[349] 2. THE RESIDENCE IN ROME. Paul was treated in Rome with the utmost leniency. He was allowed to hire a house or a lodging in the city, and live there at his own convenience under the surveillance of a soldier who was responsible for his presence when required. A light chain fastened Paul's wrist to that of the soldier. No hindrance was offered to his inviting friends into his house, or to his preaching to all who came in to him; but he was not allowed to go out freely.

After the depression of spirit in which Paul entered Rome, Acts concludes with a distinct implication of easier and more hopeful circumstances. His work went on unimpeded, while the rest after the fatigue and hardships of the voyage would be beneficial to his physical health (even though September might afterwards prove unhealthy); and thus the two chief reasons for his gloomy frame of mind on landing in Italy were removed. He regarded himself as "an ambassador in a chain"(Eph. VI 20); he asked for the prayers of the Colossians and the Asian Churches generally for his success in preaching; his tone is hopeful and full of energy and spirit for the work (1. c., Col. IV 3, 4); and he looked forward to acquittal and a visit to Colossai (Philem. 22). We may date these letters to Philemon, to Colossai, and to the Asian Churches generally (Eph.) near the middle of the long imprisonment; an accurate date is impossible, but for brevity's sake we may speak of their date as early in 61.

[350] The presence of many friends in Rome also cheered Paul. He had been permitted to take two personal attendants with him from Cæsareia; but though his other companions in Jerusalem were prevented from accompanying him in his voyage, some of them followed him to Rome. Timothy was with him during great part of his imprisonment, was sent on a mission to Philippi about the end of 61 (Phil. II 19), and thereafter seems to have had his headquarters in Asia, whence he was summoned by Paul to join him during his second imprisonment. Tychicus also joined Paul in Rome in 60, and was sent on a mission to Asia, and especially to the Churches of the Lycos valley, early in 61. They probably left Cæsareia when Paul sailed for Rome, visited on the way their own homes, and arrived in Rome not long after Paul himself.

Moreover, Mark, who had become reconciled with Paul (probably during his residence at Jerusalem, or his imprisonment in Cæsareia), came also to Rome. He left Rome in 61, contemplating an extended tour in the province Asia, in the course of which he would probably visit Colossai. Oral instructions had been already sent to the Colossians, and, doubtless, other Pauline Churches (probably by Onesimus and Tychicus), to welcome him as Paul's deputy; and Paul writes to the Colossians a formal recommendation of him (IV 10). The terms in which Paul speaks suggest that he had not taken any active interest in the new Pauline Churches since the unfortunate quarrel in Pamphylia, and that there was likely to be some coldness towards him among the Pauline Christians. From this year, apparently, began a new era in Mark's life. His work [351] seems to have lain in Asia during the next few years, for about the close of his life Paul bids Timothy (IV 11) bring Mark with him to Rome, implying that they were near each other; and Timothy was in Ephesus at the time. Probably Paul had been informed of Mark's desire to rejoin him in his troubles. At a later date Mark is associated with the greeting of I Peter V 13 to the Churches of the provinces of Asia Minor, in such a way as to imply personal acquaintance with them; and this wide range of work, though not easily reconcilable with the earlier dates assigned to that Epistle, suits naturally and well the date about 80 (Church in R.E., p. 280 f). On this view Mark after Paul's death must have devoted himself to work in the more easterly provinces of Asia Minor; and returned to Rome ten or twelve years later.

It is remarkable that Luke has not a word to say about the process by which Christianity spread to Rome; but, according to the plan which we have already seen to be shadowed forth for the sequel of this history, the process would form part of the contemplated Third Book. That Book would naturally open with a brief statement of the western dispersion and the planting of Christianity in Italy, going back for the moment to an earlier date, just as in XI 27 the historian, when he has to include Antioch in the stage of his drama, turns back to the movement originating in Stephen's work. So here he brings Paul to Rome; and thereafter he would probably have made a new start with the Churches of the West and the new impulse imparted to them by Paul's acquittal. We are compelled to make some conjecture on this point; for no one can accept [352] the ending of Acts as the conclusion of a rationally conceived history. Such an ending might exist in a diary, which has no determining idea, but not in a history; and we, who work on the hypothesis that Acts is a history, must strive to understand the guiding idea of an unfinished work.

According to modern ideas, the rapidity with which every movement in the provinces influenced Rome is a sign of strong vitality and intimate union of the parts of that vast Empire. The Imperial policy fostered intercommunication and unity to the utmost; and it is not too much to say that travelling was more highly developed, and the dividing power of distance was weaker, under the Empire than at any time before or since, until we come down to the present century. But that fact, which we estimate as probably the best measure of material civilisation, was regarded with horror by the party of old Roman thought and manners, which was stubbornly opposed in mind to the Imperial rule, though it was powerless against it. They saw that the old Roman character was changed, and the old Roman ideals of life and government were destroyed, by the influx of provincial thoughts and manners. The Orontes was pouring its waters into the Tiber; Syrian and Greek vices were substituted for Roman virtues; and prominent among these vices were Judaism, Christianity, and other "debasing superstitions"

The new movement made marked progress in the vast Imperial household; and Paul, in sending to the Philippian Church the greetings of the Roman Christians, says, "All the saints salute you, especially they that are of Caesar's household ". This is quite to be expected. [353]The Imperial household was at the centre of affairs and in most intimate relations with all parts of the Empire; and in it influences from the provinces were most certain to be felt early. There can be no doubt that Lightfoot is right in considering that Christianity effected an entrance into Cæesar's household before Paul entered Rome; in all probability he is right also in thinking that all the slaves of Aristobulus (son of Herod the Great) and of Narcissus (Claudius's favourite freedman) had passed into the Imperial household, and that members of these two familiae are saluted as Christians by Paul (Rom. XVI 10 f.).