Acts 27:37

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,

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 colour as though they would have cast anchors out of the foreship, 31 Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. 32 Then 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. 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. We have here the issue of the distress of Paul and his fellow-travellers; they escaped with their lives and that was all, and that was for Paul's sake. We are here told ( v. 37 ) what number there were on board—mariners, merchants, soldiers, prisoners, and other passengers, in all two hundred and seventy-six souls; this is taken notice of to make us the more concerned for them in reading the story, that they were such a considerable number, whose lives were now in the utmost jeopardy, and one Paul among them worth more than all the rest. We left them in despair, giving up themselves for gone. Whether they called every man on his God, as Jonah's mariners did, we are not told; it is well if this laudable practice in a storm was not gone out of fashion and made a jest of. However, Paul among these seamen was not, like Jonah among his, the cause of the storm, but the comforter in the storm, and as much a credit to the profession of an apostle as Jonah was a blemish to the character of a prophet. Now here we have, I. The encouragement Paul gave them, by assuring them, in the name of God, that their lives should all be saved, even when, in human appearance, all hope that they should be saved was taken away. Paul rescued them from their despair first, that they might not die of that, and starve themselves in that, and then they were in a fair way to be rescued from their distress. After long abstinence, as if they were resolved not to eat till they knew whether they should live or die, Paul stood forth in the midst of them. During the distress hitherto Paul hid himself among them, was one of the crowd, helped with the rest to throw out the tackling ( v. 19 ), but now he distinguished himself, and, though a prisoner, undertook to be their counsellor and comforter. 1. He reproves them for not taking his advice, which was to stay where they were, in the road of Lasea ( v. 8 ): " You should have hearkened to me and not have loosed from Crete, where we might have made a shift to winter well enough, and then we should not have gained this harm and loss, that is, we should have escaped them." Harm and loss in the world, if sanctified to us, may be truly said to be gain; for if they wean us from present things, and awaken us to think of a future state, we are truly gainers by them. Observe, They did not hearken to Paul when he warned them of their danger, and yet if they will but acknowledge their folly, and repent of it, he will speak comfort and relief to them now that they are in danger, so compassionate is God to those that are in misery, though they bring themselves into it by their own incogitancy, nay, by their own wilfulness, and contempt of admonition. Paul, before administering comfort, will first make them sensible of their sin in not hearkening to him, by upbraiding them with their rashness, and probably, when he tells them of their gaining harm and loss, he reflects upon what they promised themselves by proceeding on their voyage, that they should gain so much time, gain this and the other point: "But," says he, "you have gained nothing but harm and loss; how will you answer it?" That which they are blamed for is their loosing from Crete, where they were safe. Note, Most people bring themselves into inconvenience, because they do not know when they are well off, but gain harm and loss by aiming against advice to better themselves. 2. He assures them that though they should lose the ship yet they should none of them lose their lives: "You see your folly in not being ruled by me:" he does not say, "Now therefore expect to fare accordingly, you may thank yourselves if you be all lost, those that will not be counselled cannot be helped." No, "Yet now there is hope in Israel concerning this thing; your case is sad, but it is not desperate, now, I exhort you to be of good cheer. " Thus we say to sinners that are convinced of their sin and folly, and begin to see and bewail their error, " You should have hearkened unto us, and should have had nothing to do with sin; yet now we exhort you to be of good cheer: though you would not take our advice when we said, Do not presume, yet take it now when we say, Do not despair. " They had given up the cause, and would use no further means, because all hope that they should be saved was taken away. Now Paul quickens them to bestir themselves yet in working for their own safety, by telling them that it they would resume their vigour they should secure their lives. He gives them this assurance when they were brought to the last extremity, for now it would be doubly welcome to them to be told that not a life should be lost when they were ready to conclude they must inevitably be all lost. He tells them, (1.) That they must count upon the loss of the ship. Those who were interested in that and the goods were probably those greater part that were for pushing forward the voyage and running the venture, notwithstanding Paul's admonition, and they are made to pay for their rashness. Their ship shall be wrecked. Many a stately, strong, rich, gallant ship is lost in the mighty waters in a little time; for vanity of vanities, all is vanity and vexation of spirit. But, (2.) Not a life shall be lost. This would be good news to those that were ready to die for fear of dying, and whose guilty consciences made death look very terrible to them. 3. He tells them what ground he had for this assurance, that it is not a banter upon them, to put them into humour, nor a human conjecture, he has a divine revelation for it, and is as confident of it as that God is true, being fully satisfied that he has his word for it. An angel of the Lord appeared to him in the night, and told him that for his sake they should all be preserved ( v. 23-25 ), which would double the mercy of their preservation, that they should have it not only by providence, but by promise, and as a particular favour to Paul. Now observe here, (1.) The solemn profession Paul makes of relation to God, the God from whom he had this favourable intelligence: It is he whose I am, and whom I serve. He looks upon God, [1.] As his rightful owner, who has a sovereign incontestable title to him, and dominion over him: Who I am. Because God made us and not we ourselves, therefore we are not our own but his. His we are by creation, for he made us; by preservation, for he maintains us; by redemption, for he bought us. We are more his than our own. [2.] As his sovereign ruler and master, who, having given him being, has right to give him law: Whom I serve. Because his we are, therefore we are bound to serve him, to devote ourselves to his honour and employ ourselves in his work. It is Christ that Paul here has an eye to; he is God, and the angels are his and go on his errands. Paul often calls himself a servant of Jesus Christ; he is his, and him he serves, both as a Christian and as an apostle; he does not say, "Whose we are, and whom we serve," for most that were present were strangers to him, but, "Whose I am, and whom I serve, whatever others do; nay, whom I am now in the actual service of, going to Rome, not as you are, upon worldly business, but to appear as a witness for Christ." Now this he tells the company, that, seeing their relief coming from his God whose he was and whom he served, they might thereby be drawn in to take him for their God, and to serve him likewise; for the same reason Jonah said to his mariners, I fear the Lord, the God of heaven, who has made the sea and the dry land, Jonah i. 9 . (2.) The account he gives of the vision he had: There stood by me this night an angel of God, a divine messenger who used formerly to bring him messages from heaven; he stood by him, visibly appeared to him, probably when he was awake upon his bed. Though he was afar off upon the sea ( Ps. lxvi. 5 ), on the uttermost parts of the sea ( Ps. cxxxix. 9 ), yet this could not intercept his communion with God, nor deprive him of the benefit of divine visits. Thence he can direct a prayer to God, and thither God can direct an angel to him. He knows not where he is himself, yet God's angel knows where to find him out. The ship is tossed with winds and waves, hurried to and fro with the utmost violence, and yet the angel finds a way into it. No storms nor tempests can hinder the communications of God's favour to his people, for he is a very present help, a help at hand, even when the sea roars and is troubled, Ps. xlvi. 1 , 3 . We may suppose that Paul, being a prisoner, had not a cabin of his own in the ship, much less a bed in the captain's cabin, but was put down into the hold (any dark or dirty place was thought good enough for him in common with the rest of the prisoners), and yet there the angel of God stood by him. Meanness and poverty set none at a distance from God and his favour. Jacob, when he has no pillow but a stone, no curtains but the clouds, yet has a vision of angels. Paul had this vision but this last night. He had himself been assured by a former vision that he should go to Rome ( ch. xxiii. 11 ), from which he might infer that he himself should be safe; but he has this fresh vision to assure him of the safety of those with him. (3.) The encouragements that were given him in the vision, v. 14 . [1.] He is forbidden to fear. Though all about him are at their wits' end, and lost in despair, yet, Fear not, Paul; fear not their fear, nor be afraid, Isa. viii. 12 . Let the sinners in Zion be afraid, but let not the saints be afraid, no, not at sea, in a storm; for the Lord of hosts is with them, and their place of defence shall be the munitions of rocks, Isa. xxxiii. 14-16 . [2.] He is assured that for his part he shall come safely to Rome: Thou must be brought before Cæsar. As the rage of the most potent enemies, so the rage of the most stormy sea, cannot prevail against God's witnesses till they have finished their testimony. Paul must be preserved in this danger, for he is reserved for further service. This is comfortable for the faithful servants of God in straits and difficulties, that as long as God has any work for them to do their lives shall be prolonged. [3.] That for his sake all that were in the ship with him should be delivered too from perishing in this storm: God hath given thee all those that sail with thee. The angel that was ordered to bring him this message could have singled him out from this wretched crew, and those that were his friends too, and have carried them safely to shore, and have left the rest to perish, because they would not take Paul's counsel. But God chooses rather, by preserving them all for his sake, to show what great blessings good men are to the world, than by delivering him only to show how good men are distinguished from the world. God has given thee all those that sail with thee, that is, spares them in answer to thy prayers, or for thy sake. Sometimes good men deliver neither sons nor daughters, but their own souls only, Ezek. xiv. 18 . But Paul here delivers a whole ship's crew, almost three hundred souls. Note, God often spares wicked people for the sake of the godly; as Zoar for Lot's sake, and as Sodom might have been, if there had been ten righteous persons in it. The good people are hated and persecuted in the world as if they were not worthy to live in it, yet really it is for their sakes that the world stands. If Paul had thrust himself needlessly into bad company, he might justly have been cast away with them, but, God calling him into it, they are preserved with him. And it is intimated that it was a great favour to Paul, and he looked upon it to be so, that others were saved for his sake: They are given thee. There is no greater satisfaction to a good man than to know that he is a public blessing. 4. He comforts them with the same comforts wherewith he himself was comforted ( v. 25 ): " Wherefore, Sirs, be of good cheer, you shall see even this will end well; for I believe God, and depend upon his word, that it shall be even as it was told me. " He would not require them to give credit to that to which he did not himself give credit; and therefore solemnly professes that he believes it himself, and the belief of it makes him easy: "I doubt not but it shall be as it was told me." Thus he staggers not at the promise of God through unbelief. Hath God spoken, and shall he not make it good? No doubt he can, no doubt he will; for he is not a man that he should lie. And shall it be as God hath said? Then be of good cheer, be of good courage. God is ever faithful, and therefore let all that have an interest in his promise be ever cheerful. If with God saying and doing are not two things, then with us believing and enjoying should not. 5. He gives them a sign, telling them particularly what this tempestuous voyage would issue in ( v. 26 ): " We must be cast upon a certain island, and that will both break the ship and save the passengers; and so the prediction in both respects will be fulfilled." The pilot had quitted his post, the ship was left to run at random, they knew not what latitude they were in, much less how to steer their course; and yet Providence undertakes to bring them to an island that shall be a refuge for them. When the church of God, like this ship, is tossed with tempests, and not comforted, when there is none to guide her of all her sons, yet God can bring her safely to shore, and will do it. II. Their coming at length to an anchor upon an unknown shore, v. 27-29 . 1. They had been a full fortnight in the storm, continually expecting death: The fourteenth night, and not sooner, they came near land; they were that night driven up and down in Adria, not in the Adriatic Gulf on which Venice stands, but in the Adriatic Sea, a part of the Mediterranean, containing both the Sicilian and Ionian seas, and extending to the African shore; in this sea they were tossed, and knew not whereabouts they were. 2. About midnight the mariners apprehended that they drew near to some shore, which confirmed what Paul had told them, that they must be driven upon some island. To try whether it was so or no, they sounded, in order to their finding the depth of the water, for the water would be shallower as they drew nearer to shore; by the first experiment they found they drew twenty fathoms deep of water, and by the next fifteen fathoms, which was a demonstration that they were near some shore; God has wisely ordered such a natural notice to sailors in the dark, that they may be cautious. 3. They took the hint, and, fearing rocks near the shore, they cast anchor, and wished for the day; they durst not go forward for fear of rocks, and yet would not go back in hope of shelter, but they would wait for the morning, and heartily wished for it; who can blame them when the affair came to a crisis? When they had light, there was no land to be seen; now that there was land near them, they had no light to see it by; no marvel then they wished for day. When those that fear God walk in darkness, and have no light, yet let them not say, The Lord has forsaken us, or, Our God has forgotten us; but let them do as these mariners did, cast anchor, and wish for the day, and be assured that the day will dawn. Hope is an anchor of the soul, sure and stedfast, entering into that within the veil. Hold fast by that, think not of putting to sea again, but abide by Christ, and wait till the day break, and the shadows flee away. III. The defeating of the sailors' attempt to quit the ship; here was a new danger added to their distress, which they narrowly escaped. Observe, 1. The treacherous design of the seamen, and that was to leave the sinking ship, which, though a piece of wisdom in others, yet in those that were entrusted with the care of it was the basest fraud that could be ( v. 30 ): They were about to flee out of the ship, concluding no other than that when it ran ashore it must be broken all to pieces; having the command of the boat, the project was to get all of them into that, and so save themselves, and leave all the rest to perish. To cover this vile design, they pretended they would cast anchors out of the fore-ship, or carry them further off, and in order to this they let down the boat, which they had taken in ( v. 16, 17 ), and were going into it, having agreed among themselves, when they were in to make straight for the shore. The treacherous seamen are like the treacherous shepherd, who flees when he sees the danger coming, and there is most need of his help, John x. 12 . Thus true is that of Solomon, Confidence in an unfaithful man in time of trouble is like a broken tooth or a foot out of joint. Let us therefore cease from man. Paul had, in God's name, assured them that they should come safely to land, but they will rather trust their own refuge of lies than God's word and truth. 2. Paul's discovery of it, and protestation against it, v. 31 . They all saw them preparing to go into the boat, but were deceived by the pretence they made; only Paul saw through it, and gave notice to the centurion and the soldiers concerning it, and told them plainly, Except these abide in the ship, you cannot be saved. The skill of a mariner is seen in a storm, and, in the distress of the ship, then is the proper time for him to exert himself. Now the greatest difficulty of all was before them, and therefore the seamen were now more necessary than ever yet; it was indeed not by any skill of theirs that they were brought to land, for it was quite beyond their skill, but, now that they are near land, they must use their art to bring the ship to it. When God has done that for us which we could not, we must then in his strength help ourselves. Paul speaks humanly, when he says, You cannot be saved except these abide in the ship; and he does not at all weaken the assurances he had divinely given that they should infallibly be saved. God, who appointed the end, that they should be saved, appointed the means, that they should be saved by the help of these seamen; though, if they had gone off, no doubt God would have made his word good some other way. Paul speaks as a prudent man, not as a prophet, when he says, These are necessary to your preservation. Duty is ours, events are God's; and we do not trust God, but tempt him, when we say, "We put ourselves under his protection," and do not use proper means, such as are within our power, for our own preservation. 3. The effectual defeat of it by the soldiers, v. 32 . It was not time to stand arguing the case with the seamen, and therefore they made no more ado, but cut the ropes of the boat, and though it might otherwise have done them service in their present distress, they chose rather to let it fall off, and lose it, than suffer it to do them this disservice. And now the seamen, being forced to stay in the ship whether they would or no, are forced likewise to work for the safety of the ship as hard as they could, because if the rest perish they must perish with them. IV. The new life which Paul put into the company, by cheerfully inviting them to take some refreshment, and by the repeated assurances he gave them that they should all of them have their lives given them for a prey. Happy they who had such a one as Paul in their company, who not only had correspondence with Heaven, but was of a hearty lively spirit with those about him, that sharpened the countenance of his friend, as iron sharpens iron. Such a friend in distress, when without are fightings and within are fears, is a friend indeed. Ointment and perfume rejoice the heart; so doth the sweetness of a man's friend by hearty counsel, Prov. xxvii. 9 . Such was Paul's here to his companions in tribulation. The day was coming on: those that wish for the day, let them wait awhile, and they shall have what they wish for. The dawning of the day revived them a little, and then Paul got them together. 1. He chid them for their neglect of themselves, that they had so far given way to fear and despair as to forget or not to mind their food: This is the fourteenth day that you have tarried, and continued fasting, having taken nothing; and that is not well, v. 33 . Not that they had all, or any of them, continued fourteen days without any food, but they had not had any set meal, as they used to have, all that time; they ate very little, next to nothing. Or, " You have continued fasting, that is, you have lost your stomach; you have had no appetite at all to your food, nor any relish of it, through prevailing fear and despair." A very disconsolate state is thus expressed ( Ps. cii. 4 ), I forget to eat my bread. It is a sin to starve the body, and to deny it its necessary supports; he is an unnatural man indeed that hateth his own flesh, and does not nourish and cherish it; and it is a sore evil under the sun to have a sufficiency of the good things of this life, and not to have power to use them, Eccl. vi. 2 . If this arise from the sorrow of the world, and from any inordinate fear or trouble, it is so far from excusing it that it is another sin, it is discontent, it is distrust of God, it is all wrong. What folly is it to die for fear of dying! But thus the sorrow of the world works death, while joy in God is life and peace in the greatest distresses and dangers. 2. He courts them to their food ( v. 34 ): " Wherefore I pray you to take some meat. We have a hard struggle before us, must get to shore as well as we can; if our bodies be weak through fasting, we shall not be able to help ourselves." The angel bade Elijah, Arise and eat, for otherwise he would find the journey too great for him, 1 Kings xix. 7 . So Paul will have these people eat, or otherwise the waves will be too hard for them: I pray you, parakalo, " I exhort you, if you will be ruled by me, take some nourishment; though you have no appetite to it, though you have fasted away your stomach, yet let reason bring you to it, for this is for your health, or rather your preservation, or safety, at this time; it is for your salvation, you cannot without nourishment have strength to shift for your lives." As he that will not labour, let him not eat; so he that means to labour must eat. Weak and trembling Christians, that give way to doubts and fears about their spiritual state, continue fasting from the Lord's supper, and fasting from divine consolations, and then complain they cannot go on in their spiritual work and warfare; and it is owing to themselves. If they would feed and feast as they ought, upon the provision Christ has made for them, they would be strengthened, and it would be for their souls' health and salvation. 3. He assures them of their preservation: There shall not a hair fall from the head of any of you. It is a proverbial expression, denoting a complete indemnity. It is used 1 Kings i. 51 ; Luke xxi. 18 . "You cannot eat for fear of dying; I tell you, you are sure of living, and therefore eat. You will come to shore wet and cold, but sound wind and limb; your hair wet, but not a hair lost." 4. He himself spread their table for them; for none of them had any heart to do it, they were all so dispirited: When he had thus spoken, he took bread, fetched it from the ship's stores, to which every one might safely have access when none of them had an appetite. They were not reduced to short allowance, as sailors sometimes are when they are kept longer at sea than they expected by distress of weather; they had plenty, but what good did that do them, when they had no stomach? We have reason to be thankful to God that we have not only food to our appetite, but appetite to our food; that our soul abhors not even dainty meat ( Job xxxiii. 20 ), through sickness or sorrow. 5. He was chaplain to the ship, and they had reason to be proud of their chaplain. He gave thanks to God in presence of them all. We have reason to think he had often prayed with Luke and Aristarchus, and what others there were among them that were Christians, that they prayed daily together; but whether he had before this prayed with the whole company promiscuously is not certain. Now he gave thanks to God, in presence of them all, that they were alive, and had been preserved hitherto, and that they had a promise that their lives should be preserved in the imminent peril now before them; he gave thanks for the provision they had, and begged a blessing upon it. We must in every thing give thanks; and must particularly have an eye to God in receiving our food, for it is sanctified to us by the word of God and prayer, and is to be received with thanksgiving. Thus the curse is taken off from it, and we obtain a covenant-right to it and a covenant-blessing upon it, 1 Tim. iv. 3-5 . And it is not by bread alone that man lives, but by the word of God, which must be met with prayer. He gave thanks in presence of them all, not only to show that he served a Master he was not ashamed of, but to invite them into his service too. If we crave a blessing upon our meat, and give thanks for it in a right manner, we shall not only keep up a comfortable communion with God ourselves, but credit our profession, and recommend it to the good opinion of others. 6. He set them a good example: When he had given thanks, he broke the bread (it was sea-biscuit) and he began to eat. Whether they would be encouraged or no, he would; if they would be sullen, and, like froward children, refuse their victuals because they had not every thing to their mind, he would eat his meat, and be thankful. Those that teach others are inexcusable if they do not themselves do as they teach, and the most effectual way of preaching is by example. 7. It had a happy influence upon them all ( v. 36 ): Then were they all of good cheer. They then ventured to believe the message God sent them by Paul when they plainly perceived that Paul believed it himself, who was in the same common danger with them. Thus God sends good tidings to the perishing world of mankind by those who are of themselves, and in the same common danger with themselves, who are sinners too, and must be saved, if ever they be saved, in the same way in which they persuade others to venture; for it is a common salvation which they bring the tidings of; and it is an encouragement to people to commit themselves to Christ as their Saviour when those who invite them to do so make it to appear that they do so themselves. It is here upon this occasion that the number of the persons is set down, which we took notice of before: they were in all two hundred threescore and sixteen souls. See how many may be influenced by the good example of one. They did all eat, nay, they did all eat enough ( v. 38 ), they were satiated with food, or filled with it; they made a hearty meal. This explains the meaning of their fasting before for fourteen days; not that they did not eat during all that time, but they never had enough all that time, as they had now. 8. They once more lightened the ship, that it might escape the better in the shock it was now to have. They had before thrown the wares and the tackle overboard, and now the wheat, the victuals and provisions they had; better they should sink the food than that it should sink them. See what good reason our Saviour had to call our bodily food meat that perishes. We may ourselves be under a necessity of throwing that away to save our lives which we had gathered and laid up for the support of our lives. It is probable that the ship was overloaded with the multitude of the passengers (for this comes in just after the account of the number of them) and that this obliged them so often to lighten the ship. V. Their putting to shore, and the staving of the ship in the adventure. It was about break of day when they ate their meat, and when it was quite day they began to look about them; and here we are told, 1. That they knew not where they were; they could not tell what country it was they were now upon the coast of, whether it was Europe, Asia, or Africa, for each had shores washed by the Adriatic Sea. It is probable that these seamen had often sailed this way, and thought they knew every country they came near perfectly well, and yet here they were at a loss. Let not the wise man then glory in his wisdom, since it may perhaps fail him thus egregiously even in his own profession. 2. They observed a creek with a level shore, into which they hoped to thrust the ship, v. 39 . Though they knew not what country it was, nor whether the inhabitants were friends or foes, civil or barbarous, they determined to cast themselves upon their mercy; it was dry land, which would be very welcome to those that had been so long at sea. It was a pity but they had had some help from the shore, a pilot sent them, that knew the coast, who might steer their ship in, or another second ship, to take some of the men on board. Those who live on the sea-coast have often opportunity of succouring those who are in distress at sea, and of saving precious lives, and they ought to do their utmost in order to it, with all readiness and cheerfulness; for it is a great sin, and very provoking to God, to forbear to deliver those that are driven unto death, and are ready to be slain; and it will not serve for an excuse to say, Behold, we knew it not, when either we did, or might, and should, have known it, Prov. xxiv. 11, 12 . I have been told there are some, and in our own nation too, who when from the sea-coast they see a ship in distress and at a loss will, by misguiding fires or otherwise, purposely lead them into danger, that the lives may be lost, and they may have the plunder of the ship. One can scarcely believe that any of the human species can possibly be so wicked, so barbarously inhuman, and can have so much of the devil in them; if there be, let them know of a truth that they shall have judgment without mercy who have shown no mercy. 3. They made straight to the shore with wind and tide ( v. 40 ): They took up the anchors, the four anchors which they cast out of the stern, v. 29 . Some think that they took pains to weigh them up, hoping they should have use for them again at the shore; others that they did it with such precipitation that they were forced to cut the cables and leave them; the original will admit either. They then committed themselves to the sea, the wind standing fair to carry them into the port, and they loosed the rudder-bands, which were fastened during the storm for the greater steadiness of the ship, but, now that they were putting into the port, were loosed, that the pilot might steer with the greater freedom; they then hoisted up the main-sail to the wind, and made towards shore. The original words here used for the rudder-bands and the main-sail find the critics a great deal of work to accommodate them to the modern terms; but they need not give us any difficulty who are content to know that when they saw the shore they hastened to it as fast as they could, and perhaps made more haste than good speed. And should not a poor soul that has long been struggling with winds and tempests in this world long to put into the safe and quiet haven of everlasting rest? Should it not get clear from all that which fastens it to this earth, and straitens the out-goings of its pious and devout affections heavenward? And should it not hoist up the main-sail of faith to the wind of the Spirit, and so with longing desires make to shore? 4. They made a shift among them to run the ship aground, in a shelf or bed of sand, as it should seem, or an isthmus, or neck of land, washed with the sea on both sides, and therefore two seas are said to meet upon it, and there the forepart stuck fast; and then, when it had no liberty to play, as a ship has when it rides at anchor, but remained immovable, the hinder part would soon be broken of course by the violence of the waves. Whether the seamen did not do their part, being angry that they were disappointed in their design to escape, and therefore wilfully ran the ship aground, or whether we may suppose that they did their utmost to save it, but God in his providence overruled, for the fulfilling of Paul's word, that the ship must be lost ( v. 22 ), I cannot say; but this we are sure of that God will confirm the word of his servants, and perform the counsel of his messengers, Isa. xliv. 26 . The ship, that had strangely weathered the storm in the vast ocean, where it had room to roll, is dashed to pieces when it sticks fast. Thus if the heart fixes in the world, in love and affection, and adherence to it, it is lost. Satan's temptations beat against it, and it is gone; but, as long as it keeps above the world, though it be tossed with its cares and tumults, there is hope of it. They had the shore in view, and yet suffered shipwreck in the harbour, to teach us never to be secure. VI. A particular danger that Paul and the rest of the prisoners were in, besides their share in the common calamity, and their deliverance from it. 1. In this critical moment, when every man hung in doubt of his life, the soldiers advised the killing of the prisoners that were committed to their custody, and whom they were to give an account of, lest any of them should swim out and escape, v. 42 . There was no great danger of that, for they could not escape far, weak and weary as they were; and, under the eye of so many soldiers that had the charge of them, it was not likely they should attempt it; and if it should so happen, though they might be obnoxious to the law for a permissive escape, yet in such a case as this equity would certainly relieve them. But it was a brutish barbarous motion, and so much the worse that they were thus prodigal of other people's lives when without a miracle of mercy they must lose their own. 2. The centurion, for Paul's sake, quashed this motion presently. Paul, who was his prisoner, had found favour with him, as Joseph with the captain of the guard. Julius, though he despised Paul's advice ( v. 11 ), yet afterwards saw a great deal of cause to respect him, and therefore, being willing to save Paul, he prevented the execution of that bloody project, and in favorem vitæ—from a regard to his life, he kept them from their purpose. It does not appear that they were any of them malefactors convicted, but only suspected, and waiting their trial, and in such a case as this better ten guilty ones should escape than one that was innocent be slain. As God had saved all in the ship for Paul's sake, so here the centurion saves all the prisoners for his sake; such a diffusive good is a good man. VII. The saving of the lives of all the persons in the ship, by the wonderful providence of God. When the ship broke under them, surely there was but a step between them and death; and yet infinite mercy interposed, and that step was not stepped. 1. Some were saved by swimming: The centurion commanded his soldiers in the first place, as many of them as could swim, to get to land first, and to be ready to receive the prisoners, and prevent their escape. The Romans trained up their youth, among other exercises, to that of swimming, and it was often of service to them in their wars: Julius Caesar was a famous swimmer. It may be very useful to these who deal much at sea, but otherwise perhaps more lives have been lost by swimming in sport, and learning to swim, than have been saved by swimming for need. 2. The rest with much ado scrambled to the shore, some on boards that they had loose with them in the ship, and others on the broken pieces of the ship, every one making the best shift he could for himself and his friends, and the more busy because they were assured their labour should not be in vain; but so it came to pass that through the good providence of God none of them miscarried, none of them were by accident turned off, but they escaped all safely to land. See here an instance of the special providence of God in the preservation of people's lives, and particularly in the deliverance of many from perils by water, ready to sink, and yet kept from sinking, the deep from swallowing them up and the water-floods from overflowing them, the storm turned into a calm. They were rescued from the dreaded sea, and brought to the desired haven. O that men would praise the Lord for his goodness! Ps. cviii. 30, 31 . Here was an instance of the performance of a particular word of promise which God gave, that all the persons in this ship should be saved for Paul's sake. Though there be great difficulty in the way of the promised salvation, yet it shall without fail be accomplished; and even the wreck of the ship may furnish out means for the saving of the lives, and, when all seems to be gone, all proves to be safe, though it be on boards, and broken pieces of the ship. We are the more concerned to take notice of and to improve what is here recorded concerning blessed Paul because, after the story of this chapter, we hear no more of him in the sacred history, though we have a great deal of him yet before us in his epistles. We have attended him through several chapters from one judgment-seat to another, and could at last have taken leave of him with the more pleasure if we had left him at liberty; but in this chapter we are to condole with him, and yet congratulate him. I. We condole with him as a poor shipwrecked passenger, stripped of all; and yet congratulate him, 1. As singularly owned by his God in his distress, preserved himself from receiving hurt by a viper that fastened on his hand ( ver. 1-6 ), and being made an instrument of much good in the island on which they were cast, in healing many that were sick, and particularly the father of Publius, the chief man of the island, ver. 7-9 . 2. As much respected by the people there, ver. 10 . II. We condole with him as a poor confined prisoner, carried to Rome under the notion of a criminal removed by "habeas corpus

hey lightened the ship