Acts 27 commentary

It was determined by the counsel of God, before it was determined by the counsel of Festus, that Paul should go to Rome; for God had work for him to do there. The course they steered, and the places they touched at, are here set down. And God here encourages those who 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. Sailors must make the best of the wind: and 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. Many who are not driven backward by cross providences, do not get forward by favourable providences. And many real Christians complain as to the concerns of their souls, that they have much ado to keep their ground. Every fair haven is not a safe haven. Many show respect to good ministers, who will not take their advice. But the event will convince sinners of the vanity of their hopes, and the folly of their conduct.

Those who launch forth on the ocean of this world, with a fair gale, know not what storms they may meet with; and therefore must not easily take it for granted that they have obtained their purpose. Let us never expect to be quite safe till we enter heaven. They saw neither sun nor stars for many days. Thus melancholy sometimes is the condition of the people of God as to their spiritual matters; they walk in darkness, and have no light. See what the wealth of this world is: though coveted as a blessing, the time may come when it will be a burden; not only too heavy to be carried safely, but heavy enough to sink him that has it. The children of this world can be prodigal of their goods for the saving their lives, yet are sparing of them in works of piety and charity, and in suffering for Christ. Any man will rather make shipwreck of his goods than of his life; but many rather make shipwreck of faith and a good conscience, than of their goods. The means the sailors used did not succeed; but when sinners give up all hope of saving themselves, they are prepared to understand God's word, and to trust in his mercy through Jesus Christ.

They did not hearken to the apostle when he warned them of their danger; yet if they acknowledge their folly, and repent of it, he will speak comfort and relief to them when in danger. Most people bring themselves into trouble, because they do not know when they are well off; they come to harm and loss by aiming to mend their condition, often against advice. Observe the solemn profession Paul made of relation to God. No storms or tempests can hinder God's favour to his people, for he is a Help always at hand. It is a comfort to the faithful servants of God when in difficulties, that as long as the Lord has any work for them to do, their lives shall be prolonged. 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. They are given thee; there is no greater satisfaction to a good man than to know he is a public blessing. He comforts them with the same comforts wherewith he himself was comforted. God is ever faithful, therefore let all who have an interest in his promises be ever cheerful. As, with God, saying and doing are not two things, believing and enjoying should not be so with us. Hope is an anchor of the soul, sure and stedfast, entering into that within the veil. Let those who are in spiritual darkness hold fast by that, and think not of putting to sea again, but abide by Christ, and wait till the day break, and the shadows flee away.

God, who appointed the end, that they should be saved, appointed the means, that they should be saved by the help of these shipmen. Duty is ours, events are God's; we do not trust God, but tempt him, when we say we put ourselves under his protection, if we do not use proper means, such as are within our power, for our safety. But how selfish are men in general, often even ready to seek their own safety by the destruction of others! Happy those who have such a one as Paul in their company, who not only had intercourse with Heaven, but was of an enlivening spirit to those about him. The sorrow of the world works death, while joy in God is life and peace in the greatest distresses and dangers. The comfort of God's promises can only be ours by believing dependence on him, to fulfil his word to us; and the salvation he reveals must be waited for in use of the means he appoints. If God has chosen us to salvation, he has also appointed that we shall obtain it by repentance, faith, prayer, and persevering obedience; it is fatal presumption to expect it in any other way. It is an encouragement to people to commit themselves to Christ as their Saviour, when those who invite them, clearly show that they do so themselves.

The ship that had weathered the storm in the open sea, where it had room, is dashed to pieces when it sticks fast. Thus, if the heart fixes in the world in affection, and cleaving 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 tossed with cares and tumults, there is hope for it. They had the shore in view, yet suffered shipwreck in the harbour; thus we are taught never to be secure. Though there is great difficulty in the way of the promised salvation, it shall, without fail, be brought to pass. It will come to pass that whatever the trials and dangers may be, in due time all believers will get safely to heaven. Lord Jesus, thou hast assured us that none of thine shall perish. Thou wilt bring them all safe to the heavenly shore. And what a pleasing landing will that be! Thou wilt present them to thy Father, and give thy Holy Spirit full possession of them for ever.

1. Luke setteth down Paul’s voyage by sea most of all to this end, that we may know that he was brought to Rome wonderfully by the hand of God; and that the glory of God did many ways appear excellent in his doings and sayings even in the very journey, which did more establish his apostleship. He is delivered to be carried with other prisoners; but the Lord doth afterward put great difference between him and the evil-doers, who were in bonds as well as he. Yea, moreover, we shall see how the captain doth loose him, and let him be at liberty, when the rest lie bound. I know not what band that was which Luke calleth the band of Augustus, unless, peradventure, it be that which was commonly called the praetor’s “Praetoria,” the Praetorian. band, before the monarchy of the Caesars. And Luke setteth down in plain words, that they were put in a ship of Adramyttium; because they should sail by the coast of Asia. For Adramyttium is a city of Aeolia. I cannot tell out of what haven they launched. Because they could not sail with a straight course to Sidon, unless the maps do greatly deceive me, we may well guess that they were brought thither, either because they could find a ship nowhere else, or else because they were to take the other prisoners, of whom mention is made, out of that region.

2. And there continued with us. Luke seemeth so to commend one man’s constancy, that he nippeth the rest. For there were more which did accompany him to Jerusalem; whereof we see two only which remained with him. But because it may be that the rest were letted with some just causes, or that Paul refused to have them to minister unto him, I will say nothing either way. Neither is it an unmeet thing to say “Nec vero absurdum est,” and there is no absurdity in supposing. that Luke had some special reason for which he doth commend this man above the rest, albeit he was but one of many. Surely, it is likely that he was a rich man, seeing he was able to bear the charges whereat he was by the space of three years, having left his house. For we heard before (Acts 17:11) that many of the chief families in Thessalonica did receive Christ, and Luke saith, for honor’s sake, that Aristarchus and Secundus came with Paul into Asia (Acts 20:4). Therefore, let it suffice us to hold that which is certain and good to be known, that there is set before us an example of holy patience, because Aristarchus is not wearied with any trouble, but doth willingly take part with Paul in his trouble, “Sponte eandem cum Paulo fortunam subeat,” spontaneously shares in Paul's fortunes. and after that he had been in prison with him two years, he doth now cross the seas, that he may likewise minister to him at Rome, not without the reproachings of many, besides the loss of his goods at home, and so great charges.

3. He suffered him to go to. Paul might have hid himself “Latebras nancisci poterat,” might have found a place of concealment. in a large city, which joined to the sea; but he was bound with the oracle, that he could not withdraw himself from the calling of God. Again, because the centurion had so courteously entertained him, that he suffered him to go to his friends, that they might dress and refresh him, whom he might have left in the stinking ship, “Navis prodore,” the stench of the ship. he ought not nor could he provide for his own life, with the other man’s danger, without filthy treachery. “Turpi perfidia,” base perfidy. Neither must we in any case suffer those who have courteously intreated us to be deceived by their courtesy through our fault. Let the readers fet [seek] the voyage whereof Luke speaketh out of those which describe places and countries; “Ex geographis,” out of geographers. only I say thus much, that all that which is said tendeth to this end, that we may know that their sailing was dangerous and tempestuous, after that they were once gone out of the haven of Sidon, until they came near to Melita; and that afterward the mariners did strive long time with contrary winds, until a cruel storm “Saevior procella,” a fiercer storm. arose, whose end was shipwreck, as we shall see.

Acts 27:9-20

9. And when much time was spent, and when sailing was now jeopardous, because all the time of fasting was now passed, Paul admonished them, 10. Saying unto them, Sirs, I see that this voyage will be with hurt and great loss, not only of the burthen and of the ship, but also of our souls, [lives]. 11. But the centurion believed rather the governor and the master of the ship, than those things which were spoken of Paul. 12. And because the haven was unfit to winter in, many took counsel to depart thence, if by any means they might come to Phenice, and there winter. That is a haven of Candia, and lieth toward the south-west and by west, and north-west and by west. 13. And when the south wind blew softly, supposing to obtain their purpose, when they had loosed nearer, they sailed beyond Candia. 14. But not long after there arose over against it a stormy wind, which is called Euroclydon. 15. And when the ship was caught, and could not resist the wind, we let her go, and were carried away. 16. And when we were carried into a certain isle called Candia, [Clauda] we could scarce get the boat: 17. Which they took up, and used helps, undergirding the ship; and, fearing lest they should fall into syrtes, [quicksands] they strake sail, and so were carried. 18. And when we were tossed with an exceeding tempest, on the morrow they lightened the ship; 19. And the third day we cast out with our own hands the tackling of the ship. 20. Furthermore, when neither sun nor stars appeared now many days, and no small tempest lay upon us, all hope that we should be saved was then taken away.

9. When sailing was now jeopardous. He doth not only mean that the winds were contrary then, but also that the time of the year was not then commodious, which he expresseth more plainly afterward, when he saith that the fast was passed; for I think that this word was added by way of exposition, to note the end of harvest. Neither do I pass for that, that that solemn time of fasting, whereof Luke speaketh, was strange to the centurion and the rest of the mariners; for he noteth out the times of the year according to the custom of the Jews. Furthermore, we need not doubt but that it was the harvest [autumnal] fast. Though I am not of their mind who think that it was one of the four fasts which the Jews did appoint after the carrying away into Babylon. For Luke would not have put down simply, without adding any distinction, the third fast, which was in the seventh month, seeing it was not more famous than the rest, being commanded to be kept because of the death of Godolia, and because of the destruction of the rest of the people. Again, I cannot tell whether that custom were retained by the people after their return. It is more likely that he meaneth the feast of the atonement, wherein the Lord commanded them to humble their souls seven days. And they began the tenth day of the seventh month; whereto partly September and partly October doth now agree (Leviticus 16:29). Therefore, seeing they were now entered into October, it is said, not without cause, that sailing was jeopardous at that time. But and if you refer it unto hunger, (as some do) I do not see what sense can be gathered thence; for they had as yet store of wheat in the ship, so that they needed not to be hunger starved. And why should he say that the time of the voluntary fast was passed? Moreover, it shall hereafter appear by the text, that they were, therefore, exhorted by Paul to stay because winter was at hand, whose sharpness [severity] useth to shut up the seas. For though he were assured that God would govern the ship, yet he would not tempt him rashly by making too great haste.

11. But the centurion. The centurion is not reproved because he hearkened rather to the master and governor of the ship than to Paul. For what should he have done? For though he did well like “Plurimum deferret,” he had very great deference for. Paul’s counsel in other matters, yet he knew that he was unskillful in sailing. Therefore he suffered himself to be governed by those which were expert, which was a point of a wise and modest man. Yea, very necessity did almost compel him to do this; for the haven was not commodious to winter in. Neither did the governor give counsel to commit the ship to the main sea, but to thrust into the next haven, which was almost in view. So that, with taking a little pains, they might commodiously pass the winter. Luke reciteth this not in vain; but that we may know that Paul was from the beginning furnished with the sense of the Spirit, so that he did better see what things were profitable than did the masters. We know not whether he were taught by oracles, or whether he gave this counsel through secret inspiration. This is certain, that it served afterward to his commendation. Furthermore, in that he saith that they sailed beyond the coast of Candia, until they were caught and carried away; our friend Beza doth justly reprove the error of interpreters in this word ασσον, who make of an adverb the name of a city.

15. When the ship was caught. Luke saith that that fell out here, which useth to fall out in extreme danger; namely, they suffered themselves to be carried of the winds. Seeing they were first gone some space, and the mariners thought that all things fell out as they would have it, undoubtedly they did deride Paul’s admonition; as rash men use commonly to wax proud if fortune favor them. Being now caught, they are grievously punished for their boldness; yea, when they drew near to an haven, “Insulam,” island. they were no less afraid lest they should break the ship, than they were before of overturning the same. Luke doth diligently note all these things, out of which we may gather, that the storm was so vehement and fierce, and that it continued still at one stay, that they were still in danger of death. Also he declareth, that they did courageously use all remedies which might save them from suffering shipwreck, and that they spared not the merchandise and tackling; whence we gather that they were enforced, with a lively feeling of danger, to do what they were able. And Luke addeth, that when they had essayed all things, they despaired of their safety. And surely the very darkness of heaven was as it were a grave. Neither need we doubt but that the Lord meant by this means to commend and make more notable the grace of their deliverance which ensued shortly after. Nevertheless, he suffered his servant to labor with the rest, until he thought he should die. For he did not appear unto him by his angel, before it might seem that he was past hope of recovery. Wherefore his body was not only tossed amidst many storms, but his soul was also shaken with violent tentations. Notwithstanding the end doth show, that he stood upright by faith, so that he did not faint. Luke speaketh nothing of his prayers; but because he himself saith afterward that the angel of God, whom he served, appeared to him, it is likely that when others did curse both heaven and earth, he made his prayers to God, and so was quiet, and did patiently tarry the Lord’s leisure. And whereas he saith that all hope of safety was taken away, it must not be referred unto his sense, but only unto the means which men could use; “Ad humana media,” to human means. as if he should say, that things were so far out of order, that there was no safety to be looked for at men’s hands.

Acts 27:21-32

21. But after long abstinence Paul stood in the midst and said, Sirs, ye should have hearkened to me, and not have loosed from Candia, neither have brought upon us this injury and loss. 22. And now I exhort you that ye be of good courage: for there shall be no loss of any man’s life, but only of the ship. 23. For there stood by me this night the angel of God, whose I am, and whom I worship. 24. And he said to me, Fear not, Paul; thou must be brought before Caesar: and, behold, God hath given thee all those which sail with thee. 25. Wherefore be of good courage, sirs: for I believe God that it shall be so, as it hath been told me. 26. But we must fall into a certain island. 27. And when the fourteenth night was come, as we sailed in the Adriatic Sea, about midnight the mariners supposed that some country appeared to them. 28. And when they had sounded, they found it twenty fathoms: and when they were gone a little farther, they sounded again, and they found it fifteen fathoms. 29. And fearing lest they should have fallen into some rough places, having cast four anchors out of the stern, they wished for day. 30. And when the mariners sought to fly out of the ship, when they had let down the boat into the sea, under a color as if they would have cast anchors out of the foreship, 31. Paul said to the centurion and the soldiers, Unless these abide in the ship, you cannot be saved. 32. Then the soldiers cut off the ropes of the boat, and they suffered it to fall away.

21. After long abstinence. Though Luke doth not plainly express how the mariners and soldiers behaved themselves, yet he doth plainly distinguish Paul from them, declaring that he stood in the midst of them that he might comfort their faint hearts; for no man is fit to exhort but he who is himself an example of constancy and fortitude. Furthermore, Paul deferred this exhortation until they were all even at the last cast. We may easily gather out of the common custom of the infidels, that they raged and made much ado at the first. A moderate and soft voice could never have been heard amongst those cries and tumults. Now, after they be weary with working and howling, they sit still all in a damp, and Paul beginneth to speak to them. Therefore, it was meet that they should languish like men half dead, until they were somewhat quiet, and could hear a man which would give them good counsel.

Notwithstanding, Paul seemeth to deal unseasonably, when as he objecteth to them foolishness, because they would not do after his counsel when all was well, seeing that they knew that he was inexpert in sailing, as he himself also knew how unskillful and ignorant he was.

But if we consider what an hard matter it is to bring men unto soundness of mind, this reprehension was very profitable. Paul’s authority should have been nothing worth, neither should it have moved them any whit, unless they should know this, that it had not gone well with them because they had despised him before. Chiding is indeed cruel, and bringeth no comfort; but if it be tempered with some remedy, it is now a part of the medicine. So, after that Paul had made the mariners attentive, and had taught by the very event that they ought to believe him, he exhorteth them to be of good courage, and promiseth them safety. And this is a token of no small boldness, when he saith that they ought to have obeyed him. Therefore, he testifieth by these words, that he spake nothing unadvisedly; but did command them to do that which God had prescribed. For though we do not read that he had some especial revelation then given him, yet he himself knew that the Spirit did secretly govern him, so that he might without fear take upon him to give counsel, seeing he had the Spirit of God to be his guide. Whereby that doth better appear which I touched of late, that Paul in speaking thus doth awake the mariners, that they may more attentively hear what he will say. Otherwise, it had been a ridiculous thing for a man which was in danger of drowning, to promise safety to those who were partakers with him in like calamity.

23. For there stood by me. Lest he might be accused of rashness, for promising so fully that they should be all safe, he bringeth in God for his author and witness. Neither is it to be doubted but that he was fully persuaded that it was a true vision, so that he did not fear Satan’s jugglings. For because that father of lies doth oftentimes deceive men under a color of revelations, God did never appear to his servants, either by himself or by his angels, but he put them out of doubt by showing them some plain and evident tokens; and, secondly, did furnish them with the spirit of discretion, that they might not be deceived. But Paul doth extol the name of his God in plain words among profane men, not only that they may learn that the true God is worshipped in Judea, but also that Paul himself doth worship him. They all knew why he was put in prison. Now, seeing angels come down unto him from heaven, they may easily gather that his cause is approved of God. Therefore, there is in these words a secret commendation of the gospel. Nevertheless, we see how Paul triumpheth in his bonds, when he is the minister of safety to so many men, and the interpreter of God.

24. Fear not, Paul. He is very desirous to bring to pass that they may give God alone the praise for their deliverance, lest these superstitious men do falsely translate it unto their idols; and by this means he inviteth them unto the true faith. But by this it appeareth how great the men’s wickedness is, in that they shut their ears against sound and wholesome counsel, and do forthwith forget the grace of God, though it were familiarly known to them. Yea, (that which worse is) they do not see nor perceive it when it is present before their eyes. But, howsoever, the more part was unthankful, yet this oracle was not revealed without fruit; yea, this was good, that those might be made without excuse who did flatter themselves too much in their deceit. And, seeing it was said that he must be presented before Caesar, it tended to this end, that his confession might the more strengthen the godly, when as they should know that he came forth from God as a witness to confirm and avouch the doctrine of the gospel, and that he was appointed and saved to that end.

Hath given thee all the souls. Luke seemeth to give us to understand by these words, that Paul prayed not only for himself, but also for the rest, that God would save them all from drowning. “E naufragio,” from shipwreck. And, surely, it is not likely, that, seeing he saw the danger common to them all, he was so careful for his own life, that he cared not for the rest whom he saw in like danger. Notwithstanding, it may be that the Lord did of his own accord prevent his prayers. Neither is it any new thing, that his blessing should reach even unto the unworthy, who are joined to the faithful with any society. So he would have saved Sodom, if there had been ten good men found there.

Here ariseth a question, how far the integrity of the saints doth profit the wicked? First, we must remove the superstition of the Papists, who, when they hear that God is good to the bad, for the good’s sake, dream that they be mediators, who obtain salvation for the world through their merits. And they be twice fools in that, that they apply these titles of the living unto the dead; and think that God will be favorable to them for no other cause, save only because he beholdeth them, and therefore they make them their patrons. I omit that, that by extolling men’s merits they darken the free goodness of God. Now, that we may answer the question propounded, we must briefly note this, that forasmuch as the good are mixed with the bad, as well prosperity as adversity doth happen as well to the one as to the other; and yet it falleth out sometimes that when the Lord doth spare his, he beareth also with the wicked for a time together with them. Again, that there be many causes for which God doth good to the wicked and reprobate for the faithful’s sake.

“He blessed the house of Potiphar for Joseph’s sake,” (Genesis 39:5)

that he might move him to handle this holy man gently. He declared his goodwill toward Paul in saving many men, that he might bear witness of his godliness, that the majesty of the gospel might thereby appear more plainly. But we must note this, that whatsoever benefits God bestoweth upon the wicked, they turn at length to their destruction; as, on the other side, punishments are profitable for the godly, which they suffer together with the reprobate.

In the mean season, this is a singular pledge of God’s love toward us, in that he maketh certain drops of his goodness distill from us unto others.

25. For I believe God. Paul telleth them again whence he had such boldness, that he affirmeth that though they be amidst infinite gulfs of the sea, yet shall they all come safe to the haven, namely, because God had promised it should be so; in which words the nature of faith is expressed, when there is a mutual relation made between it and the Word of God, that it may strengthen men’s minds against the assaults of temptations. And he doth not only exhort the mariners, by his own example, to believe, but doth, as it were, take upon him the office of a promiser, “Sponsoris,” sponsor or cautioner. that he may win credit to the oracle. That which followeth immediately touching the isle is a latter sign, whereby it may more plainly appear after the end of the matter, that this their sailing was not uncertain, otherwise it had been to no end for the mariners to know how they should escape. Therefore, we see how God doth give that safety which he promised, a mark that it may not seem to come by chance. Notwithstanding, we must note, that God kept them still in some doubt, partly that he may exercise the faith of his servant, partly that they may all know that Paul learned that of the Holy Ghost, which he could not as yet comprehend by man’s reason. “Quod humano sensu nondum comprehendi poterat,” which could not yet be comprehended by human sense. Notwithstanding, Luke teacheth in the text itself, that he was not believed for all this. For, seeing the mariners thought that there began some country “Aliquam regionem mediterraneam,” some mainland. to appear unto them, it did not agree with the promise made touching their arriving in an isle. Therefore, we see how that they were scarce enforced, even by experience, to think that he spake the truth.

30. And as the mariners sought. The grace of the Holy Spirit appeareth in Paul, even in this point also, in that he did wisely admonish that the mariners should not be suffered to fly. For why doth not rather the centurion, or some other of the company, smell out their fraud, save only that Paul may be the minister of their deliverance, even unto the end? But it is a marvel that he saith, that the rest could not be saved unless the mariners should remain in the ship; as if it were in their power to make the promise of God of none effect. I answer, that Paul doth not dispute, in this place, precisely of the power of God, that he may separate the same from his will and from means; and surely God doth not, therefore, commend his power to the faithful, that they may give themselves to sluggishness and carelessness, contemning means, or rashly cast away themselves when there is some certain way to escape. God did promise Hezekiah that the city should be delivered (Isaiah 37:6, and 35). If he had set open the gates to the enemy, would not Isaiah straightway have cried, Thou destroyest both thyself and the city? And yet for all this it doth not follow that the hand of God is tied to means or helps; but when God appointeth this or that means to bring any thing to pass, he holdeth all men’s senses, that they may not pass the bounds which he hath appointed.

Acts 27:33-44

33. And when the day began to appear, Paul exhorted them all to take meat, saying, This is the fourteenth day that ye have tarried and continued fasting, receiving nothing at all. 34. Wherefore I exhort you to take meat; for this no doubt is for your health; because there shall not one 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 the sight of them all; and when he had broken it, he began to eat. 36. Then were they all refreshed in their minds, and they also took meat. 37. And all the souls which were in the ship were two hundred threescore and sixteen. 38. And when they had eaten enough, they did lighten the ship. casting out the wheat into the sea. 39. And when it was day, they knew not the land; but they spied a certain haven having a bank, into the which they minded to thrust the ship. 40. And when they had taken up the anchors, they committed themselves to the sea; also, having loosed the rudder bands, and hoisted up the mainsail to the wind, they drew toward the shore. 41. But when they were fallen into a place where two seas met, they thrust in the ship, and the fore part did stick fast, and moved not; but the hinder part brake through the violence of the waves. 42. Furthermore, the soldiers’ counsel was to kill the prisoners, lest any, after he swam out, should escape. 43. But the centurion, being desirous to save Paul, kept them from their purpose, and commanded that those which could swim should cast themselves first into the sea, and should escape to land. 44. And the other, some on boards, and some on broken pieces of the ship; and so it came to pass, that they all escaped safe to land.

33. And when the day began. Whatsoever the mariners think, Paul’s faith doth not quail; “Vacillat,” waver. but he leaneth steadfastly to the promise which was made to him. For he doth not only exhort them to take meat, as did he who, in extreme despair, uttered these words, Dine, soldiers, we shall sup in hell; “Apud inferos,” with the dead. but continuing steadfast in his prophecy, he willeth them to be of good courage. The force of faith doth therein show itself, when as it armeth us unto patience, and doth valiantly bear off and beat back those assaults wherewith Satan goeth about to shake it. But whereas he saith, that they continued fasting for the space of fourteen days, it may seem absurd and false. There may some one man be found which can abide to fast long, but it is scarce credible of so great a multitude. We may easily answer, That their unwonted abstinence from meat is improperly called fasting; because they had never filled their belly during all that time; because those who are in sorrow and heaviness do almost loathe meat. And because despair was the cause of this their loathing of meat, he affirmeth again that they shall live, so they be of good courage. For a faithful minister of the word must not only bring abroad the promises, but also counsel men to follow God whithersoever he calleth them; and that they be not slothful and sluggish. Furthermore, the meaning of the words is this, God hath determined to save you, this confidence ought to animate you, and to make you merry, “Alacres,” alert, active. that you be not negligent in your own business.

35. He took bread. That he may the better encourage them, by his own example, he taketh bread and eateth. Luke saith that he gave thanks, not only according to his daily custom, but because that served greatly to testify his boldness and good confidence. It is not to be doubted but that Paul himself did that when he took meat, which he commandeth other men; but now he doth not only testify his thankfulness, neither doth he only desire of God that he will sanctify the meat which he is about to eat; but he calleth upon God without fear, who is the author of his life, that those poor wretches, which were drenched in sorrow, might conceive some good hope. And he prevailed thus far, at least, that they gathered so much courage to them as to take meat, who had, through fear, forgotten to care for their life.

37. All the souls The number of the men is recited, first, that it may more plainly appear that none of the multitude did perish. For Luke doth not show how many men did swim to the shore, but how many men were then in the ship. Secondly, that the miracle may be made more evident and also famous; for, in man’s judgment, it is a thing impossible that two hundred threescore and sixteen men should escape to land, having suffered shipwreck, without loss of any man’s life. For it is likely that few had any skill in swimming except the mariners. And though they were somewhat refreshed with the meat which they had eaten, yet they were brought so low with sorrows and wearisomeness, that it is a marvel that they were so nimble as that they could move their arms. And now we must consider what a stir they kept; whereas it is seldom seen that twenty or thirty men do so swim in danger, but one of them doth hinder or drown another. Therefore, God did plainly stretch forth his hand out of heaven, seeing all those came to shore safe and sound which had cast themselves into the sea.

38. And when they had eaten enough. This circumstance doth show that they were at length moved with Paul’s words. It was not yet light, that they could know whether there were any haven near. And yet they cast out into the sea the wheat which remained, that they might lighten the ship. They would not have done this unless Paul’s authority had prevailed more with them now than before. But as all unbelievers are unstable, that persuasion did quickly vanish out of their minds.

41. They thrust in the ship. And then it might seem that both God had mocked Paul, and that he, with trifling, had brought his partners in a vain hope; “Socios naufragii vana spe lactasse,” had deluded his companions in shipwreck with a vain hope. but God did forthwith put away that error by giving them prosperous success. It was meet that when the ship was broken, they should be so discouraged, and that their souls should so melt, that despair might increase the glory of the miracle. For God useth to moderate and govern his works so, that he maketh some show of difficulty by reason of many lets [hindrances] which fall out. By this means he sharpeneth our senses unto greater attentiveness, that we may at length learn that, though all the world strive against him, yet will he have the victory. This is the reason why he had lieffer [rather] draw Paul and his companions to the shore after that the ship was lost, “Fracta,” wrecked, than bring the ship whole to land.

42. The counsel of the soldiers. This was too horrible unthankfulness. Though the soldiers might thank Paul twice or thrice for their lives, yet are they minded to kill him, for whose sake they ought to have spared the rest. He had saved them even as an angel of God; he had given them wholesome counsel; he had refreshed them in the same day when they were past hope; and now they stick not to seek to destroy him, by whom they were so often and so many ways delivered. Wherefore, if it so fall out that we be ill rewarded for our good deeds, there is no cause why the unthankfulness of men should trouble us, which is a disease too common. But they are not only unthankful to Paul, who was the minister of their life, but also their filthy misbelief and forgetfulness of the goodness of God doth betray itself. They had of late received that oracle, that their souls were given to Paul; and now seeing they will be saved after he is dead, what other thing go they about but to resist God, that they may save themselves from death contrary to his will? Therefore, they have now forgotten that grace whereof they tasted against their will in extreme despair, neither doth it taste any longer, “Nec amplius quicquam sapit,” nor hath it any longer any relish. after that they see the haven nigh at hand. But it behoveth us to consider the wonderful counsel of God, as well in saving Paul as in fulfilling his promise; when as he bringeth those men to land, who did what they could to make his promise of none effect. Thus doth his goodness oftentimes strive with the wickedness of men. Yet he doth so pity the wicked, that, deferring their punishment until so fit opportunity, he doth not quite discharge them; yea, the longer he tarrieth, the more grievously he punisheth, and so by that means he maketh amends for his long tarrying.

Chapter 28

Acts 28:1-6

1. And when they were escaped, they knew that the isle was called Melita. 2. And the barbarians showed us no little kindness; for they kindled a fire and received us all, because of the present shower, and because of the cold. 3. And when Paul had gathered a bundle of sticks, and had laid them on the fire, a viper came out of the heat, and leaped on his hand. 4. Now, when the barbarians saw the beast hang upon his hand, they said among themselves, This man surely is a murderer, whom, though he hath escaped the sea, vengeance doth not suffer to live. 5. But he shook off the viper into the fire, and suffered no harm. 6. But they thought that it would come to pass, that he would swell and fall down dead suddenly. And as they waited long, and saw no harm come to him, changing their mind, they said he was a god.

CHAPTER 27

Ac 27:1-44. The Voyage to Italy--The Shipwreck and Safe Landing at Malta.

1. we should sail, &c.--The "we" here reintroduces the historian as one of the company. Not that he had left the apostle from the time when he last included himself (Ac 21:18), but the apostle was parted from him by his arrest and imprisonment, until now, when they met in the ship.

delivered Paul and certain other prisoners--State prisoners going to be tried at Rome; of which several instances are on record.

Julius--who treats the apostle throughout with such marked courtesy (Ac 27:3, 43; Ac 28:16), that it has been thought [Bengel] he was present when Paul made his defense before Agrippa (see Ac 25:23), and was impressed with his lofty bearing.

a centurion of Augustus' band--the Augustan cohort, an honorary title given to more than one legion of the Roman army, implying, perhaps, that they acted as a bodyguard to the emperor or procurator, as occasion required.

2. a ship of--belonging to.

Adramyttium--a port on the northeast coast of the Ægean Sea. Doubtless the centurion expected to find another ship, bound for Italy, at some of the ports of Asia Minor, without having to go with this ship all the way to Adramyttium; and in this he was not disappointed. See on Ac 27:6.

meaning to sail by the coasts--"places."

of Asia--a coasting vessel, which was to touch at the ports of proconsular Asia.

one Aristarchus, a Macedonian of Thessalonica, being with us--rather, "Aristarchus the Macedonian," &c. The word "one" should not have been introduced here by our translators, as if this name had not occurred before; for we find him seized by the Ephesian mob as a "man of Macedonia and Paul's companion in travel" (Ac 19:29) and as a "Thessalonian" accompanying the apostle from Ephesus on his voyage back to Palestine (Ac 20:4). Here both these places are mentioned in connection with his name. After this we find him at Rome with the apostle (Col 4:10; Phm 24).

3. next day we touched at Sidon--To reach this ancient and celebrated Mediterranean port, about seventy miles north from Cæsarea, in one day, they must have had a fair wind.

Julius courteously--(See on Ac 27:1).

gave him liberty to go to his friends--no doubt disciples, gained, it would seem, by degrees, all along the Phoenician coast since the first preaching there (see on Ac 11:19 and Ac 21:4).

to refresh himself--which after his long confinement would not be unnecessary. Such small personal details are in this case extremely interesting.

4. when we had launched--"set sail."

from thence, we sailed under Cyprus, because the winds were contrary--The wind blowing from the westward, probably with a touch of the north, which was adverse, they sailed under the lee of Cyprus, keeping it on their left, and steering between it and the mainland of Phoenicia.

5. when we had sailed over the Sea of Cilicia and Pamphylia--coasts with which Paul had been long familiar, the one, perhaps, from boyhood, the other from the time of his first missionary tour.

we came to Myra, a city of Lycia--a port a little east of Patara (see on Ac 21:1).

6. there ... found a ship of Alexandria, sailing into Italy, and he put us therein--(See on Ac 27:2). As Egypt was the granary of Italy, and this vessel was laden with wheat (Ac 27:35), we need not wonder it was large enough to carry two hundred seventy-six souls, passengers and crew together (Ac 27:37). Besides, the Egyptian merchantmen, among the largest in the Mediterranean, were equal to the largest merchantmen in our day. It may seem strange that on their passage from Alexandria to Italy they should be found at a Lycian port. But even still it is not unusual to stand to the north towards Asia Minor, for the sake of the current.

7. sailed slowly many days--owing to contrary winds.

and scarce--"with difficulty."

were come over against Cnidus--a town on the promontory of the peninsula of that name, having the island of Coos (see on Ac 21:1) to the west of it. But for the contrary wind they might have made the distance from Myra (one hundred thirty miles) in one day. They would naturally have put in at Cnidus, whose larger harbor was admirable, but the strong westerly current induced them to run south.

under--the lee of

Crete--(See on Tit 1:5).

over against Salmone--the cape at the eastern extremity of the island.

8. And hardly passing it--"with difficulty coasting along it," from the same cause as before, the westerly current and head winds.

came to ... the Fair Havens--an anchorage near the center of the south coast, and a little east of Cape Matala, the southern most point of the island.

nigh whereunto was the city Lasea--identified by the Reverend George Brown [Smith, Voyages and Shipwreck of St. Paul, Appendix 3, Second Edition, 1856]. (To this invaluable book commentators on this chapter, and these notes, are much indebted).

9-10. when much time was spent--since leaving Cæsarea. But for unforeseen delays they might have reached the Italian coast before the stormy season.

and when sailing--the navigation of the open sea.

was now dangerous, because the fast was now ... past--that of the day of atonement, answering to the end of September and beginning of October, about which time the navigation is pronounced unsafe by writers of authority. Since all hope of completing the voyage during that season was abandoned, the question next was, whether they should winter at Fair Havens, or move to Port Phenice, a harbor about forty miles to the westward. Paul assisted at the consultation and strongly urged them to winter where they were.

11. Nevertheless the centurion believed the master and owner ... more than ... Paul--He would naturally think them best able to judge, and there was much to say for their opinion, as the bay at Fair Havens, being open to nearly one-half of the compass, could not be a good winter harbor.

12. Phenice--"Phenix," now called Lutro.

which lieth toward the southwest and northwest--If this means that it was open to the west, it would certainly not be good anchorage! It is thought therefore to mean that a wind from that quarter would lead into it, or that it lay in an easterly direction from such a wind [Smith]. Ac 27:13 seems to confirm this.

13. when the south wind blew softly, supposing they had attained their purpose--With such a wind they had every prospect of reaching their destination in a few hours.

14-15. a tempestuous--"typhonic"

wind--that is, like a typhon or tornado, causing a whirling of the clouds, owing to the meeting of opposite currents of air.

called Euroclydon--The true reading appears to be Euro-aquilo, or east-northeast, which answers all the effects here ascribed to it.

16-17. under--the lee of.

a certain--"small"

island ... Clauda--southwest of Crete, now called Gonzo; about twenty-three miles to leeward.

we had much work to come by--that is, to hoist up and secure.

the boat--now become necessary. But why was this difficult? Independently of the gale, raging at the time, the boat had been towed between twenty and thirty miles after the gale sprang up, and could scarcely fail to be filled with water [Smith].

19-20. cast out with our own hands--passengers and crew together.

the tackling of the ship--whatever they could do without that carried weight. This further effort to lighten the ship seems to show that it was now in a leaking condition, as will presently appear more evident.

21-26. But after long abstinence--(See on Ac 27:33). "The hardships which the crew endured during a gale of such continuance, and their exhaustion from laboring at the pumps and hunger, may be imagined, but are not described" [Smith].

Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened to me, &c.--not meaning to reflect on them for the past, but to claim their confidence for what he was now to say:

27-29. when the fourteenth night was come--from the time they left Fair Havens.

as we were driven--drifting

up and down in Adria--the Adriatic, that sea which lies between Greece and Italy.

about midnight the shipmen deemed--no doubt from the peculiar sound of the breakers.

that they drew near some country--"that some land was approaching them." This nautical language gives a graphic character to the narrative.

30. as the shipmen were about to flee out of the ship--under cover of night.

when they had let down the boat ... as though they would ... cast anchors out of the foreship--"bow"--rather, "carry out" anchors, to hold the ship fore as well as aft. "This could have been of no advantage in the circumstances, and as the pretext could not deceive a seaman, we must infer that the officers of the ship were parties to the unworthy attempt, which was perhaps detected by the nautical skill of St. Luke, and communicated by him to St. Paul" [Smith].

31. Paul said to the centurion and to the soldiers--the only parties now to be trusted, and whose own safety was now at stake.

except ye abide in the ship ye cannot be saved--The soldiers and passengers could not be expected to possess the necessary seamanship in so very critical a case. The flight of the crew, therefore, might well be regarded as certain destruction to all who remained. In full assurance of ultimate safety, in virtue of a DIVINE pledge, to all in the ship, Paul speaks and acts throughout this whole scene in the exercise of a sound judgment as to the indispensable HUMAN conditions of safety; and as there is no trace of any feeling of inconsistency between these two things in his mind, so even the centurion, under whose orders the soldiers acted on Paul's views, seems never to have felt perplexed by the twofold aspect, divine and human, in which the same thing presented itself to the mind of Paul. Divine agency and human instrumentality are in all the events of life quite as much as here. The only difference is that the one is for the most part shrouded from view, while the other is ever naked and open to the senses.

32. Then the soldiers cut off the ropes of the boat--already lowered.

and let her fall off--let the boat drift away.

33-37. while day was coming on--"until it should be day"; that is, in the interval between the cutting off of the boat and the approach of day, which all were "anxiously looking for" (Ac 27:29).

Paul--now looked up to by all the passengers as the man to direct them.

besought them all to take meat--"partake of a meal."

saying, This is the fourteenth day ye have tarried--"waited for a breathing time."

having eaten nothing--that is, taken no regular meal. The impossibility of cooking, the occupation of all hands to keep down leakage, &c., sufficiently explain this, which is indeed a common occurrence in such cases.

38-40. when they had eaten enough, &c.--With fresh strength after the meal, they make a third and last effort to lighten the ship, not only by pumping, as before, but by throwing the whole cargo of wheat into the sea (see on Ac 27:6).

41. falling into a place where two seas met--Smith thinks this refers to the channel, not more than one hundred yards broad, which separates the small island of Salmone from Malta, forming a communication between the sea inside the bay and that outside.

the fore part stuck fast, and remained immovable--"The rocks of Malta disintegrate into extremely minute particles of sand and clay, which, when acted upon by the currents or surface agitation, form a deposit of tenacious clay; but, in still waters, where these causes do not act, mud is formed; but it is only in creeks, where there are no currents, and at such a depth as to be undisturbed by the waves, that the mud occurs. A ship, therefore, impelled by the force of a gale, into a creek, with such a bottom, would strike a bottom of mud, graduating into tenacious clay, into which the fore part would fix itself, and be held fast, while the stern was exposed to the force of the waves" [Smith].

hinder part was broken--The continued action denoted by the tense here is to be noted--"was fast breaking," going to pieces.

42-44. the soldiers' counsel was to hill the prisoners, lest any ... should escape--Roman cruelty, which made the keepers answerable for their prisoners with their own lives, is here reflected in this cruel proposal.

And when it was determined, etc. - That is, when the governor had given orders to carry Paul to Rome, according to his appeal; together with other prisoners who were bound for the same place.

We should sail - By this it is evident that St. Luke was with Paul; and it is on this account that he was enabled to give such a circumstantial account of the voyage.

Julius, a centurion of Augustus' band - Lipsius has found the name of this cohort on an ancient marble; see Lips. in Tacit. Hist. lib. ii. The same cohort is mentioned by Suetonius, in his life of Nero, 20.

A ship of Adramyttium - There were several places of this name; and in different MSS. the name is variously written. The port in question appears to have been a place in Mysia, in Asia Minor. And the abb Vertot, in his history of the Knights of Malta, says it is now called Mehedia. Others think it was a city and seaport of Africa, whence the ship mentioned above had been fitted out; but it is more probable that the city and seaport here meant is that on the coast of the Aegean Sea, opposite Mitylene, and not far from Pergamos. See its situation on the map.

Aristarchus, a Macedonian - We have seen this person with St. Paul at Ephesus, during the disturbances there, Act 19:29, where he had been seized by the mob, and was in great personal danger. He afterwards attended Paul to Macedonia, and returned with him to Asia, Act 20:4. Now, accompanying him to Rome, he was there a fellow prisoner with him, Col 4:10, and is mentioned in St. Paul's epistle to Philemon, Plm 1:24, who was probably their common friend. - Dodd. Luke and Aristarchus were certainly not prisoners at this time, and seem to have gone with St. Paul merely as his companions, through affection to him, and love for the cause of Christianity. How Aristarchus became his fellow prisoner, as is stated Col 4:10, we cannot tell, but it could not have been at this time.

Touched at Sidon - For some account of this place, see the notes on Mat 11:21; and Act 12:20.

Julius courteously entreated Paul - At the conclusion of the preceding chapter, it has been intimated that the kind treatment which Paul received, both from Julius and at Rome, was owing to the impression made on the minds of Agrippa and Festus, relative to his innocence. It appears that Julius permitted him to go ashore, and visit the Christians which were then at Sidon, without using any extraordinary precautions to prevent his escape. He was probably accompanied with the soldier to whose arm he was chained; and it is reasonable to conclude that this soldier would fare well on St. Paul's account.

We sailed under Cyprus - See on Act 4:36 (note).

Pamphylia - See on Act 2:10 (note).

Myra, a city of Lycia - The name of this city is written variously in the MSS., Myra, Murrha, Smyra, and Smyrna. Grotius conjectures that all these names are corrupted, and that it should be written Limyra, which is the name both of a river and city in Lycia. It is certain that, in common conversation, the first syllable, li, might be readily dropped, and then Myra, the word in the text, would remain. Strabo mentions both Myra and Limyra, lib. xiv. p. 666. The former, he says, is twenty stadia from the sea, επι μετεωρου λοφου, upon a high hill: the latter, he says, is the name of a river; and twenty stadia up this river is the town Limyra itself. These places were not far distant, and one of them is certainly meant.

A ship of Alexandria - It appears, from Act 27:38, that this ship was laden with wheat, which she was carrying from Alexandria to Rome. We know that the Romans imported much corn from Egypt, together with different articles of Persian and Indian merchandise.

Sailed slowly many days - Partly because the wind was contrary, and partly because the vessel was heavy laden.

Over against Cnidus - This was a city or promontory of Asia, opposite to Crete, at one corner of the peninsula of Caria. Some think that this was an island between Crete and a promontory of the same name.

Over against Salmone - We have already seen that the island formerly called Crete is now called Candia; and Salmone or Sammon, or Samonium, now called Cape Salamon, or Salamina, was a promontory on the eastern coast of that island.

The Fair Havens - This port still remains, and is known by the same name; it was situated towards the northern extremity of the island.

Was the city of Lasea - There is no city of this name now remaining: the Codex Alexandrinus reads Αλασσα, Alassa; probably Lysia, near the port of Gortyna, to the eastward.

Sailing was now dangerous, because the fast was now already past - It is generally allowed that the fast mentioned here was that of the great day of atonement which was always celebrated on the tenth day of the seventh month, which would answer to the latter end of our September; see Lev 16:29; Lev 23:27, etc. As this was about the time of the autumnal equinox, when the Mediterranean Sea was sufficiently tempestuous, we may suppose this feast alone to be intended. To sail after this feast was proverbially dangerous among the ancient Jews. See proofs in Schoettgen.

I perceive that this voyage will be with hurt, etc. - Paul might either have had this intimation from the Spirit of God, or from his own knowledge of the state of this sea after the autumnal equinox, and therefore gave them this prudent warning.

The centurion believed the master - Τῳ κυβερνητῃ, the pilot; and owner of the ship, τῳ ναυκληρῳ, the captain and proprietor. This latter had the command of the ship and the crew; the pilot had the guidance of the vessel along those dangerous coasts, under the direction of the captain; and the centurion had the power to cause them to proceed on their voyage, or to go into port, as he pleased; as he had other state prisoners on board; and probably the ship itself was freighted for government. Paul told them, if they proceeded, they would be in danger of shipwreck; the pilot and captain said there was no danger; and the centurion, believing them, commanded the vessel to proceed on her voyage. It is likely that they were now in the port called the Fair Havens.

Might attain to Phoenice - It appears that the Fair Havens were at the eastern end of the island, and they wished to reach Phoenice, which lay farther towards the west.

Toward the south-west and north-west - Κατα λιβα και κατα χωρον. The libs certainly means the south-west, called libs, from Libya, from which it blows to. wards the Aegean Sea. The chorus, or caurus, means a north-west wind. Virgil mentions this, Geor. iii. ver. 356.

Semper hyems, semper spirantes frigora cauri. "It is always winter; and the cauri, the north-westers, ever blowing cold."

Dr. Shaw lays down this, and other winds, in a Greek compass, on his map, in which he represents the drifting of St. Paul's vessel from Crete, till it was wrecked at the island of Melita. Travels, p. 331, 4to. edit.

When the south wind blew softly - Though this wind was not very favorable, yet, because it blew softly, they supposed they might be able to make their passage.

They sailed close by Crete - Kept as near the coast as they could. See the track on the map.

A tempestuous wind, called Euroclydon - Interpreters have been greatly perplexed with this word; and the ancient copyists not less so, as the word is variously written in the MSS. and versions. Dr. Shaw supposes it to be one of those tempestuous winds called levanters, which blow in all directions, from N.E. round by the E. to S.E. The euroclydon, from the circumstances which attended it, he says, "seems to have varied very little from the true east point; for, as the ship could not bear, αντοφθαλμειν, loof up, against it, Act 27:15, but they were obliged to let her drive, we cannot conceive, as there are no remarkable currents in that part of the sea, and as the rudder could be of little use, that it could take any other course than as the winds directed it. Accordingly, in the description of the storm, we find that the vessel was first of all under the island Clauda, Act 27:16, which is a little to the southward of the parallel of that part of the coast of Crete from whence it may be supposed to have been driven; then it was tossed along the bottom of the Gulf of Adria, Act 27:27, and afterwards broken to pieces, Act 27:41, at Melita, which is a little to the northward of the parallel above mentioned; so that the direction and course of this particular euroclydon seems to have been first at east by north, and afterwards, pretty nearly east by south." These winds, called now levanters, and formerly, it appears, euroclydon, were no determinate winds, blowing always from one point of the compass: euroclydon was probably then, what levanter is now, the name of any tempestuous wind in that sea, blowing from the north-east round by east to the south-east; and therefore St. Luke says, there rose against it (i.e. the vessel) a tempestuous wind called euroclydon; which manner of speaking shows that he no more considered it to be confined to any one particular point of the compass, than our sailors do their levanter. Dr. Shaw derives ευροκλυδων from ευρου κλυδων, an eastern tempest, which is the very meaning affixed to a levanter at the present day.

The reading of the Codex Alexandrinus is ευρακυλων, the north-east wind, which is the same with the euro-aquilo of the Vulgate. This reading is approved by several eminent critics; but Dr. Shaw, in the place referred to above, has proved it to be insupportable.

Dr. Shaw mentions a custom which he has several times seen practised by the Mohammedans in these levanters: - After having tied to the mast, or ensign staff, some apposite passage from the Koran, they collect money, sacrifice a sheep, and throw them both into the sea. This custom, he observes, was practised some thousand years ago by the Greeks: thus Aristophanes: - Αρν', αρνα μελαιναν, παιδες, εξενεγκατε· Τυφως γαρ εκβαινειν 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."

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.

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.

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.

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.

The tackling of the ship - Την σκευην; All supernumerary anchors, cables, baggage, etc.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

As soon as it was determined to sail - As being a shorter and less expensive passage to Rome.

Adramyttium - was a sea port of Mysia. Aristarchus and Luke went with Paul by choice, not being ashamed of his bonds.

Julius treating Paul courteously - Perhaps he had heard him make his defence.

We sailed under Cyprus - Leaving it on the left hand.

Cnidus - was a cape and city of Caria.

The Fair Havens still retain the name. But the city of Lasea is now utterly lost, together with many more of the hundred cities for which Crete was once so renowned.

The fast, or day of atonement, was kept on the tenth of Tisri, that is, the 25th of September. This was to them an ill time of sailing; not only because winter was approaching, but also because of the sudden storms, which are still common in the Mediterranean at that time of the year. Paul exhorted them - Not to leave Crete. Even in external things, faith exerts itself with the greatest presence of mind, and readiness of advice.

Saying to them - To the centurion and other officers.

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.

Which is a haven - Having a double opening, one to the southwest, the other to the northwest.

There arose against it - The south wind; a tempestuous wind, called in those parts Euroclydon. This was a kind of hurricane, not carrying them any one way, but tossing them backward and forward. These furious winds are now called levanters, and blow in all directions from the northeast to the southeast.

We were hardly able to get masters of the boat - To prevent its being staved.

They lightened the ship - Casting the heavy goods into the sea.

We cast out the tackling of the ship - Cutting away even those masts that were not absolutely necessary.

Neither sun nor stars appeared for many days - Which they could the less spare, before the compass was found out.

This loss - Which is before your eyes.

The God whose I am, and whom I serve - How short a compendium of religion! Yet how full! Comprehending both faith, hope, and love.

God hath given - Paul had prayed for them. And God gave him their lives; perhaps their souls also. And the centurion, subserving the providence of God, gave to Paul the lives of the prisoners. How wonderfully does his providence reign in the most contingent things! And rather will many bad men be preserved with a few good, (so it frequently happens,) than one good man perish with many bad. So it was in this ship: so it is in the world. Thee - At such a time as this, there was not the same danger, which might otherwise have been, of St. Paul's seeming to speak out of vanity, what he really spoke out of necessity. All the souls - Not only all the prisoners, as Julius afterward did, Acts 27:43; ask for souls, they shall be given thee: yea, more than thou hopest for, that sail with thee - So that Paul, in the sight of God, was the master and pilot of the ship.

The fourteenth night - Since they left Crete, Acts 27:18,19. In the Adriatic sea - So the ancients called all that part of the Mediterranean, which lay south of Italy.

The sailors were attempting to flee out of the ship - Supposing the boat would go more safely over the shallows.

Unless these mariners abide in the ship - Without them ye know not how to manage her, ye cannot be saved - He does not say we. That they would not have regarded. The soldiers were not careful for the lives of the prisoners: nor was Paul careful for his own. We may learn hence, to use the most proper means for security and success, even while we depend on Divine Providence, and wait for the accomplishment of God's own promise. He never designed any promise should encourage rational creatures to act in an irrational manner; or to remain inactive, when he has given them natural capacities of doing something, at least, for their own benefit. To expect the accomplishment of any promise, without exerting these, is at best vain and dangerous presumption, if all pretence of relying upon it be not profane hypocrisy.

Ye continue fasting, having taken nothing - No regular meal, through a deep sense of their extreme danger. Let us not wonder then, if men who have a deep sense of their extreme danger of everlasting death, for a time forget even to eat their bread, or to attend to their worldly affairs. Much less let us censure that as madness, which may be the beginning of true wisdom.

This is for your preservation - That ye may be the better able to swim to shore.

Then they were all encouraged - By his example, as well as words.

Casting out the wheat - So firmly did they now depend on what St. Paul had said.

They did not know the land - Which they saw near them: having a level shore.

Loosing the rudder bands - Their ships had frequently two rudders, one on each side. were fastened while they let the ship drive; but were now loosened, when they had need of them to steer her into the creek.

A place where two seas met - Probably by reason of a sand bank running parallel with the shore.

The counsel - Cruel, unjust, ungrateful.

They all escaped safe to land - And some of them doubtless received the apostle as a teacher sent from God. These would find their deliverance from the fury of the sea, but an earnest of an infinitely greater deliverance, and are long ere this lodged with him in a more peaceful harbour than Malta, or than the earth could afford.

ANd when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion o[illegible: 1 letter] Augustus [illegible: 1 letter]and.

Upon the solemn hearing of Paul's Case, it was resolved by Festus and Agrippa, with the rest▪ that were taken by Festus to advise concerning it.

Thought to have been a freed man of the Family of Iulius, who thence took his name,

as Cornelius was a Centurion of the Italian band, see Chap. 10.1. This Band or Regiment, was called Augustus (of the Emperor's) because (as some will) it was part of his Guard.

Marginal references: Chap. 25.12.

2 And entring into a ship of Adramy t[illegible: 1 letter]ium, we lanched, meaning to sail by the coasts of Asia, one Aristarchus a Macedonian, of Thess[illegible: 1 letter]lonica, being with us.

A City in Mys[illegible: 1 letter]a, a Province in the lesser Asia, almost over-against Mitylene, of a pestilent Air.

The Ship did belong to Adramyttium, and designed a Trading Voyage along the Coasts of Asia.

This Aristarchus seems to have been a man of some note, who accompanied St. Paul (together with Luke the holy Penman of this Book, and of the Gospel so called) thorowout his Journey, and none else that we read of. This Aristarchus was one of them that was laid hold on in the uproar at Ephesus, Ch. 19.29. and having partook of Paul's afflictions in all his travels, was at last his fellow-prisoner at Rome, Col. 4 10.

Of this City mention is made, Chap. 17.1.

3 And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself.

A City in Phaenicia bordering upon Palestine, mentioned Matth. 11.21. and Chap. 12.20.

As Felix had commanded that Centurion to whom he committed him, Chap. 24.23.

Tho Paul went with a Soldier to guard him (as their manner was) yet it was a great favour that he might converse with his Friends, and receive from them such refreshments towards his Journey as he stood in need of. Now Paul indeed experienced the truth of God's Word, Chap. 18.10. That he was with him; and 'tis wonderful to consider the presence of God with Paul all along; which things are our examples, that we may put also our trust in God, who hath said he will not leave us nor forsake us, Heb. 13.5, 6.

Marginal references: Chap. 28.16.

4 And when we had lanched from thence, we sailed under Cyprus, because the winds were contrary.

Or put to Sea.

A noted Island in the Mediterranean-Sea, of which we read, Chap. 11.19. and 13.4. Their nearest way from Sidon to Myra, had been to have left Cyprus on the right hand; but by reason of the Winds, they were forced to go almost round about the Island, leaving it on the left hand.

5 And when we had sailed over the sea of Cilicia , and Pamphylia, we came to Myra a city of Lycia.

That part of the Mediterranean that borders on those Provinces.

Of which, see Chap. 6.9. and 15.23.41.

Mention is made of this Province, Chap. 2.10. and 13.13.

Another Province in the lesser Asia bordering on Pamphylia.

6 And there the centurion sound a ship of Alexandria sailing into Italy, and he put us therein.

A famous Port-Town in Egypt formerly called No, of which we read, Ier. 46.25. unto this place the Ship did belong, which was now in the Road or Haven of Myra, intending for Italy, whither they carried Corn, and Persian and Indian Commodities from thence.

7 And when we had sailed slowly many days, and scarce were come over-against Cnicus, the wind not suffering us, we sailed under , Crete, over-against Salmone.

The Wind being contrary, or at least very bare, and it may be their Ship much laden.

A City or Promontory over-against

A Sea-Town in Candy, or the easterly Promontory there, so called.

Marginal references: Or, Gandia. , Crete, which is now called Candia, a known Island in the Mediterranean.; Or, Gandia.; Or, Candy.

8 And hardly passing it, came unto a place which is called The fair havens, nigh whereunto was the city of Lasea.

Or the fair or good shore, that being accounted the best, which is safest for Ships to ride in, or enter into. A place of this name remains to this day (as some tell us) in the Island of Candy,

called Lasos, and more in the Land; yet some think that this Town is not certainly known, not having been mentioned by any Ancient Geographer.

9 Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them,

This Fast was not any necessitated Abstinence, but a Religious Fast; as the word here used does most commonly signifie; and the Article being put to it, it may well denote some eminent and known Fast. We read, that amongst the Iews several Fasts were observed; as the Fast of the Fourth Month, of the Fifth Month, of the Seventh and of the Tenth Month, Zech. 8.19▪ But that of the Seventh Month did far exceed them all, it being the day in which the Priest was to make an Attonement for the people; and they were strictly commanded to afflict their Souls in it, Levit. 16.29. and 23.27. (Thus when we look up to him whom by our sins we have pierced, we must mourn, Zech. 12.10.) Now this Fast was to be observed on the Tenth day of Tisri, or their Seventh Month (which is made up of part of September, and part of October); and then this day, which might well be called The Fast, fell about the beginning of October; after which time, until March, they did not usually venture on the Seas, especially their ships not being so able to bear a storm as ours are; and the Art of Navigation being not yet in any reasonable degree found out amongst them.

10 And [illegible: 1 letter]aid unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not onely of the lading and ship, but also of our lives.

Paul did not say this so much by reason of the time of the year, and the Tempests which do usually attend it, as b[illegible: 1 letter] a prophetical spirit: God intending to provide for Paul in this tedious and difficult Journey, endues him with the Gift of Prophecy; which (when especially they saw it verified) could not but beget a great Respect toward him, and might be a means of salvation to many that were with him▪

So it had been, their Lives had been lost as well as the Ship and Goods, had not God given the Lives of all in the Ship unto Paul, and saved them for his sake; as [illegible: 1 letter]er. 24.

Marginal references: Or, injury.

11 Nevertheless, the centurion believed the master and the owner of the ship more then those things which were spoken by Paul.

The Centurion believed those whom he thought best skilled of those things (as every one in his own Art): And if he had not heard of Paul s Condition and extraordinary Qualification, he was doubtless the more to be excused.

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 winter; which is an haven of Crete, and lieth toward the south-west, and north-west.

This Phenice was a Port-Town in Candia, and not the Countrey in Syria.

Being on the South part of that Island, having a Bay or Road like unto an Half Moon or Crescent; one Horn or part of it (admitting entrance into it) toward the South-West, and the other toward the North-W[illegible: 1 letter]st.

13 And when the south-wind blew softly, supposing that they had obtained their purpose, loosing thence they sailed close by Crete.

The South-wind being ordinarily most mild, and at that time not high, they sailed along the shore of Candia, not being afraid to be driven upon it.

14 But not long after there arose against it a tempestuous wind , called Euroclydon.

Crete or Candia: so that they were in the greater danger, having a Sea-shore.

This some will have to have been a Whirlwind; but the word signifies onely, The tempestuous East, or the North-East, which is a contrary Wind unto any that would go from Crete to Italy.

Marginal references: Or, beat.

15 And when the ship was caught, and could not bear up into the wind, we let her drive.

Being forced from Crete, and the ship no longer at the command of the Mariners, but in the sole power of the Winds.

The ship could not keep her course, the Winds being contrary; so that her Prow or Head (part whereof was called, The Eye of the ship, and on which its Name was formerly, as now at the Stern, inscribed) could not bear up according as their course did require; whence that Expression, [non-Latin text not transcribed], which is here used. Sic quo non volitit, sed quo rapit impetus undae.

16 And running under a certain island which is called Clauda, we had much work to come by the boat.

Called also Claudos, and by some Gaudos, and now Gozo, an Island near unto Crete.

In this stress of weather they would take up the boat, lest it should have been staved or beat in pieces against the ship.

17 Which when they had taken up, they used helps , undergirding the ship; and fearing left they should fall into the quicksands , strake saily and so were driven.

Not only using all Instruments fit for their purpose, but all hands were imployed too.

With Cabels to keep the sides of the ship the closer and faster together.

There were Two Quicksands especially famous in Africa, the one the greater, the other the lesser, called Sy[illegible: 1 letter]tes, [illegible: 1 letter]ec[illegible: 1 letter]use these Mountains of Sand▪ under water, did seem, as it were to draw and suck up ships, they were so s[illegible: 1 letter]on swallowed up by them.

By the word here used, Sails and their Tackle, or the Top-Mast, may be [illegible: 1 letter]nderstood Decks.

18 And we being exceedingly tossed with a tempest, the next day they lightened the s[illegible: 1 letter]ip;

Casting out the Merchandize or Lading which was in it, that the ship being so much lighter, might not so readily strike upon a Rock, or be swallowed up of the Quicksands, it drawing so much the less water.

19 And the third day we cast out with our own hands the tackling of the ship.

All the ships Furniture which it had either for Ornament or De[illegible: 1 letter]ence, and not their Ballast or Lumber only: So willingly do men part with all things for their Lives; which yet are but short, and, at best, mixed with care and sorrow, Iob 14.1.2.

20 And when neither sun nor stars in many days appeared, and no smast tempest lay on us, all hope that we should be saved , was then taken away.

Which shews the greatness of their misery, which had not the Ordinary Refreshments from the sight of the Sun to relieve it. For that the Sun does cheer, is one Reason why our Saviour is called the sun of righteousness, Malachi 4.2.

There remained no hope in the Eye of Reason, or reckoning upon Second Causes, or Natural Events.

21 But after long abstinence, Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss.

These did not abstain from their Meals for any want: for they had sufficient provision; as appears, ver. 38 nor because the Storm or Tempest tossing the ship, and them in it, took away their stomach: for the Sea-men, at least, were not so long troubled with that Sea-sickness: But, 1. Their continually being employed, working for their Lives. Or, 2dly, Their fear of perishing, and sense of a future state, might take up their thoughts so effectually, that they minded nothing else. Hence it hath been said, That whosoever cannot pray should go to Sea, and there he would learn it: For in their afflictiin they will seek me early, saith the Lord, Hosea 5.15.

Being Paul had foretold this that now befell them; as ver. 10. they were bound to have believed him; which they not doing, are now deservedly punished.

Harm and loss, misety and calamity is all that disobedience unto God gets at last, whatsoever it may promise us, to tempt us with.

22 And now I exhort you to be of good cheer: for there shall be no loss of any mans life among you, but of the ship.

Provided they would do as he required of them: See ver. 31. In God's Promises there is a tacit condition, which from the Nature of the thing is to be understood; as in that which was made to Eli, mentioned 1 Sam. 2.30. Paul did foretel this so particularly, that when it was come to pass, he might gain the more reputation to the truth of the Gospel which he preached, and more glory to that God whom he worshipped.

23 For there stood by me this night the angel of God , whose I am, and whom I serve.

A good Introduction to recommend the true God, and the Gospel of his Son.

Paul, who knew the certainty of what he had predicted, owns himself to be now in the service of God, that not unto him, but unto God may be given the glory.

24 Saying Fear not Paul, thou must be brought before Cesar, and lo, God hath given thee all them that sail with thee.

The Message which God's Angels bring from God unto his people▪ is▪ Fear not. Thus unto Daniel, Dan. 10. 12, 19. And thus unto the holy women that attended at our Lords Sepulchre, Matth. 28.5. They are all Ministring Spiri[illegible: 2 letters] Heb▪ 1. ult

'Tis a forensick word, shewing that Paul must be heard and tried by Cesar.

Graciously bestowed all thy Fellow-Travellers upon thee at thy Request: For it is implied, that Paul had prayed for them, and begged their Lives of God; as Esther had the Lives of her people at the hands of King Ahasuerus, Esther 7.3. There is a remarkable difference between Paul and Ionah in a storm, tho Ionah professes as much as Paul does in the preceding Verse. But Ionah 1.9. it was little more than a Profession in Ionah, but Paul was actually in the Fear and Service of God, and doubtless there was a great a difference in their breasts during the Storm. The true Fear and Service of God brings with it great Peace and inward Satisfaction, which, when any leave, they must at least so long be Stranger unto, for there is no peace to the wicked, Isa. 48.22.

25 Wherefore sins, be of good cheer: for I believe God, that it shall be even as it was told me.

Paul having had Experience of the Power and Faithfulness of God, and had known his name, professeth to trust in him; and recommends Gods Veracity unto them, as worthy to be relied upon. What a great deal of good does one holy Man do in a place? These hundreds of Men fare the better both in Soul and Body for Holy Paul.

26 Howbeit we must be cast upon a certain island.

This was given by Paul as a sign unto them of the truth of what he had said, which when it came to pass might induce them to believe the rest; which probably it did, and saved Paul from being killed by the Soldiers, v. 42. Thus God preserves his people, and delivers Paul, and brings all his safely off at the last, but it is by Tempests and Storms. It may be they must suffer shipwrack of all they have in this World first. Augusta per angusta. Through many Tribulations we must enter into the Kingdom of God, as St. Paul had taught others, Acts. 14.22. He experienced to be true himself. There was no truth more experimented than this.

Marginal references: Chap. 28.1.

27 But when the fourteenth night was come, as we were driven up and down in Adria about midnight, the ship-men deemed that they drew near to some countrey:

Not in the Adriatick Bay or Gulf of Venice, which divides Italy and Dalmatia, though that be also so called; but this name is sometimes extended to those parts of the Mediterranean Sea which borders on Sicily and Ionia in Greece, and must be passed over by such as go from Crete, or Candia, to Melita, or Malta.

Marginal references: —Improba [illegible: 1 span]. Hor.

28 And founded, and found it twenty fathoms: and when they had gone a little further, they [illegible: 1 letter]ounded again, and found it fifteen fathoms.

A Fathom is the distance betwixt the end of the middle finger in the one hand, from the end of the middle finger on the other hand, when the Arms are stretched out; which is ordinarily accounted about six feet in measure.

Coming into more shallow places they might reasonably conclude that they were near unto the Land.

29 Then [illegible: 1 letter]earing left they should have fallen upon rocks, they cast four a[illegible: 1 letter]chors out of the stern, and wished for the day.

Of which there are very many in these Seas; especially about the Islands.

Which shew how great the Tempest was, that they needed so many Anchors.

Marginal references: That they might the better discover whereabouts they were

30 And as the ship-men 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,

That they might betake themselves into it, after they had left the ship: For, ver. 17. they had taken up the boat, and secured that against this or the like occasion.

Dissembling the true Reason of their going into the boat to make their escape.

31 Paul said to the centurion, and to the souldiers , Except these abide in the ship, ye cannot be saved.

Notwithstanding the promise mentioned, ver. 24. that they should all be saved, they must use means, so far as means can be used, altho the efficaciousness and truth of the promise do no ways depend upon the Vertue of the means; but the means are made effectual by Vertue of the promise. Yet whosoever neglect[illegible: 1 letter] means upon any pretext of a promise, he does tempt God, but doth not rightly believe in him.

As it were pointing unto the Mariners, and such as were useful in such a case.

32 Then the souldiers cut off the ropes of the boat, and let her fall off.

The Centurion and Soldiers agreeing to what Paul had said, did this to take away all thoughts of escaping, from the Mariners, and leaving all upon what Paul had promised to them in the Name of his God.

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.

All the Night after the Mariners were disappointed in their project to escape. So hard a matter it was to abate their fear of being presently destroyed; and so great influence hath the apprehension of present Death, and Judgment which follows it, upon the minds of men.

Not as if they had wholly eaten nothing all that while (for 'tis commonly held, that none can fast above half so long without danger o[illegible: 1 letter] Death), but because in all that space they had held no set meal, as they were wont to do; and what they did eat was very little, and onely in extream necessity, without any desire or taste; so great was their anguish.

34 Wherefore I pray you to take som[illegible: 1 letter] meat; for this is for your health : for there shall not an hair fall from the head of any of you.

That they might be stronger to endure that pain, and perform that labour which was necessary towards their escape: For God would have them to use all means for their deliverance.

A proverbial speech used by the Iews; as 1 Kings 1.52. signifying, that they should not suffer the least detriment in their bodies, much less the loss of their lives. Thus God numbreth our hairs, and his providence extendeth over every one of them, as Matth. 10.30. Luke 21.18.

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.

Paul thanks God for their preservation thitherto. And there is no such encouragement to hope for future deliverances, as when God doth give us hearts to thank him for deliverances already enjoyed. But he thanked God also for giving them in their necessity such food to nourish and strengthen them, Matth. 14.19. and 15.36. Mark 8.6, 19. and one season more to enjoy it. The acknowledging of God in all things we enjoy, doth sanctifie them to us: otherwise they do defile us: for we usurp them; we holding them by no other tenor but in Franc-Almoine, from God. Neither can they be serviceable unto us, if God withholds his blessing. Hence the Iews would not eat until Samuel had thus blessed their food, 1 Sam. 9.13. And our Saviour himself, to give us an Example, gives thanks before he would have the miraculous loaves and fishes distributed, Iohn 6.11.

Marginal references: 1 Tim. 4.3.

36 Then were they all of good cheer, and they also took some meat.

Believing Paul's words, promising in the Name of that God whom he served, that they should all be preserved; believing they did rejoice. Now Paul, a Prisoner, a neglected and contemned person, comes to be valued and credited. Whilst they sailed with a prosperous Gale, neither God or his poor Prisoner and chained Apostle are thought upon; but in a Storm or Tempest they are glad to believe and follow his direction. Gods stars shine in the night, and are seen in Affliction.

37 And we were all in the ship, two hundred threescore and sixteen souls.

That is, so many persons; as Chap. 2.41. and 7.14. Rom. 13.1. the Soul being the noblest part, and the body following its condition, whatsoever it be: If the soul be holy, the body shall be glorious. But 'tis not so on the other side: The soul is not hereafter as the body is here: For Dives's body fared well, was fed and arraied sumptuously, and yet his soul miserably tormented, Luke 16.19, 24.

38 And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea.

The provision they had for their sustenance. This is the third time that they lightened the ship, being willing that all their Goods should perish for them, rather than with them Or these Heathens were so far perswaded by St. Paul, that they ventured their lives upon the credit of what he had foretold them; and parted with their food, and all they had to live upon, only upon his word, that they should want them in the ship no more.

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.

In so long and violent a Tempest, thinking every moment to be swallowed up, they could keep no reckoning of the ships running or way; neither were Charts or Maps so usual (if they had any at all) in those times.

A Bay, or bosom of the Sea, having Land on each side; where they judged it most likely for them to get on shore; using still all means for their safety.

40 And when they had taken up the anchors, they committed themselves unto the sea▪ and loosed the rudder-bands, and hoised up the main sail `to the wind, and made towards shore.

Rudders is in the Plural Number put for the Singular: Or rather, in those times they having Two Rudders (as by several passages amongst the Ancients do appear), they were both loosed, that now they might use them to direct the ship to the best advantage in making the shore, they having been tied whilst they were a-drift, or at Anchor.

Which they had let down, or struck, ver. 17. and now that they might make some use of the winds, to get nigher to the shore, they hoised up. As God doth instruct the Plowman, Isa. 28 26. so he teacheth the Mariner, and every one in their Calling.

Marginal references: Or, cut the anchors, they left them in the Sea, &c.

41 And falling into a place where two seas met , they ran the ship a-ground; and the forepart stuck fast, and remained unmovable , but the hinder part was broken with the violence of the waves.

A Shoal, Sand, or Isthmus, where the Sea was on both sides of it.

They were now in the greatest extremity; and God suffers them to fall into it before that he sends them deliverance, that he might have the more Glory by it.

Marginal references: 2 Cor▪ 11.25.

42 And the souldiers counsel was to kill the prisoners, lest any of them should swim out and escape.

This speaks their great ingratitude, that they would take away Pavl's Life, who had preserved theirs. But Christ's Apostles and Ministers must not look for their Reward in this Life: Tho men cannot, or do not recompence them, they shall be recompenced at the Resurrection of the Just, Luke 14.14.

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:

Because Paul was a Roman Citizen, whose Death he durst not be accessary unto. It may be also, that this Centurion (if there were no more), as the Samaritan that was cleansed, did this in thankfulness unto Paul.

That they might be helpful to others in getting on shore.

44 And the rest, some on boards, and some on broken pieces of the ship: And so it came to pass that they escaped n all safe to land.

Still using means, tho it was of God only that they had them, [illegible: 1 letter]nd that they were effectual to them. In this History is lively verified that of the Psalmist, Psal. 107.18, 19, 20. Their soul abhorred all manner of meat, and they drew near unto the gates of death. Then they cried unto the Lord in their trouble, he saved them out of their distresses. He sent his word and healed them, he delivered them from their destructions. And what follows, but, ver. 21. O that men would praise the Lord for his goodness, for his wonderful works to the children of men. God hath a Tribute of Praise which is due unto him from the Readers of this Story, that they would acknowledg that there is none else who can deliver after this manner, Dan. 3.29. and then to be sure they will desire that this God might be their God for ever and ever, Psal. 48.14.

Paul's Voyage towards Rome.

1 And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band. 2 And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us. 3 And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself. 4 And when we had launched from thence, we sailed under Cyprus, because the winds were contrary. 5 And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. 6 And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein. 7 And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone; 8 And, hardly passing it, came unto a place which is called The fair havens; nigh whereunto was the city 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 And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away.

In these verses we have,

I. The ship putting to sea again, and pursuing her voyage at first with a promising gale. Observe, 1. What induced them to leave the fair havens: it was because they thought the harbour not commodious to winter in; it was pleasant enough in summer but in the winter they lay bleak. Or perhaps it was upon some other account incommodious; provisions perhaps were scarce and dear there; and they ran upon a mischief to avoid an inconvenience, as we often do. Some of the ship's crew, or of the council that was called to advise in this matter, were for staying there, rather than venturing to sea now that the weather was so uncertain: it is better to be safe in an incommodious harbour than to be lost in a tempestuous sea. But they were outvoted when it was put to the question, and the greater part advised to depart thence also; yet they aimed not to go far, but only to another port of the same island, here called Phenice, and some think it was so called because the Phenicians frequented it much, the merchants of Tyre and Sidon. It is here described to lie towards the south-west and north-west. Probably the haven was between the two promontories or juttings-out of land into the sea, one of which pointed to the north-west and the other to the south-west, by which it was guarded against the east winds. Thus hath the wisdom of the Creator provided for the relief and safety of those who go down to the sea in ships, and do business in great waters. In vain had nature provided for us the waters to sail on, if it had not likewise provided for us natural harbours to take shelter in. 2. What encouragement they had at first to pursue their voyage. They set out with a fair wind (v. 13), the south wind blew softly, upon which they should gain their point, and so they sailed close by the coast of Crete and were not afraid of running upon the rocks or quicksands, because the wind blew so gently. Those who put to sea with ever so fair a gale know not what storms they may yet meet with, and therefore must not be secure, nor take it for granted that they have obtained their purpose, when so many accidents may happen to cross their purpose. Let not him that girdeth on the harness boast as though he had put it off.

II. The ship in a storm presently, a dreadful storm. They looked at second causes, and took their measures from the favourable hints they gave, and imagined that because the south wind now blew softly it would always blow so; in confidence of this, they ventured to sea, but were soon made sensible of their folly in giving more credit to a smiling wind than to the word of God in Paul's mouth, by which they had fair warning given them of a storm. Observe,

1. What their danger and distress was, (1.) There arose against them a tempestuous wind, which was not only contrary to them, and directly in their teeth, so that they could not get forward, but a violent wind, which raised the waves, like that which was sent forth in pursuit of Jonah, though Paul was following God, and going on in his duty, and not as Jonah running away from God and his duty. This wind the sailors called Euroclydon, a north-east wind, which upon those seas perhaps was observed to be in a particular manner troublesome and dangerous. It was a sort of whirlwind, for the ship is said to be caught by it, v. 15. It was God that commanded this wind to rise, designing to bring glory to himself, and reputation to Paul, out of it; stormy winds being brought out of his treasuries (Ps. cxxxv. 7), they fulfil his word, Ps. cxlviii. 8. (2.) The ship was exceedingly tossed (v. 18); it was kicked like a football from wave to wave; its passengers (as it is elegantly described, Ps. cvii. 26, 27) mount up to the heavens, go down again to the depths, reel to and fro, stagger like a drunken man, and are at their wits' end. The ship could not possibly bear up into the wind, could not make her way in opposition to the wind; and therefore they folded up their sails, which in such a storm would endanger them rather than to them any service, and so let the ship drive, Not whither it would, but whither it was impelled by the impetuous waves—Non quo voluit, sed quo rapit impetus undæ. Ovid. Trist. It is probable that they were very near the heaven of Phenice when this tempest arose, and thought they should presently be in a quiet haven, and were pleasing themselves with the thought of it, and wintering there, and lo, of a sudden, they are in this distress. Let us therefore always rejoice with trembling, and never expect a perfect security, nor a perpetual security, till we come to heaven. (3.) They saw neither sun nor stars for many days. This made the tempest the more terrible, that they were all in the dark; and the use of the loadstone for the direction of sailors not being then found out (so that they had no guide at all, when they could see neither sun nor stars) made the case the more hazardous. Thus melancholy sometimes is the condition of the people of God upon a spiritual account. They walk in darkness and have no light. Neither sun nor stars appear; they cannot dwell, nay, they cannot fasten, upon any thing comfortable or encouraging; thus it may be with them, and yet light is sown for them. (4.) They had abundance of winter-weather: No small tempest—cheimon ouk oligos, cold rain, and snow, and all the rigours of that season of the year, so that they were ready to perish for cold; and all this continued many days. See what hardships those often undergo who are much at sea, besides the hazards of life they run; and yet to get gain there are still those who make nothing of all this; and it is an instance of divine Providence that it disposes some to this employment, notwithstanding the difficulties that attend it, for the keeping up of commerce among the nations, and the isles of the Gentiles particularly; and Zebulun can as heartily rejoice in his going out as Issachar in his tents. Perhaps Christ therefore chose ministers from among seafaring men, because they had been used to endure hardness.

2. What means they used for their own relief: they betook themselves to all the poor shifts (for I can call them no better) that sailors in distress have recourse to. (1.) When they could not make head against the wind, they let the ship run adrift, finding it was to no purpose to ply either the oar or the sail. When it is fruitless to struggle, it is wisdom to yield. (2.) They nevertheless did what they could to avoid the present danger; there was a little island called Clauda, and when they were near that, though they could not pursue their voyage, they took care to prevent their shipwreck, and therefore so ordered their matters that they did not run against the island, but quietly ran under it, v. 16. (3.) When they were afraid they should scarcely save the ship, they were busy to save the boat, which they did with much ado. They had much work to come by the boat (v. 16), but at last they took it up, v. 17. This might be of use in any exigence, and therefore they made hard shift to get it into the ship to them. (4.) They used means which were proper enough in those times, when the art of navigation was far short of the perfection it is now come to; they undergirded the ship, v. 17. They bound the ship under the bottom of it with strong cables, to keep it from bulging in the extremity of the tempest. (5.) For fear of falling into the quicksands they struck sail, and then let the ship go as it would. It is strange how a ship will live at sea (so they express it), even in very stormy weather, if it have but sea-room; and, when the sailors cannot make the shore, it is their interest to keep as far off it as they can. (6.) The next day they lightened the ship of its cargo, threw the goods and the merchandises overboard (as Jonah's mariners did, ch. i. 5), being willing rather to be poor without them than to perish with them. Skin for skin, and all that a man has, will he give for his life. See what the wealth of this world is; how much soever it is courted as a blessing, the time may come when it will be a burden, not only too heavy to be carried safe of itself, but heavy enough to sink him that has it. Riches are often kept by the owners thereof to their hurt (Eccl. v. 13); and parted with to their good. But see the folly of the children of this world, they can be thus prodigal of their goods when it is for the saving of their lives, and yet how sparing of them in works of piety and charity, and in suffering for Christ, though they are told by eternal Truth itself that those shall be recompensed more than a thousand fold in the resurrection of the just. Those went upon a principle of faith who took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and a more enduring substance, Heb. x. 34. Any man will rather make shipwreck of his goods than of his life; but many will rather make shipwreck of faith and a good conscience than of their goods. (7.) The third day they cast out the tacklings of the ship—the utensils of it, Armamenta (so some render it), as if it were a ship of force. With us it is common to heave the guns over-board in the extremity of a storm; but what heavy artillery they had then which it was necessary to lighten the ship of I do not know; and I question whether it was not then a vulgar error among seamen thus to throw every thing into the sea, even that which would be of great use in a storm, and no great weight.

3. The despair which at last they were brought to (v. 20): All hope that we should be saved was then taken away. The storm continued, and they saw no symptoms of its abatement; we have known very blustering weather to continue for some weeks. The means they had used were ineffectual, so that they were at their wits' end; and such was the consternation that this melancholy prospect put them into that they had no heart either to eat or drink. They had provision enough on board (v. 38), but such bondage were they under, through fear of death, that they could not admit the supports of life. Why did not Paul, by the power of Christ, and in his name, lay this storm? Why did he not say to the winds and waves, Peace, be still, as his Master had done? Surely it was because the apostles wrought miracles for the confirmation of their doctrine, not for the serving of a turn for themselves or their friends.

Paul's Voyage towards Rome.

21 But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. 22 And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. 23 For there stood by me this night the angel of God, whose I am, and whom I serve, 24 Saying, Fear not, Paul; thou must be brought before Cæsar: and, lo, God hath given thee all them that sail with thee. 25 Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. 26 Howbeit we must be cast upon a certain island. 27 But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; 28 And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms. 29 Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. 30 And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under 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.

And when it was determined. By Festus, Acts 25:12 and when the time was come when it was convenient to send him.

That we should sail. The use of the term "we" here shows that the author of this book, Luke, was with Paul. He had been the companion of Paul; and though he had not been accused, yet it was resolved that he should still accompany him. Whether he went at his own expense, or whether he was sent at the expense of the Roman government, does not appear. There is a difference of reading here in the ancient versions. The Syriac reads it, "And thus Festus determined that he [Paul] should be sent to Caesar in Italy," etc. The Latin Vulgate and the Arabic also read "he" instead of "we." But the Greek manuscripts are uniform; and the correct reading is, doubtless, that which is in our version.

Into Italy. The country still bearing the same name, of which Rome was the capital.

And certain other prisoners. Who were probably also sent to Rome for a trial before the emperor. Dr. Lardner has proved that it was common to send prisoners from Judea and other provinces to Rome. Credibility, Part i., chap. x., & 10, pp. 248, 249.

A centurion. A commander of a hundred men.

Of Augustus' band. For the meaning of the word "band," Mt 27:27, Acts 10:1. It was a division in the Roman army, consisting of from four to six hundred men. It was called "Augustus' band" in honour of the Roman emperor Augustus, Acts 25:21, and was probably distinguished in some way for the care in enlisting or selecting them. The Augustus cohort or band is mentioned by Suetonius in his Life of Nero, 20.

(b) "Paul" Acts 25:12,25 (*) "certain" "some"

A ship of Adramyttium. A maritime town of Mysia, in Asia Minor, opposite to the island of Lesbos. This was a ship which had been built there, or which sailed from that port, but which was then in the port of Caesarea. It is evident, from Acts 27:6, that this ship was not expected to sail to Italy, but that the centurion expected to find some other vessel into which he could put the prisoners to take them to Rome.

We launched. We loosed from our anchorage; or we set sail. See Acts 13:13.

By the coasts of Asia. Of Asia Minor. Probably the owners of the ship designed to make a coasting voyage along the southern part of Asia Minor, and to engage in traffic with the maritime towns and cities.

One Aristarchus, a Macedonian. This man is mentioned as Paul's companion in travel, in Acts 19:29. He afterwards attended him to Macedonia, and returned with him to Asia, Acts 20:4. He now appears to have attended him, not as a prisoner, but as a voluntary companion, choosing to share with him his dangers, and to enjoy the benefit of his society and friendship. He went with him to Rome, and was a fellow-prisoner with him there, Col 4:10 and is mentioned Phm 1:24) as Paul's fellow-labourer. It was, doubtless, a great comfort to Paul to have with him two such valuable friends as Luke and Aristarchus; and it was an instance of great affection for him that they were not ashamed of his bonds, but were willing to share his dangers, and to expose themselves to peril for the sake of accompanying him to Rome.

(a) "Aristarchus" Acts 19:29

We touched at Sidon. Mt 11:21. It was north of Caesarea.

And Julius courteously entreated Paul. Treated him kindly, or humanely.

And gave him liberty, etc. The same thing had been done by Felix, Acts 24:23.

Unto his friends. In Sidon. Paul had frequently travelled in that direction, in going to and returning from Jerusalem; and it is not improbable, therefore, that he had friends in all the principal cities.

To refresh himself. To enjoy the benefit of their kind care, to make his present situation and his voyage as comfortable as possible. It is probable that they would furnish him with many supplies which were needful to make his long and perilous voyage comfortable.

(b) "courteously entreated" Acts 24:23, 28:16 (*) "refresh himself" "Take refreshment"

We sailed under Cyprus. For an account of Cyprus, Acts 4:36. By sailing "under Cyprus" is meant that they sailed along its coasts; they kept near to it; they thus endeavoured to break off the violent winds. Instead of steering a direct course in the open sea, which would have exposed them to violent opposing winds, they kept near this large island, so that it was between them and the westerly winds. The force of the wind was thus broken, and the voyage rendered less difficult and dangerous. They went between Cyprus and Asia Minor, leaving Cyprus to the left. Had it not been for the strong western winds they would have left it on the right.

The winds were contrary. Were from the west, or south-west, which thus prevented their pursuing a direct course. See the Map.

The sea of Cilicia and Pamphylia. The sea which lies off the coast from these two regions. For their situation, see the Map, and Notes, Acts 6:9, 13:13.

We came to Myra, a city of Lycia. Lycia was a province in the south-western part of Asia Minor, having Phrygia and Pisidia on the north, the Mediterranean on the south, Pamphylia on the east, and Caria on the west.

A ship of Alexandria. A ship belonging to Alexandria. Alexandria was in Egypt, and was founded by Alexander the Great. It appears, from Acts 27:38, that the ship was laden with wheat. It is well known that great quantities of wheat were imported from Egypt to Rome; and it appears that this was one of the large ships which were employed for that purpose. Why the ship was on the coast of Asia Minor, is not known. But it is probable that it had been driven out of its way by adverse winds or tempests.

Had sailed slowly. By reason of the prevalence of the western winds, Acts 27:4.

Over against Cnidus. This was a city standing on a promontory of the same name in Asia Minor, in the part of the province of Cans called Doris, and a little north-west of the island of Rhodes.

The wind not suffering us. The wind repelling us in that direction; not permitting us to hold on a direct course, we were driven off near to Crete.

We sailed under Crete. See Acts 27:4. We lay along near to Crete, so as to break the violence of the wind. For the situation of Crete, Acts 2:11.

Over against Salmone. Near to Salmone. This was the name of the promontory which formed the eastern extremity of the island of Crete.

(1) "under Crete" "Candy"

And, hardly passing it. Scarcely being able to pass by it without being wrecked. Being almost driven on it. They passed round the east end of the island, because they had been unable to sail directly forward between the island and the main land.

The fair havens. This was on the south-eastern part of the island of Crete. It was probably not so much a harbour as an open kind of road, which afforded good anchorage for a time. It is called by Stephen, the geographer, "the fair shore."

(++) "whereunto" "near which"

When much time was spent. In sailing along the coast of Asia; in contending with the contrary winds. It is evident that, when they started, they had hoped to reach Italy before the dangerous time of navigating the Mediterranean should arrive. But they had been detained and embarrassed contrary to their expectation, so that they were now sailing in the most dangerous and tempestuous time of the year.

Because the fast was now already past. By "the fast," here is evidently intended the fast which occurred among the Jews on the great day of atonement. That was the tenth of the month Tisri, which answers to a part of September and part of October. It was therefore the time of the autumnal equinox, and when the navigation of the Mediterranean was esteemed to be particularly dangerous, from the storms which usually occurred about that time. The ancients regarded this as a dangerous time to navigate the Mediterranean. See the proofs in Kuinel on this place.

Paul admonished them. Paul exhorted, entreated, or persuaded them. He was somewhat accustomed to the navigation of that sea; and endeavoured to persuade them not to risk the danger of sailing at that season of the year.

(2) "fast" "The fast was on the tenth day of the seventh month, Lev 23:27,29

Sirs. Greek, Men.

I perceive. It is not certain that Paul understood this by direct inspiration. He might have perceived it from his own knowledge of the danger of navigation at the autumnal equinox, and from what he saw of the ship as unfitted to a dangerous navigation. But there is nothing that should prevent our believing also that he was guided to this conclusion by the inspiration of the Spirit of God. Comp. Acts 27:23,24.

Will be with hurt. With injury, or hazard. It is not meant that their lives would be lost, but that they would jeoparded.

The lading. The freight of the ship. It was laden with wheat, Acts 27:38. Paul evidently, by this, intended to suggest the propriety of remaining where they were, until the time of dangerous navigation was past.

(1) "hurt" "injury"

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 haven. The fair havens, Acts 27:8.

Was not commodious to winter in. Not safe or convenient to remain there. Probably it furnished rather a safe anchorage-ground in time of a storm, than a convenient place for a permanent harbour.

The more part. The greater part of the crew.

To Phenice. This was a port or harbour on the south side of Crete, and west of the fair havens. It was a more convenient harbour, and regarded as more safe. It appears, therefore, that the majority of persons on board concurred with Paul in the belief that it was not advisable to attempt the navigation of the sea, until the dangers of the winter had passed by.

And lieth toward. Greek, Looking toward; i.e., it was open in that direction.

The southwest. καταλιβα. Toward Libya, or Africa. That country was situated south-west of the mouth of the harbour. The entrance of the harbour was in a south-west direction.

And northwest. καταχωρον. This word denotes a wind blowing from the north-west. The harbour was doubtless curved. Its entrance was in a south-west direction. It then turned so as to lie in a direction towards the north-west. It was thus rendered perfectly safe from the winds and heavy seas; and in that harbour they might pass the winter in security.

(*) "more part" "greater" (b) "Crete" Acts 27:7

The south wind. The wind before had probably been a headwind, blowing from the west. When it veered round to the south, and when it blew gently, though not entirely favourable, yet it was so that they supposed they could sail along the coast of Crete.

Had obtained their purpose. The object of their desire; that is, to sail safely along the coast of Crete.

Loosing thence. Setting sail for the fair havens.

Close by Crete. Near the shore. It is evident that they designed, if possible, to make the harbour of Phenice, to winter there.

(c) "loosing thence" Acts 27:7.

Arose. Beat violently.

Against it. Against the island of Crete.

A tempestuous wind. Turbulent, violent, strong.

Called Euroclydon. Interpreters have been much perplexed about the meaning of this word, which occurs nowhere else in the New Testament. The most probable supposition is, that it denotes a wind not blowing steadily from any quarter, but a hurricane, or wind veering about to different quarters. Such hurricanes are known to abound in the Mediterranean, and are now called Levanters, deriving their name from blowing chiefly in the Levant, or eastern part of the Mediterranean. The name Euroclydon is derived probably from two Greek words, ευρος, wind, and κλυδων, a wave; so called from its agitating and exciting the waves. It thus answers to the usual effects hurricane, or of a wind rapidly changing its points of compass.

(2) "arose" "beat" (d) "tempestuous wind" Ps 107:25

The ship was caught. By the wind. It came suddenly upon them as a tempest.

Could not bear up, etc. Could not resist its violence, or could not direct the ship. It was seized by the wind, and driven with such violence that it became unmanageable.

We let her drive. We suffered the ship to be borne along by the wind, without attempting to control it.

(+) "caught" "Borne away"

And running under. Running near to an island. They run near to it, where the violence of the wind was probably broken by the island.

Which is called Clauda. This is a small island southwest of Crete.

We had much work. Much difficulty; we were scarcely able to do it.

To come by the boat. This does not mean that they attempted here to land in the boat, but they had much difficulty in saving the small boat attached to the ship, from being staved to pieces. Whether it was carried in the ship or towed at the stern, does not appear; but it is evident that it was in danger of being broken to pieces, or lost, and that they had much difficulty in securing it. The importance of securing the small boat is known by all seamen.

(++) "much work" "difficulty"

Which when they had taken up. When they had raised up the boat into the ship, so as to secure it.

They used helps. They used ropes, cables, stays, or chains, for the purpose of securing the ship. The danger was, that the ship would be destroyed; and they, therefore, made use of such aids as should prevent the loss of the ship.

Undergirding the ship. The ancients were accustomed to pass cables or strong ropes from one side of the ship to another, to keep the planks from springing or starting by the action of the sea. The rope was slipped under the prow, and passed along to any part of the keel which they pleased, and made fast on the deck. See cases mentioned in Kuinel on this verse. An instance of the same kind is mentioned in Lord Anson's voyage round the world. Speaking of a Spanish man-of-war in a storm, he says, "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." (Clark.)

Lest they should fall into the quicksands. There were two celebrated syrtes, or quicksands, on the coast of Africa, called the greater and lesser. They were vast beds of sand driven up by the sea, and constantly shifting their position, so that they could not know certainly where the danger was, and guard against it. As they were constantly changing their position, they could not be accurately laid down in a chart. They were afraid, therefore, that they should be driven on one of those banks of sand, and thus be lost.

Strake sail. Or, rather, lowered or took down the mast, or the yards to which the sails were attached. There has been a great variety of interpretations proposed on this passage. The most probable is, that they took down the mast, by cutting or otherwise, as is now done in storms at sea, to save the ship. They were at the mercy of the wind and waves; and their only hope was by taking away their sails.

And so were driven. By the wind and waves. The ship was unmanageable, and they suffered it to be driven before the wind.

(e) "fall into the quicksands" Ps 107:25

They lightened the ship. By throwing out a part of the cargo.

(f) "tossed" Ps 107:27

The tackling of the ship. The anchor, sails, cables, baggage, etc. That is, they threw over everything that was not indispensable to its preservation, for it seems still Acts 27:29.

(g) "cast out" Job 2:4, Jonah 1:5

Neither sun nor stars, etc. As they could see neither sun nor stars, they could make no observations; and as they had no compass, they would be totally ignorant of their situation, and gave up all is lost.

(i) "all hope" Eze 37:11

But after long abstinence. By the violence of the storm, by their long-continued labour, and by their apprehension of danger, they had a long time abstained from food.

And to have gained this harm. To have procured this harm, or have subjected yourselves to it. Had you remained there, you would have been safe. It seems to be bad English to speak of gaining a loss, but it is a correct translation of the original, κερδησαι, which expresses the idea of acquiring or procuring, whether good or evil. See Acts 27:9,10.

(a) "hearkened" Acts 27:10 (b) "have loosed" Acts 27:13 (*) "gained" "procured"

There shall be no loss. This must have been cheering news those who had given up all for lost. As Paul had manifested great wisdom in former advice to them, they might now be more disposed to listen to him. The reason why he believed they would be safe, he immediately states.

(c) "I exhort" Job 22:29, Ps 112:7, 2Cor 4:8,9

There stood by me. There appeared to me.

The angel of God. The message of God were often communicated by angels. See Heb 1:14. This does not mean that there was any particular angel, but simply an angel.

Whose I am. Of the God to whom I belong. This is an expression of Paul's entire devotedness to him.

Whom I serve. In the gospel. To whom and to whose cause I am entirely devoted.

(d) "this night the angel" Acts 22:11 (e) "angel of God" Heb 1:14 (f) "whom I serve" De 32:9, Ps 135:4, Isa 44:5, Mal 3:17, Jn 17:9,10 1Cor 6:20, 1Pet 2:9,10

Fear not, Paul. Do not be alarmed with the danger of the loss of life.

Thou must be brought, etc. And therefore thy life will be spared.

God hath given thee all, etc. That is, they shall all be preserved with thee. None of their lives shall be lost. It does not mean that they should be converted; but that their lives should be preserved. It is implied here that it was for the sake of Paul, or that the leading purpose of the Divine interposition to rescue them from danger was to save his life. The wicked often derive important benefits from being connected with Christians; and God often confers important favours on them in his general purposes to benefit his own people. The lives of impenitent men are often spared because God interposes to save his own people.

(h) "given thee" Gen 19:21,29

(+) "good cheer" "courage" (i) "For I believe God" Lk 1:45, Rom 4:20,21, 2Ti 1:12

Howbeit. Nevertheless.

Upon a certain island. Malta. See Acts 28:1

(k) "certain island" Acts 28:1

The fourteenth night. From the time when the tempest commenced.

In Adria. In the Adriatic Sea. This sea is properly situated between Italy and Dalmatia, now called the Adriatic Gulf. But, among the ancients, the name was given not only to that gulf, but to the whole sea lying between Greece, Italy, and Africa, including the Sicilian and Ionian Sea. It is evident, from the narrative, that they were not in the Adriatic Gulf, but somewhere in the vicinity of Malta. See the Map.

Deemed. Judged. Probably by the appearance of the sea.

(&) "Adria" "The Adriatic Sea" (|) "shipmen deemed" "The sailors thought"

And sounded. To sound is to make use of a line and lead to ascertain the depth of water.

Twenty fathoms. A fathom is six feet, or the distance from the extremity of the middle finger on one hand to the extremity of the other, when the arms are extended. The depth, therefore, was about one hundred and twenty feet.

Fifteen fathoms. They knew, therefore, that they were drawing near to shore.

They cast four anchors. On account of the violence of the storm and waves, to make if possible the ship secure.

And wished for the day. To discern more accurately their situation and danger.

(l) "wished for the day" Ps 130:6

The shipmen. The sailors, leaving the prisoners.

Under colour. Under pretence. They pretended that it was necessary to get into the boat, and carry the anchors ahead of the ship so as to make it secure, but with a real intention to make for the shore.

Out of the foreship. From the prow, so as to make the fore part of the ship secure. The reason why they did this was, probably, that they expected the ship would go to pieces; and as all on board could not be saved in one small boat, they resolved to escaped to a place of safety as soon as possible.

(%) "shipmen" "sailors" (**) "flee" "escape" (++) "under colour" "pretence"

Paul said to the centurion and to the soldiers. The centurion had, it appears, the general direction of the ship, Acts 27:11. Probably it had been pressed into the service of the government.

Except these. These seamen. The soldiers and the centurion were unqualified to manage the ship, and the presence of the sailors was therefore indispensable to the preservation of any.

Abide in the ship. Remain on board.

Ye cannot be saved. You cannot be preserved from death. You will have no hope of managing the ship so as to be secure from death. It will be remembered that Paul had been informed by the angel, and had assured then, Acts 27:22-24, that no lives should be lost. But it was only in the use of the proper means that their lives would be safe, yet this did not, in his view, prevent the use of the proper means to secure it. From this we lay learn,

(1.) that the certainty of an event does not render it improper to use means to obtain it.

(2.) That though the event may be determined, yet the use of the means may be indispensable. The event is rendered no more certain than the means requisite to accomplish it.

(3.). That the doctrine of the Divine purposes or decrees, making certain future events, does not make the use of man's agency unnecessary or improper. The means are determined as well as the end; and the one will not be secured without the other.

(4.) The same is true in regard to the decrees respecting salvation. The end is not determined without the means; and as God has resolved that his people shall be saved, so he has also determined the means. He has ordained that they shall repent, shall believe, shall be holy, and shall thus be saved.

(5.) We have in this case a full answer to the objection that a belief in the decrees of God will make men neglect the means of salvation, and lead to licentiousness. It has just the contrary tendency. Here is a case in which Paul certainly believed in the purpose of God to save these men; in which he was assured that it was fully determined; and yet the effect was not to produce inattention and unconcern, but to prompt him to use strenuous efforts to accomplish the very effect which God had determined should take place. So it is always. A belief that God has purposes of mercy; that he designs, and has always designed, to save some, will prompt to the use of all proper means to secure it. If we had no evidence that God had any such purpose, effort would be vain. We should have no inducement in exertion. Where we have such evidence, it operates as it did in the case of Paul, to produce great and strenuous endeavours to secure the object.

Cut off the ropes, etc. It is evident that the mariners had not yet got on board the boat. They had let it down into the sea, Acts 27:30, and were about to go on board. By thus cutting the ropes which fastened the boat to the ship, and letting it go, they removed all possibility of their fleeing from the ship, and compelled them to remain on board.

And while the day was coming on. At daybreak. It was before they had sufficient light to discern what they should do.

To take meat. Food. The word meat was formerly used to denote food of any kind.

That ye have tarried. That you have remained or been fasting.

Having taken nothing. No regular meal. It cannot mean that they had lived entirely without food; but that they had been so much in danger, so constantly engaged, and so anxious about their safety, that they had taken no regular meal; and that what they had taken had been at irregular intervals, and had been a scanty allowance. "Appian speaks of an army which for twenty days together had neither food nor sleep; by which he must mean that they neither made full meals, nor slept whole nights together. The same interpretation must be given to this phrase." (Doddridge.) The effect of this must have been, that they would be weak and exhausted, and little able to endure the fatigues which yet remained.

(*) "meat" "food" (+) "tarried" "waited"

Not an hair fall from the head, This is a proverbial expression, denoting that they should be preserved safe; that none of them should be lost; and that in their persons they should not experience the least damage, 1Sam 14:45, 1Kgs 1:52.

(a) "for your health" Mt 15:32, 1Timm 5:23 (b) "shall not an hair fall" 1Kgs 1:52, Mt 10:30, Lk 12:7, 21:18

And gave thanks, etc. This was the usual custom among the Hebrews. Mt 14:19. Paul was among those who were not Christians. But he was not ashamed of the proper acknowledgment of God, and was not afraid to avow his dependence on him, and to express his gratitude for his mercy.

(c) "gave thanks" 1Sam 9:13, Mt 15:36, Mk 8:6, Jn 6:11,23, 1Timm 4:3,4

(+) "good cheer" "courage" (*) "meat" "food"

They lightened the ship. By casting the wheat into the sea. As they had no hope of saving the cargo, and had no further use for it, they hoped that by throwing the wheat overboard, the ship would draw less water, and that thus they would be able to come nearer to the shore.

(&) "wheat" "corn"

They knew not the land. They had been driven with a tempest, without being able to make any observation; and it is probable that they were entire strangers to the coast, and to the whole island.

A certain creek with a shore. Greek, A certain bosom--κολπον--or bay. By its having a shore is probably meant that it had a level shore, or one that was convenient for landing. It was not a high bluff of rocks, but was accessible. Kuinel thinks that the passage should be construed, "they found a certain shore, having a bay," etc.

Were minded. Were resolved.

(|) "minded" "determined"

Had taken up the anchors. The four anchors with which they had moored the ship, Acts 27:29. See the margin. The expression may mean that they slipped or cut their cables, and that thus they left the anchors in the sea. This is the most probable interpretation.

And loosed the rudder-bands. The rudder in navigation is that by which a ship is steered. It is that part of the helm which consists of a piece of timber, broad at the bottom, which enters the water, and is attached by hinges to the stern-post on which it turns. (Webster.) But what was the precise form of the rudder, among the ancients, is not certainly known. Sometimes a vessel might be steered by oars. In most ships they appear to have had a rudder at the prow as well as at the stern. In some instances also they had them on the sides. The word used here in the Greek is in the plural--τωνπηδαλιων--and it is evident that they had in this ship more than one rudder. The bands mentioned here were probably the cords or fastenings, by which the rudder could be made secure to the sides of the ship, or could be raised up out of the water in a violent storm, to prevent its being carried away. And as in the tempest the rudders had become useless, (Acts 27:15,17,) they were probably either raised out of the water, or made fast. Now that the storm was passed, and they could be used again, they were loosed, and they endeavoured to direct the vessel into port.

The mainsail. αρτεμονα. There have been various explanations of this word. Luther translates it, the mast. Erasmus, the yards. Grotius, who supposes that the mainmast had been cast away, (Acts 27:17,) thinks that this must mean the foremast or bowsprit. The word usually means the mainsail. The Syriac and Arabic understand it of a small sail, that was hoisted for a temporary purpose.

(1) "taken up the anchors" "Or, cut the anchors, they left them in the sea"

And falling. Being carried by the wind and waves.

Into a place where two seas met. Gr., Into a place of a double sea. διθαλασσον. That is, a place which is washed on both sides by the sea. It refers properly to an isthmus, tongue of land, or a sand-bar, stretching out from the main land, and which was washed on both sides by the waves. It is evident that this was not properly an isthmus that was above the waves, but was probably a long sandbank that stretched far out into the sea, and which they did not perceive. In endeavouring to make the harbour, they ran on this bar or sand-bank.

They ran the ship aground. Not designedly, but in endeavouring to reach the harbour, Acts 27:39.

The hinder part was broken. The stern was broken or staved in. By this means the company was furnished with boards, etc., on which they were safely conveyed to the shore, Acts 27:44.

And the soldiers' counsel, etc. Why they gave this advice is not known. It was probably, however, because the Roman military discipline was very strict, and if they escaped, it would probably be charged on them that it had been done by the negligence and unfaithfulness of the soldiers. They therefore proposed, in a most cruel and bloodthirsty manner, to kill them, though contrary to all humanity, justice, and laws; presuming probably that it would be supposed that they had perished in the wreck. This is a remarkable proof that men can be cruel even when experiencing the tender mercy of God; and that the most affecting scenes of Divine goodness will not mitigate the natural ferocity and cruelty of those who delight in blood.

(d) "counsel" Ps 74:20

But the centurion, willing to save Paul. He had at first been disposed to treat Paul with kindness, Acts 27:3. And his conduct on board the ship; the wisdom of his advice, Acts 27:10; the prudence of his conduct in the agitation and danger of the tempest; and not improbably the belief that he was under the Divine protection and blessing, disposed him to spare his life.

Kept them from their purpose. Thus, for the sake of this one righteous man, the lives of all were spared. The instance here shows,

(1.) that it is possible for a pious man, like Paul, so to conduct in the various trying scenes of life--the agitations, difficulties, and temptations of this world--as to conciliate the favour of the men of this world; and,

(2.) that important benefits often result to sinners from the righteous. Paul's being on board was the means of saving the lives of many prisoners; and God often confers important blessings on the wicked for the sake of the pious relatives, friends, and neighbours with whom they are connected. Ten righteous men would have saved Sodom, Gen 18:32; and Christians are in more ways than one the salt of the earth, and light of the world, Mt 5:13,14. It is a privilege to be related to the friends of God--to be the children of pious parents, or to be connected with pious partners in life. It is a privilege to be connected with the friends of God in business, or to dwell near them, or to be associated with them in the various walks and dangers of life. The streams of blessings which flow to fertilize their lands, flow also to bless others; the dews of heaven which descend on their habitations, descend on all around; and the God which crowns them with loving-kindness, often fills the abodes of their neighbours and friends with the blessings of peace and salvation.

And commanded. Probably they were released from their chains.

(e) "save Paul" 2Cor 11:25

And the rest. Those who could not swim.

They escaped all safe to land. According to the promise which was made to Paul, Acts 27:22. This was done by the special Providence of God. It was a remarkable instance of Divine interposition to save so many through so long-continued dangers; and it shows that God can defend in any perils, and can accomplish all his purposes. On the ocean or the land, we are safe in his keeping; and he can devise ways that shall fulfil all his purposes, and that can protect his people from danger.

(a) "so it came to pass" Acts 27:22, Ps 107:28-30.

The time being now come for the fulfilling of God's purpose and determinate counsel concerning Paul, recorded Be of good cheer, Paul, as thou hast testified of me at Jerusalem, so shalt thou bear witness also at Rome. Acts 23:11

Pursuant to this purpose of God, Festus the Roman governor delivers the apostle and his associates, Luke, Timothy, and Aristarchus, to Julius, in order to their sending, with several other prisoners, who probably were great malefactors, to the city and court of Rome, where all appeals made to the Roman emperor were heard and determined before himself.

Now here we have observable, 1. The person whom the apostle was delivered to: Julius, a very civil person to the apostle, who suffered him to see and receive the civilities of his friends. Thus God raises up his people friends in the midst of their sufferings, and when persecutors send his saints to prison, he will provide keepers for their turn. Julius, an heathen soldier, was kinder to him than his own countrymen the Jews.

Observe, 2. The villianous company of malefactors and prisoners that the innocent apostle was packed with, They delivered Paul, and certain other prisoners, to Julius. Saints and sinners, good and bad, innocent and nocent, share together in the same outward miseries: but though they be thus jumbled together in this world, (where all things come alike to all,) yet the righteous Judge will make a difference between them in the other world, according to their works.

Observe, 3. Though the apostle was thus yoked with malefactors and criminals in the ship, yet God favoured him with some companions which were according to his heart's desire; namely, his dear associates, St. Luke, Timothy, and Aristarchus. It is a great comfort to the afflicted to have good companions in their afflictions; Optimum Solatium est Sodalitium.

But above all, it was the happiness of the apostle that he enjoyed the presence of God with him in so comfortable a manner, in and under all his sufferings, according to his promise, I am with thee, and no man shall set on thee to hurt thee. Acts 18:10

The gracious special presence of God with his children and people, is a sure and sufficient support unto them in and under all the difficulties and trials, which his wisdom seeth fit to exercise and try them with.

Observe, 4. What an additional favour it was from God, that St. Paul found friends in Sidon, such saints as he could comfortably converse with, and receive refreshments from, even needful accommodations for his tedious voyage.

Learn hence, That God's care of, his compassion towards, and provision for, his children and people, is universal and perpetual, at all times and in all places.

An account is here given of the very hazardous voyage which the apostle had from Cesarea towards Rome. He sails from Cesarea to Cyprus; from Cyprus to Cilicia to Crete; and having been long at sea, and the summer wearing away, and the great fast being past, that is, the anniversary of expiation, which was on the tenth day of September. After which the sea growing temptuous, the ancients left off sailing until March, because of the shortness of the days. St. Paul, forseeing the danger of the season, and being also to the lives of those that were in it, and advised them to venture no further till the sea was calmer; but the owner and governor of the ship (who was supposed to be better skilled in his own art) advising otherwise, the captain of the guard prefers his judgment before Paul's, and so sets forward, but with great hazard, and greater loss, as the event declared.

From the whole we gather, That the fittest seasons ought to be observed and taken for every enterprise, both sacred and secular. Winter journeys by land, or voyages by sea, are unsafe, as well as uncomfortable. A season is beautiful for all things, and has a lustre upon it above all other parts of time. This winter voyage, about our October, was very hazardous and unseasonable; for the winds were boisterous and contrary, the days were short, the light little, the night long, the clouds thick, the weather dark, the storms raging; therefore the apostle advised to winter in the Fair Havens, knowing that the season for sailing was now past.

The farther difficulties and dangers which the apostle met with, in this winter voyage, are here described and declared, and the properest lessons of instruction which can, I think, be gathered from them, will be by way of allusion.

Thus, 1. The ship in which he sailed is an emblem of the church, in her militant state here on earth; she is afflicted, tossed with tempests, and in danger of being shipwrecked every moment; many tempestuous Euroclydons arise suddenly, and threaten her fatally; but her wise pilot sits at the helm, steers her with a fixed eye and steady hand between rocks and shelves, undergirding her by his everlasting arms of power and love which are underneath her; and when in our apprehensions she is brought to a hopeless and helpless state, without the light of sun or stars to comfort her; then doth the Lord enlighten our darkness, and at midnight there shall be light.

Again, 2. This voyage, neglected in the summer, and undertaken in the winter season, to the peril of the passengers,and the loss of the ship, liveily represents unto us both the folly and danger of persons who suffer the spring of youth and the summer of ripe age to slide and slip away from them; and when the winter of old age comes upon them, then they think of launching forth towards the fair haven of eternal happiness, and not before.

Set we forth never so soon, the winds will be contrary, the weather tempestuous, the rocks many, the difficulties great. And yet, Lord! how is our precious time spent and spilt! When age comes upon us, we complain we want time, whereas we foolishly waste it; how are miserable souls that set out late for heaven, (when we can serve sin no longer,) benighted, bewildered, shipwrecked, eternally and irrecoverably lost!--Behold, now only is the accepted time now is the day of salvation.

Observe here, 1. The hopeless, helpless, comfortless state, which St. Paul, and those in the ship with him, were now reduced to: neither sun nor stars appeared, and the weather proved very tempestuous, and when they utterly despaired of life, then God gives Paul, and he the rest, a comfortable assurance that nothing should be lost, but the vessel only.

O how does God delight to deliver those that are forsaken of their hopes; what a present help is he to the helpless: He reserves his holy hand for a dead lift! our extremities are the seasons of his succour.

Observe, 2. The great and special favour which God indulged the holy apostle, even to send an angel to him to comfort him: The angel of God, whose I am, and whom I serve, said, Fear not.

O what an encouragement is it to us to enter upon, and be faithful in, the service of God, when he causes his holy angels, upon all occasions, to serve us! When visible dangers are before us, God has invisible servants round about us, both to succour and secure us. Lord, help me in sincerity to say, Thine I am, and thee I serve! Let me be found faithful in all the instances of my duty to thee,and then shall I find (as the apostle here) that safety evermore accompanies duty.

Observe, 3. How God was pleased for St. Paul's sake to save all that were with him in the ship; sinners are spared and saved for the saints' sake, whom yet they hate and seek to destroy. The wicked are oft-times delivered from temporal destruction for the sake of the godly who live among them, and intercede with God for them; there were two hundred threescore and sixteen persons, all heathens, except three or four, saved for St. Paul's sake, who no doubt begged their lives of God.

Lord, what fools and madmen are the wicked, who seek the destruction of those for whose sake it is that they are not themselves destroyed! The breaches which wicked men make by sinning, they make up by praying.

Observe, 4. How steady and steadfast the apostle was in the faith and belief of God's promise and providence for his own and the company's preservation: I believe God, that it shall be even as it was told me.

We honour God exceedingly, when we depend upon his promise, rely upon his power, believe his word, though what he says be very improbable, and unlikely to come to pass.

A farther account is here given both of the apostle's imminent danger and extra-ordinary deliverance; for fourteen days together the ship was continually tossed in the sea; at last the mariners cast four anchors out of the ship, and, by the help of a boat, intended to make their escape, leaving the passengers to shift for themselves: St. Paul, perceiving this, told the centurion and the soldiers, that, though Almighty God had promised to preserve them, yet they must not expect it without using due means for their own preservation, which was to stay the mariners in the ship; whose help and diligence, direction, and care, would be especially needful to them on such an occasion. Hereupon the soldiers, to prevent the mariners' design, cut the ropes of the boat, and let it fall into the sea.

Learn hence, That the end and the means are always joined together in the purpose and decree of God. The same God that ordained the end, ordained the means in order to that end; therefore, as to trust to means is to neglect God, so to neglect the means is to tempt God.

As here, That God who decreed that they should not perish with the ship, decreed that the skilful seamen should abide in the ship. Almighty God likes not to be tied to means himself; but it is his pleasure to tie us.

Sometimes, to show his sovereignty, he is pleased to work without means.

Sometimes, to show his omnipotency, he works against means; the fire shall not burn, the water shall not drown, the iron shall swim, the sun shall stand still, nay, go several degrees backward.

The first cause can suspend the power and operation of second causes, when he pleases. But as the care of the end means belongs to us, and must be used when they may, and where they can be used.

Accordingly here, the mariners, in order to their own and others' preservation which was needful. The purpose of God to prolong our lives, must not lessen our care for the preservation of our lives; when God has ordained and appointed means, we cannot expect to find safety in the neglect or contempt of those means.

Observe here, 1. What honour God put upon the holy apostle: although he was a poor prisoner in chains, yet God made him the only counsellor and comforter unto all that were in the ship.

First, he adviseth them to eat, because that through consternation of mind, and horror of death, they had made no set meal for fourteen days; not that they subsisted miraculously without any nourishment at all, but eat so little that it was in a manner continual fasting.

Next he becomes the chaplain of the ship, He gave thanks to God in the presence of them all; that is, he desired God's blessing upon what they eat, and praised him for it. Thanks should be returned when benefits are received from the hand of man, much more from the hand of God. What shall we think of those that sit down to a full table as a beast to his forage, without taking any notice of the bountiful hand that feeds them?

St. Paul having thus refreshed himself, and by his example and words encouraged all the rest to do the like, an account is taken of the exact number of persons which were in the ship, and it was found to be two hundred threescore and sixteen souls. Probably this was done at the motion of St. Paul, that so, after their deliverance, it might appear how exactly his prediction, mentioned, That there shall be no loss of any man's life, nor an hair fall from the head of any, was verified and fulfilled. Acts 27:22

Whatever God speaks by the mouth of his holy servants, be it by way of prediction or denunciation, shall certainly be accomplished and come to pass: God is honoured in his truth, when his promises are fulfilled towards his people, and threatenings inflicted on his enemies.

Here observe, 1. How willing men in distress are to part with all things for the preservation of life; these sea-faring men are here found three times lightening their ship of her lading and burden; first the merchandise was cast overboard, Acts 27:18 next all the ship's furniture was heaved over, Acts 27:19 and now Acts 27:38 goes over the very wheat, which they had provided for their daily bread; future provision is cast away to save life at present: life is the most precious treasure, the most excellent thing in nature; a man will part with all the comforts and supports of life, rather than with life itself.

Observe, 2. What a wonderful work of God was here upon the hearts of these poor Pagans, thus to venture their lives by parting with their food which they had to live upon, barely upon St. Paul's word, that they should want wheat no more in the ship. Such an influence has God upon the hearts and minds of men, when he pleases to make use of it.

Observe, 3. How God's delivering power is most gloriously manifest in the most deplorable extremities of his people.

Now, when the ship was fallen into a place where two seas met, when she ran aground, and was broken with the violence of the waves, this extremity was God's opportunity; and this strait was the season of his succour.

Observe, 4. What horrid and cruel ingratitude was found with these wretched soldiers towards the apostle: they design to take away his life, who had taken such care of them, and for whose sake all their lives were preserved!

It is no new thing for an unkind world to return evil for good, and hatred for good-will; but to do good and to suffer evil is the Christian's exercise at present. They consulted to kill the prisoners, (of whom the apostle was chief,) lest any of them should swim out and escape.

Observe, 5. How God put it into the centurion's heart to defeat their barbarity and bloody counsel, and to save the apostle, for whose sake the centurion and all in the ship were saved.

Many are the wicked devices in the heart of man, but the counsel of the Lord, that shall stand.

Observe, 6. How God performed his promise to the apostle to a very tittle: they were all saved, not a man drowned, no not any one of the bloody soldiers who gave counsel to kill Paul.

O how good is God to the unthankful and unholy! his tender mercies are over all his works; and how well do sinners fare sometimes for the saints' sake.

Thus, after a long and dangerous voyage, the providence of God brought St. Paul, with the rest of the passengers at last safe to shore.

O how punctual is God to what he promises! What he foretells he will fulfil. He had foretold by Paul, that they should suffer shipwreck, and at last be cast upon a certain island: and accordingly here they escaped to an island called Melita; where what signal instances of humanity they received from the hands of barbarous heathens, the following chapter fully informs us.