"And when it was determined that we should sail for Italy, they delivered Paul and certain other prisoners to a centurion named Julius, of the Augustan band. And embarking in a ship of Adramyttium, which was about to sail unto the places on the coast of Asia, we put to sea, Aristarchus, a Macedonian of Thessalonica, being with us. And the next day we touched at Sidon: and Julius treated Paul kindly, and gave him leave to go unto his friends and refresh himself."--ACTS xxvii. 1-3.
"And when we entered into Rome, Paul was suffered to abide by himself with the soldier that guarded him."--ACTS xxviii. 16.
This chapter terminates our survey of the Acts of the Apostles, and leads us at the same time to contemplate the Apostle of the Gentiles in a new light as a traveller and as a prisoner, in both which aspects he has much to teach us. When St. Paul was despatched to the judgment-seat of Cæsar from the port of Cæsarea, he had arrived at the middle of his long captivity. Broadly speaking he was five years a prisoner from the day of his arrest at Jerusalem till his release by the decision of Nero. He was a prisoner for more than two years when Festus sent him to Rome, and then at Rome he spent two more years in captivity, while his voyage occupied fully six months. Let us now first of all look at that captivity, and strive to discover those purposes of good therein which God hides amidst all his dispensations and chastisements.
We do not always realise what a length of time was consumed in the imprisonments of St. Paul. He must have spent from the middle of 58 to the beginning of 63 as a prisoner cut off from many of those various activities in which he had previously laboured so profitably for God's cause. That must have seemed to himself and to many others a terrible loss to the gospel; and yet now, as we look back from our vantage-point, we can see many reasons why the guidance of his heavenly Father may have led directly to this imprisonment, which proved exceedingly useful for himself and his own soul's health, for the past guidance and for the perpetual edification of the Church of Christ. There is a text in Ephesians iv. 1 which throws some light on this incident. In that Epistle, written when St. Paul was a captive at Rome, he describes himself thus, "I therefore the prisoner _in_ the Lord," or "the prisoner _of_ the Lord," as the Authorised Version puts it. These words occur as the beginning of the Epistle for the Seventeenth Sunday after Trinity. Now there is often a marvellous amount of spiritual wisdom and instruction to be gained from a comparison between the epistles and gospels and the collects for each Sunday. All my readers may not agree in the whole theological system which underlies the Prayer Book, but every one will acknowledge that its services and their construction are the result of rich and varied spiritual experiences extending over a period of more than a thousand years. The mere contrast of an epistle and of a collect will often suggest thoughts deep and searching. So it is with this text, "I therefore the prisoner in the Lord." It is preceded by the brief pithy prayer, "Lord, we pray Thee that Thy grace may always prevent and follow us, and make us continually to be given to all good works, through Jesus Christ our Lord." The words of St. Paul to the Ephesians speaking of himself as the prisoner of God and in God suggested immediately the idea of God's grace surrounding, shaping, constraining to His service every external circumstance; and thus led to the formation of the collect which in fact prays that we may realise ourselves as so completely God's as, like the Apostle, continually to be given to all good works. St. Paul realised himself as so prevented, using that word in its ancient sense, preceded and followed by God's grace, guarded before and behind by it, that he looked beyond the things seen, and discarding all secondary agents and all lower instruments, he viewed his imprisonment as God's own immediate work.