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<p>We are here taking our leave of the history of blessed Paul; and therefore, since God saw it not fit that we should know any more of him, we should carefully take notice of every particular of the circumstances in which we must here leave him.</p>
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<p class="tab-1">I. It cannot but be a trouble to us that we must leave him in bonds for Christ, nay, and that we have no prospect given us of his being set at liberty. <i>Two whole years</i> of that good man’s life are here spent in confinement, and, for aught that appears, he was never enquired after, all that time, by those whose prisoner he was. He appealed to Caesar, in hope of a speedy discharge from his imprisonment, the governors having signified to his imperial majesty concerning the prisoner <i>that he had done nothing worthy of death or bonds</i>, and yet he is detained a prisoner. So little reason have we to trust in men, especially despised prisoners in great men; witness the case of Joseph, whom <i>the chief butler remembered not, but forgot</i>, <a class="bibleref" title="Gen.40.23" href="/passage/?search=Gen.40.23">Gen. 40:23</a>. Yet some think that though it be not mentioned here, yet it was in the former of these two years, and early too in that year, that he was first brought before Nero, and then his bonds in Christ were manifest in Caesar’s court, as he says, <a class="bibleref" title="Phil.1.13" href="/passage/?search=Phil.1.13">Phil. 1:13</a>. And at this first answer it was that <i>no man stood by him</i>, <a class="bibleref" title="2Tim.4.16" href="/passage/?search=2Tim.4.16">2 Tim. 4:16</a>. But it seems, instead of being set at liberty upon this appeal, as he expected, he hardly escaped out of the emperor’s hands with his life; he calls it a deliverance out of the mouth of the lion, <a class="bibleref" title="2Tim.4.17" href="/passage/?search=2Tim.4.17">2 Tim. 4:17</a>; and his speaking there of his first answer intimates that since that he had a second, in which he had come off better, and yet was not discharged. During these two years’ imprisonment he wrote his epistle to the Galatians, then his second epistle to Timothy, then those to the Ephesians, Philippians, Colossians, and to Philemon, in which he mentions several things particularly concerning his imprisonment; and, lastly, his epistle to the Hebrews just after he was set at liberty, as Timothy also was, who, coming to visit him, was upon some account or other made his fellow-prisoner (<i>with whom</i>, writes Paul to the Hebrews, <a class="bibleref" title="Heb.13.23" href="/passage/?search=Heb.13.23">Heb. 13:23</a>; <i>if he come shortly, I will see you</i>), but how or by what means he obtained his liberty we are not told, only that two years he was a prisoner. Tradition says that after his discharge he went from Italy to Spain, thence to Crete, and so with Timothy into Judea, and thence went to visit the churches in Asia, and at length came a second time to Rome, and there was beheaded in the last year of Nero. But Baronius himself owns that there is no certainty of any thing concerning him betwixt his release from this imprisonment and his martyrdom; but it is said by some that Nero, having, when he began to play the tyrant, set himself against the Christians, and persecuted them (and he was the first of the emperors that made a law against them, as Tertullian says, <i>Apol</i>. cap. 5), the church at Rome was much weakened by that persecution, and this brought Paul the second time to Rome, to re-establish the church there, and to comfort the souls of the disciples that were left, and so he fell a second time into Nero’s hand. And Chrysostom relates that a young woman that was one of Nero’s misses (to speak modishly) being converted, by Paul’s preaching, to the Christian faith, and so brought off from the lewd course of life she had lived, Nero was incensed against Paul for it, and ordered him first to be imprisoned, and then put to death. But to keep to this short account here given of it, 1. It would grieve one to think that such a useful man as Paul was should be so long in restraint. Two years he was a prisoner under Felix (<a class="bibleref" title="Acts.24.27" href="/passage/?search=Acts.24.27">Acts 24:27</a>), and, besides all the time that passed between that and his coming to Rome, he is here two years more
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<p class="tab-1">II. Yet it is a pleasure to us (for we are sure it was to him) that, though we leave him in bonds for Christ, yet we leave him at work for Christ, and this made his bonds easy that he was not by them bound out from serving God and doing good. His prison becomes a temple, a church, and then it is to him a palace. His hands are tied, but, thanks be to God, his mouth is not stopped; a faithful zealous minister can better bear any hardship than being silenced. Here is Paul a prisoner, and yet a preacher; he is bound, but the word of the Lord is not bound. When he wrote his epistle to the Romans, he said <i>he longed to see them, that he might impart unto them some spiritual gift</i> (<a class="bibleref" title="Rom.1.11" href="/passage/?search=Rom.1.11">Rom. 1:11</a>); he was glad <i>to see some of them</i> (<a class="bibleref" title="Acts.28.15" href="/passage/?search=Acts.28.15">Acts 28:15</a>), but it would not be half his joy unless he could impart to them some spiritual gift, which here he has an opportunity to do, and then he will not complain of his confinement. Observe,</p>
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<p class="tab-1">1. To whom he preached: to all that had a mind to hear him, whether Jews or Gentiles. Whether he had liberty to go to other houses to preach does not appear; it is likely not; but whoever would had liberty to come to his house to hear, and they were welcome: <i>He received all that came to him</i>. Note, Ministers’ doors should be open to such as desire to receive instruction from them, and they should be glad of an opportunity to advise those that are in care about their souls. Paul could not preach in a synagogue, or any public place of meeting that was sumptuous and capacious, but he preached in a poor cottage of his own. Note, When we cannot do what we would in the service of God we must do what we can. Those ministers that have but little hired houses should rather preach in them, if they may be allowed to do that, than be silent. <i>He received all that came to him</i>, and was not afraid of the greatest, nor ashamed of the meanest. He was ready to preach on the first day of the week to Christians, on the seventh day to Jews, and to all who would come on any day of the week; and he might hope the better to speed because <i>they came in unto him</i>, which supposed a desire to be instructed and a willingness to learn, and where these are it is probable that some good may be done.</p>
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<p class="tab-1">2. What he preached. He does not fill their heads with curious speculations, nor with matters of state and politics, but he keeps to his text, minds his business as an apostle. (1.) He is God’s ambassador, and therefore <i>preaches the kingdom of God</i>, does all he can to preach it up, negotiates the affairs of it, in order to the advancing of all its true interests. He meddles not with the affairs of the kingdoms of men; let those treat of them whose work it is. He preaches the kingdom of God among men, and the word of that kingdom; the same that he defended in his public disputes, <i>testifying the kingdom of God</i> (<a class="bibleref" title="Acts.28.23" href="/passage/?search=Acts.28.23">Acts 28:23</a>), he enforced in his public preaching, as that which, if received aright, will make us all wise and good, wiser and better, which is the end of preaching. (2.) He is an agent for Christ, a friend of the bridegroom, and therefore <i>teaches those things which concern the Lord Jesus Christ</i>—the whole history of Christ, his incarnation, doctrine, life, miracles, death, resurrection, ascension; all that relates to the mystery of godliness. Paul stuck still to his principle—to know and preach <i>nothing but Christ, and him crucified</i>. Ministers, when in their preaching they are tempted to diverge from that which is their main business, should reduce themselves with this question, What does this concern the Lord Jesus Christ? What tendency has it to bring us to him, and to keep us walking in him? <i>For we preach not ourselves, but Christ</i>.</p>
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<p class="tab-1">3. With what liberty he preached. (1.) Divine grace gave him a liberty of spirit. He preached <i>with all confidence</i>, as one that was himself well assured of the truth of what he preached—that it was what he durst stand by; and of the worth of it—that it was what he durst suffer for. He was <i>not ashamed of the gospel of Christ</i>. (2.) Divine Providence gave him a liberty of speech: <i>No man forbidding him</i>, giving him any check for what he did or laying any restraint upon him. The Jews that used to forbid him to speak to the Gentiles had no authority here; and the Roman government as yet took no cognizance of the profession of Christianity as a crime. Herein we must acknowledge the hand of God, [1.] Setting bounds to the rage of persecutors; where he does not turn the heart, yet he can tie the hand and bridle the tongue. Nero was a bloody man, and there were many, both Jews and Gentiles, in Rome, that hated Christianity; and yet so it was, unaccountably, that Paul though a prisoner was connived at in preaching the gospel, and it was not construed a breach of the peace. Thus God makes <i>the wrath of men to praise him, and restrains the remainder of it</i>, <a class="bibleref" title="Ps.76.10" href="/passage/?search=Ps.76.10">Ps. 76:10</a>. Though there were so many that had it in their power to forbid Paul’s preaching (even the common soldier that kept him might have done it), yet God so ordered it, <i>that no man did forbid him</i>. [2.] See God here providing comfort for the relief of the persecuted. Though it was a very low and narrow sphere of opportunity that Paul was here placed in, compared with what he had been in, yet, such as it was, he was not molested nor disturbed in it. Though it was not a wide door that was opened to him, yet it was kept open, and no man was suffered to shut it; and it was to many an effectual door, so that there were saints even in Caesar’s household, <a class="bibleref" title="Phil.4.22" href="/passage/?search=Phil.4.22">Phil. 4:22</a>. When the city of our solemnities is thus made a quiet habitation at any time, and we are fed from day to day with the bread of life, no man forbidding us, we must give thanks to God for it and prepare for changes, still longing for that holy mountain in which there shall never be any pricking brier nor grieving thorn.</p>
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