Paul Sent to Rome in a Providential Way

    Paul expected to visit Rome, and God intended to send him there. But Paul's expectations and God's intentions, as to the manner of his conveyance to the seat of the empire of the world, were very different. Paul expected to go there of his own accord on some convenient opportunity. God intended to send him there as a prisoner. "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; making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; that is, that I may be comforted together with yon by the mutual faith both of you and me. 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. I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also."—Rom. i. 9-15. Paul, you will go to Rome, but in far different circumstances from what you expect. "Be of good cheer," says God to Paul, when a prisoner, "for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome." Now, had a prize essay been announced on that occasion, on the best mode of sending Paul on this embassy, out of a hundred thousand competitors there would not be one who would have taken God's plan. All would have sent Paul to the seat of empire in a style -worthy of the dignity of Christianity, and of its author. He would have had a numerous and magnificent retinue ; and letters of recommendation to the most distinguished persons in the court; and, if possible, to the emperor himself. For such advantages Paul must be instructed to have some little complaisance to power, and to speak with moderation with respect to heathen idolatry. The superiority of the light of revelation he may be suffered to declare; but the broad condemnation of the religion of the emperor and his people would be unwise and intemperate. By prudent concessions and explanations, philosophers and statesmen may be brought over to the profession of the new religion. But to denounce damnation against all unbelievers would be harsh and uncharitable ; and would raise every arm against the gospel.

    But, Paul, your friends have no resources, and no means of affording you access to the distinguished men in Rome. What, then, says human wisdom? Why, if Paul cannot appear in pomp at Rome, let him attract notice by his singularity. Habit him with the cloak and staff of the philosopher. These are cheap but effectual means of securing honour. The tub of Diogenes drew the attention of Alexander the Great; and had the conqueror of the world been obliged to choose a second place, he would have chosen the tub of Diogenes.

    But God took another way, and Paul was sent to preach the gospel in Rome, not as a friend of emperors, nor as a philosopher, but as a prisoner. And it is not difficult for those who are acquainted with God, to see that in this Providence the foolishness of God is wiser than men. Had Paul gone to Rome in anyway that he could have been sent by his friends, be would not have had the same access to the emperor that he was permitted as a prisoner. Had Paul been a man even of the highest rank in society, or had he been the first of philosophers, or of orators, he might have preached the gospel in Rome for half a century without having an emperor for an auditor. He would have been looked upon as a crazy fanatic, or an interested impostor; and would have been so utterly despised by the court, that persons of distinction, and especially the emperor, would never think of hearing him. But, as a prisoner appealing to Caesar, Paul must be heard by Caesar. Thus, Caesar heard the gospel, and must be judged by it. Thus, the gospel would make a noise in Rome, so as to be heard by almost every individual in the city; and the report of it would be propagated over the whole world. Even in our own free country a Christian suffering for the gospel, on any occasion, is the means of drawing attention to the gospel more than a man of chief distinction who is not persecuted. The poorest man standing for his life is an object of interest to all; and he will be heard in his own behalf. Neither the business nor the pleasures of Caesar could be allowed to prevent him from hearing the prisoner for the gospel of Christ. The bonds of the apostle, and the gospel through them, were noised over the whole world. This is one great end Providence has in view in all persecutions; and Christians should suffer with patience, when they consider that their sufferings are for the furtherance of the gospel. A Whitfield may, by his reproaches, be known to majesty; but a blaspheming Owen, whose system overturns all order, law, and decencies of society, is more likely to obtain an introduction to the presence of majesty.

    Paul, then, must go to Rome as a prisoner, and every circumstance contributes to bring about the event. At the moment when God saw fit to send him, a most violent assault was made on him in the Temple ; and for his rescue he was made a prisoner by the Roman tribune. But he was not hurried away immediately. Delays were providentially occasioned, in order that he might have an opportunity of defending himself, and preaching the gospel, before all the authorities in Judea. For this purpose, again and again he is called to speak in the most august assemblies. And it is delightful to trace the hand of Providence, both holding him a prisoner, and preserving him from violence. He was in the very jaws of death; the Roman tribune is sent by Providence at the critical time to deliver him. He was commanded by the tribune to be examined by scourging. There is no need of this additional suffering. Paul must go to Rome and be tried for his life. The interest of the gospel requires this. But he has been often scourged; and Providence has no end to serve by his scourging on the present occasion. But how is this to be prevented? It is the order of the chief captain. Providence has this matter arranged many years ago, and Paul, though a Jew, was a Roman citizen,—an honour and privilege of great advantage, and which the tribune himself obtained only by high purchase. Let no Christian undervalue civil privileges, or decline to avail himself of them in the time of necessity. God is the author of them, as well as of other blessings. This privilege was valuable to Paul on the present occasion; and by his example, it is valuable to us. It shows us that Paul was not a fanatic, who wantonly exposed his life, or incurred sufferings unnecessarily. He would not willingly bear a single stripe, if it was not demanded by his Master. A man may as well whip his own back, as offer it to the whip of the persecutor; and he will have no more advantage from the one than from the other. God does not give a premium to ignorance and fanaticism.

    Paul must go to Rome; therefore, he cannot be murdered, though he is a prisoner. Providence, therefore, watches over him, and guards him against all the plots of assassins. "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. And there were more than forty which had made this conspiracy. 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. Now, therefore, ye with the council signify to the chief captain that he bring him down unto you to-morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him. And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul." Why was it that the conspiracy was not kept secret? Why, especially, was it heard by Paul's sister's son? Why this, Providence disappointed the murderer. Paul did not show himself regardless of life, nor did he manifest that sort of trust in God which refuses to use the appointed means of safety. He informed the tribune, and the tribune gave him such an escort to Felix that secured him from all the attempts of his enemies.

    Paul stands before Felix, and a bribe would have procured his release. But Paul would not deliver himself in that way. Here we may see the Providence of God in the character of Felix. Had he been a just man, he would have released the prisoner. Had he not been a covetous man, he would have released him.-- He kept him from the hope of receiving money for his deliverance. In his behaviour also, on going out of office, we may see the hand of Providence. Why did he not, then, set Paul at liberty? He could no longer entertain expectations of money. He retained him from a "willingness to show the Jews a pleasure." His love of popularity overcomes his sense of justice. In this, God's purpose was fulfilled in retaining Paul to send him as a prisoner to Rome. But why did not Felix go farther in courting the favour of the people? It would have been a greater pleasure to the Jews had he put Paul to death. Providence restrained him.

    Paul stands also before Festus, and Festus also was "willing to do the Jews a pleasure." He asked Paul, then, if he was willing to go up to Jerusalem, and there be judged before him. Paul must go to Rome, and therefore Paul refuses to be judged by Festus. He appeals to Caesar. Here is the hand of Providence. Had it not been for this appeal, Paul in a short time would have been set at liberty. On another hearing before Agrippa he was declared innocent. "Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar." Does not every child see here that it is Divine Providence that retained Paul a prisoner, in order that he might stand before the sovereign of the Roman world?

    Paul must go to Rome; but Providence took care of his comforts, and raised him up friends even in those who were ignorant of his God. Julius the centurion, to whom Paul was delivered, treated Paul not only mercifully but politely. "And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself." Yet Julius had no partiality to Paul as a Christian. When Paul warned them of the danger of the voyage, "the centurion believed the master and the owner of the ship more than those things which were spoken by Paul."

    A remarkable feature in Providence here presents itself to our view. When God, by the mouth of his servant, had foretold the danger of the voyage, we might expect that the face of nature would have seconded the warning by frowning skies, and all the symptoms of an approaching storm. But this is not the wisdom of God. On the contrary, when Paul was not believed, Providence sent such symptoms of the weather, that a most prosperous voyage was anticipated. "And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete." Every thing appeared favourable, and the prediction of Paul was considered false. And there is nothing more usual in the ways of Providence than this. The wicked man prospers often more than the righteous; and it is rashly concluded that God makes no distinction. Error is propagated and extensively received. It is concluded that God approves of the doctrine. Men hate the Scriptures, and God has formed them so that they can find specious cavils on which to ground the rejection of them. Moses gives an account of the creation: false science finds appearances which, in its judgment, contradict his obvious meaning; and Moses must either submit to explain, or to be held as an impostor. God, in his Providence, gives every opportunity to the infidel philosopher, and the theologian, who affects the honours of science, to manifest that they do not believe the Divine testimony. And for a time the south wind may blow softly, but the storm will come at last. "But not long after there arose against it a tempestuous wind, called Euroclydon." Lord, let me be found with those who, like Abraham, believe thy testimony in the face of all adverse appearances. I would not take the globe on which I stand, to force the account of its origin by the Holy Spirit through Moses, into an accordance with the dogmas of infidel science.

    Paul must go to Rome as a prisoner, but "why must there be a storm? Might it not have been confidently expected that the ship that carried the ambassador of the Son of God would have a prosperous voyage? Surely nothing but the gentle zephyrs will fill the sails. Not so. We must have a storm—a storm almost unexampled. This was for the glory of God: this was for the advantage and honour of the apostle. It afforded an opportunity to manifest God in a most powerful manner. By this God avowed that Paul was his servant, and that he was the only Lord of the universe. For such a purpose, then, Paul was to submit to very great hardships for a very long time. And so must all the Lord's people submit to whatever hardships, and dangers, and evils, the Lord shall see fit to expose them. Let them console themselves, then ; no storm will arise which is not necessary for their good and the Lord's glory. If Paul was here called to great suffering, he was distinguished with signal honours. The Lord publicly owned him, and gave him the lives of all who sailed with him. Before the storm Paul was overlooked; now he is the principal personage on board, and all live on his word.

    Paul must be saved, and all on board for his sake. But this is to be in the way of Providence, and not by miracle. The storm did not cease, as when Jesus said, "Peace, be still." It continued to rage, and the ship was a total wreck. The passengers were providentially saved, just as almost in every day's occurrence is witnessed on the seas. Some swam to shore, and some are saved on planks and broken pieces of the ship. Is not this a key to the Providences that occur in naval history? Are we not warranted from this to ascribe to Providence all the wonders of deliverances afforded to men at sea? A history of well authenticated deliverances from the perils of the ocean would be a most interesting work. Men do not see God in these things; but it is because they do not wish to see him. Is there any thing in the occurrences of the shipwreck of Paul that is not occurring almost every day? Jehovah rules the world in its minutest concerns, as well as in affairs of greatest moment. Nothing is too great nor too little for his attention and care. They who do not love to retain him in their knowledge, remove him to a distance through the figment of his doing every thing, not by his own agency, but by general laws. A shipwreck in a storm is no way the work of the Lord, in their estimation, but as it is the result of original arrangement and adaptation of nature. This cursed philosophy is nothing but practical atheism, invented to hide God from his creatures.

    But Paul, saved from the storm, is at the peril of death from the counsel of the soldiers. They wished to secure their prisoners by killing them. Paul, however, must not, cannot, fall. Providence secures his safety through the clemency of the centurion. Had he coincided with the judgment of the soldiers, Paul was a dead man. "But the centurion, willing to save Paul, kept them from their purpose." Thus Paul was saved providentially from slaughter, and all the prisoners were saved on his account. Wicked men often owe their safety to the mixture of their lot with that of the people of God. Had not Paul been one of the prisoners, the prisoners would all have been butchered by the cruel prudence of the soldiers.

    Providence accompanies the apostle every step of his journey. For the sake of the servant of God, kindness and hospitality receive them as soon as they reach the shore. It might have been a desert island, or a coast at a distance from houses, at which they might have been wrecked. Their coming safe to land would in that case have been no safety. The inhabitants might have been inhospitable and cruel; and have either neglected them, or destroyed them for their property. In many places called Christian, the lives of the shipwrecked are not in safety. But Providence inclined the hearts of the barbarians to show kindness to Paul and the whole company. "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." 1'he God of Providence went before his servant, and opened the hearts of all to receive him with kindness. And cannot the missionaries who carry the gospel to barbarous nations witness that Providence disposes the barbarous people to show them no little kindness? And why should they not expect this? If they have Paul's gospel, they have as good reason to count on the presence of God in opening a way for them as Paul had himself.

    But an apparently unfortunate accident now happens to Paul. He was assisting in gathering sticks and laying them on the fire, and a viper fastens on his hand. Why this occurrence? Why does the accident befall Paul, rather than any one of all the company? Is not this an adverse Providence? Does not this point him out as under the judgment of God? So thought the barbarians; and so would think men in general, as far as they see Providence. Philosophers, indeed, are better taught. They would see nothing in this but chance, as the operation of natural causes. But the barbarians, wiser than philosophers, though they misunderstood the language of Providence, recognised the thing as providential. It was providential, and turned out for the glory of God, and the advantage of the apostle. Providence took this way of introducing his ambassador with his credentials of office. And many things which at first appear to show that God is counteracting his servants, will ultimately turn out greatly for their honour and assistance. God may suffer vipers to fasten on their hands, while the crowd will look on the occasion as an indication of divine wrath ; but when they shake off the reptiles without being injured, the cause of the Lord will be glorified.

    The same Providence disposed the heart of the Roman governor of the island to show kindness to Paul and his shipwrecked associates. Why was there at this time such a governor in the island? Why was he not a cruel and inhospitable man? He was placed there by the hand of Providence for this very occasion. God works through means, and his Providence plans and arranges all things to effect his purposes. "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."

    But Providence was working by another dispensation to bring Paul into notice and favour. The father of Publius was at this time sick. Why this sickness at this particular time? Was it chance, or was it Providence? Look at the issue, and try to doubt this. The hand of God is in the fact. The man was sick, that God might honour his gospel and his servant by his recovery. "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." The report of this spread over the island; and in this way the gospel would be spoken of by every mouth. "So, when this was done, others, also, which had diseases in the island, came and were healed: who also honoured us with many honours; and when we departed, they loaded us with such things as were necessary.",

    At last Paul arrived at Rome; and though still a prisoner, his bonds were rendered as light as courtesy and kindness could make them. "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." In this situation he was at liberty to discharge his office as an ambassador of Christ, and to converse privately and preach publicly to the Jews. Providence also ordered it that the Jews gave him a hearing, and were not shut up against him till they had heard the gospel; and God had called to the knowledge of the truth as many as were ordained to eternal life. Paul continued to enjoy such liberty in bondage, and went on in his labours without interruption. "And Paul dwelt two whole years in his own hired house, and received all that came in unto him." Thus did Providence carry Paul to Rome, and regulate every thing concerning him with the minutest attention. The evil as well as the good that happened to the apostle was divinely directed, and no evil occurred out of which God did not bring ultimate good. The very evil was ordained for the sake of the good that was to come out of it.