efvil lives of the heretics and the moral effect of 
their teachings on others. There is thus an advance in the Judaizing type of Gnos- 
ticism over that in Colossians, Ephesians and Philippians. See i Tim. 1:7-11, 
19, 20; 4: 1, 2; 6 13-5 ; Titus I : 9-12, 15, 16 ; 2 Tim. 2:24-26; 3 : 1-9, 13. 

IV. PAUL'S CONJECTURAL TRAVELS^^"^ ACCORDING TO 
ROMANS, PHILEMON, COLOSSIANS, PHILIPPIANS. 

I. PHILIPPI.W 

Phil. 1:26; 2:24. 

1 : 26. That your rejoicing may be more abundant in Jesus Christ for me by my 
coming to you again. 

2:24. But I trust in the Lord that I also myself shall come shortly. 

(6) Farrar, who gives a graphic picture of Paul's life during the period between 
the two Roman captivities, frankly confesses that "we feel that our knowledge of 
his movements is plunged in the deepest uncertainty the moment that we lose the 
guidance of St. Luke." The absence of St. Luke's guidance is indeed a loss, and 
yet, assuming the theory of the two Roman captivities, more is definitely told us ' 
than is generally claimed by the advocates of that theory. Much of the uncertainty 
is due to the desire of writers on Paul's life (notably Lewin) to give as complete a 
picture as possible of his career at this time, and mere surface inferences are made 
to weigh as much as direct statements. In the fancy sketch thus drawn that 
which is reliable suffers with the doubtful, and any basis for certainty is lost. I 
have tried to separate these two classes of passages in the text (following Alford), 
There are a number of passages which simply express a wish or an intention of 
Paul to make certain journeys at some future time. These allusions are taken 
from Romans, Philemon, Colossians and Philippians. All the quotations from 
these Epistles which apply here are classed under the head of conjectural travels, 
the presumption being in the case of all of them that they were never undertaken, 
but are further examples of Paul's habit of altering his plans entirely, which has 
been observed frequently in his life prior to this time. The second class of quota- 
tions is made from / Timothy and Titus, probably written during this interval 
between the Roman captivities, and from 2 Timothy, written in prison just before 
his death. In the Pastoral Epistles are notices of journeys which Paul must have 
taken after being liberated from prison in Rome for the first time. These make 
up the authentic travels of the period. Such a distinction can but add clearness 
to our understanding of this most difficult epoch in Paul's life, and it may afford 
a fair presumption in favor of the theory of two Roman captivities. Lewin has 
ably shown that, admitting the Pastoral Epistles to be genuine, no exegesis, how- 
ever ingenious, can account for the authentic travels at any time in Paul's life pre- 
vious to his arrival in Rome, and after that event the assumption of two captivities 
is absolutely necessary to provide a time for them. See Conybeare and Howson, 
Vol. II., pp. 436-465 ; Alford, Proleg. to the Pastoral Epistles, pp. 93-97 ; Lewin, 



HARMONY OF THE LIFE OF ST. PAUL. n? 

"The Life and Epistles of St. Paul," Vol. II., pp. 291, 292; Farrar, Vol. II., pp. 
51S-581. 

(7) Paul's favorite church in Macedonia was that at Philippi. After his visit 
there on his second missionary journey (Acts 16: 12) he went to Macedonia twice 
before he was imprisoned in Rome (Acts 20: i and 6), and during the second 
of these visits he stopped at Philippi. The only reason for supposing that he 
went there again, after his release from prison, is his well-known affection for the 
Philippian church and his expressed desire and intention of coming to them again 
in Phil. 1 : 26 ; 2 : 24. This seems to me the most probable of the conjectural trav- 
els of Paul. 

2. COLOSSiE.f^' 

(a) Paul's desire to visit colossje. 

Philem. 22. 

22. But withal prepare me also a lodging: for I trust that through your prayers I 
shall be given unto you. 

(8) " There is no ground," says Lightfoot, " for supposing that when St. Paul 
wrote his Epistle to the Colossians he had ever visited the church in which he evinces 
so deep an interest. Whether we examine the narrative in the Acts, or whether 
we gather up the notices in the epistle itself, we find no hint that he had ever been 
in this neighborhood." This conclusion is favored by Col. 2:1," For I would that 
ye knew what great conflict I have for you, and for them at Laodicea, and for as 
many as have not seen my face in the flesh.'' The church was probably founded 
by Epaphras (Eadie, Lightfoot). See Part IX., note 7. During Paul's three years 
in Ephesus it is probable that residents of Colossae and the neighboring Laodicea 
and Hierapolis came to the city and heard Paul's preaching, as he disputed daily in 
the school of Tyrannus. This makes clear Luke's words, " So that all they which 
dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks " (Acts 
19: 10). See note 4, p. 93. Compare Eadie on Colossians, note 2, " The Church 
in Colossi;" Lightfoot, Colossians, Intro., note i, " The Churches of the Lycus." 

I have placed Paul's visit to Colossse, after his release from prison, among the 
conjectural travels, as there is nothing to prove that he actually went there save 
that it is urged that so important a church could not have been omitted by him at 
this time. In his letter to Philemon, who lived at Colossse, he requests his, friend 
to prepare him a lodging (v. 22). This shows Paul's desire to visit Colossas, but 
whether he ever followed out his plan or not cannot be decided. 

(b) THE PERSONNEL OF THE CHURCH AT COLOSSJE :(*' EPAPHRAS, PHILEMON, 
APPHIA, ARCHIPPUS AND ONESIMUS. 



Col. 4:12, 17, 9. 
4:12. Epaphras, who is one of you, a ser- 
vant of Christ, ... 



Philem. i, 2, 10, 11. 
I. [Paul, a prisoner of Jesus Christ, and 
Timothy our brother, unto] Philemon our 
dearly beloved, and fellow laborer, 2. And 



ij8 HARMONY OF THE LIFE OF ST. PAUL. 



Col. 4. 
17. And say to Archippus, Take heed to 
the ministry which thou hast received in 
the Lord, that thou fulfil it. 9. With Ones- 
imus, a faithful and beloved brother, who 
is one of you. 



Philem. 
to our beloved Apphia, and Archippus our 
fellow soldier, and to the church in thy 
house :.. . 10. I beseech thee for my son 
Onesimus, whom I have begotten in my 
bonds: 11. Which in time past was to thee 
unprofitable, but now profitable to thee and 
to me. 



(9) If Paul made the visit to Colossas it is probable that he met the five Chris- 
tians in the church there who are named in the Epistles to Philemon and to the 
Colossians. Epaphras, the founder of the church in Colossae, may have been 
there, having been liberated from prison in Rome at the same time with the 
apostle. 

The letter to Philemon " introduces us," says Lightfoot, " to an ordinary 
household in a small town in Phrygia. Four members of it are mentioned by 
name : the father, the mother, the son, and the slave.'' Philemon, the head of the 
household, " was a native, or at least an inhabitant, of Colossse. This appears 
from the fact that his slave is mentioned as belonging to that place. It may be 
added also, in confirmation of this view, that in one of two epistles written and 
despatched at the same time St. Paul announces the restoration of Onesimus to 
his master, while in the other he speaks of this same person as revisiting CoIosse. 
(Comp. Col. 4:9 with Philem. 11 seq.). . . . Philemon had been converted by St. 
Paul himself. At what time or under what circumstances he received his first les- 
sons in the gospel we do not know; but the apostle's long residence at Ephesus 
naturally suggests itself as- the period when he was most likely to have become ac^- 
quainted with a citizen of Colossje. ... It is a safe inference from the connection of 
the names that Apphia was the wife of Philemon. ... Of this Phrygian matron we 
know nothing more than can be learned from this epistle. The tradition, or fiction, 
which represents her as martyred together with her husband may be safely disre- 
garded. St. Paul addresses her as a Christian. Equally with her husband she 
had been aggrieved by the misconduct of their slave Onesimus, and equally with 
him she might interest herself in the penitent's future well-being. With less 
confidence, but still with a reasonable degree of probability, we may infer that 
Archippus, who is likewise mentioned in the opening salutation, was a son of Phi- 
lemon and Apphia. . . . Our Archippus held some important office In the church ; 
but what this was we are not told." " Perhaps he held a missionary charge, and 
belonged to the order of ' evangelists.' " Lightfoot thinks that he did not labor in 
ColossEe, but in Laodicea, which was " within walking distance of Colossae.'' See 
Lightfoot, Philem., Intro., pp. 303-309. 

The slave of this household was Onesimus, the runaway, who was converted 
in Rome under the influence of Paul, and later was restored to his owner, Phile- 
mon. (Note 8, p. 159.) 



HARMONY OF THE LIFE OF ST. PAUL. ng 

3. LAODICEA AND HIERAPOLIS. 
(a) Paul's solicitude for the churches of laodicea and hierapolis. 

THE WORK of EPAPHRAS. 

Col. 2:i; 4:12, 13. 

2: 1. For I would that ye knew what great conflict I have for you, and /or them at 
Laodicea, and /or as many as have not seen my face in the flesh ; 

4: 12. Epaphras, who is one of you, a servant of Christ, saluteth you, always labor- 
ing fervently for you in prayers, that ye may stand perfect and complete in all the will 
of God. 13. For I bear him record, that he hath a great zeal for you, and them that 
are in Laodicea, and them in Hierapolis.(10) 

(10) The same reasons for deciding that Paul had not visited Colossse when 
he wrote Colossians hold good concerning Laodicea and Hierapolis. It is uncer- 
tain whether he visited Laodicea and Hierapolis after his first imprisonment. There 
is no doubt, however, that these three places were closely associated with each other, 
and if Paul went to one he would naturally include the other two in his ministra- 
tions. Their geographical situation favored this. " Lying in, or overhanging, the 
valley of the Lycus, a tributary of the Maeander," says Lightfoot, " were three 
neighboring towns, Laodicea, Hierapolis, and Colossa. The river flows, roughly 
speaking, from east to west ; but at this point, which is some few miles above its 
junction with the Masander, its direction is more nearly from southeast to north- 
west. Laodicea and Hierapolis stand face to face, being situated respectively on 
the southern-and northern sides of the valley, at a distance of six miles and within 
sight of each other, the river lying in the open plain between the two. The site of 
Colossae is somewhat higher up the stream, at a distance of perhaps ten or twelve 
miles from the point where the road between Laodicea and Hierapolis crosses the 
Lycus. Unlike Laodicea and Hierapolis, which overhang the valley on opposite 
sides, ColossEe stands immediately on the river-bank, the two parts of the town 
being divided by the stream. The three cities lie so near to each other that it 
would be quite possible to visit them all in the course of a single day." (Colossians, 
Intro., pp. 1-2). 

The same doctrinal errors prevailed in the three towns, although Hierapolis 
may have been less subject to the dangers of false teachings than the other two. 
(Lightfoot on Col. 2 : i.) With Paul's death the churches of the Lycus " pass into 
the hands of St. John, who takes up his abode in Asia Minor. Of CoIosse and 
Hierapolis we hear nothing more in the New Testament ; but from his exile in 
Patmos the beloved disciple delivers his Lord's message to the church of Laodicea 
(Rev. 3 : 14-21) ; a message doubtless intended to be communicated also to the two 
subordinate churches, to which it would apply almost equally well." Lightfoot on 
Col., Intro., p. 41. 



i8o HARMONY OF THE LIFE OF ST. PAUL. 

(b) THE personnel(ii) of the church at laodicea: nymphas 
[and archippus.] 

Col. 4:15. 
4:15. Salute the brethren which are in Laodicea, and Nymphas, and the church 
which is in his house. 

(11) Paul mentions by name one prominent member of the church in Laodicea, 
Nymphas. " The Colossian church was, in the apostle's name, to salute the sister 
church in Laodicea, especially not forgetting in such a greeting Nymphas, and the 
church in his house. The first ' and ' points out Nymphas as worthy of distinction, 
and probably the last ' and ' introduces the explanation. The church in his house 
■could not, as Bahr supposes, be the whole Laodicean church ; nor can the words, as 
some of the Greek Fathers opine, mean simply the family of Nymphas, all of whom 
were Christians. Some portion of the Laodicean believers, for what reason we 
know not, statedly met for worship in the house of Nymphas." (Eadie.) 

Archippus, whose parents lived at Colossse (see note 9, p. 178) labored chiefly 
in Laodicea. His " youth and inexperience " may have called forth Paul's exhorta- 
tion in Col. 4:17, " And say to Archippus, Take heed to the ministry which thou 
hast received in the Lord, that thou fulfil it." Lightfoot says (Col., Intro., pp. 42-43) : 
" Some signs of slackened zeal seem to have called forth this rebuke. It may be an 
accidental coincidence, but it is at least worthy of notice, that lukewarmness is the 
special sin denounced in the angel of the Laodiceans, and that the necessity of 
greater earnestness is the burden of the message to that church (Rev. 3:15). As 
with the people, so it is with the priest. The community takes its color from, and 
communicates its color to, its spiritual rulers." In Philemon 2 Paul addresses Ar- 
chippus " as his ' fellow-soldier,' but we are not informed on what spiritual cam- 
paigns they had served in company. Of his subsequent career we have no trust- 
worthy evidence. Tradition represents him as having suffered martyrdom at Co- 
lossse with his father and mother." Lightfoot, Philemon, Intro., p. 310. 

{c) THE connection OF THE EPISTLE TO THE COLOSSIANS WITH THE LAODICEANS. 

Paul's letter to the laodicean church. 

Col. 4:16. 
4:16. And when this epistle is read among you, cause that it be read also in the 
church of the Laodiceans ; and that ye likewise read the epistle from Laodicea.(12) 

(12) The Epistle to the Colossians was intended also for the Laodiceans. 
" And when this epistle is read among you, cause that it be read also in the church 
of the Laodiceans." 

" The Epistle from Laodicea," which the Colossians were told to read, is 
thought by (i) Calvin, Beza, and Erasmus, to be a letter from the Laodiceans to 
Paul. (2) According to Meyer it was a letter from Paul to the Laodiceans, which 
like the early Epistle to the Corinthians (p. 94) has been lost. (3) Lightfoot's view 
is preferable : " The ' letter from Laodicea,' which the apostle directs the Colossian? 



HARMONY OF THE LIFE OF ST. PAUL. I Si 

to procure and read, must not be classed among these lost letters, as there is very- 
good reason for supposing that he there refers to the circuJar letter to the Asiatic 
churches, sent to Laodicea as one of the great centres, and thence communicated to 
the neighboring town of Colossae, but circulated in the church at large through the 
metropolis of Asia, and therefore generally known as the Epistle to the Ephesians." 
So Lange, Bleek, Sabatier. 

See Lightfoot, Colossians (pp. 274 -300), for a full note on " The Epistle from 
Laodicea," and the apocryphal Epistle to the Laodiceans ; cf. Lightfoot on Philip- 
pians (p. 140). 

ROM. r5:24, 28. 

15:24. Whensoever I take my journey into Spain, I will come to you: for I trust to 
see you in ray journey, and to be brought on my way thitherward by you, if first I be 
somewhat filled with your company. . . 28. When therefore I have performed this, and 
have sealed to them this fruit, I will come by you into Spain. 

(13) The journey to Spain still has a few defenders, prominent among whom 
are Conybeare and Howson ; but there is no mention of its accomplishment either 
in the Acts or in the Epistles. The only foundation for the theory of the Spanish 
visit is taken from the passages here given, Rom. 1 5 : 24, 28, and 2 Cor. lo : 16 (see 
note 23, p. 106), in which Paul expresses his intention of going there. These pas- 
sages doubtless suggested the early church tradition (compare Appendix XIII.). 
The whole theory of the Spanish visit is now exploded. See Schaff : History of the 
Christian Church (Vol. I. pp. 329, 332) ; Conybeare and Howson (Vol. II. pp. 437- 
,438) ; Meyer on Romans 15 : 24 ; Lewin (Vol. II. pp. 293-298). 

The journey to Spain is the last of what I have called the Conjectural Travels 
of Paul. Those who desire to include these in his actual journeys at this time can 
follow the order given under sec. IV. and simpfy add the visits in sec. V., the Authen- 
' tie Travels, to those named here. Paul would thus go to Philippi, Colossae, Laodi- 
cea, Hierapolis, Spain, and then to Ephesus, the first of the Authentic Travels. 
I Tim. I : 3 (below). So Conybeare and Howson (vol. II. pp. 446-7) and Alford, 
Proleg., " The Pastoral Epistles " (pp. 93-94). 

V. PAUL'S AUTHENTIC TRAVELS, ACCORDING TO i TIMO- 
THY, TITUS AND 2 TIMOTHY. 

I. PAUL AND TIMOTHY IN EPHESUS. PAUL DEPARTS TO MACEDO- 
NIA, WHERE HE WRITES I TIMOTHY, 6j A. D. 
I Tim. 1:3; 3:14, 15. 

1:3. As I besought thee to abide still at Ephesus, when I went into Macedonia,(14) 
3:14. These things write I unto thee, hoping to come unto thee shortly: 15. But if 

I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of 

God. 



1 82 HARMONY OF THE LIFE OF ST. PAUL. 

(14) Paul's journey to Ephesus and Macedonia is described by Conybeare 
Howson (Vol. II. pp. 447, 448). About tliis time the apostle wrote i Time 
probably from Macedonia. " Tne Epistle," says Alford, " declares its own o 
sion. The apostle had left the Ephesian church in charge to Timotheus : 
though he hoped soon to return was apprehensive that he might be detained loi 
than he expected (i Tim. 3 : 14, 15). He therefore despatched to him these wri 
instructions. The main object must be described as personal : to encourage 
inform Timotheus in his superintendence at Ephesus. But this information 
precept regarded two very different branches of his ecclesiastical duty. The 
was, the making head against, and keeping down, the growing heresies of the 1 
These are continually referred to : again and again the apostle recurs to their n 
tion : they evidently dwelt much on his mind, and caused him, in refereno 
Timotheus, the most lively anxiety. The other object was, the giving direct! 
respecting the government of the church itself, as regarded the appointing to sa( 
offices, the selection of widows to receive the charity of the church, and do ser 
for it — and the punishment of offenders." On the nature of the Pastoral Epis 
and the subjects treated therein see Appendix XVI. The date of the Epistle 
only be approximated. Alford says 66 or 67 A. D., Conybeare and Howson 
A. D. 

3. PAUL AND TITUS GO TO CRETE, WHERE TITUS REMAINS 
CHARGE OF THE CHURCHES. 

Titus 1:5. 

1:5. For this cause left I thee in Crete, that thou shouldest set ill order the thi 
that are wanting, and ordain elders in every city, as I had appointed thee: (15) 

(i 5) After Paul had visited Macedonia he went to Crete with Titus. From 
evidence furnished from the Epistle to Titus it is hardly probable that the Cre 
churches were now founded for the first time. " We find in them," says Alfi 
" the same development of heresy as at Ephesus, though not the same ecclesia 
cal organization (cf. Tit. i : 10, 11, 15, 16 ; 3 : 9, u, with 1:5). Nor is the fori 
circumstance at all unaccountable, even as combined with the latter. The hen 
being a noxious excrescence on Judaism, was flourishing independently of Chr 
anity — or at least required not a Christian church for its place of sustenai 
When such church began, it was at once infected by the error. So that the ( 
tan churches need not have been long in existence. From Tit. i : 5 they seen 
have sprung up_'here and there," and to have been on this occasion included 
the apostle in his tour of visitation, who, seeing how much needed supplying : 
arranging, left Titus there for that purpose." His work was a temporary 
" viz., to ' carry forward the correction of those things which are defective' ( 
1:5), and among these principally to establish presbyteries for the governmen 
the various churches, consisting of ' bishops ' (Tit. i : 7). His stay there was tc 
very short (Tit. 3 : 12), and he was, on the arrival of Tychicus or Artemas, to ; 



;e 



HARMONY OF THE LIFE OF ST. PAUL. iSj 

the apostle at Nicopolis. Not the slightest trace is found in the Epistle [to Titus] 
of any intention on the part of St. Paul to place Titus permanently over the Cre- 
tan churches ; indeed, such a view is inconsistent with the date furnished us in it." 
(Proleg. " Pastoral Epistles," pp. 95 and 107). 

The Epistle to Titus was probably written at Ephesus soon after Paul left 
Crete. (See note 18, p. 184). 

" It is by no means easy," says Alford, " to construct an account of Titus. At 
first sight a strange phenomenon presents itself. The narrative in the Acts never 
once mentions him. And this is the more remarkable because of all the compan- 
ions of St. Paul he seems to have been the most valued and trusted. No adequate 
reason has ever been given for this omission. There must be some, it is thought, 
which we cannot penetrate. Was he identical with some one or other of St. Paul's 
companions known to us in the Acts under another name .' None seems to satisfy 
the conditions. Or are we to regard the notice in 2 Tim. 4 : 10 as indicative of his 
ultimate desertion of the apostle, and thus to seek for a solution of the problem ?" 
The notices of Titus, in the Epistles are as follows: i. He was with Paul at the 
council in Jerusalem (Gal. 2:1,3; Acts 15 : 1-29, pp. 51-54). 2. He was sent by 
Paul from Ephesus to Corinth with two other brethren to begin a collection for the 
poor Jerusalem church (2 Cor. 12 : 18 ; 8 : 6), and to inquire concerning the effect of 
I Corinthians (see p. 97). 3. Paul left Ephesus for Troas, where he waited in vain 
to hear from Titus (2 Cor. 2:13). He then went to Macedonia (2 Cor. 2 : 13), 
where Titus finally arrived wjith encouraging news from Corinth (2 Cor. 7 : 6-15 ; 
see p. 103). 4. Titus was sent from Macedonia to complete the collection begun 
on his first mission to Corinth, and took with him the Second Epistle to the Corin- 
thians (2 Cor. 8:6, 16 ff.; see p. 104). From that time, 57 A. D., to the visit to 
Crete (Tit. i : 5) nothing is known of his movements. Titus' later life is given but 
briefly. He " appears," says Alford, " to have accordingly rejoined the apostle, 
and afterwards to have left him for Dalmatia (2 Tim. 4 : 10) [p. 190]. Whether 
from this notice we are to infer that he had been with him in Rome, is quite uncer- 
tain. It would seem more probable that he had gone from Nicopolis, or at all 
events from some point on the journey. We can hardly, on mature consideration 
of the expressions in 2 Tim. 4 : 10, entirely get rid of the impression that Titus had 
left the apostle of his own accord. There is, as has been above observed, an ap- 
parent contrast intended between those who are classed with Demas — they being 
•even included under his ' is departed,' without another verb expressed — and Tychi- 
cus [2 Tim. 4 : 12], who had been sent on a mission by the apostle. Still, it would 
be unfair to lay any stress on this, in a matter so well admitting of charitable doubt ; 
and we may be well permitted, with Mr. Conybeare, to hope that his journey to 
the neighboring Dalmatia was undertaken by desire of St. Paul." (Proleg., pp. 
jo6-io8). 



iS4 HARMONY OF THE LIFE OF ST. PAUL. 

3. PAUL AND TROPHIMUS AT MILETUS. 

2 Tim. 4:20. 
4: [20. Erastus abode at Corinth:] but Trophimus have I left at Miletura sick.(16) 

(16) When Paul was at Miletus Trophimus was with him. He is mention© 
twice in the Acts. He was an Ephesian (Acts 21 : 29), who left Greece with Pat 
for Judsea (Acts 20 : 4), and in Jerusalem he was the innocent cause of Paul's arres 
(Acts 21 : 29), the Jews maliciously charging that Paul had brought him into th 
inner court of the temple, where Gentiles were forbidden to enter. Timothy wa 
probably in Ephesus when Paul wrote 2 Timothy, and this sentence about Trophi 
mus (2 Tim. 4:20) seems a strange thing for Paul " to write from Rome to Timo 
theus in Ephesus, within a few miles of Miletus itself, and respecting Trophimus 
who was an Ephesian (Acts 21 : 29). It certainly may be said that there might bi 
reasons why the notice should be sent. It might be intended to clear Trophimus 
from the charge which appears to be laid against Erastus, that he had remainec 
behind of his own accord in his native land. With the apostle's delicate feelinj 
for all who were connected with him, he might well state this respecting Trophi 
mus, though the fact of his remaining at Miletus might be well known to Timo- 
theus, and his own profession of sickness as the reason." (Alford, Proleg., pp 
102, 103). 

4. PAUL AND TIMOTHY AT EPHESUS. THE MINISTRATIONS 01 

ONESIPHORUS.(i') [PAUL WRITES THE EPISTLE TO 

TITUS(1*') 6y A. D.J 

a Tim. r: 16-18. 
I: [16. The Lord give mercy unto the house of Onesiphorus; for he oft refreshec 
me, and was not ashamed of my chain: 17. But, when he was in Rome, he sought m( 
out very diligently, and found me. 18. The Lord grant unto him that he may fine 
mercy of the Lord in that day ;] and in how many things he ministered unto me a 
Ephesus, thou knowest very well. 

(17) Onesiphorus is mentioned but twice, here and in 2 Timothy 4 : 19, when h( 
was with Paul in Rome during his last imprisonment. See note 3, p. 190. I haw 
followed Alford in assuming that it was during this second visit to Ephesus, am 
not that referred to in i Tim. i : 3, p. 181, that Onesiphorus, who was probably ar 
Ephesian, befriended the apostle. Timothy was evidently at Ephesus with Pau 
at the same time, as the apostle appeals to him in 2 Timothy 1:18 to confirn 
what he says about the kindness of Onesiphorus, " and in how many things hf 
ministered unto me at Ephesus thou knowest very well." 

(18) " The Epistle to Titus," says Alford, " evidently written very soon aftei 
St. Paul left Crete, will most naturally be dated from Asia Minor. Its own notices 
agree with this, for we find that he was on his way to winter at Nicopolis (Tit 
3 : 12), by which it is most natural to understand the well-known city of that nam< 



HARMONY OF^THE LIFE OF ST. PAUL. iSs 

in Epirus. And the notices of 2 Tim. equally well agree with such an hypothesis : 
for there we find that the apostle had, since he last communicated with Timo- 
theus, been at Miletus and at Troas, probably also at Corinth (2 Tim. 4: 13, 20).. 
That he again visited Ephesus is on every account likely ; indeed, the natural infer- 
ence from 2 Tim. 1:18 is that he had spent some time (possibly of weakness or 
sickness, from the expression ' in how many things he ministered ;' but this infer- 
ence is not necessary) at that city in the companionship of Timotheus, to whom he 
appeals to confirm what he there says of Onesiphorus." (Proleg., pp. 95, 96.) 
The date -of the Epistle cannot be determined with certainty; Conybeare and 
Howson give 67 A. D. 

5. TO TROAS. PAUL'S CLOAK AND BOOKS LEFT WITH CARPUS. 

2 Tim. 4:13. 
4:13. The cloak that I left at Troas with Carpus, when thou comest, bring with 
thee, and the books, but especially the parchments. (W) 

(19) Carpus is mentioned only here. Nothing is known of him save that 
while at Troas Paul left his cloak and parchments with him. 

I have followed Alford's order of the probable visits of this period. Cony- 
beare and Howson suggest a different arrangement, by supposing " i. That after 
writing i Tim. from Macedonia St. Paul did, as he intended, return to Ephesus by 
way of Troas, where he left the books, etc., mentioned 2 Tim. 4:11, with Carpus ; 
2. That from Ephesus he made a short expedition to Crete and back, and on his 
return wrote to Titus ; 3. That immediately after despatching this letter he went by 
Miletus to Corinth, and thence to Nicopolis, whence he proceeded to Rome " (Vol. 
II., p. 539). Lewin's order is different from that of either Alford or Conybeare 
and Howson, and is much more imaginative. (See Vol. II., pp. 293-374). 

6. IN CORINTH WITH ERASTUS. 

2 Tim. 4:20. 
4:20. Erastus abode at Corinth: (20) 

(20) " While on his third journey the apostle sent forward a certain Erastus 
from Ephesus to Macedonia along with Timothy (Acts 19:22, p. 96). It can 
hardly be doubted that it is the same man who is mentioned here. It is more 
uncertain if the one alluded to in Rom. 16 : 23 is also the same ; still it does favor 
the identity that the latter dwelt in Corinth as ' city chamberlain ' and that the 
Erastus here mentioned remained in Corinth " (Huther in Meyer Com.) It seems 
better, however, with Meyer, to identify the Erastus of Acts 19:22 with the one 
named here in 2 Tim. 4: 20, the one mentioned in Rom. 16:23 being another 
person. See Part V., note 28. 



i86 HARMONY OF THE LIFE OF ST. PAUL. 

7. PAUL'S WINTER IN NICOPOLIS. 

Tit. 3:12. 

3:12. When I shall send Artemas untb thee, or Tychicus, be diligent to come unto 
me to Nicopolis: for I have determined there to winter. (21) 

(21) Artemas is mentioned only here (Tit. 3 : 12), and nothing is known about 
him. On Tychicus see note 8, p. 159. 

" We may venture then to trace out this his last journey as having been from 
Crete by Miletus, Ephesus, Troas, to Corinth (?), and thence (or perhaps direct by 
Philippi, without passing up through Greece ; or he may have gone to Corinth from 
Crete, and thence to Asia) to Nicopolis, where he had determined to winter (Tit. 
3:12). Nicopolis was a Roman colony (Plin. IV. i or 2 ; Tacit. Ann. V. 10), where 
he would be more sure against tumultuary violence, but at the same time more 
open to direct hostile action from parties plotting against him in the metropolis. 
The supposition of Mr. Conybeare that, being known in Rome as the leader of the 
Christians, he would be likely, at any time after the fire in 64, to be arrested as 
implicated in causing it, is not at all improbable. In this case, as the crime was 
alleged to have been committed at Rome, he would be sent thither for trial (Cony- 
beare and Howson) by the duumviri of Nicopolis." Alford, Proleg.,-" The Pasto- 
ral Epistles," p. 96. 

Thus ended the missionary work of Paul. From Nicopolis he was taken to 
Rome, and probably after a short imprisonment he was put to death. How vast 
was the extent of his labors may be learned from Monod's eloquent words. " Dur- 
ing the generation which elapsed from the year 35 to the year 65, the Roman em- 
pire was sown with a seed of eternal life, which coniprehends the germ of a total 
revolution, not only moral, but domestic, civil, political, and even material, if so be 
only that the world is faithful in cultivating this seed which has come down from, 
heaven, but is acclimated in humanity. We ask, then, who was the sower of this 
health-bearing seed, the field of which is the pagan world ? Go and inquire at 
Ephesus who it was that gave them a Christian church ; Ephesus will answer, with 
one voice, the apostle Paul ; Tarsus, the apostle Paul ; Thessalonica, the apostle 
Paul ; Athens, the apostle Paul ; Corinth, the apostle Paul. Are you wearied by 
this enumeration ? Let us cut it short. Salamis, Paphos, Antioch in Pisidia, Icon- 
ium, Lystra, Derbe, Perga, Troas, Philippi, Berea, Cenchrea, Galatia, Phrygia, My- 
sia, Pamphylia, Cilicia, and how many others — the apostle Paul. . . . We are as- 
tonished at the amount accomplished by a man — a single man. The wonderful 
activity of our apostle imparts to him a kind of omnipresence in all the Roman 
empire, over the vast extent of which the name of Paul projects everywhere its 
immense shadow." (pp. 25, 26). 



PART XI. 

PAUL'S SECOND ROMAN CAPTIVITY. 

Time, 68 A. D. 



1. PAUL IS IMPRISONED AS AN EVIL-DOER. 
II. PAUL'S LONELINESS. - 

1. The absence of his old friends. Demas forsakes him. Phygellus 

and Hermogenes ■' turn away " from him. 

2. His companions : Luke, Eubulus, Pudens, Linus, Claudia, Onesi- 

phorus. 

3. His longing for Timothy and Mark. 

4. His desire for his cloak, and " the books " and " parchments." 

III. PAUL'S FIRST TRIAL BEFORE THE ROMAN MAGISTRATES. 

AND HIS ACQUITTAL. 

IV. PAUL'S JOYOUS ANTICIPATION OF DEATH. 

Paul writes 2 Timothy, 68 A. D. 
[Paul's death, 68 A. D.] 



12 



HARMONY OF THE LIFE OF ST. PAUL. iSg 



PART XI. 
Paul's Second Roman Captivity. 



Authority : 2 Timothy. 



/. PAUL IS IMPRISONED AS AN EVIL-DOER.m 

2 Tim. 1:8; 2:8, 9. 

1:8. Be not thou therefore ashamed of the testimony of our Lord, lior of me his 
prisoner. 

2: [8. Remember that Jesus Christ of the seed of David was raised from the dead, 
according to my gospel ;] 9. Wherein I suffer trouble, as an evil-doer, even unto bonds ; 
but the word of God is not bound. 

(i) " This imprisonment was evidently m.ore severe than it had been five years 
before. Then, though necessarily fettered to his military guard, he had been 
allowed to live in his own lodgings, and had been suffered to preach the gospel to 
a numerous company who came to hear him. Now, he is not only chained, but 
treated ' as a malefactor ' (2 Tim. 2 : 9). His friends, indeed, are still suffered to 
visit him in his confinement, but we hear nothing of his preaching. It is dangerous 
and difficult (2 Tim. 1:16) to seek his prison, so perilous to show any public sym- 
pathy with him that no Christian ventures to stand by him in the court of justice 
(2 Tim. 4 : 16). And as the final stage of his trial approaches he looks forward to 
death as his certain sentence. This alteration in the treatment of St. Paul exactly 
corresponds with that which the history of the times would have led us to expect. 
We have seen that his liberation took place early in A. D. 63 ; he was therefore far 
distant from Rome when the first Imperial persecution of Christianity broke out, in 
consequence of the great fire in the summer of the following year!" Conybeare 
and Howson, II., pp. 467,468. On this whole period see Farrar, II., 539-581, 
where the few scattering allusions in the Pastoral Epistles are woven together in a 
graphic picture of Paul's prison life. 

IL PAUL'S LONELINESS. 

I. THE ABSENCE OF HIS OLD FRIENDS. DEMAS FORSAKES HIM,® 
PHYGELLUS AND HERMOGENES " TURN AWAY " FROM HIM. 

2 Tim. 4:12, 20, 19, 10; 1:15. 
4:12. And Tychicus have I sent to Ephesus. . 20. Erastus abode at Corinth: but 
Trophiraus have I left at Miletum sick. . 19. Salute Prisca and Aquila, [and the house- 



igo HARMONY OF THE LIFE OF ST. PAUL. 

2 Tim. 4; i. 

hold of Onesiphorus.] . . lo. For Demas hath forsaken me, having loved this present 
world, and is departed unto Thessalonica ; Crescens to Galatia, Titus vinto Dalmatia. 

1:15. This thou knowest, that all they which are in Asia be turned away from me; 
of whom are Phygellus and Hermogenes. 

(2) Almost all of Paul's old friends are away from him now. Tychicus, who 
was with him in the first captivity, was in Ephesus ; Erasius,'wa.s in Corinth, Trophi- 
mus in Miletus, Titus, who was last found in Crete, was in Dalmatia, " part of the 
Roman province of Illyricum " (see the conclusion of note 15, p. 183). Priscilla and 
Aquila, to whom Paul sends greetings in 2 Timothy 4 : 19, were away from Rome, 
perhaps at Ephesus ; Crescens, who is mentioned only here (2 Tim. 4:10), was in 
Galatia. But this was not all. Demas, who was present among Paul's friends in the 
first captivity, now forsakes the apostle, " having loved this present world," and " de- 
parted unto Thessalonica." Add to this many of those in Asia, of whom were Phy- 
gellus and Hermogenes, were turning away from the apostle's teaching. Whether 
Phygellus and Hermogenes were in Rome and had forsaken the apostle is not said. 
They were evidently representatives of the Asiatic apostasy, probably prominent 
men in the church. 

2. HIS COMPANIONS :® LUKE, EUBULUS, PUDENS, LINUS, CLAUDIA, 

ONESIPHORUS. 

2 Tim. 4:11, 21 ; I:i6-i8; 4:19. 

4:11. Only Luke is with me. 21. . . Eubulus greeteth thee, and Pudens, and Linus, 
and Claudia, and all the brethren. 

1: 16. The Lord give mercy unto the house of Onesiphorus; for he oft refreshed 
me, and was not ashamed of my chain : 17. But, when he was in Rome, he sought me 
out very diligently, and found me. 18. The Lord grant unto him that he may find mercy 
in that day: [and in how many things he ministered unto me at Ephesus, thou knowest 
very well.] 

4: [19. Salute Prisca and Aquila,] and the household of Onesiphorus. 

(3) Of his old companions Luke alone is with him. No mention has been made 
of him since he was with Paul in the first imprisonment ; it is not known whether 
he was with him during his intermediate journeys. It added rnuch joy to the apos- 
tle's life that, while others were away and some had forsaken him, " the beloved 
physician " still remained with him. The other names are all new, mentioned only 
in verse 21. Eubulus is unknown. " Linus is probably the one whom the Fathers 
name as the first bishop of Rome." (Huther.) Of Pudens and Claudia nothing is 
known, but see an interesting note in Alford, Proleg., 2 Tim., pp. 104, 105 ; comp. 
Farrar, Vol. II., p. 569. 

We have seen that while Paul was in Ephesus Onesiphorus ministered to his 
wants (2 Tim. i : 18, p. 184). Early in his last imprisonment he came to Rome 
and sought out the apostle. " Nor was he content with a single visit. Glad to 
face the shame and scorn of befriending one whose condition was now so abject. 



HARMONY OF THE LIFE OF ST. PAUL. 19 1 

he came to the apostle again and again, and refreshed his soul with that very con- 
solation — the sense of human. sympathy — for which most of all it yearned. Prob- 
ably the death of this true and warmhearted Ephesian took place at Rome, for 
St. Paul utters a fervent wish that he may find mercy of the Lord in the great day, 
and in writing to Timothy he sends a greeting to his household, but not to him 
[2 Tim. 4 : 1-9]. The tone of intense gratitude which breathes through the few 
verses in which the apostle alludes to him makes us feel that the brave and loving 
friendliness of this true brother, contrasted as it was with the cowardly defection 
of the other Asiatics, was the brightest gleam of light which fell on the dense 
gloom of the second imprisonment." Farrar, Vol. II., pp. 549, 550. 

3. HIS LONGING FOR TIMOTHY AND MARK.W) 

2 Tim. r:3, 4; 4:9, 21, 11. 

1 :3. I thank God, whom I serve from my forefathers with pure conscience, that with- 
out ceasing I have remembrance of thee in my prayers night and day ; 4. Greatly 
desiring to see thee, being mindful of thy tears, that I may be filled with joy. 

4:9. Do thy diligence to come shortly unto me: ... 21. Do thy diligence to come 
before winter. ... [11. Only Luke is with nie.] Take Mark, and bring him with thee: 
for he is profitable to me for the ministry. 

(4) Do we wonder that with so few friends about him Paul longed for his 
beloved Timothy, who was in Ephesus, and urged him again and again to come to 
him ? " We know not whether Timotheus was able to fulfil these last requests of 
the dying apostle ; it is doubtful whether he reached Rome in time to receive his 
parting commands and cheer his latest earthly sufferings. The only intimation 
which seems to throw any light on the question is the statement, in the Epistle to 
the Hebrews, that Timotheus had been liberated from imprisonment in Italy. 
[" Know ye that our brother Timothy is set at liberty." Heb. 13 : 23.] If, as ap- 
pears not improbable, that Epistle was written shortly after St. Paul's death, it 
would be proved not only that the disciple fearlessly obeyed his master's summons, 
but that he actually shared his chains, though he escaped his fate. This also 
would lead us to, think that he must have arrived before the execution of St. Paul, 
for otherwise there would be no reason to account for his being himself arrested in 
Rome ; since, had he come too late, he would naturally have returned to Asia at 
once, without attracting the notice of the authorities. We may, therefore, hope 
that Paul's last earthly wish was fulfilled. Yet if Timotheus did indeed arrive 
before the closing scene, there could have been but a very brief interval between 
his coming and his master's death." Conybeare and Howson, Vol. II., p. 485. 

Paul requests Timothy to bring Mark with him (v. 11), who had been with 
the apostle in his first captivity. (See note 9, p. 160.) Years ago he had proven 
himself incompetent and a coward, and forsook Paul and Barnabas in Pamphylia 
during the first missionary journey (Acts 13 : 13, p._39). But since then he had 
become a changed man, and Paul in his loneliness and old age turns to him for 
help as one who is " profitable to me for the ministry." 



ig2 HARMONY OF THE LIFE OF ST. PAUL. 

The statement of Conybeare and Howson concerning the release of Timothy 
(Heb. 13 :23) is based on the theory that Paul did not write The Epistle to the 
Hebrews. I have taken this view in the Harmony, following Calvin, Luther, Tho- 
luck, Wieseler, Delitzsch, Alford, Farrar and Schaff. 

4. HIS DESIRE FOR HIS CLOAK AND "THE BOOKS" AND 
" PARCHMENTS." 
2 Tim. 4:13. 
4:13. The cloak that I left at Troas with Carpus, when thou comest, bring with 
thee, and the books, but especially the parchments.(5> 

(5) " How little could we spare this verse ! What a light does it throw on 
the last sad days of the persecuted apostle ! The fact that these necessary posses- 
sions — perhaps the whole that the apostle could call his own in this world — had 
been left at the house of Carpus, may, as we have seen, indicate his sudden 
arrest either at Troas or on his way to it. A prisoner who is being hurried from 
place to place by unsympathizing keepers is little able to look after his property. 
But now the apostle is settled again, though his home is but a prison, and he feels 
that it will be his home for life. Winter is coming on, and winter in a Roman 
prison, as he knows by experience, may be very cold. He wants to get back his 
rough travelling cloak. It was one of those large sleeveless garments which we 
should call an ' overall ' or ' dreadnaught.' Perhaps St. Paul had woven it himself of 
the black goat's hair of his native province. ... ' And the books, but especially the 
parchments,' the biblia — the papyrus books — few, we may be sure, but old friends. 
Perhaps he had bought them when he was a student in the school of Gamaliel at 
Jerusalem ; or they may have been given him by his wealthier converts. The 
papyrus books, then, let Timothy bring, but especially the parchments— the vellum 
rolls. What were these ? Perhaps among them was the diploma of his Roman 
franchise ; or were they precious rolls of Isaiah and the Psalms, and the lesser 
Prophets, which father or mother had given him as a life-long treasure in the far- 
off happy days when, little dreaming of all that would befall him, he played, a 
happy boy, in the dear old Tarsian home .' Dreary and long are the days — the 
evenings longer and drearier still — in that Roman dungeon ; and it will be a deep 
joy to read once more how David and Isaiah, in their deep troubles, learned, as he 
had learned, to suffer and be strong. A simple message, then, about an old cloak 
and some books, but very touching. They may add a little comfort, a little relief, 
to the long-drawn tedium of these last dreary days." Farrar, Vol. II., pp. S70-S72. 

/// PAUL'S FIRST TRIAL BEFORE THE ROMAN MAGIS- 
TRATES, AND HIS ACQUITTAL. 

2 Tim. 4:14-18. 
4:14. Alexander the coppersmith did me much evil: the Lord reward him accord- 
ing to his works : 15. Of whom be thou ware also ; for he hath greatly withstood our 
words. 16. At my first answer no man stood with me, but all men forsook me: I pray 



HARMONY OF THE LIFE OF ST. PAUL. jpj 

2 Tim. 4. 

God that it may not be laid to their charge.(6) 17. Notwithstanding the Lord stood with 
me, and strengthened me ; that by me the preaching might be fully known, and thai all 
the Gentiles might hear : and I was delivered out of the mouth of the lion.P) 18. And the 
Lord shall deliver me from every evil work, and will preserve me unto his heavenly 
kingdom: to whom de glory for ever and ever. Amen. 

(6) " The first answer (v. 16) is the first of the two hearings or trials which 
Paul had during his last imprisonment." 

" We have no means of knowing the precise charge now made against the 
apostle. He might certainly be regarded as an offender against the law which pro- 
hibited the propagation of a new and illicit religion {religio nova et illicita) among 
the citizens of Rome. But at this period one article of accusation against him 
must have been the more serious charge of having instigated the Roman Christians 
to their supposed act of incendiarism before his last departure from the capital. 
It appears that ' Alexander the brass-founder ' (2 Tim. 4 : 14) was either one of his 
accusers or at least a witness against him. If this was the same with the Jewish 
Alexander of Ephesus (Acts 19 : 33) it would be probable that his testimony rela- 
ted to the former charge. But there is no proof that these two Alexanders were 
identical. We may add that the employment of informer [delator) was now be- 
come quite a profession at Rome, and that there would be no lack of accusations 
against an unpopular prisoner as soon as his arrest became known. Probably no 
long time elapsed after St. Paul's arrival before his cause came on for hearing. The 
accusers, with their witnesses, would be already on the spot, and on this occasion he 
was not to be tried by the Emperor in person, so that another cause of delay, which 
was often interposed by the carelessness or indolence of the Emperor, would be 
removed. The charge now alleged against him probably fell under the cognizance 
of the City Prsefect (Prafectus Urbi), whose jurisdiction daily encroached at this 
period on that of the ancient magistracies. . . . We see from this statement [2 Tim. 
4: 16] that it was dangerous even to appear in public as the friend or adviser of 
the apostle. No advocate would venture to plead his cause, no procurator to 
aid him in arranging the evidence, no patronus (such as he might have found, 
perhaps, in the powerful .lEmilian house) to appear as his supporter and to depre- 
cate, according to ancient usage, the severity of the sentence. But he had a more 
powerful intercessor and a wiser advocate, who could never leave him nor forsake 
him. The Lord Jesus was always near him, but now was felt almost visibly pres- 
ent in the hour of his need. From the above description we can realize in some 
measure the external features of his last trial. He evidently intimates that he spoke 
before a crowded audience, so that ' all the Gentiles might hear ;' and this corre- 
sponds with the supposition, which historically we should be led to make, that he 
was tried in one of those great basilicas which stood in the Forum." Conybeare 
and Howson, Vol. II., pp. 469-471. 

(7) "The lion [v. 17] is probably to be understood as meaning either the devil, 
as the power that brought the danger upon him, and thereby a temptation to sin, 



ig4 HARMONY OF THE LIFE OF ST. PAUL. 

or Nero, as the one before whose tribunal he stood. The expression may, how- 
ever, simply denote ' deadly danger ' — a figurative way of setting forth this idea. 
This seems less probable." (Dwight in Meyer, 2 Tim., p. 278.) Alford prefers the 
interpretation which makes the " lion " the dmil, and suggests that he tempted the 
apostle to deny his faith when he was forsaken by his friends, but the Lord stood 
with him and strengthened him, so that he witnessed a good confession. 

IV. PAUL'S JOYOUS ANTICIPATION OF DEATH. PAUL 
WRITES 2 TIMOTHr(«), 68 A. D. [PAUL'S DEATH, 68 A. D.^ 

2 Tim. 1:8-12; 2:8-13; 4:6-8. 

1:8. Be not thou therefore ashamed of the testimony of our Lord, nor of me his 
prisoner: but be thou partaker of the afflictions of the gospel according to the power of 
God ; g. Who hath saved us, and called us with a holy calling^ not according to our 
works, but according to his own purpose and grace, which was given us in Christ Jesus 
before the world began ; 10. But is now made manifest by the appearing of our Saviour 
Jesus Christ, who hath abolished death, and hath brought life and immortality to light 
through the gospel: 11. Whereunto I am appointed a preacher, and an apostle, and a 
teacher of the Gentiles. 12. For the which cause I also suffer these things : nevertheless 
I am not ashamed ; for I know whom I have believed, and am persuaded that he is able 
to keep that which I have committed unto him against that day. 

2:8. Remember that Jesus Christ of the seed of David was raised from the dead, 
according to my gospel: 9. Wherein I suffer trouble, as an evil-doer, even unto bonds j 
but the word of God is not bound. 10. Therefore I endure all things for the elect's 
sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory. 

11. It is a faithful saying: For if we be dead with him, we shall also live with him.' 

12. If we suffer, we shall also reign with him: if we deny him, he also will deny us: 

13. If we believe not, yet he abideth faithful: he cannot deny himself. 

4 : 6. For I am now ready to be offered, and the time of my departure is at hand. 
7. I have fought a good fight, I have finished my course, I have kept the faith: 8. Hence- 
forth there is laid up for me a crown of righteousness, which the Lord, the righteous- 
judge, shall give me at that day : and not to me only, but unto all them also that love his 
appearing.(9) 

(8) Paul was acquitted after his first trial, and was remanded to prison. " The 
second Epistle to Timotheus," says Alford, " dates after this his first apology. How- 
long after, we cannot say : probably some little time, for the expression does not 
seem to allude to a very recent occurrence." The occasion of the writing of the 
Epistle " seems to have been one personal to the apostle himself. He was anxious 
that Timotheus should come to him at Rome, bringing with him Mark, as soon as 
possible (2 Tim. 1:4; 4:9, 11, 21). But he was uncertain how it might be with 
himself : whether he should live to see his son in the faith, or be ' offered up ' be- 
fore his arrival. He sends to him, therefore, not merely a message to come, but a 
letter full of fatherly exhortations and instructions, applicable to his present circum- 
stances. And these seem not to have been unneeded. Many of his former friends 
had forsaken him (2 Tim. 1:15; 4:10), and the courage and perseverance of Tim- 
otheus himself appeared to be giving way. The letter therefore is calculated, in 



HARMONY OF THE LIFE OF ST. PAUL. igs 

some measure, to supply what his own mouth would, if he were permitted to speak 
to him face to face, still more fervently urge on him. And thus we possess an 
Epistle calculated for all ages of the church : in which while the maxims cited and 
encouragements given apply to all Christians, and especially ministers of Christ, in 
their duties and difficulties — the affecting circumstances in which the writer himself 
is placed carry home to every heart his earnest and impassioned eloquence.'' 

Alford thinks that Timothy was at Ephesus when the Epistle was written. 
" In 2 Tim. i : 16-18, Onesiphorus is mentioned as having sought out the apostle at 
Rome, and also having ministered to him at Ephesus ; and in 2 Tim. 4 : 19 the 
household of Onesiphorus is saluted. Such a notice, it is true, decides nothing : 
but comes in aid of the supposition that St. Paul was writing to Ephesus. Our im- 
pression certainly is, from 3 Tim. 1:18, that Onesiphorus resided, when living, at 
Ephesus. . . . There is a very slight hint indeed given in 2 Tim. 4:11, which may 
point the same way. Timotheus was to take up Mark and bring him to Rome. 
The last notice we have had of Mark was a recommendation of him to the Colos- 
sian church (Col. 4:10), and that in a strain which may import that he was to be a 
resident laborer in the gospel among them. If Mark was at Colossae, he might be 
easily sent for from Ephesus to accompany Timotheus." (Proleg. " The Pastoral 
Epistles," pp.97, 101-103.) Conybeareand Howson claim that Timothy was not at 
Ephesus when 2 Timothy was written, but was " employed in the general superin- 
tendence of the Pauline churches throughout Asia Minor." Vol. II., p. 474, note 2. 

(9) After the first trial nothing is certain. " That he underwent execution by 
the sword," says Alford, " is the constant tradition of antiquity, and would agree 
with the fact of his Roman citizenship, which would exempt him from death by 
torture." (Proleg., p. 97.) Of his last trial and death there is tradition only, but no 
history (see Conybeare and Howson, II., pp. 488-490). " Was he alone at his 
second trial as at his first ?" says Farrar. " Did the Gentiles again hear of Jesus and 
the Resurrection ? Did he to them, as to the Athenians, prove that the God whose 
gospel he had been commissioned to proclaim was the same God after whom their 
fathers had ignorantly groped, if haply they might find him, in the permitted ages 
of ignorance, before yet, in the dispensation of the times, the shadow on the dial- 
plate of eternity had marked that the appointed hour had come ? All such ques- 
tions are asked in vain. Of this alone we may feel convinced— that he heard the 
sentence pronounced upon him with a feeling akin to joy— 

' For sure, no gladlier does the stranded wreck 
See, through the gray skirts of a lifting squall, 
The boat that bears the hope of life approach 
To save the life despaired of, than he saw 
Death dawning on him and the end of all.' 

But neither respecting his bearing nor his fate do we possess any particulars. If 
any timid, disheartened, secret Christian stood listening in the crowded court — if 
through the ruined areas which marked the sites of what had once been shops and 



ig6 HARMONY OF THE LIFE OF ST. PAUL. 

palaces before the conflagration had swept like a raging storm through the narrow, 
ill-built streets — if from the poorest purlieus of the Trastevere or the gloomy haunts 
of the catacomb any converted slave or struggling Asiatic who believed in Jesus 
had ventured among the throng, no one has left a record, no one even told the story 
to his fellows so clearly as to leave behind him a floating tradition. We know 
nothing more. The last word has been spoken. The curtain has fallen on one of 
the noblest of human lives." II., pp. 576, 577. 



APPENDIX. 



APPRNDIX I. 

THE CONVERSION OF PAUL {p. ig.) 

Some writers on Paul's conversion contend that the vision on the road to 
Damascus was not a supernatural revelation, but was the result of a mental pro- 
cess through which the apostle was passing, having been previously prepared for it 
" by the scruples of conscience as to his persecuting proceedings." But, if the 
Scriptures are to be taken as a basis for the formation of a fair judgment of the 
case, this vision was a sudden, external, miraculous appearance, which not only did 
not accord with his inward thoughts but was in direct opposition to them. His 
persecutions were in conscience' name : " I verily thought with myself that I ought 
to do many things contrary to the name of Jesus of Nazareth.'' (Acts 26 : 9.) 

This shows that conscience was firm, not wavering, and that the revelation 
came, as did the great light and the voice, out of a clear sky. It was a supernat- 
ural challenge, a call to " right about face," a command to repent and preach the 
gospel. To be sure, there was a preparation going on in Paul's mind. His brain 
was at work, for he was a tireless thinker ; his heart was aflame, albeit with a per- 
secutor's zeal. Paul was ripe for the wonderful message which awaited him on the 
road, but the preparation was not the message any more than the soil is the seed 
or the eye is the light. Christ spoke to no vacant, listless soul, but he spoke, arid 
that is all that a fair interpretation of Scripture demands. There was the eager, 
conscientious, passionate Saul, and there, confronting him, in his glorified body, 
clothed with heavenly radiance, was the risen, exalted Christ, speaking to him with 
divine authority and reversing the persecutor's whole destiny. Grant that Paul 
was passing through serious mental and spiritual struggles, these cannot account 
for his change of life. 

Paul was a man of deep feeling and strenuous thought, but it is not necessary 
to deny these things in order to recognize the miraculous element in the story of 
his conversion. That he knew the bondage of the Jewish law the Epistle to the 
Romans well shows ; but whither did this lead him ? Into joy and peace, or 
doubt and darkness? "We agree, then," says Stevens, "with those writers who 
hold that the conversion of Paul vvas connected with a process of reflection, but 
maintain that this process was one which was leading him rather to despair than 
to the joyous acceptance of the gospel. The revelation of Christ to him terminated 
the conflict of mind which he had experienced, not because that conflict had forced 
his heart to faith in the Messiah, but because it had forced him into anxiety and 
unrest of soul regarding himself which the manifestation of Christ to him at length 
met and satisfied." 



200 HARMONY OF THE LIFE OF ST. PAUL. 

That there are variations in the three narratives of Paul's conversion is 
apparent to the casual reader, and as Luke writes them all there is an evident 
design in the variety. In Acts 9 the full history is given with Luke as the author- 
ity. The other two accounts are taken from Paul's addresses, one before the Jew- 
ish mob in the Temple Court at Jerusalem, the other before Festus and Agrippa 
in Caesarea. Dean Howson, in " The Evidential Value of the Acts of the Apos- 
tles" (pp. 105-114), has shown that many of the differences in the records arise 
from the differences in the audiences and the circumstances in which Paul was 
placed when he testified concerning his conversion. In Acts 9 Luke gives a sim- 
ple historical statement of the event, probably derived from Paul himself ; the 
other two accounts are selected from Paul's speeches when he compressed or 
enlarged details according to the demands of his hearers. In the address at Jeru- 
salem (Acts 22) 'Ca.t Jewish side of the conversion is made prominent. He speaks 
of the persecuting Jews at Damascus as " brethren ;'' he calls Ananias not " a cer- 
tain disciple," as Luke does in Acts 9 : 10, but " a man pious according to the Jew- 
ish law " (" a devout man according to the law," Acts 22 : 12) ; and tobring Ananias 
to their favor he says he had "a good report of all the Jews which dwelt there." 
In the address before Agrippa (Acts 26) the Gentile coloring predominates. Paul's 
whole attitude is now anti-Jewish. The Jews, he says, are his accusers. The 
Christians at Damascus are called " saints " whom he tried to compel " to blas- 
pheme " (Acts 26 : 10). " No such language," says Howson, " would have been 
possible before the Jewish mob ; or at least, if he had used it, the interruption and 
uproar would have been hastened." The speech before Agrippa is also more con- 
densed than any other account. The incident of Ananias is omitted, perhaps 
because the "authority of an obscure Jew of Damascus could have had no weight 
with Agrippa ; and the mention of a vision might have provoked the ridicule of 
Festus." The occasion was one which demanded a condensed, graphic appeal to 
the royal audience before him. Paul does not give his mental processes which 
preceded and followed the vision on the road ; he presses on to the climax : 
" Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision." 
Before Agrippa the gospel as a message to the Gentiles \% emphasized (Acts 26 : 17, 
18), and the apostle's call to preach to them is clearly stated, while before the Jews 
in Jerusalem Paul did not care to antagonize his audience unnecessarily or to bring 
up a subject which in the later history of the Church was to be made clear only 
after many a hard conflict ; and accordingly he avoids any allusion to the Gentiles' 
share in his gospel, and says, " Thou shalt be his witness unto all men " (Acts 
22:15). Another incidental characteristic of the speech before Agrippa is that 
Paul, who was then speaking Greek, says Christ spoke to him " in the Hebrew 
tongue " (Acts 26 : 14) ; but when addressing the Jews in Jerusalem he omits this 
fact (Acts 22 : 7), as it was superfluous, for at that time he was speaking to the 
mob in Hebrew. (Acts 22 : 2, " And when they heard that he spake in the Hebrew 
tongue.") 

But, besides these variations in the history of Paul's conversion which are due 



APPENDIX. 2or 

to literary and oratorical causes, there are others which are not so easily explained^ 
I. The iirst which has been noticed is that in Acts 9:7 the men who journeyed 
with Paul " stood speechless," but in Acts 26 : 14 it says, " And when we were all 
fallen to the earth." (a) Bengel and others explain this by saying that the men 
fell to the ground at first, and then stood up. (b) Hackett gives another view de- 
rived from the word " stood " (Acts 9 : 7). " This verb," he says, " often means 
to stand, not as opposed to other attitudes, but to be fixed, stationary, as opposed 
to the idea of motion. (Cbmp. Acts 8 : 38 ; Luke 5 : 2. See the Class. Lexs.,. 
S. V.) In this sense the passage is entirely consistent with Acts 26 : 14, where it is. 
said that when they heard the voice they all fell to the ground. Plainly it was not 
Luke's object to say that they stood erect, in distinction from kneeling, lying pros- 
trate, and the like ; but that, overpowered by what they saw and heard, they were 
fixed to the spot ; they were unable for a time to speak or move." 2. The second 
variation in the record of Paul's conversion which must be harmonized is in rela- 
tion to the voice from heaven. In Acts 9,: 7 it is said, " And the men which jour- 
neyed with him stood speechless, hearing a voice but seeing no man ;" in his speech 
at Jerusalem, however, Paul says, " And they that were with me saw indeed the- 
light, and were afraid ; but they heard not the voice of him that spake to me " 
(Acts 22:9). To reconcile these two apparent discrepancies (a) some say that 
" the voice " in Acts 9 : 7 is a noise, thilnder perhaps, and in Acts 22 : 9 an articu- 
late voice ; (b) others, retaining the idea of the voice in both places, think that, as 
in the Greek the genitive case is used in Acts 9 : 7 and the accusative in Acts 
22:9, a distinction should be made. The genitive has "a partitive sense — i.'e.^ 
something of the voice, or indistinctly. But the difference does not hold; for in 
22 : 7 Paul says of himself, / heard a voice (genitive), where he cannot mean that 
he had only a confused perception of what was said to hirh." (Hackett.) (c) A 
more common explanation is that the word " hear " is used in Acts 9:7 in the 
ordinary sense of the word, but in Acts 22 : 9 in the sense of " understanding ;" /. e.,. 
Paul's companions heard the voice of some one speaking to him, but did not com- 
prehend what was said. " To \\f^x.{akoud)" says Hackett, " like the correspond- 
ing word in other languages, means not only to hear, but to hear so as to under- 
stand. Of the latter usage the New Testament furnishes other clear examples. 
I Cor. 14:2, ' For he that speaketh in an unknown tongue speaketh not unto men 
but unto God ; for- no man understands him ' — literally, no one heareth. (Comp. 
I Cor. 14 : 16, where heareth passes into understandeth) Mark 4 : 33, ' And with 
many such parables spake he the word" unto them, as they were able to understand 
it' — literally, as they were able to hear." Students will vary. in their preferences for 
the above explanations, but surely no one can question the fairness of Conybeare 
and Howson when they say (Vol. I., p. 89), " It has been thought both more pru- 
dent and more honest to leave these well-known descrepancies exactly as they are 
found in the Bible. They will be differently explained by different readers, acpord- 
ing to their views of the inspiration of Scripture. Those who do not receive the 
doctrine of Verbal Inspiration will find in these discrepancies a confirmation of the-- 



202 HARMONY OF THE LIFE OF ST. PA UL. 

general truth of the narrative. Those who lay stress on this doctrine may fairly 
be permitted to suppose that the stupefied companions of Saul fell to the ground 
and then rose, and that they heard the voice but did not understand it." 

Is it not wiser and more reverent to leave the variations and apparent contra- 
dictions as they are, unsolved ? How much more power and dramatic reality there 
is in the whole scene if we interpret it in this large way ! How much more likely 
is it to be true if we believe that, keeping, as Stevens says, " the constant factors " 
which are in all three accounts, namely, " the light from heaven, the voice of Jesus, 
Saul's answer, and the solemn charge commissioning Paul to bear the name of 
Christ to the Gentiles," Luke, whose accuracy is proverbial, should have preferred 
in magnificent honesty to give the story of the Master's greatest convert with all the 
variations which so great an event would naturally produce. In what way could 
he have shown more graphically that the occasion was one of impressive confu- 
■sion, so startling and awe-inspiring that even the apostle himself, when he tried to 
tell the tale, gave it with new colors each time, never swerving however from the 
great fundamental facts, that he saw the Lord, heard His message, and " was not 
disobedient unto the heavenly vision." Not St. Paul, but a petty soul, in a moment 
-of great physical and spiritual alarm, would have noted with unfailing cafe the 
small details of the scene ; Paul perceived the great things only : the light was the 
robe of the risen Christ, the voice that 'of the Redeemer of men; all else was 
trivial and unheeded. The variations in the history of Paul's conversion, far from 
throwing suspicion on the truth of the record, are a mighty witness to its substan- 
tial verity. 

For a full discussion of Paul's conversion see Meyer on Acts 9 ; 1-19 ; Ste- 
"vens, " The Pauline Theology,'' pp. 1-26 ; Sabatier, " The Apostle Paul," chap. 3 ; 
Monod, " St. Paul, " Third Discourse ; Howson, " The Evidential Value of the Acts 
of the Apostles," pp. 104-114 ; Schaff, " History of the Christian Church," Vol. I., 
pp. 296-316 ; Hackett on Acts 9 : 7. 



APPRMDIX II. 

PAUL'S VISIT TO ARABIA (j>. 25). 

Commentators are generally agreed in connecting the Arabian visit with 
the apostle's stay at Damascus, given in Acts 9, though there is much difference of 
•opinion as to the exact place in St. Luke's account in which the Arabian incident 
is to be inserted, and as to the length of the stay there. Lightfoot puts the visit 
After Acts 9 : 19 (" Then was Saul certain days with the disciples which were at 
Damascus "), and before his preaching in the synagogue, which is mentioned in 
the following verse (20). This he thinks is necessary, because in Gal. i : 16 Paul 
-says "immediately {i. e., after his conversion) I conferred not with fiesh and 



APPENDIX. 303 

blood, neither went I up to Jerusalem to them which were apostles before me ; but 
I went into Arabia." Meyer, however, places the Arabian incident after Acts 
9 : 20-22, the account of Paul's preaching in the synagogues, and argues that 
' straightway " in Acts 9 : 20 (" and straightway he preached Christ in the syna- 
gogues ") must be taken to mean that after being a few days with the disciples 
(v. 19) he straightway " preached Christ," and the Arabian visit must necessarily, 
follow the preaching in the synagogues and be put after Verse 22. 

The discussion isione concerning the relative claims of the " straightway " of 
the Acts and the " immediately " of Galatians. If both are to be accepted lit- 
erally there is a hopeless contradictipn. It seems clear however that the preference 
should be given here to the account in Acts rather than to the one in Galatians. 
Luke evidently uses " straightway " (Acts 9 : 20) in a strictly literal sense. Paul was 
with the disciples a few days and then began straightway to preach, with the ardor of 
a new convert who could not but speak of the things he had seen and heard. In 
Galatians Paul's use of historical facts is all subservient to his argument, which is 
to assert his dependence upon God alone for .the gospel which he preached. He 
sketches his career in the large : his conversion, his journey to Arabia and return 
to Damascus, the first visit to Jerusalem, when he saw only Peter and James. It is 
natural that his " immediately " should be used, in such a hasty sketch, in a free, 
general sense as meaning soon after his conversion, which can allow time for the 
preaching in the synagogues mentioned in Acts 19 : 20. For argumentative or 
rhetorical purposes, Paul often omitted important events — as for instance in his 
speech before Agrippa concerning his conversion he omits entirely the appearance 
of Ananias — while, on the other hand. Gal. 1:18-24 is quite minute and accu- 
rate (see pp. 27, 28) because the point in his argument demanded minuteness. We 
conclude therefore that Paul in Gal. i : 16 omits any reference to his preaching in 
Damascus after his conversion as it was not within the scope of his argument at 
that time. The order of events is as follows : after his baptism by Ananias,Paul " was 
certain days with the disciples which were at Damascus " (Acts 9 : 19). Opportu- 
nity was soon afforded him to preach in the synagogues, which he did, achieving 
great success as a disputant and increasing in strength (Acts 9 : 20-22). Then fol- 
lowed the journey into Arabia (Gal. i : 17), whence he returned to Damascus, from 
which city, after meeting with great opposition from the Jews, who tried to kill him, 
he escaped to Jerusalem. The view held by Olshausen, that Paul went to Arabia 
after the escape from Damascus (Acts 9 : 25), is not tenable, as according to Gal. 
I :i7 Paul returned to Damascus after the Arabian visit; which would necessi- 
tate, according to this view, the apostle's return to Damascus to reencounter the 
enemies who had driven him from the city. See Lightfoot, Galatians, note I., " St. 
Paul's Sojourn in Arabia;" Meyer on Acts 9 : 19, and Romans, Intro., sec. I., p. 4. 



13 



204 HARMONY OF THE LIFE OF ST. PAUL. 

APPRNDIX III. 

PAUL'S VISIONS {p. 30). 

While Paul was in Tarsus he probably had the vision referred to in 2 Cor. 
12 : 1-4. This cannot be fixed with certainty, but 2 Corinthians was written in 57 
or 58 A. D., and " above fourteen years ago " would make the date probably refer 
" back to the time when he was at Tarsus waiting for God to point out his work, 
between Acts 9:30 and 11:25." (Alford.) Meyer says the event "belongs in 
point of time to the stay at Antioch, or to the end of the stay at Tarsus (Acts 
11:25)." Stanley thinks it might "possibly have been shortly after the escape 
from Damascus, which, as being about seventeen years before, may have been men- 
tioned in 2 Cor. 1 1 : 32, 33 as a prelude to this." Whatever the date of the vision 
is, Meyer, Alford, Stanley, all agree that it was something distinct from that on the 
road to Damascus, for, as Stevens says, " While Paul has commented freely on his 
visions (see, for example, 2 Cor. 12 : 1-7), he never alludes to his conversion in terms 
kindred to those applied to visions, nor affords the slightest suggestion that the ex- 
perience of his conversion was of the nature of an ecstatic state." " The Pauline 
Theology," p. 20. ' 

" Whether in the body^ — God knoweth " (ver. 2) " comes in," says Stanley, 
" as a parenthesis, and expresses the loss of self-consciousness to that degree that 
he knew not whether he were carried up into heaven literally, or only in a figure." 

Of the " third heaven " Alford says, " The Jews knew no such number, but 
commonly recognized seven heavens : and if their arrangement is to be followed 
the third heaven will be very low in the celestial scale, being only the material 
clouds. . . . The safest explanation therefore is, not to follow any fixed division, 
but, judging by the evident intention of the expression, to understand a high degree 
of celestial exaltation." 

This account of Paul's visions (2 Cor. 12:2-10) "throws light," says Stanley 
(p. 546, 547), " on similar ecstasies recorded in other parts of the New Testament : 
as of Peter, In Acts 10 : 10 ; of Philip, in Acts 8 : 39 ; and especially of John, in the 
Apocalypse (Rev. i : 10 ; 4:1, etc.) ; ' the dreams and visions,' alluded to as signs 
of the Spirit in Acts 2: 16; and the speaking with tongues, in i Cor. 14:2. The 
details may be different, but this description contains their common characteristics : 
the loss of self-consciousness, the sense of being hurried into a higher sphere — and 
the partial and mysterious glimpses of the invisible world. And it illustrates 
especially the ecstatic state in which he himself largely partook, as appears from 
the attacks of his enemies, still preserved in the Clementines (Horn. 16: 19), where 
Peter is introduced as rebuking Paul (under the name of Simon Magus) for pre- 
tending to revelations through visions and dreams. Compare also the facts stated 



APPENDIX. . 205 

Acts 9:12; 22:17, and his expression in i Cor. 14:18, that 'he spoke with 
tongues more than they all.' And further, the strong line of demarcation which he 
has drawn between this ecstasy and his ordinary state is a warrant to us that he 
does not needlessly confound things human and divine, things earthly and things 
spiritual: What he does say gives us a picture, at least conceivable, of the mode in 
which he may have received his ' revelations from the Lord ' (i Cor. 1 1 : 23 ; 1 5 : 3 ; 
Gal. 1:12, 16). [p. 22.] What he does not say — the silence respecting the 
Svords that cannot be uttered — furnishes a remarkable contrast to the elaborate 
description given by Mahomet of his nocturnal journey to "Jerusalem and to Para- 
dise. (Sprenger's ' Life of Mahomet,' part I., 126, 136.)" 

For the other visions of Paul see Acts 16:9; 18:9; 27 : 23, and compare 
Acts 22 : 17 and Peter's vision. Acts 10 : 10. 



APPRNDIX IV. 

THE FIRST EPISTLE TO THE THESSALONIANS (p. 79). 

"The return of Timotheus (3:6) and the message which he brought were 
the occasion of the Epistle. This message was in the main consolatory. The 
church, in spite of persecution and trial, continued steadfast and unshaken in the 
faith (1:6; 2 : 14), so that its members could be named as examples for Christians 
in all Macedonia and Achaia (i :7), and their heroic faith was everywhere spread 
abroad (i : 8). They were also distinguished by their active brotherly love (1:3; 
4 : 9, 10), and, upon the whole, bytheir faithful adherence to those rules of conduct 
pointed out to them by the apostle (4 : i). Moreover, they had an affectionate 
remembrance of the apostle (3:6), and their congregational life had so flourished 
that the gifts of the Holy Spirit (5:19) and prophecy (5 : 20) were manifested 
among them. But Timotheus had also to tell of defeat and incompleteness 
(3 : 10). The church had not yet succeeded in preserving itself unstained by the 
two cardinal vices of heathenism — sensuality and covetousness (4 : 3 ff.) ; they had 
not everywhere shown to the presbyters due respect and obedience (5: 12) ; and 
in consequence of their thought and feeling being inordinately directed to the 
advent of Christ an unsettled and excited habit prevailed, which led to the neglect 
of the duties of their earthly calling and to idleness (4:11 ff.). Lastly, the church 
was in great perplexity concerning the fate of their deceased Christian friends, 
being uncertain whether only those who were then alive, or whether also deceased 
Christians, participated in the blessings of the advent (4 : 13 ff.). Concerning this 
subject it would appear, to judge from the introductory words of 4:13, that the 
Thessalonians had requested information from the apostle. 

" The design of the Epistle, accordingly, was threefold : i. The apostle, while 
testifying his joy for their conduct hitherto, would strengthen and encourage the 



2o6 HARMONY OF THE LIFE OF ST. PAUL. 

church to persevering steadfastness in the confession of Christianity. 2. He 
would exhort them to relinquish those moral weaknesses by which they were still 
enfeebled. 3. He would calm and console them concerning the fate of the de- 
ceased by a more minute instruction in reference to the advent." Liinemann in 
Meyer's Com. 

" As compared with other Epistles,'' says Alford, " this is written in a quiet 
and unimpassioned style, not being occasioned by any grievous errors of doctrine 
or defects in practice, but written to encourage and gently to admonish those who 
were on the whole proceeding favorably in the Christian life. To this may be 
attributed also the fact that it does not deal expressly with any of the great verities 
of the faith, rather taking them for granted, and building on them the fabric of a 
holy and pure life. That this should have been done until they were disputed was 
but natural ; and in consequence not with these Epistles, but with that to the Ga- 
latians, among whom the whole Christian hfe was imperilled by Judaistic teaching, 
begins that great series of unfoldings of the mystery of salvation by grace, of which 
St. Paul was so eminently the minister." . Proleg. i Thess., 5th edit., p. 50. 



APPRNDIX V. 

THE SECOND EPISTLE TO THE THESSALONIANS {J>. 79). 

" The former anxiety concerning the fate of their Christian friends who were 
already asleep at the time of the commencement of the advent had disappeared ; on 
this point the instructions of the apostle had imparted complete consolation. But 
the opinion now prevailed that the advent of the Lord was immediately at hand, 
that it might daily, hourly, be expected. Accordingly, on the one hand fear and 
consternation, and on the other hand an impatient and fanatical longing for the in- 
stant when by the coming of the Lord the kingdom of God would be completed, 
had taken possession of their spirits ; and it was no wonder that in consequence of 
this the unsteadiness and excitement which at an earlier period " had afflicted the 
church, and its result, the neglect of their worldly business, had increased to an 
alarming extent. This opinion, that the commencement of the advent was close at 
hand, had seized upon them the more readily, as men had arisen among them who 
maintained that they had received divine revelations concerning it, and they had 
even proceeded so far as to forge an epistle in the name of the apostle, in order by 
its contents to establish the truth of that doctrine (2 Thess. 2:2). An appeal was 
also made to the alleged oral statement of the apostle (2 Thess. 2:2), and it is not 
inconceivable that even the explanations which the genuine Epistle of the apostle 
contained concerning the advent may have promoted that view. It is true that 
there is nothing expressly said concerning the immediateness of the advent, but on 



APPENDIX. 207 

the one hand it is described as sudden and unexpected • (i Thess. s : 2, 4), and on 
the other hand it is so characterized as if Paul himself, and his contemporaries, 
might hope still to survive (i Thess. 4: 15, 17). 

" Such v;as the state of matters which gave occasion for the composition of the 
second Epistle. Its design is threefold. First, The apostle wished — and this is 
the chief point — to oppose the disturbing and exciting error, as if the advent of 
Christ was even at the door, by further instructions. Secondly, He wished strongly 
and emphatically to dissuade from that unsettled, disorderly, and idle disposition 
into which the church had fallen. Thirdly, He wished by a laudatory recognition 
of their progressive goodness to encourage them to steadfast perseverance." 
Lunemann in Meyer's Com. 



APPRNDIX VI. 

PAUL'S MANUAL LABOR (p. 77). 

Luke records the bare fact that Paul supported himself by manual labor in 
Corinth (Acts 18 : 3). In i and 2 Corinthians Paul gives a fuller account of his 
motives for so doing. " Of all St. Paul's acts of humiliation and self-devotion," 
says Stanley, " that which, if not the most striking, was the most habitual, and in 
his case the most peculiar, was his maintaining himself, not at the cost of the soci- 
eties which he converted, but by the labor of his own hands as a Cilician tent- 
maker. It was afCorinth that this practice is first mentioned in the Acts (18:3) ; 
and from the stress laid upon it here [i Cor. 9] and in the Second Epistle (i i : 7, 8, 9, 
10; 12 : 14-18), it would seem that at Corinth it attracted most attention, and was most 
constantly practised, though he also refers to it as his well-known custom at Thes- 
salonica (i Thess. 2 : 8-10 ; 2 Thess. 3 : 7-9), and at Ephesus (Acts 20 : 34). In all 
these cases it is introduced, as here [i Cor. 9], with the same general consciousness 
of its being the most obvious instance of love and self-denial to which he could' 
refer : and in Acts 20 : 34, 35, the moral deduced from it is similar to that enforced 
in this passage : ' that so laboring ye ought to help the weak.' But this example 
would lose considerably in force if it were asserted that he had no right to mainter 
nance from the churches, and that consequently his labor was the result, not of self- 
devotion, but of necessity. That this was asserted is clear, not only from thiS pas- 
sage, but from the implied argument in i Thess. 2 : 1-6, 9 ; 2 Thess. 3:8, 9 ; ^and 
2 Cor. 1 1 : 7-9 ; 12 : 16,17, where he vindicates himself, in connection with this sub- 
ject, against the charge of ' covetousness,' declares that ' he might have been burden- 
some to them as an apostle of Christ,' that he took nothing from them, ' not because 
he had not the power,' and that they thought by so doing he had ' committed an 
offence.' This charge seems to have been one out of the systematic series of attacks 
levelled against him by the Judaizing Christians, who could not bear to see their 
great antagonist assume the same lofty position in the Church as was occupied by 



2o8 HARMONY OF THE LIFE OF ST. PAUL. 

the original Jewish apostles of Jerusalem. One mark of their position had always 
been their maintenance, at the Lord's command, by those to whom they preached 
(see I Cor. 9:14; Matt. 10:9, 10; Luke 10:7). This right of maintenance 
seems to have been so habitually claimed by them that its abandonment by St. 
Paul, instead of awakening a higher admiration for his apostolical goodness, roused 
in the suspicious minds of his enemies, partly doubts of his apostolical dignity, 
partly doubts of his Christian sincerity, which were ready to burst forth the mo- 
ment that the subject of his self-support was mentioned. ' In illustration of this 
opposition may be mentioned the jealousy which, on this very same ground, was 
roused agaiijst Socrates and Plato by the professed sophists." (i Cor., pp. 1 36, 1 37.) 

In 2 Cor. 1 1 : 6-10 Paul gives another reply to his enemies. He says, " I 
robbed other churches, taking wages of them, to do you service " (v. 8). " In an- 
swer to the charge that his conduct in this respect indicated want of affection," 
says Stanley, " instead of directly vindicating himself, he merely restates the fact : 
' Judge for yourselves : is it possible that this can be from coldness ?' He lays 
stress not so much on the fact that he supported himself as on the fact that he 
received support from the surrounding churches, making the church of Corinth an 
exception. This variation from the language of i Cor. 9 : 1-7 ; Acts 20 : 34, 35 ; 
I Thess. 2:9, is probably to be accounted for by his unwillingness to press upon 
their notice a topic so offensive as the mention of his laboring with his own 
hands. 

" It would appear that at Philippi (Phil. 4:15, 16), and probably in t;he churches 
generally in that part of the province, on the eastern side of the Strymon, he re- 
ceived support according to the character of munificence for which he commends 
them so highly in 2 Cor. 8 : 2. On crossing the Strymon he was unwilling (for 
whatever reason) to burden the Thessalonians ; and there, accordingly, was sup- 
ported partly by two contributions sent after him from Philippi, partly by his own 
labors (i Thess. 2:^; Phil. 4:16), [p. 71] ; and again, in like manner, when he 
had advanced on his journey as far as Corinth (' when I was present with you ') he 
there pursued the same course ; the contributions from Macedonia being brought 
by 'the brethren' who followed him from thence'(2 Cor. 11 : 9), probably Silas 
and Timotheus, whom he had left at Bercea (Acts 17 : 14) and who rejoined him 
at Corinth (Acts 18 : 5), In subsequent periods of his life we find that at Ephesus 
(Acts 20:34, 35) [p. loi] he worked with his own hands; that at Rome he still 
received support from Philippi (Phil. 4:12-18) [p. 161]. Whatever peculiarity, 
then, there might be in the case of Corinth — and it is implied in this passage 
[2 Cor. 11], as well as in the distinct notice of it in Acts 18 : 3 — must have consist- 
ed in the importance attached by the apostle to the church of Corinth, and his 
consequent anxiety to do nothing which could in any degree hurt his influence 
with them, and to do all that he could to show his real superiority to the false 
teachers. They rested their chief claims on the fact that they did receive sup- 
port ; and thus the self-maintenance, which elsewhere might be the result of acci- 
dent, was here a matter of principle with him." 2 Cor., pp. 518, 519. 



'APPENDIX. 209 



APPRNDIX VII. 

PAUL'S SECOND VISIT TO CORINTH (p. 94). 

Both of Paul's letters to the Corinthians were written before his arrival in 
Corinth (Acts 20:2, 3), which, according to Luke, was his second visit to that city, 
the first having occurred during his second missionary journey (Acts 18:1 ff.) 
But in the passages from 2 Corinthians (see sec. 4, p. 94 and sec. 2 (a) p. 107), which 
was vinritten in Macedonia just before his departure for Greece (Corinth) (Acts 
20 : 2, 3), he speaks of coming a third time. This visit therefore, according to 
Luke, was Paul's second visit to Corinth, but according to Paul himself it was his 
third (2 Cor. 12:14; 13:1). To avoid this difficulty some have tried to explain 
2 Cor. 13:1 as meaning that Paul had simply intended to come a third time, al- 
though from a change in his plans the visit in Acts 20 : 2, 3 would actually be his 
second. This is an evasion of the plain meaning of the text, for the impartial inter- 
preter must admit that, were no other passages in the mind, Paul could not be un- 
derstood as meaning anything else than that he was about to come for the third 
time. The conclusion is inevitable that Luke has passed over without mention a 
visit to Corinth which took place between Acts 18:1 and Acts 20 : 2, 3. This ac- 
cords with his habit of frequent omissions of important incidents in Paul's life. 

Alford, Meyer, Bleek, Neander, Olshausen, Wieseler, and Conybeare and 
Howson hold with reason, therefore, that Paul made a second journey to Corinth 
before the one mentioned in Acts 20 : 2, 3', which was his tAird\]s,\t. 2 Cor. i : 1 5, 16 
when properly interpreted is not against this view (see Alford and Meyer), i Cor. 
16 : 5 I have discussed in note 16, p. 102. 

Where this second visit is to be inserted in Luke's narrative has been various- 
ly explained : i. Meyer, Olshausen, Wieseler, Conybeare and Howson place it dur- 
ing Paul's three years in Ephesus (Acts 19 : 1-20). Alford puts the case concisely : 
"Such a journey must of course be inserted between Acts 18 : 18, when his first 
visit to Corinth ended, and 20 : 2, when the Second Epistle was sent from Macedo- 
nia. But these limits are further narrowed by the history itself. From Acts 18 : 18 
to 19:9, when we find the apostle established at Ephesus, is evidently a continu- 
ous narrative. And, as plainly, no visit took place between the sending of the First 
and Second Epistles, as is decisively proved by 2 Cor. i : 1 5-23. Now the First 
Epistle was sent from Ephesus, in the early part of the year in which he left that 
city, I Cor. 16 : 8. So that our terminus a quo is the settling at Ephesus, Acts 
19:10, and our terminus ad quern \}s\& spring preceding the departure from Eph- 
esus, Acts 20: i. During this time a visit to Corinth took place." 2. Some writers 
think that the second Corinthian visit was simply a return to the city from some 
excursion made into the neighboring country during Paul's residence of eighteen 
months in Corinth (Acts 18 : i, ff., p. 77). 3. Neander claims that Paul extended 
his travels through Galatia and Phrygia (Acts 18 : 23 ; 19 : i, p. 91), so as to include 



2IO HARMONY OF THE LIFE OF ST. PAUL. 

a second visit to Corinth at the beginning of his third missionary journey, before 
he finally settled in Ephesus for three years. 

All these theories have much to commend them, but the best seems to be that 
which places the journey during Paul's three years at Ephesus, somewhere after 
the events recorded in Acts 19 : lo. In arranging the passages in the text I have 
for convenience placed the journey after ver. 20, and before the incidenjt of Deme- 
trius (ver. 23), which probably occurred very shortly before Paul's departure from 
the city. 

" The nature of the visit," says Alford, " may be gathered in some measure 
from extant hints. It was one made ' in grief ' (2 Cor. 2:1): why, we might well 
suppose, but we are not left to conjecture : for he tells them (2 Cor. 13:2) that 
during it he warned them that if he came again he would not spare (the sinners 
among them) ; and, 2 Cor. 12 :2i, there is a hint given that God had, on this occa- 
sion, humbled him among them,. It was a visit unpleasant in the process and in 
recollection ; perhaps very short, and as sad as short ; in which he seems merely to 
have thrown out solemn warnings of the consequences of a future visit of apostolic 
severity if the abuses were persisted in — and possibly to have received insult from 
some among them on account of such warnings." Alford, Proleg., i Corinthians; 
P- 54. 



APPRNDIX VIII. 

THE FIRST EPISTLE TO THE CORINTHIANS {p. p6). 

" In accordance with these circumstances giving occasion to the letter [p. 96], 
it was the aim of Paul," says Meyer, " fir st, to counteract the party-divisions and 
uphold his apostolic authority; secondly, to remove the unchastity which had 
gained ground ; thirdly, to give instruction upon the points regarding which que- 
ries had been put to him ; and, finally, to communicate various other instructions, 
which, in view of the state of things among the Corinthians which had come to 
his knowledge, and partly also in view of the express contents of their letter, 
seemed to him necessary and useful ; such as with respect to disorder in the public 
assemblies, with respect to gifts of the Spirit, with respect to the resurrection, and 
with respect to a collection that was to be set on foot. 

" The contents of the Epistle are accordingly very diversified. After saluta- 
tion and exordium (i : 1-9), the first main section enlarges upon and against the 
party-divisions, with a detailed justification of the apostle's mode of teaching 
(i : 10-4 : 21). Then Paul writes reearding the unchastity in the church (chap. 5), 
and regarding the bad habit of having their disputes decided before heathen tribu- 
nals, thereafter once more warning them against impurity (6). Next he replies to 
the questions about marriage which had been sent to him (7), and to the inquiry 
regarding meat used in sacrifice (8-1 1 : 1), making, in connection with his instruc- 



APPENDIX. ' 311 

tions as to the latter point, a digression regarding the unselfish way in which he 
had discharged his apostolic office (9). Then follow censure and admonition as 
to disorders in the assemblies of the church, partly with reference to the head- 
covering of the women, partly in regard to the love-feasts (11) ; then the detailed 
sections respecting spiritual gifts (12-14), with the magnificent eulogy on love 
(13), and respecting the resurrection of the dead (15). Lastly, injunctions about 
the collection for Jerusalem, miscellaneous remarks, and greetings (16).'' 



APPRNDIX IX. 

THE FIRST MISSION OF TITUS TO CORINTH (p. p/). 

The sending of Titus to Corinth is connected with another incident ; viz., the 
return of Timothy to Ephesus from his journey through Macedonia and Achaia 
(Acts 19:22; I Cor. 4: 17, p. 96). Before Titus was sent to Corinth, to inquire 
into the condition of the church there, Timothy had arrived with news of the effect 
of I Corinthians. This theory of Timothy's return to Ephesus is most probable, 
although there are no positive statements to substantiate it and it is open to sev- 
eral objections. It is not definitely stated that Timothy even completed the jour- 
ney he undertook (Acts 19 : 22, p. 96) ; the only information given is that Timo- 
thy was with Paul later on in Macedonia, while he was writing 2 Corinthians- 
(2 Cor. I : I, p. 103). In addition to this, in that same Epistle no allusion what- 
ever is made to Timothy's visit to Corinth, and that, too, although reference is dis- 
tinctly made to Titus' journey to Corinth, which followed Timothy's. 

Why should Paul in i Corinthians (4:17; 16:10, 11) urge the church cor- 
dially to receive Timothy, who was coming to them, and in 2 Corinthians, written 
not long after, omit any allusion to Timothy's journey? To avoid these difficul- 
ties some have assumed : l. That there is no mention of Timothy's bringing any 
news from Corinth because he left the city before i Corinthians was delivered to 
the church, and therefore he had no news to report. 2. Others say that Timothy 
went to Macedonia with Erastus, as he intended (Acts 19:22, p. 96), but did not 
'go as far as Corinth, returning from Macedonia to Ephesus. Paul therefore does 
not allude in 2 Corinthians to Timothy's Corinthian visit because it never hap- 
pened. Against these explanations, however, Meyer and Alford well argue that 
Paul had written the Corinthians to expect Timothy (i Cor. 16 : 10, ii), who was 
to fulfil a definite errand : to " bring you into remembrance of my ways which be in 
Christ " (i Cor. 4 : 17). Now, had this journey been abandoned, Paul rightly would 
have been open to the charge of fickleness of purpose, and some allusion would 
surely have been demanded in self-defence in 2 Corinthians. It seems best to 
hold, therefore, that Timothy went to Corinth, arriving after i Corinthians was 
received, and returned to Ephesus with the news of the reception of the Epistle, on 



312 HARMONY OF THE LIFE OF ST. PAUL. 

receipt of which information Paul sent Titus to the same city to make further inqui- 
ries into the condition of affairs. The fact that when Paul wrote 2 Corinthians he 
makes no mention of the information which he had received from Timothy " is 
explained," says Meyer, " from the circumstance that in 2 Cor. i : i Timothy him- 
self appears as joint sender of the Epistle ; whence, not only was it obvious to the 
reader that Timothy on his return had made communications to the apostle, but it 
would have been unbecoming and awkward if Paul had said that he had received 
from Timothy accounts of the result of his Epistle." After leaving Ephesus and 
while in Troas (2 Cor. 2:12, 13, p. 102) Paul was in distress of mind, and in Mace- 
donia (2 Cor. 7 : 5, p. 103) his " flesh had no rest, but we were troubled on every 
side ; without were fightings, within were fears." Doubtless much of this anxiety 
was due to his solicitude for the Corinthian church ; Paul had heard discouraging 
accounts from Timothy, and he was waiting for Titus to furnish him the latest 
news from Corinth (2 Cor. 2 : 13). This information, which was of an encour- 
aging nature, Titus at last brought to Paul in Macedonia (2 Cor. 7 : 5 if., p. 103). 

This brings us to the question, When was Titus sent on this errand ? Luke 
not only does not give any information on this point, but in all his history Titus' 
name is never mentioned. The time at which Titus departed for Corinth must 
therefore be learned from the Epistles. The limits are easily narrowed. The 
return from the journey is first mentioned in 2 Corinthians, and hence the depart- 
ure must have been before that Epistle was written. He could not have started 
before i Corinthians was written, as evidently some allusion would have been 
made in that Epistle to his intended visit similar to that made to Timothy's pro- 
posed journey (i Cor. 4: 17). He started, then, sometime between the last part 
of Paul's stay in Ephesus after i Corinthians was written, and Paul 's arrival in 
Macedonia (Acts 20:1) If our theory is correct (and we are left to prob- 
abilities here) the circumstances were as follows : i Corinthians had been written, 
Timothy had returned with news of its reception and the condition of the Corin- 
thian church, and then Paul sent Titus, with a brother not mentioned by name 
(2 Cor. 12:18), to make further inquiries, and perhaps to take some words of 
counsel, and to begin the work of collecting money for the church in Jerusalem 
(2 Cor. 8:6," Insomuch that we desired Titus, that as he had begun, so he would 
also finish in you the same grace also"). Reference is made in this passage to 
both the first and the second of Titus' Corinthian missions ; the first of these, in 
which he " began," is the one now under consideration. " The work of collec- 
tion is designated as ' grace,' for on the side of the giver it was a showing of kind- 
ness, a work of love." This first journey of Titus to Corinth had important effects ; 
on account of it Paul later wrote 2 Corinthians, and sent Titus on his second Cor- 
inthian mission, (see note 20, p. 105). On the whole subject of the journeys of 
Timothy and Titus Meyer is particularly valuable ; cf. also Alford, Proleg., 2 Cor., 
pp. 60, 61. While I have tried to arrange these journeys in their proper order, it must 
be confessed with Alford that, " after all that has been written on the visits of Timo- 
theus and Titus, we shall hardly arrive nearer the truth than a happy conjecture.'' 



APPENDIX. 



2'3 



AF»F»RNDIX X. 

THE SECOND EPISTLE TO THE CORINTHIANS (p. 104). 

The aim of 2 Corinthians was very simple. Titus had brought back tidings 
from Corinth which were both favorable and unfavorable. " All who were well- 
disposed," says Alford, " had been humbled by his [Paul's] reproofs ; but evidently 
his adversaries had been further embittered. He wished to express to them the 
comfort which the news of their submission had brought to him, and at the same 
time to defend his apostolic efficiency and personal character against the impugn- 
ers of both. Under these circumstances and with these objects he wrote this 
Epistle, and sent it before him to break the severity with which he contemplated 
having to act against the rebellious (2 Cor. 13 : 10) by winning them over, if possi- 
ble, before his arrival." The purpose of the Epistle accounts for its contents, 
which Meyer gives as follows : " The whole falls, after the salutation and introduc- 
tion, into three parts: i. Paul sets forth his apostolic character and course of life, 
and interweaves with it affectionate outpourings of his heart over the impression 
produced by his former letter — an ingenious apology, closing with expressions of 
praise and confidence, chaps. 1-7. 2. Regarding the collection, chaps. 8 and 9. 
3. Polemical assertion of his apostolic dignity against its opponents, with some irri- 
tation, and even not without sarcasm and bitterness, but forcible and triumphant. 
Conclusion" [chaps. 10-13]. 

Would we know the character of St. Paul, this, the most personal of all his 
writings, should be carefully studied ; as Stanley well says : " This Epistle becomes 
the most striking instance of what is the case, more or less, with all his writings : a 
new philosophy of life poured forth, not through systematic treatises, but through 
occasional bursts of human feeling." 



APPRNDIX XI. 

THE EPISTLE TO THE GALATIANS (p. 107). 

While in Corinth, 57 A. D., Paul wrote the Epistle to the Galatians (so Cony- 
beare and Howson, and Farrar 58 A. D.). Others assign the Epistle to Paul's 
three years in Ephesus (see note 4, p. 93). Ramsay favors an early date during 
the second missionary journey. While I accept Ramsay's South-Galatian theory I 
have thought it best, till his position becomes more widely understood, to follow 
the authorities who date Galatians at Corinth. See Ramsay, " The Church in the 
Roman Empire before A. D. 170," and Lightfoot, Galatians (Intro., note III). 



214 ■ HARMONY OF THE LIFE OF ST. PA UL. 

The occasion and purpose of the Epistle are well summarized by Meyer : " Ju- 
daizing Christian teachers with Pharisaic leanings (compare Acts .16 : i) — emissaries 
from Palestine (not unbelieving Jews) — had made their appearance among the 
Galatian churches after Paul, and with their attacks upon his apostolic dignity 
(i ; i; II ; 2 : 14,) and their assertion of the necessity of circumcision for Christians 
(5 : 3, 1 1, 12 ; 6:12 ff.), which involved as a necessary consequence the obligation of 
the whole law (5 : 3), had found but too ready a hearing, so that the Judaizing ten- 
dency was on the point of getting the upper hand (i : 6 ; 3 : i, 3 ; 4 : 9 ff., 21 ; 
5 .• 2 ff., 7). . . . In accordance with this state of things, which gave occasion to the 
letter, it was the object of Paul to defend in it his apostolic authority, and to bring 
his readers to a triumphant conviction of the freedom of the Christian from circum- 
cision and the Mosaic law through the justificatioh arising from God's grace in 
Christ. . . . 

" As regards contents, (i) the apologetico-dogmatic portion of the Epistie di- 
vides itself into two branches : (a) the defence of the apostolic standing and dignity 
of Paul, chapters i and 2, in connection with which the foundation of Christian free- 
dom is also set forth in 2 : 15-21 ; (b) the proof that the Christian, through God's 
grace in Christ, is independent of circumcision and Mosaism, chapters 3 and 4. 
Next (2), in the hortatory portion, the readers are encouraged to hold fast to their 
Christian freedom, but also not to misuse it, chapter 5. Then follow other general 
exhortations, chapter 6 : i-io ; and finally an energetic autograph warning against 
the seducers (6 : 1 1-16), and the conclusion.'' 

For a lucid popular treatment of Paul's gospel in Galatians and Romans see 
Stalker, sees. 54-67. 



APPRKDIX XII. 

THE EPISTLE TO THE ROMANS {p. 107). 

" That the Epistle," says Meyer, " was called forth by special communications 
made from Rome itself (possibly by Aquila and Priscilla) is nowhere apparent 
from its contents ; on the contrary, such a view is, from the general nature of the 
contents, highly improbable. Of all the apostle's letters, our present Epistle is that 
which has least arisen out of the necessity of dealing with special casual circum- 
stances." 

The apostle saw the importance which some day would be attached to the 
great city of Rome ; he therefore " chose for his theme," says Schaff, " the gospel 
the power of God unto salvation to every believer, the Jew first, and also the Gen- 
tile (i : 16, 17). Writing to the philosophical Greeks, he contrasts the wisdom of 
God with the wisdom of man. To the world-ruling Romans he represents Chris- 
tianity as the power of God, which by spiritual weapons will conquer even con- 



APPENDIX. 215 

quering Rome. Such a bold idea must have struck a Roman statesman as the 
wild dream of a visionary or a madman, but it was fulfilled in the ultimate conver- 
sion of the empire after three centuries of persecution, and is still in the process of 
ever-growing fulfilment. In the exposition of his theme the apostle shows : (i) that 
all men are in need of salvation, being under the power of sin and exposed to the 
judgment of the righteous God; the Gentiles not only (i : 18-32), but also the 
Jews, who are still more guilty, having sinned against the written law and extraor- 
dinary privileges (2:1 to 3 : 20) ; (2) that salvation is accomplished by Jesus Christ, 
his atoning death and triumphant resurrection, freely offered to all on the sole con- 
dition of faith, and applied in the successive acts of justification, sanctification, and 
glorification (3:21 to end of chapter 8) ; (3) that salvation was offered first to the 
Jews, and, being rejected by them in unbelief, passed on to the Gentiles, but will 
return again to the Jews after the fulness of the Gentiles shall have come in (chaps. 
9-1 1) ; (4) that we should show our gratitude for so great a salvation by surren- 
dering ourselves to the service of God, which is true freedom (chaps. 12 to i5)." 
{" History of the Christian Church," I., pp. 764, 765.) 



APPRNDIX XIII. 

PAUL'S SECOND ROMAN CAPTIVITY. 

There are two general theories which claim to account for the closing years 
of Paul's life. According to the first, he was imprisoned for two years in Rome 
(Acts 28 : 30) and dther died in prison or, being released, was martyred about 64 
A. D., during the Neronian persecution. The advocates of this view are com- 
pelled either to deny the Pauline authorship of the Pastoral Epistles, or, admitting 
their genuineness, to assign the visits mentioned in them to the earlier part of the 
apostle's life. This view is held with varying details of chronology, etc., by Meyer, 
. Pressens6, Sabatier, Wieseler, and the skeptical critics Baur, Zeller, and others. 
The other theory of Paul's later life, which has been followed in this book, assumes 
two Roman captivities. The two years mentioned in Acts 28 : 30 cover the first 
Roman captivity, during which time the " Epistles of the Captivity," Philemon, 
Colossians, Ephesians and Philippians, were written. 

Paul was released about 63 A. D. and was at liberty for four or five years. 

The visits mentioned in the Pastoral Epistles occurred during this interval, 
when I Timothy and Titus were written. 

Finally the apostle was again seized and taken to Rome, imprisoi^ed, and, after 
being tried, was put to death. The Second Epistle to Timothy was written during 
the second captivity, just before the apostle's death, about 67 or 68 A. D. This 
view has many strong supporters ; viz., Neander, Bleek, Ewald, Lange, Godet, Al- 



2i6 HARMONY OF THE LIFE OF ST. PAUL. 

ford, Wordsworth, Conybeare and Howson, Lewin, Farrar, Lightfoot, Gloag, Schafl 
and Hackett. 

The chief arguments for the second captivity are taken from three sources : 
the early tradition of the church, the book of the Acts, and the Pastoral Epistles. 

I. The Argument from Early Tradition. The classic passages are given by 
Conybeare and Howson, Vol. II., p. 437, 438. 

The most important portion of the evidence " is supplied by Clement, the disci- 
ple of St. Paul, mentioned Phil. 4 : 3, who was afterwards a bishop of Rome. This 
author, writing from Rome to Corinth, expressly asserts that Paul had preached the 
gospel ' Ifi the East and in the West ; that ' he had instructed the whole world 
{i. e., the Roman Empire, which was commonly so called) in righteousness ;' and 
that he ' had gone to the extremity of the West ' before his martyrdom. 

" Now, in a Roman author, the extremity of the West could mean nothing short 
of Spain, and the expression is often used by Roman writers to denote Spain. 
Here, then, we have the express testimony of St. Paul's own disciple that he 
fulfilled his original intention (mentioned Rom. 1 5 : 24-28) of visiting the Span- 
ish peninsula; and consequently that he was liberated from his first imprison- 
ment at Rome. 

" The next piece of evideflce which we possess on the subject is contained in the 
canon of the New Testament, compiled by an unknown Christian about the year 
A. D. 170, which is known as Muratori's Canon. In this document it is said, in 
the account of the Acts of the Apostles, that ' Luke relates to Theophilus events 
of which he was an eye-witness, as also, in a separate place {viz., Luke 22 : 31-33), 
he evidently declares the martyrdom of Peter, but (omits) the journey of Paul from 
-Rome to Spain.' 

" In the next place, Eusebius tells us, ' after defending himself successfully it 
is currently reported that the apostle again went forth to proclaim the gospel, and 
afterwards came to Rome a second time, and was martyred under Nero.' 

" Next we have the statement of Chrysostom, who mentions it as an undoubted 
historical fact, that ' St. Paul after his residence in Rome departed to Spain.' 

'About the same time St. Jerome bears the same testimony, saying that ' Paul 
was dismissed by Nero, that he might preach Christ's gospel in the West.' " 

Upon these testimonies of early tradition, Gloag justly remarks that the state- 
ment in the Muratorian Fragment " is corrupt in text and ambiguous in its meaning." 
Eusebius mentions Paul's release as a tradition and not as his opinion, and Chrys- 
ostom and Jerome lived too long after the events to be authorities upon them. 
The quotation from Clement of Rome is the only one which can carry any weight, 
and the expression " the extremity of the West " may mean Spain, or may be used 
as a general term for the transalpine countries. All these passages, however, 
are tradition and not history, and cannot be made to decide the question of 
Paul's travels after his release from prison in Rome. But, as Conybeare and 
Howson remark, the testimony of tradition has this to recommend it, it is " all 
one way." 



APPENDIX. 217 

II. The Argument from the Book of Acts. If there were no other facts to be 
considered than those in the last chapter of the Acts, the simplest conclusion would 
be that Paul was imprisoned in Rome for two years, and after that nothing of any- 
importance worth recording happened in his life ; that the apostle died in pris6n, or, 
being liberated, was put to death in a way which was so familiar to Theophilus, to 
whom the book of Acts is dedicated, as to require no further mention. No sugges- 
tion of a double captivity in Rome is even hinted at in Luke's history, and the 
question which arises is simply this : given the idea of a release from prison, and a 
subsequent imprisonment, which is suggested by the Pastoral Epistles and the tes- 
timony of early church tradition, is the silence of Luke on so important a subject to 
be taken as a final negative of the theory of a second Roman captivity ? That 
Luke's omission is not to be taken as an argument against the theory is evident 
from his frequent habit of omission in other places. That he could omit, seeming- 
ly in an arbitrary way, has been abundantly shown, as for instance his omission of 
the Arabian visit, and of Peter's quarrel with Paul. Luke's silence, therefore, does 
not militate against any supplementary facts which are derived from the Pauline 
Epistles. To account for his omission in this instance, however, is not easy. 
Some explain it by assuming that Theophilus knew of Paul's later history, and 
"needed no further information concerning the termination of his captivity, " whether 
it was by death or by his liberation.'' Alford and Schaff think that the narrative 
was carried up to the time that Luke wrote ; that then no considerable change, in 
the circumstances of the apostle took place ; that consequently he had nothing 
further to relate. Meyer, Bleek, and Ewald conjecture that Luke intended to 
write a third treatise which would supplement the book of Acts, but was prevented, 
perhaps by death. The explanation of Gloag is simpler and mqre to the point. 
The whole book of Acts is evidently more than a biography of Peter or Paul. "What 
Luke intended," he says, " was to give an account of the progress of Christianity. 
He commences with its rise at Jerusalem and concludes with its reception at Rome r 
and having arrived at this point, he seems to have felt that his work was accom- 
plished, and thus, with an emphatic and artistically formed sentence, he concludes 
his history." 

It may fairly be held, therefore, that Luke's silence is a natural one, and that it 
cannot be urged against the theory of the second Roman captivity. That it affords 
a foundation for the supplementary facts of that theory cannot be questioned. 
Luke gives the first captivity, Paul and tradition give the release, later journeys, 
final imprisonment and death. 

III. The Argument from the Pastoral Epistles. Meyer states the case in his 
admission : " If we regard the Epistles to Timothy and Titus — which, moreover, 
stand or fall together — as genuine, we must take, as Eusebius in particular has 
done with reference to 2 Timothy, the tradition of the apostle's liberation from 
Rome and of a second captivity there as an historical postulate, in order to gain 
the room which cannot otherwise be found for the historical references of those 
Epistles, and the latest possible time for their other contents." 



2i8 HARMONY OF THE LIFE OF ST. PAUL. 

The failure of all explanations which arrange these journeys earlier in Paul's 
life has been ably shown by Lewin (Vol. II., pp. 291, 292), whose arguments are 
as follows : i . Tfie Epistle to Titus, (a) The journey to Crete. " For this cause 
left I thee in Crete " (Tit. i : 5). No journey to Crete is mentioned by Luke, 
and there seems to be no place before the Roman captivity to put such a visit. 
Paul did touch at Crete on the way to Rome (Acts 27 : 7, p. 145), but it is doubtful 
if he landed, and even so the stay would have been too short for the evangelization 
of the island, and would have been greatly impeded by the presence of the Roman 
soldier who guarded him. (b) The intended wintering in Nicopolis. " Be diligent 
to come unto me to Nicopolis: for I have determined there to winter" (Tit. 3 : 12). 
It is impossible to account for this before the Roman imprisonment. Paul went to 
Greece in 52 A. D., and spent the winter of that year and of the following in Cor- 
inth, making the year and six months of Acts 18:11. In 53 A. D. he left Corinth 
for Jerusalem to attend the coming feast (Acts 18 : 21). We next find him at Anti- 
och (Acts 18 : 23), where he tarried for a time. In 54 he went through Galatia and 
Phrygia to Ephesus, where he remained until 57 A. D. (Acts 20 : i). From Eph- 
esus he went through Macedonia to Corinth, where he stayed three months (Acts 
20 : 2), and in the spring of 58 sailed to Philippi, reaching there at Passover (Acts 
20 : 6). On his arrival at Jerusalem he was arrested and sent to Caesarea, and 
after two years' imprisonment he went to Rome about 60 A.,D. Thus we have 
the chronology of Paul's life very accurately accounted for in the Acts, and the 
proposed visit to Nicopolis, even as ingeniously suggested by Wieseler, does not 
fit into the history before Paul's arrival in Rome. 

2. I Timothy. The visits to Macedonia and Ephesus. " As I besought thee 
to abide still at Ephesus when I went into Macedonia " (i Tim. i : 3). When, in 
Paul's journeys previous to, the Roman imprisonment, did he leave Timothy at 
Ephesus and proceed to Macedonia .' Luke has two references to Paul's being in 
Ephesus. "The first was when Paul was on his way from Greece to Jerusalem 
{not to Macedonia) (Acts 18 : 19). The second visit was on his third missionary 
journey, when he stayed three years (Acts 19: 1-41). At the end of that time he 
sailed for Macedonia (Acts 20 : i), but instead of leaving Timothy behind in Eph- 
esus, it is distinctly stated that he sent him ahead to Macedonia (Acts 19:22). 
The case is thus the exact reverse of what those desire who advocate the theory 
which places these visits before the Roman captivity. Nor can it be held that 
Timothy may have returned from Macedonia and was left at Ephesus while Paul 
went there [but see Appendix IX.], because in 2 Corinthians, written while Paul 
was in Macedonia, Timothy was with him, and was mentioned in the opening salu- 
tation (2 Cor. I : i). There is no place, therefore, to put this allusion to Timothy 
(i Tim. I : 3) but during some intermediate period between the two Rornan cap- 
tivities. He was in Ephesus when Paul wrote i Timothy and was expecting the 
apostle there. " These things write I unto thee, hoping to come unto thee 
shortly " (i Tim. 3 : 14). 

3, 3 Timothy. This Epistle was written while Paul was a prisoner (2 Tim. 



APPENDIX. 2ig 

I :8, i6; 4:6, 16). This imprisonment evidentlywas at Rome, as 2 Tim. i : 17 
shows. " When he [Onesiphorus] was in Rome he sought me out very diligently, 
and found me." The following passages prove that 2 Timothy could not have 
been written during ^}as. first Roman imprisonment, (a) A visit to Miletus previ- 
ous to writing 2 Timothy. " Trophimus have I left at Miletum sick " (2 Tim. 
4 : 20). According to Acts 20 : 4, 15, the only time, according to Luke, when Paul 
was in Miletus, Trophimus was with him ; but he was not left behind, as he went 
to Jerusalem with. the apostle, and was the cause of his arrest there (Acts 21 : 29), 
Wieseler, recognizing this difficulty, has had to suppose that Trophimus sailed 
with Paul to Rome to witness for his innocency, but left him at Myra (Acts 27 : 5) 
to proceed in the Adramyttian vessel to Miletus. Some critics, admitting that 
no stop was made at Miletus during Paul's voyage to Rome, arbitrarily change 
the text in 2 Tim 4 : 20, reading, instead of Miletus, Melita (as in Acts 28 : i) ; 
but all the MSS. are against this. The Miletus of 2 Tim. 4 : 20 could not have 
been an obscure town in the north of Crete, at which Paul might have stopped 
■during his voyage to- Rome, for his course was along the south shore, not the north 
■of the island, (b) A visit to Corinth. "Erastus abode at Corinth" (2 Tim. 
4 :2o). No stop was made at Corinth on the way to Rome, and some later visit 
must be supposed after the release from prison, " when Paul took the usual w^inter 
route from the East to Rome across the isthmus of Corinth." (c) A visit to 
Troas. " The cloak that I left at Troas with Carpus, when thou comest, bring with 
thee, and the books, but especially the parchments" (2 Tim. 4: 13). The nature 
of this request presupposes a recent visit. If 2 Timothy was written during the two 
years' imprisonment (as Wieseler thinks), which is fixed at 61-63 A. D., the visit 
to Troas must have been a little before the spring of 61 A. D. But the last time 
Paul is mentioned as being at Troas was in 58 A. D., on his way from Macedonia 
to Jerusalem (Acts 20 : 6). In Jerusalem he was seized, and imprisoned a few days 
later in Cassarea for two years, and arrived in Rome 61 A. D. If 2 Timothy was 
written from Rome at the beginning of the captivity in 61, three years had elapsed 
since the visit to Troas ; or if it was written toward the end of the captivity, in 63 
A. D., five years had passed. " But how improbable is it that Paul should have 
■waited for five, or even three years, for an article of dress such as a cloak, and for 
books and parchments which he must have required for constant use, more partic- 
ularly the parchments, to which the apostle attached so much importance.'' 

The above arguments, as urged by Lewin, are not all of equal weight, but 
those based on the journeys to Crete, Miletus and Troas are in themselves enough 
to make the theory of a release after the first captivity more than plausible. The 
most ingenious arrangement of the journeys referred to in the Pastorals is made by 
Wieseler, who places most of them, viz., to Macedonia, Corinth, and Crete, during 
Paul's three years in Ephesus, as being episodes in his stay there similar to the 
second visit to Corinth, which is omitted by Luke ; i Timothy was written during 
the course of this journey, Titus on the return to Ephesus, and 2 Timothy later, at 
the close of the two years' Roman imprisonment. Against this explanation Gloag 
14 



220 HARMONY OF THE LIFE OF ST. PAUL. 

urges : i . That this argument does not agree with the character of the Pastoral Epis- 
tles, which from their thought and diction were all written about the same time> 
and all speak of heresies which must have arisen at a later period in the church. 
2. Wieseler's arrangement necessitates too long an absence from Ephesus, and thus 
destroys the truth of Paul's words to the Ephesian elders (Acts 20 : 31), that for 
three years he had not ceased to warn them night and day with tears. A short 
journey to Corinth is an episode which Luke might omit in th^ Acts, but the elab- 
orate journey which Wieseler has devised could hardly have been passed over by 
him in silence. 

In conclusion, it must be admitted that the theory of the second captivity is 
hardly more than a " working hypothesis." Tradition suggests it, the book of 
Acts does not preclude it, the allusions in the Epistles of the captivity are an in- 
teresting comment upon it, and the Pastoral Epistles are unintelligible without it ; 
and it furnishes another illustration of the supplementary relation of the Pauline 
Epistles to the book of Acts, which has been so abundantly illustrated in the text of 
this book. 

For a full discussion of this subject, see Schaff's " History of the Christian 
Church " (Vol, I., pp. 331-333) ; Conybeare and Howson (Vol. II., pp. 436-440) ; 
Meyer, Intro. Romans (pp. 10-14) ; Farrar, " The Life and Work of St. Paul " 
(Vol. II., Excursus VIII.) ; Hackett on Acts 28:31 ; and Huther: Meyer's Com. 
Intro., " The Pastoral Epistles " (sec. 3). 



APPRNDIX XIV. 

THE ORIGIN OF THE CHURCH AT ROME (f. 151.) 

When Paul arrived in Rome there was a Christian church there. Three 
years before, he had written the Epistle to the Romans, 58 A. D., and already at 
that period the church had been in existence for a considerable time, as is seen 
from Rom. i : 8-13. " That it was already a church formally constituted," says 
Meyer, " may be gathered from the general analogy of other churches that had 
already been long in existence, from Rom. 12:5 ff., and less certainly from Rom. 
16 : 5. . . . In the Acts of the Apostles the existence of the church is presupposed- 
(Acts 28 : 1 5) as something well known ; and the author [Luke] who follows the 
thread of his apostle's biography, had no occasion to narrate its origin or develop- 
ment. The origin of the Roman church cannot, therefore, be determined with 
certainty." Some trace it back as far as the time of Christ's life, when Jewish pil- 
grims returning to Rome from festivals in Jerusalem, brought back the gospel, 
having been converted through the ministry of Christ himself, or of the apostles in 
their missionary work in Palestine. Meyer suggests that many Palestinian Chris- 
tians may have been driven to Rome during the persecution which followed the 
stoning of Stephen, a presumption which is favored by Acts 11:19, which indicates 



APPENDIX. 221 

that the dispersion was not limited to Samaria and Judsea, but some disciples went 
as far as Phoenicia and Cyprus ; and it is highly probable that others may have 
gone as far as Rome, where they enjoyed freedom of worship till the Edict of Clau- 
dius in A. D. 52, when the Jews were banished from Rome. And further : " it is 
not impossible, though by no means demonstrable," says Schaff, " that the first 
tidings of the gospel were brought to Rome soon after the birthday of the church 
by witnesses of the pentecostal miracle in Jerusalem, among whom were ' sojourn- 
ers from Rome, both Jews and proselytes' (Acts 2 : 10). In this case Peter, the 
preacher of the pentecostal sermon, may be said to have had an indirect agency in 
the founding of the church of Rome, which claims him as the rock on which it is 
built, although the tradition of his early visit (42) and twenty or twenty-five years 
residence there is a long exploded fable." 

These explanations, however, while they suggest the probable rise of Chris- 
tianity in Rome, do not account for " a congregational life " in the city, or what we 
call more strictly a church organization. Meyer holds, with reason, that the Roman 
church was a Pauline church (" inasmuch as not one of the now extant letters of 
the apostle is directed to a non-Pauline church"), and was founded not by Paul 
himself but by some of his converts, who, while refugees from Rome during the ex- 
pulsion of the Jews from that city by Claudius, became Christians of the Pauline 
type and on their return organized a church. " We have historical confirmation of 
this in the instance of Aquila and Priscilla, who emigrated as Jews to Corinth, 
dwelt there with Paul for upwards of a year and a half, and at the date of our 
Epistle [Romans] had again settled in Rome, where they appear, as previously in 
Ephesus (i Cor. 16 : 19), according to Rom. 16 : 3 as teachers, and the possessors of 
a house where the Roman church assembled. It is probable that others also, 
especially among the persons mentioned in Rom. 16, were in similar ways led by 
God ; but it is certain that a chief place among the founders of the church belongs 
to Aquila and Priscilla; since among the many who are greeted by Paul in the i6th 
chapter he presents to them the first salutation, and that with a more laudatory 
designation than is accorded to any of the others." We may conclude, therefore, 
that, while Christianity may have come to Rome during Christ's lifetime, or after 
Pentecost, the congregational life of the Roman church did not begin till after Paul 
began his labors in Europe. 

On the whole subject of Christianity in Rome, see SchafE's " History of the 
Christian Church" (Vol. I., pp. 360-375) ; Meyer on Romans (Intro., sec. 2, Amer. 
Ed.) ; Conybeare and Howson (II., pp., 368-371) ; Lightfoot on Philippians, note on 
"Caesar's Household" (pp. 171-178). 



HARMONY OF THE LIFE OF ST. PAUL. 



APPRNDIX XV. 

"THE EPISTLES OF THE CAPTIVITY :" PHILEMON, COLOS- 
SIANS, EPHESIANS, 'PHILIPPIANS. 

The following Introductions are taken, for the most part, from Schaff's " His- 
tory of the Christian Church " (Vol. I., pp. 767-798). 

" The traditional view dates the four Epistles from the Roman captivity, and 
there is no good reason to depart from it. Several modern critics assign one or 
more to Csesarea, where he cannot be supposed to have been idle, and where he 
was nearer to his congregations in Asia Minor. But in Cassarea Paul looked for- 
ward to Rome and to Spain ; while in the Epistles of the captivity he expresses the 
hope of soon visiting Colossas and Philippi. In Rome he had the best opportunity 
of correspondence with his distant friends, and enjoyed a degree of freedom which 
may have been denied him in Cassarea. In Philippians he sends greetings from 
converts in ' C»sar's household ' (4 ; 22), which naturally points to Rome ; and the 
circumstances and surroundings of the other Epistles are very much alike. Ephe- 
sians, Colossians and Philemon were composed about the same time, and sent by 
the same messengers, Tychicus and Onesimus, to Asia Minor, probably toward 
the close of the Roman captivity, for in Philemon, ver. 22, he engaged a lodging 
in Colossse in the prospect of a speedy release and visit to the East. 

" Philippians we place last in the order of composition, or, at all events, in the 
second year of the Roman captivity ; for some time must have elapsed after Paul's 
arrival in Rome before the gospel could spread ' throughout the whole prastorian 
guard' (Phil, i : 13), and before the Philippians, at a distance of seven hundred 
miles from Rome (a full month's journey in those days), could receive news from 
him, and send him contributions through Epaphroditus, besides other communica- 
tions which seem to have preceded the Epistle.'' Lightfoot, who is followed by 
Farrar, puts Philippians early in the first Roman captivity, and Colossians, Ephe- 
sians and Philemon late in the same period, Lightfoot, Philippians, note 1 1 ; Far- 
rar, Vol. II., p. 417. 

PHILEMON (p. 158). 

This Epistle " is addressed to Philemon, a zealous Christian at Colossas, a 
convert of Paul, and apparently a layman, who lent his house for the religious 
meetings of the brethren. ... It was a letter of recommendation of Onesimus 
(z. e.. Profitable), a slave of Philemon, who had run away from his master on 
account of some offence (probably theft, a very common sin of slaves), fell in with 
Paul at Rome, of whom he may have heard in the weekly meetings at Colossae, or 



APPENDIX. 223 

through Epaphras hi& fellow-townsman, was converted by him to the Christian 
faith, and now desired to return as a penitent, in company with Tychicus, the 
bearer of the Epistle to the Colossians (Col. 4 ; 9). . . . The Epistle is at the same 
time an invaluable contribution to our knowledge of Paul. It reveals him to us as 
a perfect Christian gentleman. It is a model of courtesy, delicacy and tenderness 
of feeling. Shut up in prison, the aged apostle had a heart full of love and sympa- 
thy for a poor runaway slave, made him a freeman in Christ Jesus, and recom- 
mended him as if he were his own self." 

COLOSSIANS (p. 158). 

" The cities of Colossse, Laodicea and Hierapolis are mentioned together as 
seats of Christian churches in the closing chapter of Colossians, and the Epistle 
may be considered as being addressed to- all, for the apostle directs that it be read 
also in the churches of the Laodiceans (4 : 13-16). They were situated within a 
few miles of each other in the valley of the Lycus, a tributary of the Maeander, in 
Phrygia, on the borders of Lydia, and belonged, under the Roman rule, to the pro- 
consular province of Asia Minor. . . . Paul passed twice through Phrygia on his 
second and third missionary tours (Acts 16:6; 18 : 23), but probably not through 
the valley of the Lycus. Luke does not say that he established churches there, 
and Paul himself seems to include the Colossians and Laodiceans among those 
who had not seen his face in the flesh. He names Epaphras of Colossse, his 
' dear fellow-servant ' and ' fellow-prisoner,' as the teacher and faithful minister of 
the Christians in that place. But during his long residence in Ephesus (A. D. 
54-57) and from his imprisonment he exercised a general supervision over all the 
churches in Asia. . . . The special reason which prompted Paul to write to the 
Colossians, was the rise of a new heresy among them, which soon afterwards 
swelled into a mighty and dangerous movement in the ancient church, as rational- 
ism has done in modern times. It differed from the Judaizing heresy which he 
opposed in Galatians and Corinthians as Essenism differed from Phariseeism, or as 
legalism differs from mysticism. The Colossian heresy was an Essenic and ascetic 
type of Gnosticism ; It derived its ritualistic and practical elements from Judaism, 
its speculative elements from heathenism ; it retained circumcision, the observance 
of Sabbaths and new moons, and the distinction of meats and drinks ; but it mixed 
with it elements of Oriental mysticism and theosophy, the heathen notion of an 
evil principle, the worship of subordinate spirits, and an ascetic struggle for eman- 
cipation from the dominion of matter. It taught an antagonism between God and 
matter, and interposed between them a series of angelic mediators as objects of 
worship. It thus contained the essential features of Gnosticism, but in its incipient 
and rudimental form, or a Christian Essenism in its transition to Gnosticism. In 
its ascetic tendency it resembles that of the weak brethren in the Roman congre- 
gation (Rom. 14 : 5, 6, 21). Cerinthus, in the age of John, represents a more de- 
veloped stage and forms the link between the Colossian heresy and the post- 



224 HARMONY OF THE LIFE OF ST. PAUL. 

apostolic Gnosticism." For a full analysis of Colossfans see Lightfoot, pp. 
126-128. 

EPHESIANS (p. 158). 

" Ephesians was intended," says Schaff, " not only for the church at Ephesus, 
the metropolis of Asia Minor, but for all the leading churches of that district. 
Hence the omission of the words ' in Ephesus ' (i ; i) in some of the oldest and best 
MSS. Hence, also, the absence of personal and local intelligence," " The Epis- 
tle," says Ellicott, " does not appear to have been called forth by any particular 
circumstances, nor to have involved any warning against the peculiarities of Jewish 
or Eastern Philosophy, but was designed to set forth the origin and development 
of the church of Christ, and to display to the Christian dweller under the shadow 
of the great temple of Diana the unity and beauty of that transcendently more glo- 
rious spiritual temple (ch. 2 : 20) of which Christ himself was the chief corner- 
stone, and the saints portions of the superstructure." " Ephesians," says Schaff, 
" is the most churchly book of the New Testament. But it presupposes Colossians, 
the most Christly of Paul's Epistles. Its churchliness is rooted and grounded in 
Christliness, and has no sense whatever if separated from this root. ... It is the 
Epistle of the Heavenlies, a solemn liturgy, an ode to Christ and his spotless bride, 
the Song of songs in the New Testament. The aged apostle soared high above 
all earthly things to the invisible and eternal realities in heaven. From his gloomy 
confinement he ascended for a season to the mount of transfiguration. The pris- 
oner of Christ, chained to a heathen soldier, was transformed into a conqueror, 
clad in the panoply of God and singing a psan of victory." 

PHILIPPIANS (p. 1 6 1.) 

The Philippians frequently had shown their generosity toward Paul, and when 
they heard of his " arrival at Rome they again sent him timely assistance through 
Epaphroditus, who also offered his personal services to the prisoner of the Lord 
at the sacrifice of his health and almost his life. It was through this faithful fellow- 
worker that Paul sent his letter of thanks to the Philippians, hoping, after his re- 
lease, to visit them in person once more. The Epistle reflects, in familiar ease, his 
relations to this beloved flock, which rested on the love of Christ. It is not syste- 
matic, not polemic nor apologetic, but personal and autobiographic, resembling in 
this respect the First Epistle to the Thessalonians, and to some extent also the 
Second Epistle to the Corinthians. It is the free outflow of tender love and grati- 
tude, and full of joy and cheerfulness in the face of life and death. It is like his 
midnight hymn of praise in the dungeon of Philippi, ' Rejoice in the Lord alway ; 
again I will say. Rejoice '(4:4). This is the keynote of the letter. It proves that 
a healthy Christian faith, far from depressing and saddening the heart, makes truly 
happy and contented, even in prison." 

Meyer and others think, from allusions in Phil. 3:1, 18, that before Paul wrote 
the canonical Epistle to the Philippians he had written another Philippian letter 



APPENDIX. 225 

which has been lost. The question cannot be decided as satisfactorily as that of 
the lost Corinthian Epistle, but the assumption is not improbable. See Lightfoot 
on Philippians (pp. 138-142), note on the " Lost Epistles to the Philippians." 



APPRNDIX XVI. 

THE PASTORAL EPISTLES : z TIMOTHY {p. iSj), TITUS 
{p. 1S4) 2 TIMOTHY {p. ig4). 

" The three Pastoral Epistles," says Schaff, " two to Timothy and one to Ti- 
~tus, form a group by themselves, and represent the last stage of the apostle's life 
and labors, with his parting counsels to his beloved disciples and fellow-workers. 
They show us the transition of the apostolic church from primitive simplicity to a 
more definite system of doctrine and form of government. This is just what we 
might expect from the probable time of their composition a/Ur the first Roman 
captivity of Paul, and ie/ore the composition of the Apocalypse. They are ad- 
dressed, not to congregations, but to individuals, and hence more personal and con- 
fidential in their character. This fact helps us to understand many peculiarities. 
Timothy, the son of a heathen father and a Jewish mother, and Titus, a converted 
Greek, were among the dearest of Paul's pupils. They were, at the same time, his 
delegates and commissioners on special occasions, and appear under this official 
character in the Epistles which, for this reason, bear the name ' Pastoral.' The 
Epistles contain Paul's pastoral theology and his theory of church government. 
They give directions for founding, training, and governing churches, and for the 
proper treatment of individual members, old and young, widows and virgins, back- 
sliders and heretics. They are rich in practical wisdom and full of encouragement, 
as every pastor knows. The Second Epistle to Timothy is more personal in its 
contents than the other two, and has the additional importance of concluding the 
autobiography of Paul. It is his last will and testament to all future ministers and 
soldiers of Christ, . . . The Pastoral Epistles seem to presuppose a more fully 
developed ecclesiastical organization than the other Pauline Epistles, and to belong 
to an age of transition from apostolic simplicity, or Christo-democracy — if we may 
use such a term — to the episcopal hierarchy of the second century. The church, in 
proportion as it lost, after the destruction of Jerusalem, its faith in the speedy ad- 
vent of Christ, began to settle down in this world, and to make preparations for a 
permanent home by a fixed creed and a compact organization, which gave it unity 
and strength against heathen persecution and heretical corruption." The Pastoral 
Epistles have been more assailed than any others of Paul's writings, and yet, says 
Schaff, " we must insist that the prevailing evidence is in favor of the genuineness 
of these Epistles. They agree with Paul's doctrinal system ; they are illuminated 



2s6 HARMONY OF THE LIFE OF ST. PAUL. 

with flashes of his genius ; they bear the marks of his intense personality ; they 
contain rare gems of inspired truth, and most wholesome admonition and advice, 
which makes them to-day far more valuable than any number of works on pastoral 
theology and church government. There are not a few passages in them which, 
for doctrine or practice, are equal to the best he ever wrote, and are deeply lodged 
in the experience and affection of Christendom.'' " History of the Christian 
Church,'' pp. 798-807. 

In constructing the Harmony I have assumed that the Pastorals are Pauline, 
following Huther, Van Oosterzee, Lange, and the best Enghsh critics, Alford, Far- 
rar, Conybeare and Howson, Findlay. On this hypothesis there seems to be little 
to favor an early date in Paul's life for their composition, and the theory of a double 
Roman captivity is almost certain, as even Meyer and Sabatier admit. See on the 
whole subject Alford, Proleg. to the " Pastoral Epistles " ; Huther (Meyer's Com.) 
I Tim. Intro., pp.43-59; Meyer, Intro. Romans (Am. Ed.), p. 14; Conybeare and How- 
son, Appendix I., " On the date of the Pastoral Epistles " ; Farrar " Life and Work 
of St. Paul," Vol. II., Excursus IX; Sabatier, "The Apostle Paul" (pp. 263-272),, 
and especially the Appendix by Findlay, in which the Pastorals are ably defended. 



APPRNDIX XVII. 

THE SUFFERINGS OF PAUL. 

A STUDY of the sufferings of Paul as given in his Epistles, " represents," 
says Stanley, " a life in the Western world hitherto without precedent. Of Buddha 
in the East we do not here speak. Self-devotion for some special national 
cause had been often seen before ; the career of Socrates was a life-long service of 
humanity ; but a continual self-devotion, involving hardships like those here de- 
scribed, and extending over so long a period, and in behalf of no local or family 
interest, but for the interest of mankind at large, was, down to this time, a thing 
unknown. The motive of the apostle may be explained in various ways, and the 
lives of missionaries and philanthropists may have equalled his in later times ; but 
the facts here [2 Cor.] recorded remain the same. Paul did all this, and Paul was the 
first who did it. It is remarkable that, whilst there is nothing in this account which 
contradicts, yet the greater part of it goes far beyond the narrative of the Acts. . . . 
It shows that the biography of the apostle, unlike most biographies of heroes and 
saints (as that of Francis Xavier), instead of overrating, underrates the difficulties 
and sufferings which we learn from the apostle himself ; the accuracy of the apos- 
tle's own account being further guaranteed by the extreme and apparently unfeigned 
reluctance with which it is brought forward. On the other hand, it impresses us 
with a sense of the very imperfect and fragmentary character of the history of the 



APPENDIX. 327 

Acts, as a regular narrative, during that period to which the apostle's words [in 
2 Corinthians] relate, namely, from Acts 9:1 to 20 : 2. This consideration gives a 
double value to this detailed aspect of the apostle's life, wKich, but for the goading 
provocations of his opponents, would (humanly speaking) have been altogether lost 
to us" (2 Cor., pp. 545-546). 

Of the particular sufferings mentioned in 2 Cor. 11 : 24-25, Luke gives an ac- 
count of only one of the three Roman scourgings, viz., at Philippi (Acts 16:22 
p. 69), and records the stoning of Paul at Lystra (Acts 14: 19, p. 45). Compare 
note 14, p. 45. Thus he omits the five Jewish scourgings, two of the three Roman 
scourgings with rods, the three shipwrecks, and the " night and a day in the deep." 
And we are the more impressed with the paucity of the narrative of Paul's suffer- 
ings in the Acts when we remember that to the list given below from Paul's Epistles 
(i Corinthians, 2 Corinthians, Galatians and Romans), which were written before 
he left Corinth (Acts 20 : 3), must be added "his escape from Corinth (Acts 20 : 3), 
the sorrow of his farewell visits (20 : 5-21 : 14), his arrest at Jerusalem (21 : 32), his 
imprisonment at Cassarea (24:27), his shipwreck (27), and his imprisonment at 
Rome (28 : 30). " Stanley. 

The two classic passages on Paul's "thorn in the flesh " are 2 Cor. 12 : 5-10 ; 
Gal. 4 : 12 -15. The best critics now interpret St. Paul's infirmity as some form of 
physical disease, either ophthalmia or epilepsy. See Meyer on 2 Cor. 12 :7 ; Light- 
foot on Galatians, note X. ; Farrar, Vol. I., Excursus X. ; Matheson's "Spiritual 
Development of St. Paul," pp. 50-64. 

The following list of Paul's account of his sufferings is taken from the Corin- 
thian Epistles, Galatians and Romans, and with few exceptions has not appeared 
in the text. For other selections from Paul's Epistles see the Harmony : p. 45 (Lys- 
tra) ; p. 46 (Antioch, Iconium, Lystra) ; p. 69 (Philippi) ; p. 100 (Ephesus) ; p. 103 
(Macedonia) ; pp. 155, 164 (Rome, First Cap.) ; p. 173 (between the Roman Captivi- 
ties) ; pp. 189-194 (Rome, Second Captivity). 

I CoR. 4:9-13; 15:19,30-32. 

4:9. For I think that God hath set forth us the apostles last, as it were appointed to 
death: for we are made a spectacle unto the world, and to angels, and to men. 10. We 
are fools for Christ's sake, but ye are wise in Christ ; we are weak, but ye are strong ; 
ye are honorable, but we are despised. 11. Even unto this present hour we both hun- 
ger and thirst, and are naked, and are buffeted, and have no certain dwelling-place ; 
12. And labor, working with our own hands : being reviled, we bless ; being persecuted, 
we suffer it: 13. Being defamed, we entreat : we are made as the filth of the world, and 
are the ofFscouring of all things unto this day. 

15 : 19. If in this life only we have hope in Christ, we are of all men most miser- 
able. ... 30. And why stand we in jeopardy every hour? 31. I protest by your rejoicing 
which I have in Christ Jesus our Lord, I die daily. 32. If after the manner of men I have 
fought with beasts at Ephesus, what advantageth it me if the dead rise not ? let us 
eat and drink ; for to-morrow we die. 

2 Cor. 4:7-18; 6:3-10; 11:23-31; 12:5-10. 

4:7. But we have this treasure in earthen vessels, that the excellency of the power 
may be of God, and not of us. 8. We are troubled on every side, yet not distressed ; 



228 HARMONY OF THE LIFE OF ST. PAUL. 

2 Cor. 4. 

■we aj-^ perplexed, but not in despair ; 9, Persecuted, but not forsaken ; cast down, but 
not destroyed ; 10. Always bearing about in the body the dying of the Lord Jesus, that 
the life also of Jesus might be made manifest in our body. 11. For we which live 
are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made 
manifest in our mortal flesh. 12. So then death worketh in us, but life in you. 13. We 
having the same spirit of faith, according as it is written, I believed, and therefore 
have I spoken ; we also believe, and therefore speak ; 14. Knowing that he which 
■ raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with 
you. 15. For all things are for your sakes, that the abundant grace might through 
the thanksgiving of many redound to the glory of God. 16. For which cause we faint 
not ; but though our outward man perish, yet the inward man is renewed day by day. 
, 17. For our light aiBiction, which is but for a moment, worketh for us a far more ex- 
ceeding o«cf eternal weight of glory; 18. While we look not at the things which are 
seen, but at the things vvhich are not seen : for the things which are seen are temporal ; 
but the things which are not seen are eternal. 

6:3. Giving no offence in anything, that the ministry be not blamed: 4. But in all 
things approving ourselves as the ministers of God, in much patience, in afflictions, in 
necessities, in distresses, 5. In stripes, in imprisonments, in tumults, in labors, in 
watchings, in fastings ; 6. By pureness, by knowledge, by long-suffering, by kindness, 
by the Holy Ghost, by love unfeigned. 7. By the word of truth, by the power of God, 
by the armor of righteousness on the right hand and on the left, 8. By honor and dis- 
honor, by evil report and good report; as deceivers, znAyet true; 9. As unknowli, and 
yet well known ; as dying, and, behold, we live ; as chastened, and not killed ; 10. As 
sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and 
yet possessing all thing§. 

11:23. Are they ministers of Christ? (I speak as a fool,) I o>» more ; in labors 
more abundant, in stripes above measure, in prisons more frequent, in deaths oft. 
24. Of the Jews five times received I forty stripes save one. 25. Thrice was I beaten 
with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been 
in the deep; 26. iM journeyings often, in perils of waters, in perils of robbers, in perils 
by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the 
wilderness, in perils in the sea, in perils among false brethren ; 27. In weariness and 
painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and na- 
kedness. 28. Beside those things that are without, that which cometh upon me daily, 
the care of all the churches. 29. Who is weak, and I am not weak? who is offended, 
and I burn not? 30. If I must needs glory, I will glory of the things which concern 
mine infirmities. 31. The God and Father of our Lord Jesus Christ, which is blessed 
for evermore, knoweth that I lie not. 

12:5. Of such a one will I glory: yet of myself I will not glory, but in mine infirm- 
ities. 6. For though I would desire to glory, I shall not be a fool ; for I will say the 
truth : but now I forbear, lest any man should think of me above that which he seeth 
me to be, or that he heareth of me. 7. And lest I should be exalted above measure 
through the abundance of the revelations, there was given to me a thorn in the flesh, 
the messenger of Satan to buffet me, lest I should be exalted above measure. 8. For 
this thing I besought the Lord thrice, that it might depart from me. 9. And he said 
■unto me. My grace is sufficient for thee: for my strength is made perfect in weakness. 
Most gladly therefore will I rather glory in my infirmities, that the power of Christ may 
rest upon me. 10. Therefore I take pleasure in infirmities, in reproaches, in necessi- 
ties, in persecutions, in distresses for Christ's sake: for when I am weak, then am I 
strong. 



APPENDIX. 



22g 



Gal. 4:12-15; 5:11; 6:14,17. 
4:12. Brethren, I .beseech you, be as I am; for I am as ye are: ye have not 
injured me at all. 13. Ye know, how through infirmity of the flesh I preached the 
gospel unto you at the first. 14. And my temptation which was in my flesh ye despised 
not, nor rejected ; but received me as an angel of God, even as Christ Jesus. 15. Where 
is then the blessedness ye spake of? for I bear you record, that, if it had been possible, 
ye would have plucked out your own eyes, and have given them to me. 5:11. And I, 
brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the 
offence of the cross ceased. 6:14. But God forbid that I should glory, save in the 
cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the 

world 17. From henceforth let no man trouble ttie: forJ bear in my body the 

marks of the Lord Jesus. [R. V. 17 From henceforth let no man trouble me: for I 
bear branded on my body the marks of Jesus.] 

Rom. 5:1-5; 8:16-18,22,23,35-39; 9:1-3. 

5:1. Therefore being justified by faith, we have peace with God through our Lord 
Jesus Christ: 2. By whom also we have access by faith into this grace wherein we 
stand, and rejoice in hope of the glory of God. 3. And not only so, but we glory in 
tribulations also ; knowing that tribulation worketh patience ; 4. And patience, experi- 
ence; and experience, hope: 5. And hope maketh not ashamed; because the love of 
God is shed abroad in our hearts by the Holy Ghost which is given unto us. 8:16. The 
Spirit itself beareth witness with our spirit, that we are the children of God: 17. And if 
children, then heirs ; heirs of God. and joint heirs with Christ ; if so be that we suffer 
with Mm., that we may be also glorified together. 18. For I reckon that the sufferings 
of this present time are not worthy to be compared \yith the glory which shall be 
revealed in us. . . . 22. For we know that the whole creation groaneth and travaileth in 
pain together until now. 23. And not only they, but ourselves also, which have the 
firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adop- 
tion, to wit, the redemption of our body. ... 35. Who shall separate us from the love of 
Christ ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, 
or sword ? 36. As it is written, For thy sake we are killed all the day long ; we are 
accounted as sheep for the slaughter. 37. Nay, in all these things we are more than 
conquerors through him that loved us. 38. For I am persuaded, that neither death, 
nor life, nor angels, nor principalities, nor powers, nor things present, nor things to 
come, 39. Nor height, nor depth, nor any other creature, shall be able to separate us 
from the love of God, which is in Christ Jesus our Lord. 9:1.1 say the truth in Christ, 
I lie not, my conscience also bearing me witness in the Holy Ghost, 2. That I have 
great heaviness and continual sorrow in my heart. 3. For I could wish that myself 
were accursed from Christ for my brethren, my kinsmen according to the flesh. 



" He who can part from country and from kin, 

And scorn delights, and tread the thorny way, 
A heavenly crown through toil and pain to win — 

He who reviled can tender love repay. 
And, buffeted, for bitter foes can pray — 

He who, upspringing at his Captain's call, 
Fights the good fight, and when at last the day 

Of fiery trial comes can nobly fall — 

Such were a saint, or more ; and such the holy Paul !" 



INDEX OF PLAGES VISITED BY PAUL; 



Achaia 

Amphipolis 

I. Antioch (in Syria) 



2. Antioch (in Pisidia) 

Antipatris 

Apollonia 

Appii forum 1 

The Market of Appius (R. V.) J 

Arabia 

Assos 

Athens . 

Attalia 

Berea 1 

Bercea (R. V.) J ■ 

[Bithynia] 

Csesarea (Cesarea) 

Cenchrea ) 

Cenchre£e(R. V.) J 

[Chios] 

Cilicia 

[Clauda] 1 

Cauda (R. V.) J 

[Cnidus] 

Colosse ? 1 

Colossffi (R,V. )J 

Coos 1 

Cos (R. V.) J — 

Corinth 

Crete 

Cyprus 



TEXT. 

See Greece and Corinth 
Acts 17:1 

(1) Acts 11:26 1 
Acts 11:27-29 J 

(2) Acts 12 : 25 1 
Acts 13: 1-3 J 

(3) Acts 14:26-281 
Acts 15: 1-2 I 

(4) Acts 15:30-351 
Acts 15:36-40/ 

(5) Acts 18 : 22, 23 

(1) Acts 13:14-50 

(2) Acts 14:21 
Acts 23:31 
Acts 17:1 

Acts 28:15 

Gal. X:i7 
Acts 20:13, 14 
Acts 17:15-34 
Acts 14:25 

Acts 17:10-14 

Acts 16:7 
(i) Acts 9:30 

(2) Acts 18:22 

(3) Acts 21:8-14 

(4) Acts 23:33-26:32 

Acts 18:18 

Acts 20:15 
(a) Acts 22:3 

(1) Gal. 1:21 

(2) Acts 15:41 

Acts 27:16 
Acts 27:7 
Philem. 22 

Acts 21 : 1 

(1) Acts i8:i-i8 

(2) 2 Cor. 13:2 

(3) Acts 20:2-3 
(•4) 2 Tim. 4:20 

(1) Acts 27:7-13 

(2) Titus 1:5 

(1) Acts 13:4-13 

(2) [Acts 21:3] 

(3) [Acts 27:4] 



Section. 



Page. 



I 


71 


2 


31 


VIU 


31 


VIII 


31 


_1 


37 


VIU 


46 


I 


51 


I 


57 


1 


63 


X 


s,^ 


m 


39 


VI 


45 


2 


126 


I 


71 


V 


148 


2 


26 


.S 


112 


VIII 


75 


Vlll 


46 


VII 


74 


IV 


66 


VI 


28 


X 


83 


6 


114 


-VH 


129 


X 


83 


3 


112 


I 


IS 


VI 


28 


I 


63 


II 


146 


-I 


14s 


2 


177 


5 


114 


IX 


77 


4 


94 


I 


107 


6 


i«5 


1 


145 


2 


182 


II 


37 


5 


114 


I 


145 



* The references in this Index are taken from the Acts only, except where the 
Epistles furnish allusions which are omitted in the history. The places which are men 
tioned in Paul's travels, but which he probably did not visit, are in brackets. The 
numbers in brackets in the second column designate the order of Paul's visits to each 
place. The letters (a) and (b) refer to Paul's life before his conversion. 



INDEX OF PLACES VISITED BY PAUL. 



Damascus 



Derbe . 



Ephesus . 



Fair Havens (R. V.) 
Galatia 



Greece 

Hierapolis ?_ 
Iconium 



Illyricum -. 
Jerusalem. 



»:io-i9|- 
»: 19-22 J 



Laodicea? 

[Lasea] 

Lycaonia 

Lycia 

Lystra 

Macedonia 

Melita 

Miletus (Miletum) — - 

Mitylene 

Myra 

Mysia 

Neapolis 

Nicopolis 

Pamphylia 

Paphos 

Patara 

Perga 

1. Phenice (Phenicia) 1 
Phoenicia (R. V.) J 

2. Phenice 1 

Phoenix (R. V.) ] " 

Philippi 



.) 



Text. 

(1) Acts 9:8, 9 

Acts 9: 

Acts 9: 

(2) Gal. 1:17 

(1) Acts 14:20, 21 

(2) Acts 16:1 

(i) Acts 18: 19-21 

(2) Acls 19: 1-41 

(3) I Tim. 1:3 
(4)2 Tim. 1:18 

See The fair havens 

(1) Gal. 4:13-15? 

(2) Acts 16:6 

(3) Acts 18:23 
Acts 20:2, 3 
Col. 4:13 

(1) Acts xj: 51-14: 5 

(2) Acts 14:21-23 
Rom. 15:19 

(a) Acts a6 : 4 

(b) Acts 7:58 ■ 
Acts 8:1, 2 
Acts 8:3 
Acts 9:1, 2 

(I) Acts 9:26-29 
(2)- Acts XUaol 
Acts 12:25 J 

(3) Acts 15:4-29 

(4) Acts 18:22? 

(5) Acts 21:15, 16 
Acts 21:17-23:: 
Col. 2:1 
Acts 27:8 
Acts r4:6 
Acts 27:5 

(1) Acts 14:6, 8-20 

(2) Acts 14:21-23 

(3) Acts 16:1-3 
(i) Acts 16:12 

(2) Acts 20:1, 2 

(3) Acts 20:3, 6 
(41 I Tim. 1:3 

Acts 28:1-10 

(1) Acts 20:15, 16 1 
Acts 20: 17-38 J 

(2) 2 Tim. 4 : 20 

Acts 20:14 

Acts 27 : 5, 6 

Acts 16:7,8 

Acts 16:11 

Tit. 3:12 

(1) Acts 13:13 

(2) Acts 14:24 
Acts 13:6-12 
Acts 21:1, 2 

(i) Acts 13:13 
(2) Acts 14:25 

(1) Acts 15:3 

(2) Acts 21 : 2 
Acts 27:12 

(1) Acts 16:12-40 

(2) Acts 20:6 

(3) Phil. 1:26? 



Section. 


Page. 


I 


20 


2 


20 


I 


25 


2 


26 


vr 


45 


II 


63 


X 


8.^ 


HI 


92 


1 


181 


4 


184 


3 


43 


III 


64 


I 


91 


I 


107 


(a) 


179 


IV 


43 


VI 


45 


5 


106 


2 


16 


I 


17 


I 


17 


2 


18 


I 


19 


V 


27 


VIII 


31 


VIII 


31 


II 


52 


X 


83 


6 


"5 


I-VII 


119 


(a) 


179 


I 


145 


I 


44 


I 


145 


V 


44 


VI 


45 


II 


6,^ 


V 


67 


IV 


102 


2 


III 


I 


I8f 


IV 


147 


3 


112 


4 


"3 


3 


184 


3 


112 


I 


145 


IV 


66 


IV 


66 


7 


186 


3 


39 


VI 


45 


- 2 


3« 


5 


114 


3 


39 


VI 


45 


I 


51 


5 


114 


I 


145 


V 


67 


2 


in 


I 


176 



INDEX OF PLACES VISITED BY PAUL. 



Phrygia - 

Pisidia 

Ptoleraais 

Puteoli — 

Rhegium 

Rhodes 

Rome 

Salamis 

[Salmone] 

Samaria 

Samos 

Samothracia 1 

Samothrace (R. V.) J 

Seleucia 

Sidon 

Spain? 

Syracuse 

Syria 

Tarsus 

The fair havens 1 

Fair Havens (R. V.) J 

The Market of Appius (R. V.) 

Thessalonica 

The three taverns 1 
The Three Taverns (R.V.) J "" 
Troas - 

Trogyllium* 

Tyre 



Text. 
(i) Acts x6:6 
(2) Acts 18:23 

Acts 14:24 

Acts 21:7 

Acts 28:13, 14 

Acts 28 : 13 

Acts 21 : 1 

(1) Acts 28:16-31 

(2) 2 Tim. 1:17 
Acts 13:5 
Acts 27:7, 8 
Acts 15:3 
Acts 20:15 

Acts 16: II 

Acts 13:4 
Acts 27:3, 4 
Rom. X5:24, 28 
Acts 28: 12 
(i) Gal. 1:21 

(2) Acts 15:41 

(3) Acts 18: i8, 22, 23 

(4) Acts 21 : 3 
(a) Acts 22:3 
(i) Acts 9:30 

(2) Acts 11:251 
Acts II: 26 1 

Acts 27:8-12 
See Appii forum 
Acts 17:1=9 

Acts 28: 15 ^ 
(i) Acts 16:8-11 ^ 
(2)2 Cor. 2:12-13* 

(3) Acts 20:6-12 

(4) 2 Tim. 4:13 
Acts 20:15 
Acts 21:3-6 



Section. 1 


Page. 


III 


64 


I 


91 


VI 


4S 


6 


114 


V 


14S 


V 


14& 


5 


114 


II 


153 


2 


190 


I 


37 


I 


145 


I 


51 


3 


112- 


IV 


66 


I 


37 


I 


145 


4 


181 


V 


148: 


VI 


2» 


I 


63 


X 


«5 


5 


114 


I 


15 


VI 


28 


I 


30 


2 


31 


I 


145 


VI 


71 


V 


148 


IV 


66 


I 


102 


2 


III 


5 


185 


"3 


112 


5 


114 



» Trogyllium is omitted in the Revised Version. 



NDEX OF PERSONS CONNECTED WITH PAUL'S 

LIFE.* 



chaicus 

jabus 

jrippa 

Alexander 

Alexander (" the Coppersmith ") 

tnplias 1 

npliatus (,R. V.) J 

Ananias 

Ananias (" the high priest ") 

idronicus 

jelles 

joUos 

aphia 

luila 



rchippus . 

■etas 

istarchus 



istobulus 

temas 

iyncritus 

igustus 

r-jesus 1 
r-Jesus (R. V.) J 
.rnabas 



Text. 

1 Cor. r6:i7 
Acts 11:28 
Acts 21: 10- 1 1 
Acts 25:13-26:32 
Acts 19:33-34 

1 1 Tim. 1:20 
(2 Tim. 4:14-15 

2 Tim. 4:14-15 

Rom. 16:8 

[Acts 9:10-19 
1 Acts 22:12-16 

Acts 23:2-5 

Acts 24:1 

Rom. x6:7 

Rom 16:10 

Acts 18:24-28 

Tit. 3:13 

Philem 2 

Acts 18:2-3 

Acts 18:18-19 

Acts 18:26 

1 Cor. 16:19 
Rom. 16:3 

2 Tim. 4:19 
(Col. 4:17 
\ Philem. 2 

2 Cor. 11:32 

Acts 19:29 

Acts 20:4 

Acts 27:2 
f Philem. 24 
1 Col. 4:10 

Rom. 16:10 

Tit. 3:12 

Tit. 3:12 

Rom. 16:14 

See Caesar 

See Elymas 

Acts 9:27 
Acts II : 22-25 
Acts 11:26 
Acts 11:30 
Acts 12:25 
Acts 13:1-3 
Acts 13:4-14:28 
Acts 15:1-3 
Acts 15: 12 
Acts 15:22 
Acts 15:25-26 

* It is difficult to decide upon the identity of some of the minor personages, but the 
dex indicates what seems to be the most plausible of the solutions given in the notes. 
15 



Section. 


Page. 


(a) 


99 


VIII 


31 


6 


114 


VII 


135 


9 


OS 


III 


175 


III 


192 


I 


151 


2 


20 


V 


124 


I 


129 


I 


151 


_I 


151 


II 


91 


II 


174 


(b) 


178 


1-2 


77 


X 


»3 


II 


91 


(a) 


99 


-I 


151 


II 


174 


(b) 


178 


Note II. 


180 


2 


26 


9 


98 


2 


III 


I 


145- 


(d) 


160 


I 


151 


II 


174 


7 


186 


I 


.151 


V 


27 


I 


30 


2 


31 


VIII 


31 


VIII 


31 


__ I 


37 


II-VIII 


37 


I 


51 


(b) 


54 


(d) 


55 


(e) 


55 



23(> INDEX OF PERSONS CONNECTED WITH PA UL'S LIFE. 



Barnabas (continued) 



B irsabas 1 
Barsabbas (R. V.)J 
IJernice 

Ca:sar (Cesar) 



Carpus 

Cephas 

Chloe-- 

Claudia 

Claudius Lysias 

Claudius (Caesar) 

Clement 

Crescens 

Crispus 

Damaris 

Demas 

Demetrius 

Dionysius ("the Areopagite")-. 

Drusilla 

Elymas (Bar-jesus) 

Epaenetus 

Epaphras 

Epaphroditus 

1. Erastus 

2. Erastus (" the chamberlain ") 

Eubulus 

Eunice 

Euodias 1 

Euodia (R. V.) J 

Eutychus 

Felix 



Text. 
Gal. 2:9-10 _ 
Acts 15:30-35 
Gal. 2:13 
Acts 15:36-40 

1 Cor. 9:6 
Col. 4:10 

See Judas 

Acts 25 : 13 
Acts 20:23 
Acts 26:30 
Acts x7:7 
Acts 25:8-12 
Acts 25:21 
Acts 25:25 
Acts 26:32 
Acts 27: 1 
Acts 27:24 
Acts 28:19 
Phil. 4:22 

2 Tim. 4:13 
2 Tim. 4: 13 
2 Tim. 4:13 
See Peter 

1 Cor. l:u 

2 Tim. 4:21 
See Lysias 
Acts ir:28 
Acts 18:2 
Phil. 4:3 

2 Tim. 4:10 
2 Tim. 4:10 

(Acts 18:8 

1 1 Cor. 1 : 14 
Acts 17:34 

/ Philem. 24 

( Col. 4:14 
2 Tim. 4:10 
2 Tim. 4:10 
Acts rt>: 23-41 
Acts 17:34 
Acts 24:24 
Acts Ij:6-I2 
Rom. 16:5 

f Philem. 23 
Col. 1:3-8 
Col. 4:12, 13 
Col. 4:12 
Col. 4:12, 13 
f Phil. 2:25-30 
1 Phil. 4:18 
Acts 19:22 
2 Tim. 4:20 
2 Tim. 4:20 
2 Tim. 4:20 
Rom. 16:23 
2 Tim. 4:21 
2 Tim. 1:5 

Phil. 4:2 

Acts 20:9-12 
Acts 23:23-32 
Acts 25:33-35 
Acts 24:1-23 



Section. 


Page. 


(f) 


56 


III 


57 


2 


57 


I 


63 


2 


77 


(d) 


160 


I 


135 


2 


136 


3 


I3» 


* I 


71 


VI 


134 


I 


'35 


2 


136 


3 


i.# 


I 


i4S 


II 


146 


(a) 


'S3 


(e) 


161 


II 


174 


5 


185 


4 


192 


Note 10 


96 


2 


190 


VIII 


31 


I 


77 


2 


68,216 


ir 


174 


t 


190 


4 


81 


3 


76 


(d) 


160 


II 


174 


I 


190 


9 


q« 


. 3 


76 


III 


132 


2 


3« 


I 


151 


(b) 


157 


(b) 


1-7 


(a) 


179 


(e) 


161 


7 


06 


II 


174 


6 


185 


I 


189 


(b) 


109 


2 


190 


Notes 


64 


2 


68 


2 


112 


2 


126 


I 


129 


II 


129 



HARMONY OF THE LIFE OF ST. PAUL. 



?31 



Felix (continued) 

Festus 

Festus 

Fortiinatus - 

1. Gaius (a Macedonian) 

2. Gaius ("of Derbe") , 

3. Gaius ("mine host") 

Gallio 

Gamaliel 

Hermas 

Hermes 

Hermogenes 

Herod (" the tetrarch ") 

Herodion ■_ 

Hymenseus 

James (" the Lord's brother ") 



Jason ■ 

Jesus (Justus) 

I.John (Mark) : 

2. John ("the beloved disciple ") 

I.Judas (of Damascus) 

2. Judas (Barsabas) 

Julia 

Julius 

Junia \ 

Junias (R. V.) J r 

Justus 1 

Titus Justus (R. V.) J 

Linus 

Lois 

Lucius (of Cyrene)— 

Luke (Lucas) — «.- 



(in " we " passages) : 



Lydia 

Lysias (" the chief captain ") 



Text. 


Section. 


Page. 


Acts 24:24, 25 


in 


132 


Acts 24 : 26, 27 


IV 


132 


Acts 25:14 


I 


135 


Acts 24:27 


IV 


132 


Acts 25:1-5 


V 


133 


Acts 25:6-12 


VI 


134 


Acts 25:13-26:32 


VII 


135 


I Cor. 16:17 


(a) 




Acts 19 : 29 


9 


98 


Acts 20:4 


2 


III 


I Cor. 1:14 


4 


81 


Rom. 16:23 


(b) 


109 


Acts 18:12-17 


6 


82 


Acts 22:3 


2 


16 


Rom. X6:i4 


I 


151 


Rom. 16:14 


I 


151 


2 Tim. 1:15 


I 


190 


Acts 13:1 


I 


37 


Rom. 16:11 


I 


151 


I Tim. 1:20 


III 


17s 


2 Tim. 2:17 






I Cor. 15:7 


(a) 


21 


Gal. 1:19 


V 


27 


Acts 15:13-21 


(c) 


54 


Gal. 2:9, 10 


(fJ 


56 


Gal. 2:12 


2 


57 


Acts 2X: 18-25 


I 


119 


Acts 17:5-9 


I 


71 


Rom. 16:21 


(b) 


109 


Col. 4:11 


(d) 


160 


See Mark 






Gal. 2:9 


(f) 


56 


Acts 9:11 


2 


20 


Acts 15:22 


^^\ 


55 


Acts 15:27 


(e) 


55 


Acts 15:32,33 


I 


57 


Rom. 16:15 


I 


151 


Acts 27:1-28:16 


I-V 


145 


Rom. 16:7 


I 


151 


Acts 18:7 


4 


81 


2 Tim. 4:21 


2 


190 


2 Tim. 1:5 


Notes 


64 


Acts 13:1, 2 


I 


37 


Rom. 16:21 


(b) 


109 


Acts: 






r 16: 10-17 [16:18-40]* 


IV-V, 4 


66 


20:5-15 [20:16-38] 


2-3 


III 


21:1:18 [21:19-26:32] 


s-i 


114 


27:1-28:16 [28:17-31] 


I-II 


145 


Philem. 24 
Col. 4:14 


(d) 


160 






2 Tim. 4:11 
Acts 16 : 14-15 


2 


190 


3 


69 


Acts 16:40 


(c) 


70 


Acts 21:31-39 


II 


121 


Acts 22:24-29 


IV 


123 


Acts 22:30 


V 


123 


Acts 23:10-30 


VI-VII 


125 



» Bracketed sections following the " we " passages indicate Luke's probable pres- 
ence with Paul, although the narrative is in the third person. 



238 INDEX OF PERSONS CONNECTED WITH PA UL'S LIFE. 



Lysias (continued) . 



Manaen 

Mark (Marcus) 



Mark. 



Mary 

Mnason 

Narcissus--. 

Nereus 

Nymphas — . 
Olympas — . 
Onesimus — 



Onesiphorus 



Patrobas 

Persis 

Peter (Simeon, Cephas) 



Publius 

Pudens 

Pyrrhus 

Quart us 

Rufus 

Sceva 

Secundus 

Sergius Paulus - 
Silas (Silvanus) . 



Pliebe 1 

Phoebe (R. V.) J 

Philemon 

Philetus 

Philip ("the Evangelist") 

Philologus 

Phlegon 

Phygellus 1 

Phygelus (R. V.) J " " 

Porcius Festus 

Priscilla (Prisca) 



Text. 
Acts 44 : 7 
Acts 24:22 
Acts 13:1-2 
Acts 12:25 
Acts I J :5 
Acts 13:13 
Acts 15:36-39 

f Philem. 24 

I Col. 4:10 
2 Tim. 4:11 
Rom. 16:6 
Acts 21 : 16 
Rom. x6:ii 
Rom. 16:15 
Col. 4:15 
Rom. 16:15 

f Philem. 10-21 

1 Col. 4:9 

I Col. 4:9 

I Philem. 10, 11 
2 Tim. 1:18 
2 Tim. 1:18 
2 Tim. 1:16-18 
2 Tim. 4:19 
Rom. 16:14 
Rom. x6:i2 
Gal. 1:18 
Acts 15:7-11 
Acts 15:14 
Gal. 2:7-10 
Gal. 2:11-14 

Rom. 16 : 1-2 

Philem. 10-21 
Philem. i 
2 Tim. 2:17 
Acts 21:8-10 
Rom. 16:15 
Rom. 16: 14 

2 Tim. 1:15 

See Festus 
Acts 18 : 2-3 
Acts 18: 18-19 
Acts 18:26 

1 Cor. 16:19 
Rom. 16:3 

2 Tim. 4:19 
2 Tim. 4:19 
Acts 28:7-8 
2 Tim. 4:21 
See Sopater 
Rom. 16:23 
Rom 16 : 13 
Acts 19 : 14 
Acts 20:4 
Acts 13:7-12 
Acts 15:22 
Acts 15:27 
Acts 15:32-34 
Acts 15:40-41 
Acts 16:1-40 
Acts 17:1-9 

I Thess. I: I 



Skction. 


PAGE. 


I 


I3<> 


2 


131 


I 


37 


VIII 


3' 


I 


i7 


3 


39 


I 


63 


(d) 


160 


3 


191 


I 


151 


6 


115 


I 


151 


I 


151 


(b) 


18& 


I 


151 


(CJ 


I5» 


(b) 


178 


II 


17+ 


4 


184 


2 


190 


2 


190 


1 


151 


I 


151 


V 


27 


(a) 


54- 


(c) 


54- 


(f) 


56 


2 


57 


(b) 


109 


(c) 


I.SS 


(b) 


177 


III 


175 


6 


114 


I 


151 


I 


151 


I 


190 


1-2 


77 


X 


«3 


II 


91 


(a) 


99 


I 


151 


II 


174 


I 


189 


IV 


148 


2 


190 


(b) 


109 


I 


151 


3 


93 


2 


in 


2 


.38 


(d) 


55 


(e) 


55 


I 


57 


I 


63 


II-V 


63 


I 


71 


(c) 


73 



HARMONY OF THE LIFE OF ST. PAUL. 



239 



Silas (continued) . 



Silvanus 

1 Simeon 1 

Symeon (R. V.) J "" "" 

2 Simeon (Niger) ) 

Symeon (R. V.) j - 

Sopater ("of Berea") 1 

Sopater ('• the son of Pyrrhus," R. V.) J 

Sosipater 

Sosthenes 

Stachys 

Stephanas 

Stephen 

Syntyche 

Syzygus (" yoke-fellow ") 

Tertius 

-TertuUus ;.. 

Timothy (Timotheus) -- 



Titus 



Text. . 
Acts 17-10-13 
Acts 17:14 
Acts 17:15 
Acts 18:5 

1 Thess. I : i 

2 Thess. I : i 
i Cor. 1:19 
See Silas 

See Peter 
Acts Ij:i, 2 

Acts 20:4 

Rom. x6:2l 

Acts 18:17 

I Cor. I: I 

Rom. 1^:9 
1 1 Cor. 1 : 16 
1 1 Cor. 16:15 

I Cor. 16 : 17 

Acts 7:57, 58 

Acts 8:1, 2 

Phil. 4:2 

Phil. 4:3 

Rom. x6:22 
. Acts 24:1-9 

Acts 16 : 1-40 

1 Thess. l:i 
(Acts 17:14 

1 1 Thess. 3:2-5 
Acts 17:15 

I Acts 18:5 
I Thess. 1:1 
I Thess. 3:6 
2 Thess. 1:1 
-2 Cor. 1 : 19 
{Acts 19 : 22 
I Cor. 4:17 
I Cor. x6:io, 11 

2 Cor. 1:1 
Rom. 16:21 
Acts 20:4 

{Philem. i 
Col. 1:1 
Phil. 1:1 
Phil. 2:19-23 

1 Tim. 1:3 
1 1 Tim. 1:3 

li Tim. 3:14, 15 

2 Tim. 1:18 

f 2Tim. 1:3:4 

(2 Tim. 4:9, 21, II 

Gal. 2:1 

Gal. 2:3-5 
C2 Cor. 12:17, 18 
\ 2 Cor. 7:13-15 
(2 Cor. 8:6 

2 Cor. 2:12, 13 

2 Cor. 7:5-7. 13-16 
f2 Cor. 8:6-8, 1&-24 
(2 Cor. 9:1-5 

Tit. 1:5 

Tit, 1:5 



Section. 



Page. 
74 
74- 
75 
79 



(b) 
6 

(a) 
I 
4 

(a) 
I 
I 
2 
2 

(b) 

II-V 

(c) 
2 

I 
3 



2 

(W 

2 

(a) 



II 



4 
3 

I 

(c) 
8 



I 
2 
4 

II 
2 



240 INDEX OF PERSONS CONNECTED WITH PAUL'S LIFE. 



Titus (continued) 

Titus Justus (R. V.) 

Trophimus (" an Ephesian ") 

Trophimus 

Tryphena 1 

Tryphaena (R. V.) J 

Tryphosa '. 

Tychicus 



Tyrannus — ^ 

Urbane ) 
Urbanus (R. V.) J 
Zenas 



Text. 
2 Tim. 4:10 
See Justus 
Acts 20:4 
Acts 21:29 
2 Tim. 4:20 
2 Tim. 4:20 
2 Tim. 4:20 

Rom. x6:i2 

Rom. 16:12 
Acts 20:4 
Col. 4:7-9 
Ephes. 0:21, s 
Tit. 3:12 
Tit. 3:12 
2 Tim. 4:12 
Acts 19:9 

Rom. x6:9 

Tit. 3: 



:i3 



Section. 





Page. 


I 


— J90 


2 


— Ill 


II 


— 121 


II 

3 
I 


-- 174 

— 184 

189 


I 


151 


I 


151 


2 


III 


(c) 


158 


II 

7 


%\ 


I 


189 


2 


93 


I 


151 


II 


174 



