Acts 27:11

βαινειν παρασκευαζεται. Ran. Act. iii. s. 2, ver. 871. A lamb! boys, sacrifice a black lamb immediately: For a tempest is about to burst forth. Virgil refers to the same custom: - Sic fatus, meritos aris mactavit honores: Taurum Neptuno, taurum tibi, pulcher Apollo; Nigram hyemi pecudem, zephyris felicibus albam. Aen. iii. ver. 118. Thus he spake, and then sacrificed on the altars the proper eucharistic victims: - A bull to Neptune, and a bull to thee, O beautiful Apollo; A black sheep to the north wind, and a white sheep to the west. And again: - Tres Eryci vitutos, et tempestatibus agnam, Caedere deinde jubet. Aen. v. ver. 772. Then he commanded three calves to be sacrificed to Eryx, and a lamb to the tempests. In the days of the Prophet Jonah the mariners in this sea were accustomed to do the same. Then they offered a sacrifice to the Lord, and vowed vows; Joh 1:16 . See Shaw's Travels, 4 to. edit. p. 329-333. The heathens supposed that these tempests were occasioned by evil spirits: and they sacrificed a black sheep in order to drive the demon away. See the ancient Scholiast on Aristophanes, in the place cited above. Sir George Staunton (Embassy to China, vol. ii. p. 403) mentions a similar custom among the Chinese, and gives an instance of it when the yachts and barges of the embassy were crossing the Yellow River: - "The amazing velocity with which the Yellow River runs at the place where the yacht and barges of the embassy were to cross it rendered, according to the notions of the Chinese crews, a sacrifice necessary to the spirit of the river, in order to insure a safe passage over it. For this purpose, the master, surrounded by the crew of the yacht, assembled upon the forecastle; and, holding as a victim in his hand a cock, wrung off his head, which committing to the stream, he consecrated the vessel with the blood spouting from the body, by sprinkling it upon the deck, the masts, the anchors, and the doors of the apartments; and stuck upon them a few of the feathers of the bird. Several bowls of meat were then brought forward, and ranged in a line across the deck. Before these were placed a cup of oil, one filled with tea, one with some ardent spirit, and a fourth with salt; the captain making, at the same time, three profound inclinations of his body, with hands uplifted, and muttering a few words, as if of solicitation to the deity. The loo, or brazen drum, was beaten in the meantime forcibly; lighted matches were held towards heaven; papers, covered with tin or silver leaf, were burnt; and crackers fired off in great abundance by the crew. The captain afterwards made libations to the river, by emptying into it, from the vessel's prow, the several cups of liquids; and concluded with throwing in also that which held the salt. All the ceremonies being over, and the bowls of meat removed, the people feasted on it in the steerage, and launched afterwards, with confidence, the yacht into the current. As soon as she had reached the opposite shore, the captain returned thanks to heaven, with three inclinations of the body. "Besides the daily offering and adoration at the altar erected on the left or honorable side of the cabin in every Chinese vessel, the solemn sacrifices above described are made to obtain the benefit of a fair wind, or to avert any impending danger. The particular spot upon the forecastle, where the principal ceremonies are performed, is not willingly suffered to be occupied or defiled by any person on board." Verse 15 And when the ship was caught - Συναρπασθεντος δε του πλοιου. The ship was violently hurried away before this strong levanter; so that it was impossible for her, αντοφθαλμειν, to face the wind, to turn her prow to it, so as to shake it out, as I have heard sailors say, and have seen them successfully perform in violent tempests and squalls. We let her drive - We were obliged to let her go right before this tempestuous wind, whithersoever it might drive her. Verse 16 A certain island - called Clauda - Called also Gaudos; situated at the south-western extremity of the island of Crete, and now called Gozo, according to Dr. Shaw. Much work to come by the boat - It was likely to have been washed overboard; or, if the boat was in tow, at the stern of the vessel, which is probable, they found it very difficult to save it from being staved, or broken to pieces. Verse 17 Undergirding the ship - This method has been used even in modern times. It is called frapping the ship. A stout cable is slipped under the vessel at the prow, which they can conduct to any part of the ship's keel; and then fasten the two ends on the deck, to keep the planks from starting: as many rounds as they please may be thus taken about the vessel. An instance of this kind is mentioned in Lord Anson's Voyage round the World. Speaking of a Spanish man-of-war in a storm: "They were obliged to throw overboard all their upper-deck guns, and take six turns of the cable round the ship, to prevent her opening." P. 24, 4to. edit. The same was done by a British line-of-battle ship in 1763, on her passage from India to the Cape of Good Hope. The quicksands - Εις την συρτιν, Into the syrt. There were two famous syrts, or quicksands, on the African coast; one called the syrtis major, lying near the coast of Cyrene; and the other, the syrtis minor, not far from Tripoli. Both these, like our Goodwin Sands, were proverbial for their multitude of ship-wrecks. From the direction in which this vessel was driven, it is not at all likely that they were in danger of drifting on any of these syrts, as the vessel does not appear to have been driven near the African coast through the whole of her voyage. And as to what is said, Act 27:27 , of their being driven up and down in Adria, διαφερομενων εν τῳ Αδριᾳ, it must mean their being tossed about near to Sicily, the sea of which is called Adria, according to the old Scholiast upon Dionysius's Periegesis, ver. 85: το Σικελικον τουτο το πελαγος Αδριαν καλουσι· they call this Sicilian sea, Adria. We are therefore to consider that the apprehension, expressed in Act 27:17 , is to be taken generally: they were afraid of falling into some shoals, not knowing in what part of the sea they then were; for they had seen neither sun nor stars for many days; and they had no compass, and consequently could not tell in what direction they were now driving. It is wrong therefore to mark the course of this voyage, as if the vessel had been driven across the whole of the Mediterranean, down to the African coast, and near to the syrts, or shoal banks; to which there is scarcely any reason to believe she had once approximated during the whole of this dangerous voyage. Strake sail - Χαλασαντες το σκευος. What this means is difficult to say. As to striking or slackening sail, that is entirely out of the question, in such circumstances as they were; when it is evident they could carry no sail at all, and must have gone under bare poles. Some think that lowering the yards, and taking down the top-mast, is what is intended; but in such a perilous situation this would have been of little service. Others think, letting go their main or sheet anchor, is what is meant; but this seems without foundation, as it would have been foolishness in the extreme to have hoped to ride out the storm in such a sea. Passing by a variety of meanings, I suppose cutting away, or by some means letting down the mast, is the action intended to be expressed here; and this would be the most likely means of saving the vessel from foundering. Verse 18 Lightened the ship - Of what, we know not; but it was probably cumbrous wares, by which the deck was thronged, and which were prejudicial to the due trim of the vessel. Verse 19 The tackling of the ship - Την σκευην; All supernumerary anchors, cables, baggage, etc. Verse 20 Neither sun nor stars in many days appeared - And consequently they could make no observation; and, having no magnetical needle, could not tell in what direction they were going. Verse 21 After long abstinence - Πολλης δε ασιτιας ὑπαρχουσης. Mr. Wakefield connects this with the preceding verse, and translates it thus: Especially as there was a great scarcity of provisions. But this by no means can agree with what is said, Act 27:34-38 . The vessel was a corn vessel; and they had not as yet thrown the wheat into the sea, see Act 27:38 . And we find they had food sufficient to eat, but were discouraged, and so utterly hopeless of life that they had no appetite for food: besides, the storm was so great that it is not likely they could dress any thing. Have gained this harm and loss - It seems strange to talk of gaining a loss, but it is a correct rendering of the original, κερδησαι, which expresses the idea of acquisition, whether of good or evil. Those who wish it, may see this use of the term well illustrated by Bp. Pearce, in his note on this verse. The harm was damage to the vessel; the loss was that of the merchandise, furniture, etc. Verse 22 There shall be no loss of - life - This must be joyous news to those from whom all hope that they should be saved was taken away: Act 27:20 . Verse 23 The - God, whose I am, and whom I serve - This Divine communication was intended to give credit to the apostle and to his doctrine; and, in such perilous circumstances, to speak so confidently, when every appearance was against him, argued the fullest persuasion of the truth of what he spoke; and the fulfillment, so exactly coinciding with the prediction, must have shown these heathens that the God whom Paul served must be widely different from theirs. Verse 24 God hath given thee all them that sail with thee - Two hundred and seventy-six souls saved for the sake of one man! This was a strong proof of God's approbation of Paul; and must at least have shown to Julius the centurion that his prisoner was an injured and innocent man. Verse 26 We must be cast upon a certain island - The angel which gave him this information did not tell him the name of the island. It turned out to be Melita, on which, by the violence of the storm, they were wrecked some days after. Verse 27 Driven up and down in Adria - See the note on Act 27:17 . Deemed that they drew near to some country - They judged so, either by the smell of land, which those used to the sea can perceive at a considerable distance, or by the agitation of the sea, rippling of the tide, flight of sea-birds, etc. Verse 28 And sounded - Βολισαντες, Heaving the lead. Twenty fathoms - Οργυιας εικοσι, About forty yards in depth. The οργυια is thus defined by the Etymologicon: Σημαινει την εκτασιν των χειρων, συν τῳ πλατει του Ϛηθους· It signifies the extent of the arms, together with the breadth of the breast. This is exactly the quantum of our fathom. Verse 29 Cast four anchors out of the stern - By this time the storm must have been considerably abated; though the agitation of the sea could not have subsided much. The anchors were cast out of the stern to prevent the vessel from drifting ashore, as they found that, the farther they stood in, the shallower the water grew; therefore they dropped the anchor astern, as even one ship's length might be of much consequence. Verse 30 The shipmen - The sailors - let down the boat. Having lowered the boat from the deck into the sea, they pretended that it was necessary to carry some anchors ahead, to keep her from being carried in a dangerous direction by the tide, but with the real design to make for shore, and so leave the prisoners and the passengers to their fate. This was timely noticed by the pious and prudent apostle; who, while simply depending on the promise of God, was watching for the safety and comfort of all. Verse 31 Except these abide in the ship, ye cannot be saved - God, who has promised to save your lives, promises this on the condition that ye make use of every means he has put in your power to help yourselves. While, therefore, ye are using these means, expect the co-operation of God. If these sailors, who only understand how to work the ship, leave it, ye cannot escape. Therefore prevent their present design. On the economy of Divine Providence, see the notes on Act 23:35 . Verse 32 The soldiers cut off the ropes - These were probably the only persons who dared to have opposed the will of the sailors: this very circumstance is an additional proof of the accuracy of St. Luke. Verse 33 While the day was coining on - It was then apparently about day-break. This day is the fourteenth day that ye have - continued fasting - Ye have not had one regular meal for these fourteen days past. Indeed we may take it for granted that, during the whole of the storm, very little was eaten by any man: for what appetite could men have for food, who every moment had death before their eyes? Verse 34 A hair fall from the head - A proverbial expression for, ye shall neither lose your lives nor suffer any hurt in your bodies, if ye follow my advice. Verse 35 Gave thanks to God - Who had provided the food, and preserved their lives and health to partake of it. Some think that he celebrated the holy eucharist here: but this is by no means likely: he would not celebrate such a mystery among ungodly sailors and soldiers, Jews and heathens; nor was there any necessity for such a measure. Verse 38 They lightened the ship - They hoped that, by casting out the lading, the ship would draw less water; in consequence of which, they could get nearer the shore. Verse 39 They knew not the land - And therefore knew neither the nature of the coast, nor where the proper port lay. A - creek with a shore - Κολπον, Sinum, a bay, with a shore; a neck of land perhaps on either side, running out into the sea, and this little bay or gulf between them; though some think it was a tongue of land, running out into the sea, having the sea on both sides, at the point of which these two seas met, Act 27:41 . There is such a place as this in the island of Malta, where, tradition says, Paul was shipwrecked; and which is called la Cale de St. Paul. See Calmet. Verse 40 Taken up the anchors - Weighed all the anchors that they had cast out of the stern. Some think the meaning of the word is, they slipped their cables; and so left the anchors in the sea. Loosed the rudder bands - Or, the bands of the rudders; for large vessels in ancient times had two or more rudders, one at the side, and another at the stern, and sometimes one at the prow. The bands, ζευκτηριας, were some kind of fastenings, by which the rudders were hoisted some way out of the water; for, as they could be of no use in the storm, and, should there come fair weather, the vessel could not do without them, this was a prudent way of securing them from being broken to pieces by the agitation of the waves. These bands being loosed, the rudders would fall down into their proper places, and serve to steer the vessel into the creek which they now had in view. Hoisted up the mainsail - Αρτεμονα is not the mainsail, (which would have been quite improper on such an occasion), but the jib, or triangular sail which is suspended from the foremast to the bowspirit; with this they might hope both to steer and carry in the ship. Verse 41 Where two seas meet - The tide running down from each side of the tongue of land, mentioned Act 27:39 , and meeting at the point. Ran the ship aground - In striving to cross at this point of land, they had not taken a sufficiency of sea-room, and therefore ran aground. The forepart stuck fast - Got into the sands; and perhaps the shore here was very bold or steep, so that the stem of the vessel might be immersed in the quicksands, which would soon close round it, while the stern, violently agitated with the surge, would soon be broken to pieces. It is extremely difficult to find the true meaning of several of the nautical terms used in this chapter. I have given that which appeared to me to be the most likely; but cannot absolutely say that I have everywhere hit the true meaning. Verse 42 The soldiers' counsel was to kill the prisoners - What blood-thirsty, cowardly villains must these have been! Though, through the providence of God, those poor men had escaped a watery grave, and had borne all the anxiety and distresses of this disastrous voyage, as well as the others, now that there is a likelihood of all getting safe to land that could swim, lest these should swim to shore, and so escape, those men, whose trade was in human blood, desired to have them massacred! We have not many traits in the histories of the most barbarous nations that can be a proper counterpart to this quintessence of humano-diabolic cruelty. Verse 43 Willing to save Paul, etc. - Had one fallen, for the reasons those cruel and dastardly soldiers gave, so must all the rest. The centurion saw that Paul was not only an innocent, but an extraordinary and divine man; and therefore, for his sake, he prevented the massacre; and, unloosing every man's bonds, he commanded those that could to swim ashore and escape. It is likely that all the soldiers escaped in this way, for it was one part of the Roman military discipline to teach the soldiers to swim. Verse 44 And the rest - That could not swim: some on boards, planks, spars, etc., got safe to land; manifestly by an especial providence of God; for how otherwise could the sick, the aged, the terrified, besides women and children, (of which, we may naturally suppose, there were some), though on planks, get safe to shore? - where still the waves were violent, Act 27:41 , and they without either skill or power to steer their unsafe flotillas to the land? It was (in this case, most evidently) God who brought them to the haven were they would be. 1. Paul had appealed to Caesar; and he must go to Rome to have his cause heard. God admitted of this appeal, and told his servant that he should testify of him at Rome; and yet every thing seemed to conspire together to prevent this appeal, and the testimony which the apostle was to bear to the truth of the Christian religion. The Jews laid wait for his life; and when he had escaped out of their hands, and from their territories, then the winds and the sea seemed to combine to effect his destruction. And God suffered all this malice of men, and war of elements, to fight against his servant, and yet overruled and counterworked the whole, so as to promote his own glory, and bring honor to his apostle. Had it not been for this malice of the Jews, Festus, Felix, Agrippa, Berenice, and many Roman nobles and officers, had probably never heard the Gospel of Christ. And, had it not been for Paul's tempestuous voyage, the 276 souls that sailed with him could not have had such displays of the power and wisdom of the Christians' God as must have struck them with reverence, and probably was the cause of the conversion of many. Had the voyage been smooth and prosperous, there would have been no occasion for such striking interferences of God; and, had it not been for the shipwreck, probably the inhabitants of Malta would not so soon have heard of the Christian religion. God serves his will by every occurrence, and presses every thing into the service of his own cause. This is a remark which we have often occasion to make, and which is ever in place. We may leave the government of the world, and the government of the Church, most confidently to God; hitherto he has done all things well; and his wisdom, power, goodness, and truth, are still the same. 2. In considering the dangers of a sea voyage, we may well say, with pious Quesnel, To what perils do persons expose themselves, either to raise a fortune, or to gain a livelihood! How few are there who would expose themselves to the same for the sake of God! They commit themselves to the mercy of the waves; they trust their lives to a plank and to a pilot; and yet it is often with great difficulty that they can trust themselves to the providence of God, whose knowledge, power, and goodness, are infinite; and the visible effects of which they have so many times experienced. 3. What assurance soever we may have of the will of God, yet we must not forget human means. The life of all the persons in this ship was given to St. Paul; yet he does not, on that account, expect a visible miracle, but depends upon the blessing which God will give to the care and endeavors of men. 4. God fulfils his promises, and conceals his almighty power, under such means and endeavors as seem altogether human and natural. Had the crew of this vessel neglected any means in their own power, their death would have been the consequence of their inaction and infidelity. Introduction St. Paul, and the rest of the crew, getting safely ashore, find that the island on which they were shipwrecked is called Melita, Act 28:1 . They are received with great hospitality by the inhabitants, Act 28:2 . A viper comes out of the bundle of sticks, laid on the fire, and seizes on Paul's hand, Act 28:3 . The people, seeing this, suppose him to be a murderer, and thus pursued by Divine vengeance, Act 28:4 . Having shook it off his hand, without receiving any damage, they change their minds, and suppose him to be a god, Act 28:5 , Act 28:6 . Publius, the governor of the island, receives them courteously, and Paul miraculously heals his father, who was ill of a fever, etc., Act 28:7 , Act 28:8 . He heals several others also, who honor them much, and give them presents, Act 28:9 , Act 28:10 . After three months' stay, they embark in a ship of Alexandria, land at Syracuse, stay there three days, sail thence, pass the straits of Rhegium, and land at Puteoli; find some Christians there, tarry seven days, and set forward for Rome, Act 28:11-14 . They are met at Appii Forum by some Christians, and Paul is greatly encouraged, Act 28:15 . They come to Rome, and Julius delivers his prisoners to the captain of the guard, who permits Paul to dwell by himself only attended by the soldier that kept him, Act 28:16 . Paul calls the chief Jews together, and states his case to them, Act 28:17-20 . They desire to hear him concerning the faith of Christ, Act 28:21 , Act 28:22 ; and, having appointed unto him a day, he expounds to them the kingdom of Christ, Act 28:23 . Some believe, and some disbelieve; and Paul informs them that, because of their unbelief and disobedience, the salvation of God is sent to the Gentiles, Act 28:24-29 . Paul dwells two years in his own hired house, preaching the kingdom of God, Act 28:30 , Act 28:31 . Verse 1 They knew that the island was called Melita - There were two islands of this name: one in the Adriatic Gulf, or Gulf of Venice, on the coast of Illyricum, and near to Epidaurus; the other in the Mediterranean Sea, between Sicily and Africa, and now called Malta. It is about fifty miles from the coast of Sicily; twenty miles long, and twelve miles in its greatest breadth; and about sixty miles in circumference. It is one immense rock of white, soft freestone, with about one foot depth of earth on an average, and most of this has been brought from Sicily! It produces cotton, excellent fruits, and fine honey; from which it appears the island originally had its name; for μελι, meli, and in the genitive case, μελιτος, melitos, signifies honey. Others suppose that it derived its name from the Phoenicians, who established a colony in it, and made it a place of refuge, when they extended their traffic to the ocean, because it was furnished with excellent harbours: (on the E. and W. shores): hence, in their tongue, it would be called מליטה Meliteh, escape or refuge, from מלט malat, to escape. The Phaeacians were probably the first inhabitants of this island: they were expelled by the Phoenicians; the Phoenicians by the Greeks; the Greeks by the Carthaginians; the Carthaginians by the Romans, who possessed it in the time of the apostle; the Romans by the Goths; the Goths by the Saracens; the Saracens by the Sicilians, under Roger, earl of Sicily, in 1190. Charles V., emperor of Germany, took possession of it by his conquest of Naples and Sicily; and he gave it in 1525 to the knights of Rhodes, who are also called the knights of St. John of Jerusalem. In 1798, this island surrendered to the French, under Bonaparte, and in 1800, after a blockade of two years, the island being reduced by famine, surrendered to the British, under whose dominion it still remains (1814.) Every thing considered, there can be little doubt that this is the Melita at which St. Paul was wrecked, and not at that other island in the Adriatic, or Venitian Gulf, as high up northward as Illyricum. The following reasons make this greatly evident: 1. Tradition has unvaryingly asserted this as the place of the apostle's shipwreck. 2. The island in the Venitian Gulf, in favor of which Mr. Bryant so learnedly contends, is totally out of the track in which the euroclydon must have driven the vessel. 3. It is said, in Act 28:11 , that another ship of Alexandria, bound, as we must suppose, for Italy, and very probably carrying wheat thither, as St. Paul's vessel did, ( Act 27:38 ), had been driven out of its course of sailing, by stress of weather, up to the Illyricum Melita, and had been for that cause obliged to winter in the isle. Now this is a supposition which, as I think, is too much of a supposition to be made. 4. In St. Paul's voyage to Italy from Melita, on board the Alexandrian ship that had wintered there, he and his companions landed at Syracuse, Act 28:12 , Act 28:13 , and from thence went to Rhegium. But if it had been the Illyrican Melita, the proper course of the ship would have been, first to Rhegium, before it reached Syracuse, and needed not to have gone to Syracuse at all; whereas, in a voyage from the present Malta to Italy, it was necessary to reach Syracuse, in Sicily, before the ship could arrive at Rhegium in Italy. See the map; and see Bp. Pearce, from whom I have extracted the two last arguments. That Malta was possessed by the Phoenicians, before the Romans conquered it, Bochart has largely proved; and indeed the language to the present day, notwithstanding all the political vicissitudes through which the island has passed, bears sufficient evidence of its Punic origin. In the year 1761, near a place called Ben Ghisa, in this island, a sepulchral cave was discovered, in which was a square stone with an inscription in Punic or Phoenician characters, on which Sir Wm. Drummond has written a learned essay, (London, Valpy, 1810, 4to.), which he supposes marks the burial place, at least of the ashes, of the famous Carthaginian general, Hannibal. I shall give this inscription in Samaritan characters, as being the present form of the ancient Punic, with Sir Wm. Drummond's translation: - Chadar Beth olam kabar Chanibaal Nakeh becaleth haveh, rach - m daeh Amos beshuth Chanib - aal ben Bar-melec. "The inner chamber of the sanctuary of the sepulchre of Hannibal, Illustrious in the consummation of calamity. He was beloved; The people lament, when arrayed In order of battle, Hannibal the son of Bar-Melec." As this is a curious piece, and one of the largest remains of the Punic language now in existence, and as it helps to ascertain the ancient inhabitants of this island, I thought it not improper to insert it here. For the illustration of this and several other points of Punic antiquity, I must refer the curious reader to the essay itself. Verse 2 The barbarous people - We have already seen that this island was peopled by the Phoenicians, or Carthaginians, as Bochart has proved, Phaleg. chap. xxvi.; and their ancient language was no doubt in use among them at that time, though mingled with some Greek and Latin terms; and this language must have been unintelligible to the Romans and the Greeks. With these, as well as with other nations, it was customary to call those βαρβαροι, barbarians, whose language they did not understand. St. Paul himself speaks after this manner in 1Cor 14:11 : If I know not the meaning of the voice, I shall be unto him that speaketh a Barbarian, and he that speaketh shall be a Barbarian unto me. Thus Herodotus also, lib. ii. 158, says, βαρβαρους παντας Αιγυπτιοι καλεουσι τους μη σφι ὁμογλωσσους· The Egyptians call all those Barbarians who have not the same language with themselves. And Ovid, when among the Getes, says, in Trist. ver. 10: - Barbarus hic ego sum, quia non Intelligor ulli. "Here I am a barbarian, for no person understands me." Various etymologies have been given of this word. I think that of Bp. Pearce the best. The Greeks who traded with the Phoenicians, formed this word from their observing that the Phoenicians were generally called by the name of their parent, with the word בר bar, prefixed to that name; as we find in the New Testament men called Bar-Jesus, Bar-Tholomeus, Bar-Jonas, Bar-Timeus, etc. Hence the Greeks called them βαρ-βαροι, meaning the men who are called Bar Bar, or have no other names than what begin with Bar. And because the Greeks did not understand the language of the Phoenicians, their first, and the Romans in imitation of them, gave the name of Barbarians to all such as talked in a language to which they were strangers." No other etymology need be attempted; this is its own proof; and the Bar-melec in the preceding epitaph is, at least, collateral evidence. The word barbarian is therefore no term of reproach in itself; and was not so used by ancient authors, however fashionable it may be to use it so now. Because of the present rain and - of the cold - This must have been sometime in October; and, when we consider the time of the year, the tempestuousness of the weather, and their escaping to shore on planks, spars, etc., wet of course to the skin, they must have been very cold, and have needed all the kindness that these well disposed people showed them. In some parts of Christianized Europe, the inhabitants would have attended on the beach, and knocked the survivors on the head, that they might convert the wreck to their own use! This barbarous people did not act in this way: they joined hands with God to make these sufferers live. Verse 3 There came a viper out of the heat - We may naturally suppose that there had been fuel laid before on the fire, and that the viper was in this fuel, and that it had been revived by the heat; and, when St. Paul laid his bundle on the fire, the viper was then in a state to lay hold on his hand. Verse 4 The venomous beast - Το θηριον, The venomous animal; for θηρια is a general name among the Greek writers for serpents, vipers, scorpions, wasps, and such like creatures. Though the viper fastened on Paul's hand, it does not appear that it really bit him; but the Maltese supposed that it had, because they saw it fasten on his hand. Vengeance suffereth not to live - These heathens had a general knowledge of retributive justice; and they thought that the stinging of the serpent was a proof that Paul was a murderer. There is a passage in Bamidbar Rabba, fol. 239, that casts some light on this place. "Although the Sanhedrin is ceased, yet are not the four deaths ceased. For he that deserves stoning either falls from his house, or a wild beast tears and devours him. He that deserves burning either falls into the fire, or a serpent bites him. He that deserves cutting of with the sword is either betrayed into the power of a heathen kingdom, or the robbers break in upon him. He that deserves strangling is either suffocated in the water, or dies of a quinsy." See Lightfoot. As these people were heathens, it is not likely that they had any correct notion of the justice of the true God; and therefore it is most probable that they used the word δικη, not to express the quality or attribute of any being, but the goddess Dik, or vindictive Justice, herself, who is represented as punishing the iniquities of men. Hesiod makes a goddess of what the Maltese called Δικη, or Justice: - Η δε τε παρθενος εϚι ΔΙΚΗ, Διος εκγεγαυια, Κυδνη τ' αιδοιη τε θεοις, οἱ Ολυμπον εχουσιν· Και ρ' ὁποτ' αν τις μιν βλαπτῃ σκολιως ονοταζων. Αυτικα παρ Διΐ πατρι καθεζομενη Κρονιωνι Γηρυετ' ανθρωπων αδικον νοον· Hesiod. Opera, ver. 254. Justice, unspotted maid, derived from Jove, Renown'd and reverenced by the gods above: When mortals violate her sacred laws,

reunto was the city of Lasea. 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 spoken by Paul. It does not appear how long it was after Paul's conference with Agrippa that he was sent away for Rome, pursuant to his appeal to Cæsar; but it is likely they took the first convenience they could hear of to do it; in the mean time Paul is in the midst of his friends at Cæsarea—they comforts to him, and he a blessing to them. But here we are told, I. How Paul was shipped off for Italy: a long voyage, but there is no remedy. He has appealed to Cæsar, and to Cæsar he must go: It was determined that we should sail into Italy, for to Rome they must go by sea; it would have been a vast way about to go by land. Hence, when the Roman conquest of the Jewish nation is foretold, it is said ( Num. xxiv. 24 ), Ships shall come from Chittim, that is, Italy, and shall afflict Eber, that is, the Hebrews. It was determined by the counsel of God, before it was determined by the counsel of Festus, that Paul should go to Rome; for, whatever man intended, God had work for him to do there. Now here we are told, 1. Whose custody he was committed to—to one named Julius, a centurion of Augustus's band, as Cornelius was of the Italian band, or legion, ch. x. 1 . He had soldiers under him, who were a guard upon Paul, that he might not make his escape, and likewise to protect him, that he might have no mischief done him. 2. What bottom he embarked in: they went on board a ship of Adramyttium ( v. 2 ), a sea-port of Africa, whence this ship brought African goods, and, as it should seem, made a coasting voyage for Syria, where those goods came to a good market. 3. What company he had in this voyage, there were some prisoners who were committed to the custody of the same centurion, and who probably had appealed to Cæsar too, or were upon some other account removed to Rome, to be tried there, or to be examined as witnesses against some prisoners there; perhaps some notorious offenders, like Barabbas, who were therefore ordered to be brought before the emperor himself. Paul was linked with these, as Christ with the thieves that were crucified with him, and was obliged to take his lot with them in this voyage; and we find in this chapter ( v. 42 ) that for their sakes he had like to have been killed, but for his sake they were preserved. Note, It is no new thing for the innocent to be numbered among the transgressors. But he had also some of his friends with him, Luke particularly, the penman of this book, for he puts himself in all along, We sailed into Italy, and, We launched, v. 2 . Aristarchus a Thessalonian is particularly named, as being now in his company. Dr. Lightfoot thinks that Trophimus the Ephesian went off with him, but that he left him sick at Miletum ( 2 Tim. iv. 20 ), when he passed by those coasts of Asia mentioned here ( v. 2 ), and that there likewise he left Timothy. It was a comfort to Paul to have the society of some of his friends in this tedious voyage, with whom he might converse freely, though he had so much loose profane company about him. Those that go long voyages at sea are commonly necessitated to sojourn, as it were, in Mesech and Kedar, and have need of wisdom, that they may do good to the bad company they are in, may make them better, or at lest be made never the worse by them. II. What course they steered, and what places they touched at, which are particularly recorded for the confirming of the truth of the history to those who lived at that time, and could by their own knowledge tell of their being at such and such a place. 1. They touched at Sidon, not far off from where they went on board; thither they came the next day. And that which is observable here is, that Julius the centurion was extraordinarily civil to Paul. It is probable that he knew his case, and was one of the chief captains, or principal men, that heard him plead his own cause before Agrippa ( ch. xxv. 23 ), and was convinced of his innocency, and the injury done him; and therefore, though Paul was committed to him as a prisoner, he treated him as a friend, as a scholar, as a gentleman, and as a man that had an interest in heaven: He gave him liberty, while the business of the ship detained it at Sidon, to go among his friends there, to refresh himself; and it would be a great refreshment to him. Julius herein gives an example to those in power to be respectful to those whom they find worthy of their respect, and in using their power to make a difference. A Joseph, a Paul, are not to be used as common prisoners. God herein encourages those that suffer for him to trust in him; for he can put it into the hearts of those to befriend them from whom they least expect it—can cause them to be pitied, nay, can cause them to be prized and valued, even in the eyes of those that carry them captive, Ps. cvi. 46 . And it is likewise an instance of Paul's fidelity. He did not go about to make his escape, which he might have easily done; but, being out upon his parole of honour, he faithfully returns to his imprisonment. If the centurion is so civil as to take his word, he is so just and honest as to keep his word. 2. They thence sailed under Cyprus, v. 4 . If the wind had been fair, they had gone forward by direct sailing, and had left Cyprus on the right hand; but, the wind not favouring them, they were driven to oblique sailing with a side wind, and so compassed the island, in a manner, and left it on the left hand. Sailors must do as they can, when they cannot do as they would, and make the best of their wind, whatever point it is in; so must we all in our passage over the ocean of this world. When the winds are contrary yet we must be getting forward as well as we can. 3. At a port called Myra they changed their ship; that which they were in, it is probable, having business no further, they went on board a vessel of Alexandria bound for Italy, v. 5, 6 . Alexandria was now the chief city of Egypt, and great trading there was between that city and Italy; from Alexandria they carried corn to Rome, and the East-India goods and Persian which they imported at the Red Sea they exported again to all parts of the Mediterranean, and especially to Italy. And it was a particular favour shown to the Alexandrian ships in the ports of Italy that they were not obliged to strike sail, as other ships were, when they came into port. 4. With much ado they made The Fair Havens, a port of the island of Crete, v. 7, 8 . They sailed slowly many days, being becalmed, or having the wind against them. It was a great while before they made the point of Cnidus, a port of Caria, and were forced to sail under Crete, as before under Cyprus; much difficulty they met with in passing by Salmone, a promontory on the eastern shore of the island of Crete. Though the voyage hitherto was not tempestuous, yet it was very tedious. They many that are not driven backward in their affairs by cross providences, yet sail slowly, and do not get forward by favourable providences. And many good Christians make this complaint in the concerns of their souls, that they do not rid ground in their way of heaven, but have much ado to keep their ground; they move with many stops and pauses, and lie a great while wind-bound. Observe, The place they came to was called The Fair Havens. Travellers say that it is known to this day by the same name, and that it answers the name from the pleasantness of its situation and prospect. And yet, (1.) It was not the harbour they were bound for; it was a fair haven, but it was not their haven. Whatever agreeable circumstances we may be in in this world, we must remember we are not at home, and therefore we must arise and depart; for, though it be a fair haven, it is not the desired haven, Ps. cvii. 30 . (2.) It was not a commodious haven to winter in, so it is said, v. 12 . It had a fine prospect, but it lay exposed to the weather. Note, Every fair haven is not a safe haven; nay, there may be most danger where there is most pleasure. III. What advice Paul gave them with reference to that part of their voyage they had before them—it was to be content to winter where they were, and not to think of stirring till a better season of the year. 1. It was now a bad time for sailing; they had lost a deal of time while they were struggling with contrary winds. Sailing was now dangerous, because the fast was already past, that is, the famous yearly fast of the Jews, the day of atonement, which was on the tenth day of the seventh month, a day to afflict the soul with fasting; it was about the 20th of our September. That yearly fast was very religiously observed; but (which is strange) we never have any mention made in all the scripture history of the observance of it, unless it be meant here, where it serves only to describe the season of the year. Michaelmas is reckoned by mariners as a bad time of the year to be at sea as any other; they complain of their Michaelmas-blasts; it was that time now with these distressed voyagers. The harvest was past, the summer was ended; they had not only lost time, but lost the opportunity. 2. Paul put them in mind of it, and gave them notice of their danger ( v. 10 ): " I perceive " (either by notice from God, or by observing their wilful resolution to prosecute the voyage notwithstanding the peril of the season) "that this voyage will be with hurt and damage; you that have effects on board are likely to lose them, and it will be a miracle of mercy if our lives be given us for a prey." There were some good men in the ship, and many more bad men: but in things of this nature all things come alike to all, and there is one event to the righteous and to the wicked. If both be in the same ship, they both are in the same danger. 3. They would not be advised by Paul in this matter, v. 11 . They thought him impertinent in interposing in an affair of this nature, who did not understand navigation; and the centurion to whom it was referred to determine it, though himself a passenger, yet, being a man in authority, takes upon him to overrule, though he had not been oftener at sea perhaps than Paul, nor was better acquainted with these seas, for Paul had planted the gospel in Crete ( Tit. i. 5 ), and knew the several parts of the island well enough. But the centurion gave more regard to the opinion of the master and owner of the ship than to Paul's; for every man is to be credited in his own profession ordinarily: but such a man as Paul, who was so intimate with Heaven, was rather to be regarded in seafaring matters than the most celebrated sailors. Note, Those know not what dangers they run themselves into who will be governed more by human prudence than by divine revelation. The centurion was very civil to Paul ( v. 3 ), and yet would not be governed by his advice. Note, Many will show respect to good ministers that will not take their advice, Ezek. xxxiii. 31 . Paul's Voyage towards Rome. 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 south west and north west. 13 And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete. 14 But not long after there arose against it a tempestuous wind, called Euroclydon. 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 A

The master. The captain, or the pilot. The person who is here meant was the helmsman, who occupied, in ancient ships, a conspicuous place on the stern, and steered the ship, and gave directions to the crew. The owner of the ship. Probably a different person from "the master." He had the general command of the ship as his own property, but had employed "the master," or the pilot, to direct and manage it. His counsel, in regard to the propriety of continuing the voyage, would be likely to be followed. (a) "believed" Prov 27:12

The centurion regarded the master - And indeed it is a general rule, believe an artificer in his own art. Yet when there is the greatest need, a real Christian will often advise even better than him.