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DIVINITY SCHOOL
TROWBRIDGE LIBRARY

GIFT OF

GE6RGE M. fMURRAY'17
FROM THE LIBRARY OF
WILLIAM D. MURRAY '80

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,
IO EAST 23d STREET, NEW YORK.

COPYRIGHT, 1895,
BY AMERICAN TRACT SOCIETY.

Introduction.

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 acknowledge 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.

GONTBJMTS.

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

Copyright, isse, byW.A.Wilde & Co.

PRINCIPAL DIVISIONS OF THE HARMONY, AND
OF THE APPENDIX.

Part I. Paul's Early Life to His First Missionary Journey . . page i 5
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 Cassarea  ... 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  iog
II. Paul's Visit to Arabia  . 202
III. Paul's Visions ........... 204
IV. The First Epistle to the Thessalonians .... . 205
V. The Second Epistle to the Thessalonians ...... 206
VI. Paul's Manual Labor  207
VII. Paul's Second Visit to Corinth  . 209

6 PRINCIPAL DIVISIONS OF 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 Corinthians  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:" 1 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 the Harmony I have followed Hackett in his commentary on
the Acts (Hovey Ed.). He gives five leading events (Intro., pp. 20-23), the 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 Caesarea, 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 61 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.
'r'tus 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.

= 57. 58
»:i, 2
3.4
9:1-9 10-19
19-22
23-25 26-29
— 30
11:22-25 26 27-30
12:25
IS^i-3 4,56-12 13
14-41
42-495°
51,52
I4:i-5 6-13 14-18
19,20
20-2525-28
I5:i-3 456-1 1
12
13-21
22
23-29
30-35 3&-4I
16:1-5 66-1 1
12
13-1516-1819-24
25-34
35-4°
17:1-9 10-13 '5

Section.

Page.

1

17

1

17

2

18

1

19

2

20

1

25

2

26

V

27

VI

28

1

3°

2

31

VIII

31

VIII

31

I

37

I

37

2

38

3

39

1

39

2

41

4

43

IV

43

IV

43

1

44

2

45

3

45

VI

45

VIH

46

I

51

(a)

52

(c)

53

(a)

54

(b)

54

(c)

54

(d)

55

(e)

55

1

57

I

63

II

63

III

64

IV

66

1

67

3

69

4

69

(a)

69

(b)

70

(c)

70

1

7i

1

74

2

74

1

75

19:

ACTS. 17:16-21 22-34
18:1,2 34,5 5-89-1 1
12-1818-23
23
24-28 -7
8-12 13-20
21 2223-41
20:1 2 2,33 13-16 17-3818, 19
20, 21
25-2731
33-35
2l:i-6 7-16 17-26
27-3939
40
22:i-2i 3 3
4.5 5-" 12-1617-21 19
20
22-29
30
23:1-9 6 10, 11
12-22

Section. 2
3 1
234 5
6
X I
II 1
2
3679 1

3
4
(b) (c)
(c)(cl
(d) 56 I
II 1
III
III 12
2 1
2
V 2 1
IV V V 2
VI I

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

INDEX OF PASSAGES USED IN THE HARMONY.

ACTS. 23:23-32 33-353435
24:1-9 10-23
17, 18
20, 21
23 24.25
25-27
25:1-5 6-12 13-22
23-27
26:1-32 4.59-1 1
12-19
20
21
27:1-13 14-38
„ 39-44
2S:i-io 11-16
14, 15
1616-22
17-19
23-2930,31

ROMANS. l:i-5 8-16
7:7-25
II: I
15:19, 20
22-2924 25-27
28
30-32 I, 2
3-1521-23

16

1 CORINTHIANS. I:i 1
14-16
4:11, 12
17
5:9 6:15
15:7-10 930-32
16:3-7 8-9

Section.

Page.

2

126

I

129

I

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

1

19

1

25

II

121

I

'45

II

146

III

M7

IV

147

V

148

I

151

2

154

(a)

153

VI

134

(b)

154

2

154

(c)

22

(c)

no

(c)

22

I

15

5

106

(c)

no

4

181

1

in

4

181

4

"3

(b)

109

I

151

(b)

109

(a)

21

(a)

99

4

81

(d)

101

7

96

5

94

(a)

21

2

77

(a)

21

3

19

(b)

100

6

95

7

96

1 CORINTHIANS.

Section.

16:10, n

7

15

4

15-19

(a)

2 CORINTHIANS.

1:1

2

8-1 1

(b)

19

3

2:i

(a)

12, 13

1

7:5-7

2

13-15

8

13-16

2

8:1-5

3

6

8

6-8

4

16-24

4

9 1-5

4

4

(a)

10:15,16

5

11:6-10

2

22

1

25

3

32,33

2

I2:i-4

1

H

(a)

17,18

8

20, 21

(a)

I3:i-3

(a)

2

4

GALATIANS.

1:1

(b)

n, 12

(b)

13

3

14

2

15,16

(b)

16-18

2

18-20

V

21-24

VI

22-24

3

2:1,2

I

2

(b)

3-5

(c)

6-10

(0

n-14

2

4:I3~I5

3

EPHESIANS.

1:15.16

6

3:i

1

1-8

(d)

1-9

4

13

5

14-21

6

6:18-20

1
4

19, 20

1

21,22

(c)

PHILIPPIANS.

1:1
(a)
i-n
6
INDEX OF PASSAGES USED IN THE HARMONY.

ii

PHILIPPIANS.

Section.

Page.

1 THESSALONIANS.

Section.

1:7

1

155

1:9, 10

(b)

7

4

162

2:1-12

(b)

12-14

1

155

2

(a)

12-20

4

i63

9

(a)

15-16

7

i67

13-16

(c)

16

1

156

17-20

2

19-25

5

164

3:i

1

26

1

176

2-5

2

26, 27

2

156

6

3

27

6

166

4:9. 10

(c)

29,30

5

164

30

(a)

69

2:12
6
166
2 THESSALONIANS.
16-18
5
164
1:1
3
16-18
6
166
3:6-10
(a)
19-23
(a)
157
24
2
156
24
1
176
1 TIMOTHY.
25-30
(e)
161
1:1
I
3:l-3
7
167
3
II
4.5
1
15
3
1
4-16
5
164
12-16
I
5
2
16
13
3
6
3
17
13
3
6
3
19
14-16
(ft
12
(e)
24
20
III
18,19
7
167
2:7
I
20, 21
5
165
3:l4, 15
1
4:2,3
2
68
4:10
I
10
6
166
11-13
5
165
M
6
166
2 TIMOTHY.
15
2
77
1:3
3
16
(a)
7i
3,4
3
17
6
166
8
I
18
(e)(e)
161
8-12
IV
22
161
15
1
16-18
2
COLOSSIANS.
18
II
1:1
(a)
157
18
4
i-9
6
165
2:8-13
IV
3-8
(b)
157
9
I
23-29
4
162
17
III
24
5
164
3:10, 11
VII
2:i
(a)
179
4:6-8
IV
1-5
6
166
9
3
4:3
1
155
10
II
3.4
4
163
10
I
7-9
(c
158
n
2
9
(b)
178
n
3
10, n
(d)
160
12
1
12
(b)
177
13
II
12,13
(b)
157
13
5
12,13
(a)
179
13
4
H
(d)
160
14.15
III
15
(b)
180
14-18
III
'5-17
6
166
19
1
16
(0
180
19
2
17
(b)
178
19, 20
II
18
1
155
2020
3
6
1 THESSALONIANS.
20
1
1:1
3
79
21
2
1-8
(C)
73
21
3
Page. 72 72
697i7374
75 747973
INDEX OF PASSAGES USED IN THE HARMONY.

TITUS. 1:1-3 5
5
3:12 12,13
PHILEMON. 1
1

Section.

Page.

I

173

II

174

2

182

7

186

II

174

1

155

(a)

'57

PHILEMON.

Section.

Page.

1,2

(b)

177

8,9

1

155

10

4

162

10, n

(b)

178

10-21

(c)

158

22

2

156

22

(a)

177

23

(b)

157

24

(dJ

160

Greenwich
Copyright, *89G, by W.A.Wilde & Co.

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.

14 PART I.
VI. OESAREA, 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.

PART I.
Paul's Early Life to his First Missionary Journey.
Acts 7: 58 to 12 : 25.

I. EARLY TRAINING.*1)

I. ANCESTRY AND YOUTH.

2 Cor. 11:22.
11:22. Are they
He.brews ? so am
I. Are they Israel
ites? so am I. Are
they the seed of
Abraham? so am I.

Rom. 11: 1.
II: 1. I say then,
Hath God cast away
his people ? God
forbid. For I also
am an Israelite, of
the seed of Abra
ham, of 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 cily 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 ;
(1) 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. I., chap. 2, and Farrar, " The Life and
Work of St. Paul," Vol. I., 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 Jews' relig-
ion,howthat beyond measure
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 21 140; 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 city 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.fe) (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-m, 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 Jerusalem.

3. CHARACTER.
Phil. 3:6.

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

2 Tim. 1:3.

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

1 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 circumcisiou, 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 : n, 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, /. 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.
I. STEPHEN'S DEATH/5*
Acts 7:57, 58; 8:1, 2. Acts22:20.
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

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.

iS

HARMONY OF THE LIFE OF ST. PAUL.

2. GENERAL PERSECUTIONS.*6*

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, 5, 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 them.O) 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.

19

3. PAUL'S CONFESSION IN THE EPISTLES.
Phil. 3:6.
3 : 6. Concerning
zeal, persecuting the
church; [touching the
righteousness which
is in the law, blame
less] .

1 Cor. 15:9.
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
heard 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

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

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

I. ON THE ROAD TO DAMASCUS.'8*

Acts 9:1^9.
9:1. And Saul , yet breath
ing out threatenings 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 wito Jerusalem.
3. And as he journeyed, he
came near Damascus: and
suddenly there shined round
about him a light 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,

20

HARMONY OF THE LIFE OF ST. 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.

Acts 26.
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 Gen
tiles, unto whom now I send
thee ; 18. To open their eyes,
and to turn them from dark
ness to light, and 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, 0
king Agrippa, I was not dis
obedient unto the heavenly
vision : 20. [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."

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.
11. 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

22

Acts 22:12-16.
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. PAUL.

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 earnest, hath sent me, that thou might-
est receive thy sight, and be filled with the
Holy Ghost. 18. And 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) 1 Cor. 1:1; 9:1; 15:7-1°-
1: 1. Paul, called to be an apostle of Jesus Christ through the will of God.
9ji. 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
advance^ 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
1 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, ii, 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.(lO) ... 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. 1 :iS, 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 the
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.(U) 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 me. 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 LIFE 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. TTiere is therefore now no condemnation to them which are in Christ Jesus,
who walk not after the flesh, but after the Spirit.]
(11) The best authorities agree in placing Rom. 7 17-25 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
unregenerate 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 is 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
' new 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." Then 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 condition
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 17-25 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-

24 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. 1:12 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. 1 : 16."
" The expression of humility, ' of all saints,' i. e., all Christians (v. 8), is even
far stronger than 1 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; 11:32;
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
(1 Cor. 15:9; Phil. 3:6. comp. 1 Tim. 1 : 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 sufferings, 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) 1 Tim. 1:12-16.
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 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.(W)

HARMONY OF THE LIFE OF ST. PAUL.

25

(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. 15) 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, 1 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
forthwith, 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. 1:17, 18 gives
three years as the time between Paul's conversion and the first visit to Jerusalem.
Meyer and Lightf oot, while differing as to the place in the Acts at which 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. 1:18) 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^) TO SEE PETER.
HE IS WARNED IN A VISION TO DEPART.

Time, 39 A. D., 15 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
tles, 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:[i7. 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 the
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

28

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 CMS AREA AND TAR
SUS. HE PREACHES IN THE REGIONS OF SYRIA
AND CILICIA. Time, 39 to 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. Which when the brethren knew,
they brought him down to Caesarea, and
sent him forth to Tarsus. (19)

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 Cassarea 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 11 125.
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. 1 :2i) must be inserted
in the text with Acts 9 : 30. The time spent in this region occupied about four or

HARMONY OF THE LIFE OF ST. PAUL. 20
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_3° describes his jour
ney to Cassarea and Tarsus which is the same as that " into the regions of Syria
and Cilicia'' of Gal. 1 :2i. Luke does not take up Paul's life again till Acts
n : 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 1 1 : 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 1 1 : 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 life between Acts 9 : 30 and Acts 11 : 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. 1 : 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 15:41 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. 1 : 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 " Horaa 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, I., 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 XVII., on " The Sufferings of
St. Paul."

JO

HARMONY OF THE LIFE OF ST. PAUL.

VII. PAUL AND BARNABAS IN TARSUS AND ANTIOCH.

I. BARNABAS SEEKS PAUL IN TARSUS. PAULS VISIONS.

Acts 11:19-25.
II : [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 hand 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.

12: 1. It is not expedient for me doubt
less to glory. I will come to visions and
revelations of the Lord. (22) 2. 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, the 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. 1 : 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
11 : 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 Saul:] 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.

VIII. PAUL'S SECOND VISIT TO JERUSALEM, WITH ALMS.
PAUL AND BARNABAS RETURN TO ANTIOCH,
45 A. D.
Acts 11:27-30; 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.(25)
(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.

The » * ,. » Ltaos tadimto Bie BouMimlPS ol GnlaHa ns torn flfig
nud Lvsb-a.wDold Urns bottle GnlaUira Churches ivhich Pn™>«£

unqy^'Thc Cbm'dimtlieRoinajiEfliiiiri'Bcfin-f A.D. 170'.' Ironiaro.ABlioiJiimnsidiaJJcrbe
lea dnriu& tiiis Firs! MissrionnjT JoBnicy. The more cumuiou virAvis;lJiatliicGabilinD
¦ppr. and were csluLhshtdliyFunl dunugbu? Sccoud MissiMinry Journey. S«'c (nu\clslC6.

J. HART J.C. N.J.

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.
1. Paul's address.
2. 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 lame man. The people deify Paul and Barnabas.
2. Paul's speech.
3. Paul is stoned.
VI. DERBE.

36 PART II.
RETURN TRIR
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. 37
PART II.
Paul's First Missionary Journey(1) and Residence
in Antioch.
Acts 13: i to 14 : 28.

/. PAUL AND BARNABAS ARE CHOSEN TO PREACH TO
THE GENTILES.
Acts 13:1-3.
13:1. 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 tetrarch, 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.
(1) 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 Latin 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 those two princes, who were now both banished from
Palestine to the banks of the Rhone." Conybeare and Howson.
II. IN CYPRUS.
I. AT SALAMIS PAUL AND 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 Jews: and they had also John to their minis
ter.^)

38 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 1 : 2 ; 1 Cor. 4 : 1). 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 13:6-12.
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, (wlio 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? 11. 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 Pollio, and sometimes

HARMONY OF THE LIFE OF ST. PAUL. 39
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 PAMPHYLIA. JOHN MARK
FORSAKES THE APOSTLES.
Acts 13:13.
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 of 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 1 5 : 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 him 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.
13:14. 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 13.
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.C) 16. 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 Ihem 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 of his 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, now no 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 another 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" which he mentions in 2 Cor. 11 :26 (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 outline, 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 can 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 : (1) 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 Tertullus in Csesarea; (7)
24 : 25, before Felix and Drusilla ; (8) 25 : 10, 1 1 before Festus ; (9) 26 : 1-29, before
Agrippa ; (10) 27 : 21-26, on the ship during the voyage to Rome ; (11) 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) 47. 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 the Syrian
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, saying, I have set thee for a
light to the Gentiles, that thou shouldest be for salvation to 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.(U)
(11) 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 off 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(12) 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 despitefully, 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 long 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 with 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.(l3) 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: 1, 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-
296), and Farrar (II. Excursus 11). Compare 2 Cor. io: 1, 10; 11 : 6.

HARMONY OF THE LIFE OF ST. PAUL. 45
2. PAUL'S SPEECH. Acts 14:14-18.
14:14. Which when 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? Wre 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. (14) 20. Howbeit, as the
disciples stood round about him, he rose
up, and came into the city: (15)

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. 11 :25)." Conybeare and Howson. Compare on 2 Cor.
11 :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.
VI. 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 lo 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.
(16) On Gains 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. (")
2 Tim. 3:10, 11.
3:10. But thou hast fully known my 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." " Horas Paulinas," p. 215.
VIII. PAUL AND BARNABAS ABIDE A "LONG TIME" {TWO
YEARS) IN ANTIOCH, 48-40 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.
PHOENICIA,
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 : 1—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,

I. 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.
(1) 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

52 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 : 1 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/3)
(a) formal reception by the church of the delegates from antioch.
Acts 15:4.
15:4. 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 : 1. 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 con
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-io. 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 " much disputing " (Acts 15:7) which began when the council
was assembled. Compare on the whole subject Lightfoot on Galatians 2 : 1-10;
and Stalker, Sees. 152, 153.

(c) THE PUBLIC DISCUSSION. THE QUESTION 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 :M 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 Schaff, " 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 everl 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

54 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
among 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.
(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
and 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? n. 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.
*5:I3- 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, and 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, saith the Lord, who doeth all these things. 18. Known

HARMONY OF THE LIFE OF ST. PAUL. jj
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 1 : 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 tell 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 well.(G)
(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 temples,
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. The prohibition of blood — that is, of eating meat killed

56 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. (7)
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 to 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,
and 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 Judasa.
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. 57
the money in person to Jerusalem. (Gal. 2:7-10; comp. Acts 11 130; 24:17;
1 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 them. 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.<10'
Gal. 8:11-14.
2: 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 their 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 cjuarrel between Paul and Peter during their
sojourn at Antioch. So Lightfoot, Meyer, 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

j8 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 Antioch
(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," I., 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 1 5 : 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."

The ++++ Lines show the Boundaries of Galatia as §weninRai
Galatia proper, as is generally supposed, the route item festal

says'The Church in the Roman Empire Before A. D. 17 Ot If Paul went uirouin
rough Plnygia andGauniatoTroas would be that indicated hy tiie -——line

J. HURT J. C N.J

PART IV.
PAUL'S SECOND MISSIONARY JOURNEY.
Time, 51-54 A. D. 3 Years, f J": 3 ^> — l(F-'23

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.

111. FHKYGIA AND GALATIA. _ .
IV. MYSIA. ^IC«^ <^ 0z fr$U<^r j^v^ Q*<^ VT> I Qy^tK

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

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.

i. The account in the Acts.
Paul and Silas preach in the synagogue. Jason is brought
before the magistrates.
2. 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. i. Paul and Silas preach in the synagogue. Jews from Thessa-
lonica oppose them.
2. Paul departs from Bercea. Silas and Timothy remain. Tim
othy is sent later to Thessalonica.
VIII. ATHENS. i . The arrival. Silas and Timothy sent for.
2. Paul disputes with the Jews and the Greek Dhilosophers.
3. The address on Mars' Hill and its effect.
IX. CORINTH. " A year and six 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
1 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 Gallio.
X. CENCHREA.
EPHESUS. CESAREA.

JERUSALEM. Fourth visit.
ANTIOCH.

HARMONY OF THE LIFE OF ST. PAUL. 63

PART IV.
Paul's Second Missionary Journey/1'
Acts 15 : 36 to 18 : 23.

I. 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 God. 41. And he went through
Syria and Cilicia, confirming the churches. (3)
(1) 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,
II. 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 14:6) 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. ioo) to show Timothy's connection with Paul's life. Alford's chronology
varies but slightly from Hackett's.

A. D.
45- 5i-
Autumn.

52-
Winter. 57-
Spring.
Winter. 53.
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 Bercea to Thessalonica, Acts 17 : 14 ; 1 Thess. 3 : 2.
With Silas, joins St. Paul at Corinth, Acts 18:5; 1 Thess. 3:6.
With St. Paul, 1 Thess. 1 : 1 ; 2 Thess. 1:1.
With St. Paul at Ephesus, Acts 19 : 22 ; sent thence into Macedonia
and to Corinth, Acts 19 : 22 ; 1 Cor. 4:17; 16 : 10.
With St. Paul, 2 Cor. 1:1.
With St. Paul, Rom. 16:21.
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. (1 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 (16:1), 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,!1?)
[and were forbidden of the Holy Ghost to preach the word in Asia.]

HARMONY OF THE LIFE OF ST. PAUL. 65
(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 traditional 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 " (p. 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
3. 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 " (p. 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 Galatia'' 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 is also Galatia"
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," espe-

66 HARMONY OF THE LIFE OF ST. PAUL.
dally pp. 8-13, 44, 64, 91, in. 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 help 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 Cassarea with him for Rome
(Acts 27 : 1), 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 1 : 1), 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
" the beloved physician " who was so necessary a companion to the apostle. Com
pare Howson's " The Companions of St. Paul," chap. 3.

V. IN PHILIPPI. THE FIRST EUROPEAN CHURCH
FOUNDED.
I. THE ARRIVAL IN THE CITY.
Acts 16:12.
16:12. 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.(io)
(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 17:1, 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 apostolic 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 (1 Thess. 2:2; Phil. 1 : 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^11) 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 15 :\o, p. 63), Timothy, who joined 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 Phcebe (Rom.
16: 1). 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. e., 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.

69

3. THE CONVERSION OF LYDIA.
Acts 16:13-15.
X6: 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
thither. 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
a 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. 1 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
rent 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.^)

Phil. 1:30.

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

70 HARMONY OF THE LIFE OF ST. PAUL.
(12) Two allusions to Paul's sufferings in Philippi are found in the Epistles
(1 Thess. 2:2; Phil. 1 130). In the latter passage he concludes his exhortation
(Phil. 1 : 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 us 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 (v. 40). The narrator, it will be seen, proceeds now ia
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 20:1 and 20:3. In the visit mentioned in Acts 20:1 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. 1 : 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. 1 : 26. For a full expression of Paul's love to this
church see the selections from Philippians, Part IX., sec. III., 6.
VI. 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 Apollonia, 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(H) hath received : and these all do
contrary to the decrees of Caesar, saying that there is another king, one Jesus. 8. And
they troubled the people and the rulers of the city, when they heard these things. 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 Beroea, 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.

1 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

Phil. 4:16.
4:16. For even in Thessa
lonica ye sent once and
again unto my necessity.

72

HARMONY OF THE LIFE OF ST. PA UL.

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.

Phil.

(15) 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. 1 : 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.
1 Thess. 1:9-10; 2:1-12.
r : 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:i. 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, nor yet of 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
1 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:
11. 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. (1J)
I Thess. 1:1-8; 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 it 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
ofrthe 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 1 Thessalonians should be added the pas
sages in which Paul expresses his love for the disciples at Thessalonica. See
1 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 (1 Thess. 2 : 18). Subsequent events frustrated this purpose, and
under that disappointment he sent Timothy to them to supply his place (1 Thess.
3:2)." Hackett.

74

HARMONY OF THE LIFE OF ST. PAUL.

VII. IN BERCEA.
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
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 BERCEA. 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.(18)

1 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 in
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 j'ourselves
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 17:1) 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

VIII. PA UL IN A THENS.
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.

r Thess. 3:1, 2.
3:1. Wherefore when we could no longer
forbear, we thought it good to be left at
Athens alone ;(19) [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) 1. Some writers put the visit of Timothy into Macedonia (1 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 1 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 1 Thess. 3 : 1, 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 1 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 Bercea to exhort and confirm the Macedonians, and decided
himself to remain later alone in Athens (1 Thess. 3:1). Silas remained in Bercea
to carry on the work there. On Paul's arrival at Athens he sent back word, by
those who came from Bercea 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 (1 Thess. 3 : 2) and return to Bercea to labor
there with Silas, thus making the Thessalonian visit an episode in the ministry at
Bercea. 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.
gogue with the Jews, and with the devout persons, and in the market daily with them
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 gods: 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 17:22-34.
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);
Lewin (Vol. I., 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 Nicaea, 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 Men moins
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, 2.
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 1 Pet.
1 : 1, 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. 18, 26), and was
still there when the apostle wrote the First Epistle to the Corinthians (1 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 WORKS AS A TENT-MAKER. THE PHILIPPIANS SEND
HIM AID.

Acts 18:3.
18:3. And because
he was of the same
craft, (22) he abode

1 Cor. 9:6-15.
9:6. Or I only and
Barnabas, have not
we power to forbear

2 Cor. 11:6-10.
SI: 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

78

HARMONY OF THE LIFE OF ST PAUL.

Acts 18.
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.
n. 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. 11.
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, I
was chargeable to no
man: for that which
was lacking to me
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

Acts. i Cor. 9. 2 Cor. Phil.
they which preach
the gospel should live
of the gospel. 15. But
I have used none of
these things : neither
have I written these
things, 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.
3. 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.]

1 Thess. 1:1 ; 3:6.
1: 1. 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: (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
rcea. 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 1 Thessalonians and 2 Thessalonians.
That Paul wrote 1 Thessalonians from Corinth, says Hackett, is seen " from
several circumstances ; first, Paul had been separated from the Thessalonians but
' a short time,' 1 Thess. 2:17; secondly, Timothy and Silas were with him, 1 Thess.
1 : 1, as they were according to Luke, Acts 18:5; thirdly, the apostles had been
lately at Athens, 1 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 (p. 71), and had sent Timothy, 1 Thess.
3 : 2 seq. (p. 74), who had now returned, Acts 18:5; 1 Thess. 3 : 6. The message
which he brought was the occasion of the First Epistle. For an introduction to
1 Thessalonians, see Appendix IV. The date for the epistle would therefore be
52 or 53 A. D. (Hackett), 52 (Conybeare and Howson, Alford), 53 (Lunemann).
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 mention
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. 1:4' the churches' (comp. 1 Cor.
1 : 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 (Lunemann). 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 : 1 seq. with 1 Thess. 4 : 16 seq. and 5 : 1 seq."
For an introduction to 2 Thessalonians, see Appendix V.

HARMONY OF THE LIFE OF ST. PAUL.

81

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

'THE HOUSEHOLD

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.^) 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.

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

1 : 14. I thank God that I baptized none
of you, but Crispus and Gaius ; 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
not 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 that 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 Go'd 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 1 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 1 Cor. 16:15, must be the same
as that mentioned in 1 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 view,' says Wieseler
(Chronologie 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. n,
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 18:12-18.
18:12. And when Gallio was the deputy of Achaia, the Jews made insurrection
with one accord against Paul, and brought him to the judgment seat, 13. Sa3'ing, 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 of your 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
therefil) 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.]
(30) " Sosthenes was probably the successor of Crispus (v. 8), or, as Biscoe
conjectures, may have belonged to another synagogue in the city. He appears to
have 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 1 Cor. 1 : 1, 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. 83
arrest. " Whether the arrest," says Hackett, " took place at the end of the year
and a half mentioned in v. n, or in the course of that time, is subject, as we have
seen, to some doubt. 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. 1 : 1."

X. FROM CORINTH (CENCHREA) TO EPHESUS, CsESAREA,
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 inCenchrea: 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 had 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 vow — i. e.,
one resting upon him ; not 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 generally 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 fourth 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). It seems best to put the incident

84 HARMONY OF THE LIFE OF ST. PAUL.
with Acts 15:35 (see page 57). For a good statement of the former view see
Hackett (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.

Tlie + + + + Lines show the Boundaries of Galatia as #v
went through Galatia proper, as is generally supposed
that hidicated hy the  line .

in Ramsays"The ChxffdimtiieRxHnanEnnTire Before A.I).170"lf Paul
e route from Antioch through Galatia and Phiygia to Ephesus .would he

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 1 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 1 Corinthians, and to begin the collection for
the poor in Jerusalem.
9. Demetrius the silversmith excites an uproar against Paul.
6

88 PART V.
10. 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 A.utumn of 57 A. D.
(ILLYRICUM.) 5. Paul goes to Illyricum 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 : Phcebe, Timothy, Lucius. Jason,
Sosipater, Tertius, Gaius, Erastus, Ouartus, [ Stephanas,
Achaicus, Fortunatus].
(c) Paul's plan to visit Rome and Spain after going to Jerusalem.
VI. THE JOURNEY FROM CORINTH TO JERUSALEM.
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.
3. Assos. MlTYLENE.

" Over against " CHIOS.
Samos.

Trogyllium(P').
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.

Oesarea.

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

HARMONY OF THE LIFE OF ST. PAUL. gi
PART V.
Paul's Third Missionary Journey.(1)
Acts 18 : 23-21 : 16.

/. PAUL REVISITS THE CHURCHES OF GALATIA AND
PHRYGIA.
Acts 18:22, 23.
18: [22. And when he had landed at Caesarea, and gone up, and saluted the
church, he went down to Antioch. 23. And after he had spent some time there^ 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-
114). 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. 1 : 6-10 ;
3:1-5; 4:11,12, 16-20 ; 5 : 7-1 2. In the same epistle he gives a prominent place
to warnings against his persistent opponents, the Judaizers. See Gal. 1 : 6-9 ;
3: 1-5 ; 4:9-11 ; 5 : 1, 2, 7, 11 ; 6: 12-15. Comp. Conybeare and Howson, Vol. II.,
pp. 133, 134, and Lightfoot, Galatians, Dissertation III., " St. Paul and the Three."
// THE WORK OF APOLLOS IN EPHESUS.
Acts 18:24-28.
18:24. And a certain Jew named Apollos, born at Alexandria, an eloquent man,
and mighty in the Scriptures, came to Ephesus. (3) 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 them, 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 Apollos. 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

02 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 18 : 27 ;
19:1, where he watered that which Paul had planted, 1 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 Apollos
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 Apollos, while . others
ranged themselves as the party of Paul, 1 Cor. 1:12, forgetting that Christ could
not be ' divided,' and that Paul and Apollos were merely ' ministers by whom they
had believed,' 1 Cor. 3:5. We have no reason to imagine that Apollos himself
encouraged or tolerated such unchristian divisions." On the contrary, the two
apostles were on the best of terms. Paul wrote 1 Corinthians from Ephesus in
57 A. D., and in it he spoke of his desire to have Apollos go to Corinth with the
bearers of the epistle. " As touching our brother Apollos, 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." 1 Cor. 16 : 12. This shows
that Apollos was again in Ephesus after Acts 18 : 28, but he seems " just when this
letter [1 Corinthians] was written to have been absent for a time, since no special
greeting is sent from him." Meyer.
For a good account of Apollos' life and character, see Howson, " The Com
panions of St. Paul," chap. 4, and Conybeare and Howson, Vol. II., pp. 13-17.
Apollos is not mentioned again by Paul until late in his life, Titus 3:13.
On Aquila and Priscilla, see on Acts 18:2, note 21, p. 77.
III. PAUL IN EPHESUS.
Time, 3 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 Corf nth, 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 this, 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. 03
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 aprons, and the dis
eases departed from them, 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. III., 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 men : 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.

94 HARMONY OF THE LIFE OF ST. PAUL.
A. PAUL VISITS CORINTH FOR THE SECOND TIME,<5> RETURNING
TO EPHESUS.
2 COR. 13:2.
13:2. 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:
(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 1 Corinthians
(sec. 7) ; the mission of Titus to Corinth (sec. 8). All these events must be insert
ed in the Acts before Acts 19 : 23, as after the occurrences which are described in
w. 23-41 Paul immediately left the city (Acts 20 : 1). 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^6) (NOW LOST).
1 Cor. 5:9.
5:9. I wrote unto you in an epistle not to cpmpany 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 1 Corinthians was written is evident from a sound interpretation of
1 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 (1 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, however, Paul does refer to some letter other than the
one he was then writing his language is simple and natural. Meyer says, with
weight (1), 2 Cor. 7 :8 is a parallel passage in which Paul refers to 1 Corinthians,
as he here in 1 Cor. 5:9 refers to the lost Epistle. (2) From the context there is
no occasion for obscurity in Paul's words preceding 1 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. 16 : 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 (1 Cor. 16 : 5-7), for which alteration he was accused
of lightness of purpose (2 Cor. 1 : 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. 1 Cor., sec. 4.
On the other lost Epistles of Paul see Lightfoot: Philippians (pp. 138-142),
" Lost Epistles to the Philippians," and Colossians (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. (7)

1 Cor. 16:3-7.
16:3. And when I come, whomsoever
ye shall approve by your 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 1 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,'8) TIMOTHY
TO CONTINUE ON TO CORINTH. PAUL REMAINS IN
EPHESUS/9) AND WRITES I CORINTHIANS110) IN
THE SPRING OF S7 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.

1 Cor. 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.
11. 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. 1 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 there 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 1 Corinthians, that Timothy was charged to
continue on to Corinth (1 Cor. 4 : 17 ; 16: 10, 11). The language used in 1 Cor.
[6 : 10, " Now if Timotheus come," implies that Timothy had already left Ephesus
before Paul wrote V Corinthians.
(9) 1 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 1 Corinthians : 1. Factions in the church. " Those of the

HARMONY OF THE LIFE OF ST. PAUL. 97
household of Chloe," 1 Cor. 1 : 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
Apollos also had informed him of the state of things in Corinth ; he had previ
ously been in Corinth, 1 Cor. 1:12; Acts 19:1, and was near Paul when 1 Cor
inthians was written. 1 Cor. 16: 12.. But it is more probable that these factions
had arisen after Apollos' 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, 1 Cor. 5 : 9. Now a
¦case of incest had arisen, 1 Cor. 5 : 1 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 1 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. 1 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 1 Corinthians.
" From 1 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; 1 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; 1 Cor. 16:3 ff.). The
time at which he wrote may be gathered from 1 Cor. 16:8 (some time before Pen
tecost) and 1 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, Schaff, Edwards, Farrar,
Conybeare and Howson) or 58 (Meyer). The bearers of the Epistle, it is assumed,
were those mentioned in 1 Cor. 16:17. Timothy and Erastus were away from
Ephesus, and it is presumable that Stephanas, Fortunatus, and Achaicus, who were
then with Paul (1 Cor. 16:17) on a visit from Corinth, were made the bearers of
1 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
to you in truth, even so our boasting, which / made before Titus, is found a truth.

g8 HARMONY OF THE LIFE OF ST. PAUL.
2 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.(H) '
(1 1) 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 Gaius 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 of 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) " Gaius, or Caius (ver. 29), who was a Macedonian, is not the one men
tioned in Acts 20:4, or in Rom. 16:23 and 1 Cor. 1 : 14; for the former belonged

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. 1 Cor. 1:1; 16:15-19.
X : 1. 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,)
16. 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, Erastus, Titus, Gaius 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 (1 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. 1 : 1." 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 ' (1 Cor. 1 : 1 1) 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 (1 Cor. 1 : 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. 77.

100

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.

1 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. (14).

2 Cor. 1:8-11.
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 us ; 11. Ye also
helping together by prayer
for us, that for the gift be-
slowedupon 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 1 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. 1 : 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 1 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) paul's preaching for three years.
Acts 20:20, 21, 25-27, 31.
20 : 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. ... 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.

1 Cor. 4:11, 12.
4:11. Even unto this present hour we
both hunger, and thirst, and are naked,
and are buffeted, 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 1 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 1 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. Schaff 's "History of the Christian Church,"
Vol. I., 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.,.
1 and 4.

IG2

HARMONY OF THE LIFE OF ST. PAUL.

IV. PAUL IN MACEDONIA.

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

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

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 01
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 : 1, 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: 1. The original plan. This is given in 2 Cor. 1 :i5, 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 Judaea." (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 1 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 1 Corinthians, or while he was writing it, he decided on another order for
his visits, which is announced in 1 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 : 1).
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. 103
2. TIMOTHY JOINS PAUL, AND TITUS BRINGS GOOD NEWS FROM
CORINTH.
2 Cor. 1: 1 ; 7:5-7, 13-16.
1:1. Paul, an apostle of Jesus Christ by the will of God, and Timothy our bro
ther,^) 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 /
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. (17) Timothy last appeared in the history at Ephesus (Acts 19:22; 1 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 11, 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. 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 ;(W) 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.

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.)

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 : 1. 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 Patrae and Corinth ; the latter especially since
its revival by Julius Caesar. ... 2. Their extreme generosity. So 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 :25 ; 4: 16, 18). And in this Epistle
(2 Cor. 1 1 . 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 (1 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/20' TITUS IS ENTRUSTED
WITH 2 CORINTHIANS/21) WRITTEN IN
THE AUTUMN OF 57 A. D.
2 Cor. 8:6-8, 16-24; 9:I~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 of 'your ready mind: 20. Avoiding this, that no man should blame us in this

HARMONY OF THE LIFE OF ST. PAUL. ioj
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, Gaius, " 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 :
1. 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 1 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 1 Cor: 16:1 ff., where

io6 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 (Alford) 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 Illyricum, 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.
IO : 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
Illyricum. 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
(Rom. 15 : 24, 28, p. 1 10).
V. PAUL IN GREECE.
I. THE ACCOUNT IN ACTS. PAUL GOES TO GREECE AND ABIDES
THERE THREE MONTHS/24*
Acts 20 : 1-3.
20: [1. 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. in).
(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 Judaea (see below, p. m),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 1 Cor. 1 14-9; 4: 14-16, 20-21 ; 2 Cor.
1 :6-7, 11— 15 ; 3:1-4; 6: 11-13; 7 :2-4, 16; 11 : 1, 2 ; 12: 15, 16, 19; 13:9.
The party divisions in Corinth are well discussed in Meyer, 1 Corinthians,
Intro, sec. 1., 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'25) visit to corinth. [paul writes galatians*26) in the
WINTER OF 57 A. D., AND ROMANS^7' IN THE SPRING OF 58 A. D. ]
2C0R. 2: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.

108 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.
52: 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 such 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. And lest, when I come again, my God will humble me among you, and that
I shall bewail many which have sinned already, and have not repented of the unclean-
ness and fornication and lasciviousness which they have committed.
I J: 1. This is 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 1 Cor. 16 : 1-7 ; 2 Cor.
9:4; 12 : 20 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 Gaius at the

HARMONY OF THE LIFE OF ST. PAUL. iog
time (Rom. 16 : 23) ; and Gaius, as we learn from 1 Cor. 1:14, 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 :25), was going thither with contributions for the Jewish be
lievers (Rom. 15 :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 companions^28* in corinth : phcebe, timothy, lucius, jason,
sosipater, tertius, gaius, erastus, quartus, [stephanas,
achaicus, fortunatus] .
ROM. l6:l, 2, 21-23.
16:1. I commend unto you Phcebe 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. Timotheus 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) Phcebe 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 ; 1 Thess. 1 : 1 ; 2 Thess. 1 : 1),
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 1, but is the one whom Paul
baptized in Corinth (1 Cor. 1 : 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 (1 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 1 Cor. 16:17. Stephanas,
Achaicus and Fortunatus, who were the bearers of 1 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'29) and spain after going to Jerusalem.
Rom. 1: 8-16; 15:22-29.
1:8. 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 ; 12. 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 theunwise. 15. So, as much as in me is, I am ready to preach
the gospel to you that afe 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 belie veth; 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. in
(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 life,
after being in Rome, Paul went to Spain, in accordance with the desire here stated
in Rom. 1 5 : 24, 28, but there is hardly sufficient evidence of the visit.
VI. 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 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.(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 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.(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 Syria. 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. 15 125, 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 Gaius of
Derbe, and Timotheus ; 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

ii2 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 Sosipater 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 Gaius in Acts 19:29 must be a different person from the one here,
since they belonged to different countries. This Gaius is probably the individual
of this name to whom the apostle John wrote his third Epistle [3 John 1]. 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
leaving 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. 1 : 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
hasted, 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.

H3

4. PAUL'S ADDRESS AT MILETUS TO THE EPHESIAN ELDERS.'36'
HIS DEPARTURE.

Rom. I5:3°-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, riot 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 Judaaa; and that my
service which I 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 my 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 when 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.

u4 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 Judaea.' 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 OESAREA. 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. 115
Acts 21.
The will of the Lord be done. 15. And after those days we took up our carriages, and
went up to Jerusalem. 16. There went with us also certain of the disciples of Caesarea,
and brought with them one Mnason(39) of Cyprus, an old disciple, with whom we should
lodge.W (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 the. fifth 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 Cassarea (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 13), 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, viz., that of A. D. 58. The apostle may have left Antioch on
his third tour sufficiently early in A. D. 54 (18 : 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.
VI. 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
Cassarea :
Jerusalem. Antipatris.Cesarea.

HARMONY OF THE LIFE OF ST. PAUL.

ng

PART VI.
Paul's Fifth Visit to Jerusalem.
Acts 21 : 17 to 23 : 32.

I. PAUL'S VOW.

Acts 21:17-26.
21:17. And when we were come to Jeru
salem, the brethren received us gladly. (1)
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 that 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 offered 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 offerings. -

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

120 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 with 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
life, and how it was the very cause which brought him to Jerusalem. See Part V.,
Sec. VI., 1.
(2) Paul and his companions were received by the elders and by James, the
brother of the Lord (Gal. 1 : 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 1 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 man which
am a 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 :4o. 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 them in the Hebrew tongue, saying,(*)
22: 1. Men, brethren, and fathers, hear ye my defence which Imake now unto you.
*. (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 round about
me. (5) 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. 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 tlie 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 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

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. 21) 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 CITIZENSHIPS
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 wherefore they cried so against
him. 25. And as they bound him with thongs, Paul said unto tlie 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 Roman. 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 was 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)

124 HARMONY OF THE LIFE OF ST. PAUL.
Acts 2$.
23: 1. 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

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.(W)

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 Pharisees and the Saddu
cees: and the multitude was divided. (11)
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). 1. " 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-
tullus. (1 1) 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."
VI. 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.
VII. THE CONSPIRACY 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. 16. 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 him 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 with 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 OESAREA.
Acts 23:23-33.
23:23. And he called unto him two 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 him
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, 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 Cffisarea, and delivered the
epistle to the governor, presented Paul also before him.]

PART VII.
PAUL IN CJESAREA.
Time, 58-60 A. D., Two Years.

I. PAUL'S CONFINEMENT IN HEROD'S JUDGMENT HALL.
II. PAUL BEFORE FELIX.
1. The argument of Tertullus.
2. Paul's reply. Felix suspends judgment.
III. PAUL BEFORE FELIX AND DRUSILLA.
IV. PAUL'S PRISON LIFE IN CESAREA. Time, Two Years.
V. PAUL'S TRIAL FEFORE FESTUS FIXED AT CyESAREA.
VI. THE TRIAL BEFORE FESTUS. PAUL APPEALS TO CESAR.
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. igg

PART VII.

Paul in Caesarea.
Acts 23 = 31 to 26 :32.

I. PAUL'S CONFINEMENT IN HEROD'S JUDGMENT HALL.
Acts 23:31-35.
23:[3i. 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)
(1) 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 Caesarea, and now
occupied as the residence of the Roman procurators. Paul was confined in some
apartment of this edifice or within its precincts."
// PA UL 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 fellow, 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)

130 HARMONY OF THE LIFE OF ST. PAUL.
Acts 24.
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 accuses him of sedition, as 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 judge 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(5) 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. 131
Acts 24.
prove the things whereof they now accuse me. 14. But this I confess unto thee, that
after the way which they call heresy, so worship I the God of my 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,
both 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
Asia 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 Judasa. 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 tumult 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 before 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 :26) ; 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 : 1-10) ; ninth, the plot of the Jews
and the journey by night to Antipatris (23 : 12, 31) ; tenth, eleventh, twelfth, and
thirteenth, the days at Caesarea (24: 1), on the last of which the trial was then

132 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 computation, 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. 1 7 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.)
III. PAUL BEFORE FELIX AND DRUSILLA.O)
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 CAESAREA. 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 hej
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 Cassarea 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. iJJ
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, II., 288, 289. Luke and
Aristarchus were probably with Paul while he was in Caesarea, see Acts 27 : 2,
note 2.
Meyer, Sabatier and others think that while Paul was imprisoned at Cassarea
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 Caesarea, which fol
lowed that arrest, continued two years, and must have commenced in the spring
of A. D. 58 or 59." Intro., pp. 22, 23.
V. PAUL'S TRIAL BEFORE FESTUS FIXED AT CAESAREA.
Acts 25:1-5.
25:1. Now when, Festus was come into the province, after {hree 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.
CAESAR.
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 a pleasure, answered Paul, and
said, Wilt thou go up to Jerusalem, and
there be judged of these things before
me ?(H) 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 these 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.

(11) 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 Caesar'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. i35
the prisoner was entitled to be set free, instead of giving him up to a tribunal where
his accusers were to be his judges. The temporizing Roman confesses in v. 18
that Paul was right in imputing to him such a violation of his convictions."
Hackett. In v. n 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
accusers. The dilemma here put by him is this, says Alford : " If I am guilty, it is
not by them, but by Caesar, that I must be (and am willing to be) tried, sentenced,
and punished. If I am innocent, and Caesar acquits me, then clearly none will be
empowered 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.
VII. 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 that he which 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 Caesar. 22. Then Agrippa said unto Festus, I would also hear the man
myself. To morrow, said he, thou shalt hear him.
9

136 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. (16)
(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 Praeses 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. 137
Cornelius the centurion had now risen upward, till it cpmes 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.
(1 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 litera 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: (16) 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 me 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 them. 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. 16. 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:

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 : 1, seq.). The main topic is the same in each — viz. 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. 1 10-112).
On the variations in the accounts of Paul's conversion see Appendix 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. i3g
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 much 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 mduth 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, un
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 Caesar." "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.

PART VIII.
PAUL'S JOURNEY FROM G^SAREA TO ROME.
Time, Autumn of 60 — Spring of 6i A. D.

I. PAUL, LUKE AND ARISTARCHUS SAIL TO CRETE.
CAESAREA.SIDON.

"Under" CYPRUS.
MYRA.
" Over against " CNIDUS.
CRETE. " Over against " SALMONE.FAIR HAVENS.
[LASEA.] [PHENICE.]
II. THE STORM. " Under " CLAUDA.

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, j

ROME.

S4

PART VIII.
Paul's Journey from Caesarea to Rome.
Acts 27 : i to 28 : 16.

/ 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.fl) 2. And entering into a ship of Adramyttium, 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 him 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 o/Xasaea. 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 which
were sjioken 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 their purpose, loosing thence, they sailed close by Crete.
(1) 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. iL" 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 Caesar.' "

1 46 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 voyage 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. 1) shows the pres
ence of the writer of Acts. The expression was last used in 21 : 18. Hackett.
Aristarchus is 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 Aris
tarchus 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 merely 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
her 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 off the 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.
III. 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 themselves 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. 1 1 : 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 the 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 : 1). See Proleg. 1 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-
Hta.- 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: n. 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. (*) 16. And when we came to Rome, [the cen
turion 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 in the Acts continues on p. 153J
(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 61, 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 opinion),
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. D. 2 Years.

I. THE PERSONNEL OF THE ROMAN CHURCH.
II. 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. d7~
(d) Marcus, Aristarchus, Demas, Luke,. Jesus (Justus).

150 PART IX.
(e) Epaphroditus. He brings a gift from the Philippians, and
is made the bearer of The Epistle to the Philippians,
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.

'5r

PART IX.
Paul's First Roman Captivity.
Authorities: Acts (28:14-31), Romans, Philemon, Colossians,
Ephesians, Philippians.

I. THE PERSONNEL OF THE ROMAN CHURCH.0-)

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 my 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. 11. 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 Olympas, and all the saints which are
with them.
(1) 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

152 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.
(2) 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 Rufus " (ver. 13). " 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 1 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 Per sis is distinguished above the two previously named women ; as
also, how delicately Paul has not added ' 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
" Cassar'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 tlie 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, 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. 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 everywhere 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

154 HARMONY OF THE LIFE OF ST. PAUL.
its notorious outward reputation — such 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. (4)
(4) I have followed the theory that Paul was imprisoned in Rome for two
years (Acts 28 : 30), that he was then released, and after travelling about for four
or five years was again imprisoned and soon after put to death, about 68 A. D.
See note on the Second Roman Captivity, Appendix XIII. In 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 public entertainment, or to
the abode of some friend (Acts 28 123). 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 interest 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 ' praetorium ' 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. IO-
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.

III. PAUL'S FIRST ROMAN CAPTIVITY, ACCORDING TO
PHILEMON, COLOSSIANS, EPHESIANS,
AND PHILIPPIANS.

I. PAUL IS A PRISONER.

Philem. i, 8, 9.
1. 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.

Ephes. 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
my 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 ;(5)

'56

HARMONY OF THE LIFE OF ST. PAUL.

Ephes. 6.
pel, 20. For which I
am an ambassador in
bonds: that therein
I may speak boldly,
as I ought to speak.

Philem. Col. j Ephes. 6. j 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:
(5) 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 gusrds, 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 :i3)." 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 becometh the gospel
of Christ : that whether I come and see you,
or else be absent, I may hear of your affairs,
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.

157

3. PAUL'S COMPANIONS.
(a) TIMOTHY. W
Philem. i.
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 will of
God, and Timotheus our
brother,

Phil. 1:1; 2:19-23.
1:1. Paul and Timotheus,
the servants of Jesus Christ,
to all the saints in Christ Je
sus which are at Philippi,
2:19. 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. For 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
me.

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.
6l OR 62 A. D. Philem. 23.
23. There salute thee Epaphras,C) 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 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 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.

I5S

HARMONY OF THE LIFE OF ST. PAUL.

(7) Epaphras was an evangelist who founded the church at Colossae 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,
Colossae 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 earlier 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 Colossae. 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 Colossae see Part X., sec. IV., 2.

(c) ONESIMUS AND TYCHICUS. <8) 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.

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 of yot\. They shall make
known unto you all things
which are done here.

Ephes. 6:21-22.
6:21. But that ye also may
know my 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.

HARMONY OF THE LIFE OF ST. PAUL.

159

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 Tychicus, 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 Colossians (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 Colossae (" 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, 11, 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;) n. 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. 161
tion ; 2 Tim. 4 : 1 1 , ' for he is profitable to me for the ministry.' This notice is like
wise important in two other respects. 1. Mark appears here as commended to a
church of pro-consular Asia, and intending to visit those parts. To the churches
of this same region he sends a salutation in 1 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 : 1 1). 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 called 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.(lo) 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.fll)

l62

HARMONY OF THE LIFE OF ST. PAUL.

(10) Epaphroditus is not mentioned anywhere except in Philippians, and is
not to be confused with Epaphras (Col. i -.7 ; 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.
(1 1) On the general expression " they that are of Caesar'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
employed, 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 praetorian
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
mus, 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, area? 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. 1.
preached to every
creature which is un
der heaven ; whereof
I Paul am made a
minister ; 24. Who
now rejoice in my
sufferings for you,
and fill up that which
is behind of the afflic
tions of Christ in my
flesh for his body's
sake, 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

Ephes. 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-
1 ion 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

164

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 is
your glory.

Phil 18; 13-
1:19

1:19-25, 29, 30; 2: 16-
3:4-16, 20, 21 ; 4:11-

_, 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 is 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, of 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 Ido,
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 thatl.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; 4:15-17.
1:1. 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 Colossse : Grace
be unto you, and peace, from
God bur 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
lieaven, 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; 3:14-21.
I : 15. Wherefore I also,
after I heard of your faith in
the Lord Jesus, and love
unto all the saints, 16. 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,
16. 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 : 1-11, 27; 2:12, 16-
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

HARMONY OF THE LIFE OF ST. PAUL.

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:i. For I would that ye
knew what great conflict I
have for you, and ./or them
at Laodicea, and for as many
as have not seen my face in
tlie 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 church 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.

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
affairs, 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 the
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 with my 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.*12'
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. . . .
18. (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
circumcision 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.
IV. PAUL'S CONJECTURAL TRAVELS, ACCORDING TO ROMANS,
PHILEMON, COLOSSIANS, PHILIPPIANS.
1. Philippi.

2. Colossi. (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. The 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
Laodiceans. Paul's letter to the Laodicean church.
4. Spain.
V. PAUL'S AUTHENTIC TRAVELS, ACCORDING TO 1 TIMOTHY,
TITUS, 2 TIMOTHY.
1. Ephesus and Macedonia.
Paul and Timothy in Ephesus. Paul departs to Macedonia,
where he writes 1 Timothy, 67 A. D.

172 PART X.
2. Crete. 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.'11
Authorities : Romans, Philemon, Colossians, Philippians, 1 Timothy, Titus,
2 Timothy.

I. PAUL PREACHES AND SUFFERS REPROACH.

1 Tim. 1:1, 12-16; 2:7; 4:10.
1:1. 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 x : 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.

(1) For a discussion of the Second Roman Captivity see Appendix XIII.

174

HARMONY OF THE LIFE OF ST. PAUL.
II. PAULS COMPANIONS.®

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; *. 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:I2> I3-
l:[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.

2Tim.i:i6-i8;4:io, 13, 19, 20
I : [16. 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, he sought 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 Demas 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 (1 Tim. 1 : 3), Titus to Crete (Tit. 1:5), Erastus to Corinth (2 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. 1:18). 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. III., 3 (°)j. Zenas is
mentioned only here in Tit. 3 : 1 3 ; 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. PA UL.

175

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 rimes lived at Corinth (Acts 18:2), Ephesus (Acts
18 : 26 ; 1 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., 5) 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.®

1 Tim. 1:19,20.
I: [19. Holding faith, and a good con
science ; which some having put away, con
cerning faith have made shipwreck.] 20. Of
whom is Hymenaeus andAlexander ; whom
I have delivered unto Satan, that they may
learn not to blaspheme. (4)

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 overthrow 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) Hymentzus and Alexander (1 Tim. 1 : 20) are probably the same as those
mentioned in 2 Tim. 2 : 17; 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 XL, sec. III.
(4) On the expression "whom I have delivered unto Satan" (1 Tim. 1 :2o),
Alford says, " The delivering to Satan, as in 1 Cor. 5 : 5, seems to have been an
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 will 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: 1 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 1 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

176 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 evil 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; 6:3-5; Titus ' '-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. m Phil. 1:26; 2:24.
1:26. That your rejoicing maybe 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.

'77

"The Life and Epistles of St. Paul," Vol. II., pp. 291, 292; Farrar, Vol. II., pp.
515-581. (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: 1 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. COLOSSI/8'
(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 Colossae;" Lightfoot, Colossians, Intro., note 1, " The Churches of the Lycus."
I have placed Paul's visit to Colossae, 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 Colossae, he requests his friend
to prepare him a lodging (v. 22). This shows Paul's desire to visit Colossae, but
whether he ever followed out his plan or not cannot be decided.
(b) THE PERSONNEL OF THE CHURCH AT COLOSSI :<9) 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.
1. [Paul, a prisoner of Jesus Christ, and
Timothy our brother, unto] Philemon our
dearly beloved, and fellow laborer, 2. And

178 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: n. Which in time past was to thee
unprofitable, but now profitable to thee and
to me.

(9) If Paul made the visit to Colossae 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 Colossae. 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 Colossae.
(Comp. Col. 4 :g with Philem. i.i 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 Colossae. ... 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
Colossae, 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. 1 59.)

HARMONY OF THE LIFE OF ST. PAUL. 179
3. LAODICEA AND HIERAPOLIS.
(a) Paul's solicitude for the churches of laodicea and hierapolis.
THE WORK OF EPAPHRAS.
Col. 2: 1 ; 4:12, 13.
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 ;
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.(lO)
(10) The same reasons for deciding that Paul had not visited Colossae 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 Colossae. The river flows, roughly
speaking, from east to west ; but at this point, which is some few miles above its
junction with the Maeander, 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, Colossae 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. 2:1.) 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 Colossae 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.

180 HARMONY OF THE LIFE OF ST. PAUL.
(b) THE PERSONNEL^11' 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.
(1 1) 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 Colossae (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
lossae 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.(l2)
(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 (1) 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 Colossians

HARMONY OF THE LIFE OF ST. PAUL. 181
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 circular 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).
4. SPAIN.(13> Rom. 15:24, 28.
15:24. 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. . . 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. 10 : 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) I 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 simply add the visits in sec. V., the Authen
tic 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.
1 Tim. 1 : 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 1 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.
.1 Tim. 1:3; 3:14, 15-
1:3. As I besought thee to abide still at Ephesus, when I went into Macedonia,(H)
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 and
Howson (Vol. II. pp. 447, 448). About this time the apostle wrote i Timothy,
probably from Macedonia. " Tne Epistle," says Alford, " declares its own occa
sion. The apostle had left the Ephesian church in charge to Timotheus : and
though he hoped soon to return was apprehensive that he might be detained longer
than he expected (1 Tim. 3 : 14, 15). He therefore despatched to him these written
instructions. The main object must be described as personal : to encourage and
inform Timotheus in his superintendence at Ephesus. But this information and
precept regarded two very different branches of his ecclesiastical duty. The first
was, the making head against, and keeping down, the growing heresies of the day.
These are continually referred to : again and again the apostle recurs to their men
tion : they evidently dwelt much on his mind, and caused him, in reference to
Timotheus, the most lively anxiety. The other object was, the giving directions
respecting the government of the church itself, as regarded the appointing to sacred
offices, the selection of widows to receive the charity of the church, and do service
for it — and the punishment of offenders." On the nature of the Pastoral Epistles
and the subjects treated therein see Appendix XVI. The date of the Epistle can
only be approximated. Alford says 66 or 67 A. D., Conybeare and Howson 67
A. D.
2. PAUL AND TITUS GO TO CRETE, WHERE TITUS REMAINS IN
CHARGE OF THE CHURCHES.
Titus 1:5.
1:5. 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: (15)
(1 5) After Paul had visited Macedonia he went to Crete with Titus. From the
evidence furnished from the Epistle to Titus it is hardly probable that the Cretan
churches were now founded for the first time. " We find in them," says Alford,
" the same development of heresy as at Ephesus, though not the same ecclesiasti
cal organization (cf. Tit. 1 : 10, 11, 15, 16 ; 3 : 9, 11, with 1 : 5). Nor is the former
circumstance at all unaccountable, even as combined with the latter. The heresy,
being a noxious excrescence on Judaism, was flourishing independently of Christi
anity—or at least required not a Christian church for its place of sustenance.
When such church began, it was at once infected by the error. So that the Cre
tan churches need not have been long in existence. From Tit. 1 : 5 they seem to
have sprung up ' here and there,' and to have been on this occasion included by
the apostle in his tour of visitation, who, seeing how much needed supplying and
arranging, left Titus there for that purpose." His work was a temporary one;
" viz., to ' carry forward the correction of those things which are defective' (Tit.
1:5), and among these principally to establish presbyteries for the government of
the various churches, consisting of ' bishops ' (Tit. 1 : 7). His stay there was to be
very short (Tit. 3:12), and he was, on the arrival of Tychicus or Artemas, to join

HARMONY OF THE LIFE OF ST. PAUL. 183
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 : 1 . 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
1 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 with 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. 1 : 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.
106-108).

184 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 Milelum sick.(16)
(16) When Paul was at Miletus Trophimus was with him. He is mentioned
twice in the Acts. He was an Ephesian (Acts 21 : 29), who left Greece with Paul
for Judaea (Acts 20 : 4), and in Jerusalem he was the ipnocent cause of Paul's arrest
(Acts 21 :29), the Jews maliciously charging that Paul had brought him into the
inner court of the temple, where Gentiles were forbidden to enter. Timothy was
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 be
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 remained
behind of his own accord in his native land. With the apostle's delicate feeling
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 OF
ONESIPHORUS.*1') [PAUL WRITES THE EPISTLE TO
TITUS(18) g^ A> Dj
2 Tim. 1:16-18.
i:[i6. 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 of the Lord in that day ;] and in how many things he ministered unto me at
Ephesus, thou knowest very well.
(17) Onesiphorits is mentioned but twice, here and in 2 Timothy 4:19, when he
was with Paul in Rome during his last imprisonment. See note 3, p. 190. I have
followed Alford in assuming that it was during this second visit to Ephesus, and
not that referred to in 1 Tim. 1 : 3, p. 181, that Onesiphorus, who was probably an
Ephesian, befriended the apostle. Timothy was evidently at Ephesus with Paul
at the same time, as the apostle appeals to him in 2 Timothy 1:18 to confirm
what he says about the kindness of Onesiphorus, " and in how many things he
ministered unto me at Ephesus thou knowest very well."
(18) " The Epistle to Titus," says Alford, "evidently written very soon after
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 name

HARMONY OF^THE LIFE OF ST. PAUL. 185
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 : 1 8 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. (19)
(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 " 1. That after
writing 1 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.

1 86 HARMONY OF THE LIFE OF ST. PAUL.
7. PAUL'S WINTER IN NICOPOLIS. Tit. 3:12.
3: 12. When I shall send Artemas unto 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 TycJiicus 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. 1 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 comprehends 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.

I. PAUL IS IMPRISONED AS AN EVIL-DOER.
II. PAUL'S LONELINESS.
i. 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. i8g

PART XI.
Paul's Second Roman Captivity.

Authority : 2 Timothy.

I. PAUL IS IMPRISONED AS AN EVIL-DOER.^
2 Tim. 1:8; 2:8, 9.
1:8. Be not thou therefore ashamed of the testimony of our Lord, nor 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.
(1) " This imprisonment was evidently more 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 Jiad 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.
II. PAUL'S LONELINESS.
I. THE ABSENCE OF HIS OLD FRIENDS. DEMAS FORSAKES HIM,<2>
PHYGELLUS AND HERMOGENES " TURN AWAY " FROM HIM.
¦? Tim. 4:12, 20, 19, 10; 1:15.
4:12. And Tychicus have I sent to Ephesus. . 20. Erastus abode at Corinth: but
Trophimus 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.] . . 10. For Demas hath forsaken me, having loved this present
world, and is departed unto Thessalonica ; Crescens to Galatia, Titus unto 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 ; Erastus,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 1 5, 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 ; *: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 much 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. 1 : 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. igi
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. 4:19]. 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"/4*
2 Tim. 1:3, 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 me.] 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 whe'ther 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.(51
(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. 570-572.
III. PAUL'S FIRST TRIAL BEFORE THE ROMAN MAGIS
TRATES, AND HIS ACQUITTAL.
•> 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: Ipray

HARMONY OF THE LIFE OF ST. PAUL. ig3
2 Tim. 4.
God that it may not be laid to their charge/*) 17. Notwithstanding the Lord stood with
me, and strengthened me ; that by me the preaching might be fully known, and that all
the Gentiles might hear: and I was delivered out of the mouth of the lion.C) 18. And the
Lord shall deliver me from every evil work, and will preserve me unto his heavenly
kingdom: to whom be 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 Praefect {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 ^Emilian 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,

i94 HARMONY OF THE LIFE OF ST. PA UL.
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 devil, 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 TIMOTHY?), 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 ; 9. 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 ;
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. // 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. 195
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. 1 : 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 2 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 churoh (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.) Conybeare and 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

196 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

APPENDIX I.
THE CONVERSION OF PAUL {p. 19.)
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, and
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 struggl es, 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 was 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 thte 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. 105-1 14), 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) the 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 to bring Ananias
to their favor he says he had "a good report of all the Jews which dwelt there."
In the address before Agrippa (Acts 2,6) 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 is 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. 201
to literary and oratorical causes, there are others which are not so easily explained.
i. The first 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. (Comp. 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, thunder 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.r
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 him." (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 ;" i. <?.„
Paul's companions heard the voice of some one speaking to him, but did not com
prehend what was said. " To hear {akouo)," 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.
1 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.
1 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, accord
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. PAUL.
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 care 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.

APPENDIX II.
PAULS VISIT TO ARABIA (p. 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. 1 : 16 Paul
says " immediately (i. e., after his conversion) I conferred not with flesh and

APPENDIX. 203
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 is one 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 contradiction. 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 ls quite minute and accu
rate (see pp. 27, 28) because the point in his argument demanded minuteness. We
conclude therefore that Paul in Gal. 1 : 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. 1 : 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.
1:17 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.
APPENDIX III.
PAULS VISIONS (p. 30).
While Paul was in Tarsus he probably had the vision referred to in 2 Cor.
1 2 : 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 t
as of Peter, in Acts 10:10; of Philip, in Acts 8 : 39 ; and especially of John, in the
Apocalypse (Rev. 1 : 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 1 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 1 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 ' (1 Cor. 11 : 23 ; 15:3;
Gal. 1:12, 16). [p. 22.] What he does not say — the silence respecting the
words 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.

APPENDIX IV.
THE FIRST EPISTLE TO THE THESSALONIANS (p. f9)-
"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 (1 -.7), and their heroic faith was everywhere spread
abroad (1 : 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 : 1). 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 : 1. The apostle, while
testifying his joy for their conduct hitherto, would strengthen and encourage the

206 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 life 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. 1 Thess., 5th edit., p. 50.

APPENDIX V.
THE SECOND EPISTLE TO THE THESSALONIANS (p. 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 (1 Thess. 5 : 2, 4), and on
the other hand it is so characterized as if Paul himself, and his contemporaries,
might hope still to survive (1 Thess. 4:15, 17).
" Such was 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.

APPENDIX VI.
PA ULS MANUAL LABOR (p. 77).
Luke records the bare fact that Paul supported himself by manual labor in
Corinth (Acts 18 -.3). In 1 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 at Corinth that this practice is first mentioned in the Acts (18:3) ;
and from the stress laid upon it here [1 Cor. 9] and in the Second Epistle (11 : 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 (1 Thess. 2 : 8-10 ; 2 Thess. 3 : 7-9), and at Ephesus (Acts 20 : 34). In all
these cases it is introduced, as here [1 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 mainte
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 1 Thess. 2 : 1-6, 9 ; 2 Thess. 3:8, 9 ; and
2 Cor. 11 17-9; 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

208 , 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 against Socrates and Plato by the professed sophists." (1 Cor., pp. 136, 137.)
In 2 Cor. 11 :6-io 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 1 Cor. 9 : 1-7 ; Acts 20 : 34, 35 ;
1 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 the 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 (1 Thess. 2:9; 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 :g), 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. 101] 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. 2og

APPENDIX VII.
PAULS 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 written 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 third visit. 2 Cor. 1 115, 16
when properly interpreted is not against this view (see Alford and Meyer). 1 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: 1. 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. 1 : 1 5-23. Now the First
Epistle was sent from Ephesus, in the early part of the year in which he left that
city, 1 Cor. 16 : 8. So that our terminus a quo is the settling at Ephesus, Acts
19: 10, and our terminus ad quern the spring preceding the departure from Eph
esus, Acts 20: 1. 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 : 1, ff., p. 77). 3. Neander claims that Paul extended
his travels through Galatia and Phrygia (Acts 18 : 23 ; 19 : 1, p. 91), so as to include

210 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 : 10. In arranging the passages in the text I have
for convenience placed the journey after ver. 20, and before the incident 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. 12:21, 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., 1 Corinthians;
P- 54-

APPENDIX VIII.
THE FIRST EPISTLE TO THE CORINTHIANS (p. 96).
" In accordance with these circumstances giving occasion to the letter [p. 96],
it was the aim of Paul," says Meyer, " first, 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 (1 : 1-9), the first main section enlarges upon and against the
party-divisions, with a detailed justification of the apostle's mode of teaching
(1 : 10-4 : 21). Then Paul writes regarding 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. 211
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)."

APPENDIX IX.
THE FIRST MISSION OF TITUS TO CORINTH {p. 97).
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; 1 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 1 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. 1 : 1, 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 1 Corinthians (4:17; 16 : 10, 1 1) 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 : I. That there is no mention of Timothy's bringing any
news from Corinth because he left the city before 1 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, 11), who was
to fulfil a definite errand : to " bring you into remembrance of my ways which be in
Christ " (1 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 1 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. 1 : 1 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 ff., 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 1 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 (1 Cor. 4: 17). He started, then, sometime between the last part
of Paul's stay in Ephesus after 1 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 : 1 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. 213

APPENDIX 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: 1. 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.!'

APPENDIX 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. PAUL.
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, u ; 2 : 14,) and their assertion of the necessity of circumcision for Christians
(5 : 2, 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 (1 : 6 ; 3 : 1, 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 justification arising from God's grace in
Christ. . . .
" As regards contents, (1) the apologetico-dogmatic portion of the Epistle di
vides itself into two branches : (a) the defence of the apostolic standing and dignity
of Paul, chapters 1 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 : 1-10 ; 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.

APPENDIX 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 (1 : 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 : (1) 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 (1 : 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 :2i 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 16)."
(" History of the Christian Church," I., pp. 764, 765.)

APPENDIX XIII.
PAULS 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 either 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,
Pressense, 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 1 Timothy and Titus were written.
Finally the apostle was again seized and taken to Rome, imprisoned, 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-

216 HARMONY OF THE LIFE OF ST. PAUL.
ford, Wordsworth, Conybeare and Howson, Lewin, Farrar, Lightfoot, Gloag, Schaff
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 ' In 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 evidence 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 prison, 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 more 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 ;
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."

218 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 : 1. The Epistle to Titus, (a) The journey to Crete. " For this cause
left I thee in Crete " (Tit. 1 : 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 : 1). 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. 1 Timothy. The visits to Macedonia and Ephesus. " As I besought thee
to abide still at Ephesus when I went into Macedonia " (1 Tim. 1 : 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 : 1), 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. 1 : 1). There is no place, therefore, to put this allusion to Timothy
(1 Tim. 1 : 3) but during some intermediate period between the two Roman cap
tivities. He was in Ephesus when Paul wrote 1 Timothy and was expecting the
apostle there. " These things write I unto thee, hoping to come unto thee
shortly" (1 Tim. 3: 14).
3. 2 Timothy. This Epistle was written while Paul was a prisoner (2 Tim.

APPENDIX. 219
i :8, 16; 4:6, 16). This imprisonment evidently was at Rome, as 2 Tim. 1 : 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 the 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: 1) ;
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 : 20). 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 winter
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 Caesarea for two years, and arrived in Rome 6i 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 ; / 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 the Acts, but the elab
orate journey which Wieseler has devised could hardly have been passed over by
him in silence.
I n 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).

APPENDIX XIV.
THE ORIGIN OF THE CHURCH AT ROME (p. 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. 1 : 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 28:15) 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 Judaea, 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 (1 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 16th
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 Schaff'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.

APPENDIX 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 Caesarea, where he cannot be supposed to have been idle, and where he
was nearer to his congregations in Asia Minor. But in Caesarea Paul looked for
ward to Rome and to Spain ; while in the Epistles of the captivity he expresses the
hope of soon visiting Colossae 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 Caesarea. In Philippians he sends greetings from
converts in ' Caesar'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 Colossae 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 praetorian
guard' (Phil. 1 : 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 Colossae, 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 his 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-r
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 Colossae, 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 Colossae, 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 Colossians 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 '(1:1) 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 gfoomy
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 paean of victory."
PHILIPPIANS (p. l6l.)
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."

APPENDIX XVI.
THE PASTORAL EPISTLES : 1 TIMOTHY {p. 181), TITUS
{p. 184) 2 TIMOTHY {p. 194).
" 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 after the first Roman
captivity of Paul, and before 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

226 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 English 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.)
1 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.

APPENDIX 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. 237
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, which, 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. 1 1 : 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
(1 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 Caesarea (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).
1 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 are 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 bod}-. 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 affliction, which is but for a moment, worketh for us a far more ex
ceeding and eternal weight of glory; 18. While we look not at the things which are
seen, but at the things which 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, and yet true; 9. As unknown, 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 things.
11:23. Are they ministers of Christ? (I speak as a fool,) Ia»zmore; 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. In 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. 229
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 me: for I 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 him, that we may be also glorified together. 18. For I reckon that the sufferings
of this present time are not worthy to be compared with 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. I 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 PLACES VISITED BY PAUL/

Achaia 
Amphipolis 
i. Antioch (in Syria)

TEXT.

Section.

Page.

See Greece and Corinth

Acts 17:1

1

7i

(I) Acts 11:26 1
Acts ir : 27-29 J

2

,31

VIII

31

(2) Acts 12:25 I
Acts 13 : 1-3 J

VIII

31

_I

37

(3) Acts 14:26-28}
Acts 15: 1-2 j

VIII

46

I

51

(4) Acts 15:30-35)
' Acts 15:36-40]

I

57

I

63

(5) Acts 18 : 22, 23

X

«3

(1) Acts xj: 14-50

III

39

(2) Acts 14:21

VI

45

Acts 23:31

2

126

Acts 17:1

I

71

Acts 28:15

V

148

Gal. 1:17

2

26

Acts 20:13, 14

3

112

Acts 17:15-34

VIII

75

Acts 14:25

VIII

46

Acts 17:10-14

VII

74

Acts 16:7

IV

66

(1) Acts 9:30

VI

28

(2) Acts 18:22

X

83

(3) Acts 21:8-14

6

114

(4) Acts 23:33-26:32

I-VI1

129

Acts 18:18

X

83

Acts 20:15

3

112

(a) Acts 22 : 3

1

15

(1) Gal. 1:21

VI

28

(2) Acts 15:41

I

63

Acts 27:16

II

146

Acts 27:7

-I

M5

Philem. 22

2

177

Acts 21:1

5

114

(i) Acts 18:1-18

IX

77

(2) 2 Cor. 13:2

4

94

(3) Acts 20:2-3

1

107

,4) 2 Tim. 4:20

6

185

f i) Acts 27:7-13

I

145

(2) Titus 1:5

2

182

(i) Acts 13:4-13

II

37

(2) [Acts 21:3]

5

114

(3) [Acts 27:4]

I

H5

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]  ¦. 
Caesarea (Cesarea) 
Cenchrea 1
Cenchreae(R. V.) j 
[Chios]  
Cilicia 
CClauda] 1
Cauda (R. V.)J 
[Cnidus] 
Colosse ? )
Colossae (R.V. ) J 
Coos )
Cos (R. V.) J "  "  
Corinth 
Crete  . 
Cyprus 

* 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 

Laodicea? 
[Lasea] 
Lycaonia 
Lycia 
Lystra 
Macedonia 
Melita 
Miletus (Miletum) -.
Mitylene 
Myra 
Mysia 
Neapolis 
Nicopolis 
Pamphylia 
Paphos 
Patara 
Perga 
i. Phenice (Phenicia)
Phoenicia (R. V.)
2. Phenice  1
Phoenix (R. V.) J '
Philippi 

Text.

Section.

Page.

(1) Acts 9:8,9 )

1

20

Acts 9:10-19 >

2

20

Acts 9:19-22)

1

25

(2) Gal. 1:17

2

26

(i) Acts 14:20, 21

VI

45

(2) Acts 16:1

II

63

(1) Acts 18:19-21

X

83

(2) Acts 19:1-41

III

92

(3) 1 Tim. z:3

1

181

(4) 2 Tim. 1 : 18

4

184

See The fair havens

(1) Gal. 4:13-15?

3

43

C2) Acts 16:6

III

64

(3) Acts 18:23

I

9i

Acts 20:2, 3

1

107

Col. 4:13

(a)

179

(1) Acts 13:5 1-14:5

IV

43

(2) Acts 14:21-23

VI

45

Rom. 15:19

5

1 ob

(a) Acts 26:4

2

16

(b) Acts 7:58 |
Acts 8:1, 2 1
Acts 8:3 [
Acts 9:1, 2 J

1

17

1

17

2

18

1

19

(I) Acts 9:26-29

V

27

(2) Acts 11:30 1
Acts 12:25 J

VIII

31

VIII

31

(3) Acts 15:4-29

II

52

(4) Acts 18:22 ?

X

S3

(5) Acts 21:15, 16 )
Acts 21:17-23:31 }

6

H5

I-VII

119

Col. 2: 1

(a)

179

Acts 27:8

1

145

Acts 14:6

1

44

Acts 27:5

I

H5

(1) Acts 14:6, 8-20

V

44

(2) Acts 14:21-23

VI

15

(3) Acts 16:1-3

II

63

(1) Acts 16:12

V

67

(2) Acts 20:1, 2

IV

102

(3) Acts 20:3, 6

2

in

(41 1 Tim. 1:3

I

181

Acts 28:1-10

IV

147

(1) Acts 20:15, 16)
Acts 20: 17-38 J

3

112

4

"3

(2) 2 Tim. 4:20

3

184

Acts 20:14

3

112

Acts 27 : 5, 6

I

145

Acts 16:7,8

IV

66

Acts 16: 11

IV

66

Tit. 3:12

186

(i) Acts 13:13

3

39

(2) Acts 14:24

VI

45

Acts 13:6-12

_ 2

tf

Acts 21: 1, 2

5

114

(1) Acts 13:13

3

39

(2) Acts 14:25

VI

45

(i) Acts 15:3

1

51

.2) Acts 21 : 2

5

114

Acts 27:12

I

145

(I) Acts 16: 12-40

V

67

(2) Acts 20:6

2

111

(3) Phil. 1:26?

1

176

INDEX OF PLACES VISITED BY PA UL.

Phrygia 
Pisidia 
Ptolemais 
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 |
The Three Taverns (R.V.) j "'
Troas 
Trogyllium* 
Tyre 

Text.
(i) Actsx6:6
(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: 11
Acts 13:4
Acts 27:3, 4
Rom. 15:24, 28
Acts 28: 12
(1) Gal. 1:21
(.2) Acts 15:41
(3) Acts 18:18, 22, 23
(4) Acts 21 : 3
(a) Acts 22:3
(.1) Acts 9:30
(2) Acts 11:25}

Acts 11:26)

Acts 27:8-12
See Appii forum
Acts 17:1-9
Acts 28: 15 -S
(1) 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

45^

6

114

V

148

V

148

5

114

II

153.

2

190

1

37

I

I45>

I

51

3

112

IV

66.

I

37

I

H5

4

181

V

148

VI

28

I

63

X

83

5

114

1

15

VI

28.

I

30

2

31

I

145

VI

71

V

148-

IV

66

I

102

2

in

5

185

3

112

5

114

Trogyllium is omitted in the Revised Version.

INDEX OF PERSONS CONNECTED WITH PAUL'S
LIFE.*

Achaicus 
Agabus 
Agrippa  
i. Alexander 
2. Alexander (" the Coppersmith ")
Amplias I
Ampliatus (R. V.) j   —
i.Ananias 
2. Ananias ("the high priest") ...
Andronicus 
Apelles 
Apollos 
Apphia 
Aquila 

Archippus 
Aretas 
Aristarchus 
Aristobulus 
Artemas 
Asyncritus 
Augustus 
Bar-jesus \
Bar-Jesus (R. V.) J
Barnabas 

Text.
i Cor. 16: 17
Acts II : 28
Acts 21: 10- 1 1
Acts 25: 13-26: 32
Acts 19:33-34
\ I Tim. 1:20
[ 2 Tim. 4: 14-15
2 Tim. 4: 14-15
Rom. 16:8
f Acts 9:10-19
{ Acts 22:12-16
Acts 23:2-5
Acts 24:1
Rom. 16:7
Rom x6:io
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
ICol. 4:10
Rom. 16:10
Tit. 3:12
Tit. 3:12
Rom. 16:14
See Caesar
See Elymas
Acts 9 : 27
Acts 11:22-25
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

Section. (a)
VIII 6
VII 9
III III I
2

I
. I
IIII
(b)
1-2 X II
(a) _ I
II
(h)
Note 11.

(d

VIII
VIII
- I
II-VIII I
(b)(d) (e)

* It is difficult to decide upon the identity of some of the minor personages, but the
Index indicates what seems to be the most plausible of the solutions given in the notes.
15

230 INDEX OF PERSONS CONNECTED WITH PA UL'S LIFE.

Barnabas (continued)

Barsabas }
Barsabbas (R. V.) J
liernice 
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 
I. Erastus 
2. Erastus ("the chamberlain")
Eubulus 
Eunice 
Euodias }
Euodia (R. V.) J 
Eutychus 
Felix 

Text.
Gal. 2:9-10.
Acts I5:3°-35
Gal. 2:13
Acts 15:36-40
1 Cor. 9:6
Col. 4:10
See Judas
Acts 25:13
Acts 25:23
Acts 26:30
Acts 47:7
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. 1: 11
2 Tim. 4:21
See Lysias
Acts 11:28
Acts 18:2
Phil. 4:3
2 Tim. 4:10
2 Tim. 4: 10
Acts x8:8
1 Cor. 1:14
Acts 17:34
Philem. 24
Col. 4: 14
2 Tim. 4:10
2 Tim. 4: 10
Acts 19 : 23-41
Acts 17:34
Acts 24:24
Acts 13:6-12
Rom. 16:5
Philem. 23
Col. 1:3-8
Col. 4: 12, 13
Col. 4:12
Col. 4: 12, 13
(Phil. 2:25-30
(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 23:33-35
Acts 24: 1-23

Section.

(f)
III 2 I
2
(d)

VI 1
23 I
II
(a) (e) II 5

Note 10 2
VIII 1
2
II

3
(d) II 1
9
3
III 2 I
(b)

(b) (a) (e) 7
II 6
(b) 2
Note 5

HARMONY OF THE LIFE OF ST. PAUL.

?37

Felix (continued) 
Festus 
Festus 
Fortunatus 
I. Gaius (a Macedonian) 
2. Gaius ("of Derbe") 
3. Gaius ("mine host") 
Gallio 
Gamaliel 
Hermas 
Hermes 
Hermogenes 
Herod ("the tetrarch ") 
Herodion 
Hymenaeus 
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 
Justus ]
Titus Justus (R. V.) j 
Linus 
Lois 
Lucius (of Cyrene) 
Luke (Lucas) 

(in " we " passages) :

Lydia 
Lysias (" the chief captain ")

Text.
Acts 24:24, 25
Acts 24:26, 27
Acts 25:14
Acts 24 : 27
Acts 25: 1-5
Acts 25:6-12
Acts 25:13-26:32
1 Cor. 16:17
Acts 19 : 29
Acts 20 : 4
1 Cor. 1:14
Rom. 16:23
Acts 18:12-17
Acts 22:3
Rom. 16: 14
Rom. 16:14
2 Tim. 1:15
Acts 13:1
Rom. 16:11
1 Tim. 1:20
2 Tim. 2:17
1 Cor. 15:7
Gal. 1: 19
Acts 15:13-21
Gal. 2:9, 10
Gal. 2: 12
Acts 21 : 18-25
Acts 17:5-9
Rom. 16:21
Col. 4:11
See Mark
Gal. 2:9
Acts 9:11
Acts 15:22
Acts 15:27
Acts 15:32, 33
Rom. 16:15
Acts 27:1-28:16
Rom. 16:7
Acts 18:7
2 Tim. 4:21
2 Tim. 1:5
Acts 13:1, 2
Rom. 16:21
Acts: f 16:10-17 ri6: 18-40]*
! 20:5-15 T20: 16-38]
] 2I:t:i8 [21:19-26:32]
[27:1-28:16 [28:17-31]
f Philem. 24
| Col. 4:14
2 Tim. 4: 11
Acts 16:14-15
Acts 16:40
Acts 21:31-39
Acts 22 : 24-29
Acts 22:30
Acts 23:10-30

Section.

Ill IV 1
IV V
VI
VII (a) 9 2
4
(b) 6 2 I
I1I I
III(a) V
(c)
(f) 2 I
(b) (d) (0 2
(d) (e) 1I
I-V I

2
Note 5 I
(b)

IV- V, 4
2-3 5-1
I-II (d)

3
(c) II
IV V
VI-VII

Page. 132
132135132133134135 99

* 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)

Phebe }
Phcebe (R. V.) J ~" 
Philemon  
Philetus 
Philip ("the Evangelist")
Philologus 
Phlegon 
Phygellus )
Phygelus (R. V.) J 
Porcius Festus 
Priscilla (Prisca) 

Publius 
Pudens 
Pyrrhus 
Quartus 
Rufus 
Sceva 
Secundus 
Sergius Paulus .
Silas I Silvanus) .

Text.
Acts 24:7
Acts 24:22
Acts 13:1-2
Acts 12:25
Acts 13:5
Acts 13:13
Acts 15:36-39
( Philem. 24
I Col. 4:10
2 Tim. 4:11
Rom. 16:6
Acts 21 : 16
Rom. 16:11
Rom. 16:15
Col. 4:15
Rom. 16:15
f Philem. 10-21
(Col. 4:9
| Col. 4:9
} Philem. 10, 11
2 Tim. 1:18
2 Tim. 1:18
2 Tim. 1:16-18
2 Tim. 4:19
Rom. 16:14
Rom. 16:12
Gal. 1 : 18
Acts 15:7-11
Acts 15 : 14
Gal. 2:7-10
Gal. 2:11-14
Rom. x6 : 1-2
Philem.- 10-21
Philem. 1
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 i5:22
Acts 15:27
Acts 15:32-34
Acts 15:40-41
Acts 16 : 1-40
Acts 17: 1-9
1 Thess. 1: 1

Section. 1
2 I
VIII

3 I
(d) 3 I
6 I
I
(bi I
(c)
(b) II 4 2
2 I
I
V
(a) (O (f) 2
(b) (c)
(b) III 6 II

1-2 X II
(a) I
II 1
IV 2
(b) I
322
(d) (e) 1
I
II-V

(c)

HARMONY OF THE LIFE OF ST. PAUL.

239

Silas (continued) .

Sifvanus 
1 Simeon }
Symeon (R. V.) J 
2 Simeon (Niger) }
Symeon (R. V.) J 
Sopater ("of Berea")  }
Sopater ('¦ the son of Pyrrhus," R. V.) J
Sosipater 
Sosthenes 
Stachys 
Stephanas 
Stephen 
Syntyche 
Syzygus (" yoke-fellow ") 
Tertius 
Tertullus  
Timothy (Timotheus) 

Titus

Text.
Acts 17-10-13
Acts 17:14
Acts 17:15
Acts 18:5
1 Thess. 1:1
2 Thess. 1 : 1
2 Cor. 1:19
See Silas
See Peter
Acts 13:1, *
Acts 20:4
Rom. 16:21
Acts 18:17
1 Cor. 1 : 1
Rom. 16:9
f I Cor. 1 : 16
(i Cor. 16:15
1 Cor. 16:17
Acts 7:57, 58
Acts 8: 1, 2
Phil. 4:2
Phil. 4:3
Rom. 16:22
Acts 24 : 1-9
Acts 16:1-40
1 Thess. 1 : 1
[Acts 17:14
\ 1 Thess. 3 : 2-5
Acts 17 : 15
Acts 18:5
1 Thess. 1:1
1 Thess. 3:6
2 Thess. 1:1
2 Cor. 1 : 19
Acts 19 : 22
1 Cor. 4:17
,1 Cor. 16:10, 11
2 Cor. 1 : 1
Rom. 16:21
Acts 20:4
{Philem. 1
Col. 1:1
Phil. x:i
Phil. 2:19-23
1 Tim. 1:3
f 1 Tim. 1:3
(1 Tim. 3:14, 15
2 Tim. 1:18
(2 Tim. 1:3:4
(2 Tim. 4:9, 21, 11
Gal. 2:1
Gal. 2:3-5
2 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
2 Cor. 8:6-8, 16-24
2 Cor. 9:1-5
Tit. 1:5
Tit. 1:5

Section.

(b) 6
(a) I
4
(a) 11
22
(b)
II-V (c) 2 1
3

2
(b) 2
(a)

II

43 I
(c) 8

Page. 74 74
7579

240 INDEX OF PERSONS CONNECTED WITH. PAUL'S LIFE.

Titus (continued) 
Titus Justus (R. V.)  
Trophimus ("an Ephesian")
Trophimus 
Tryphena 1
Tryphama (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. 16:12
Rom. 16:12
Acts 20:4
Col. 4:7-9
Ephes. 6:21, 22
Tit. 3:12
Tit. 3:12
2 Tim. 4:12
Acts 19:9
Rom.' 16:9
Tit. 3:13

Section.

Page.

I

— 190

2

— m

11

— 121

II

- 174

3

— 184

I

189

I

151

I

151

2

in

(c)

158

II

174

7

186

1

189

2

93

I

151

II

174