Acts 28 commentary

God can make strangers to be friends; friends in distress. Those who are despised for homely manners, are often more friendly than the more polished; and the conduct of heathens, or persons called barbarians, condemns many in civilized nations, professing to be Christians. The people thought that Paul was a murderer, and that the viper was sent by Divine justice, to be the avenger of blood. They knew that there is a God who governs the world, so that things do not come to pass by chance, no, not the smallest event, but all by Divine direction; and that evil pursues sinners; that there are good works which God will reward, and wicked works which he will punish. Also, that murder is a dreadful crime, one which shall not long go unpunished. But they thought all wicked people were punished in this life. Though some are made examples in this world, to prove that there is a God and a Providence, yet many are left unpunished, to prove that there is a judgment to come. They also thought all who were remarkably afflicted in this life were wicked people. Divine revelation sets this matter in a true light. Good men often are greatly afflicted in this life, for the trial and increase of their faith and patience. Observe Paul's deliverance from the danger. And thus in the strength of the grace of Christ, believers shake off the temptations of Satan, with holy resolution. When we despise the censures and reproaches of men, and look upon them with holy contempt, having the testimony of our consciences for us, then, like Paul, we shake off the viper into the fire. It does us no harm, except we are kept by it from our duty. God hereby made Paul remarkable among these people, and so made way for the receiving of the gospel. The Lord raises up friends for his people in every place whither he leads them, and makes them blessings to those in affliction.

The common events of travelling are seldom worthy of being told; but the comfort of communion with the saints, and kindness shown by friends, deserve particular mention. The Christians at Rome were so far from being ashamed of Paul, or afraid of owning him, because he was a prisoner, that they were the more careful to show him respect. He had great comfort in this. And if our friends are kind to us, God puts it into their hearts, and we must give him the glory. When we see those even in strange places, who bear Christ's name, fear God, and serve him, we should lift up our hearts to heaven in thanksgiving. How many great men have made their entry into Rome, crowned and in triumph, who really were plagues to the world! But here a good man makes his entry into Rome, chained as a poor captive, who was a greater blessing to the world than any other merely a man. Is not this enough to put us for ever out of conceit with worldly favour? This may encourage God's prisoners, that he can give them favour in the eyes of those that carry them captives. When God does not soon deliver his people out of bondage, yet makes it easy to them, or them easy under it, they have reason to be thankful.

It was for the honour of Paul that those who examined his case, acquitted him. In his appeal he sought not to accuse his nation, but only to clear himself. True Christianity settles what is of common concern to all mankind, and is not built upon narrow opinions and private interests. It aims at no worldly benefit or advantage, but all its gains are spiritual and eternal. It is, and always has been, the lot of Christ's holy religion, to be every where spoken against. Look through every town and village where Christ is exalted as the only Saviour of mankind, and where the people are called to follow him in newness of life, and we see those who give themselves up to Christ, still called a sect, a party, and reproached. And this is the treatment they are sure to receive, so long as there shall continue an ungodly man upon earth.

Paul persuaded the Jews concerning Jesus. Some were wrought upon by the word, and others hardened; some received the light, and others shut their eyes against it. And the same has always been the effect of the gospel. Paul parted with them, observing that the Holy Ghost had well described their state. Let all that hear the gospel, and do not heed it, tremble at their doom; for who shall heal them, if God does not? The Jews had afterwards much reasoning among themselves. Many have great reasoning, who do not reason aright. They find fault with one another's opinions, yet will not yield to truth. Nor will men's reasoning among themselves convince them, without the grace of God to open their understandings. While we mourn on account of such despisers, we should rejoice that the salvation of God is sent to others, who will receive it; and if we are of that number, we should be thankful to Him who hath made us to differ. The apostle kept to his principle, to know and preach nothing but Christ and him crucified. Christians, when tempted from their main business, should bring themselves back with this question, What does this concern the Lord Jesus? What tendency has it to bring us to him, and to keep us walking in him? The apostle preached not himself, but Christ, and he was not ashamed of the gospel of Christ. Though Paul was placed in a very narrow opportunity for being useful, he was not disturbed in it. Though it was not a wide door that was opened to him, yet no man was suffered to shut it; and to many it was an effectual door, so that there were saints even in Nero's household, Php 4:22. We learn also from Php 1:13, how God overruled Paul's imprisonment for the furtherance of the gospel. And not the residents at Rome only, but all the church of Christ, to the present day, and in the most remote corner of the globe, have abundant reason to bless God, that during the most mature period of his Christian life and experience, he was detained a prisoner. It was from his prison, probably chained hand to hand to the soldier who kept him, that the apostle wrote the epistles to the Ephesians, Philippians, Colossians, and Hebrews; epistles showing, perhaps more than any others, the Christian love with which his heart overflowed, and the Christian experience with which his soul was filled. The believer of the present time may have less of triumph, and less of heavenly joy, than the apostle, but every follower of the same Saviour, is equally sure of safety and peace at the last. Let us seek to live more and more in the love of the Saviour; to labour to glorify Him by every action of our lives; and we shall assuredly, by his strength, be among the number of those who now overcome our enemies; and by his free grace and mercy, be hereafter among the blessed company who shall sit with Him upon his throne, even as He also has overcome, and is sitting on his Father's throne, at God's right hand for evermore.

1. That doleful spectacle is described in the beginning of the chapter, when so many men being wet, and also all berayed with the foam and filth of the sea, and stiff with cold, did with much ado crawl to the shore; for that was all one as if they had been cast up by the sea to die some other death. After that, Luke declareth that they were courteously entertained of the barbarians, that they kindled a fire that they might dry their clothes, and refresh their joints, which were stiff with cold, and at length that they were saved “Protectos,” protected. from the shower. Therefore, in that Paul commendeth these duties, he showeth his thankfulness; and so great liberality toward strangers is for good causes advanced, whereof there be rare examples in the world. And though common nature doth wring out of the barbarous Gentiles some affection of mercy in so great necessity; yet undoubtedly it was God which caused the men of Melita to handle these men so courteously, that his promise might be sure and certain, which might seem imperfect if the shipwreck had caused the loss of any man’s life.

A viper coming out of the heat. The very event did prove that Paul was a true and undoubted prophet of God. Now, that God may make him famous as well by land as by sea, he sealeth the former miracles “Oracula,” predictions. with a new miracle; and so he ratifieth his apostleship among the men of Melita. And though there were not many which did profit thereby, yet the majesty of the gospel did shine even among the unbelievers; also this did greatly confirm the oracles to the mariners, which they had not sufficiently reverenced. Neither did the viper come out of the sticks by chance; but the Lord did direct her by his secret counsel to bite Paul, because he saw it would turn to the glory of his gospel.

4. So soon as the barbarians saw. This judgment was common in all ages, that those who were grievously punished had grievously offended. Neither was this persuasion conceived of nothing; but it came rather from a true feeling of godliness. For God, to the end he might make the world without excuse, would have this deeply rooted in the minds of all men, that calamity and adversity, and chiefly notable destruction, were testimonies and signs of his wrath and just vengeance against sins. Therefore, so often as we call to mind any notable calamity, we do also remember that God is sore offended, seeing he punisheth so sharply. Neither did ungodliness ever get the upper hand so far, but that all men did still retain this principle, that God, to the end he may show himself to be the Judge of the world, doth notably punish the wicked. But here crept in an error almost always, because they condemned all those of wickedness “Sine exceptione,” without exception, omitted, whom they saw roughly handled. Though God doth always punish men’s sins with adversity, yet doth he not punish every man according to his deserts in this life; and sometimes the punishments of the godly are not so much punishments as trials of their faith and exercises of godliness.

Therefore, those men are deceived, who make this a general rule to judge every man according to his prosperity or adversity. This was the state of the controversy between Job and his friends, (Job 4:7) they did affirm that that man was a reprobate, and hated of God, whom God did punish; and he did allege, on the other side, that the godly are sometimes humbled with the cross. Wherefore, lest we be deceived in this point, we must beware of two things. The former is, that we give not rash and blind judgment of things unknown, “De hominibus ignotis,” of persons unknown. according to the event alone, for because God doth punish the good as well as the bad; yea, it falleth out oftentimes that he spareth the reprobate, and doth sharply punish those who are his; if we will judge aright, we must begin at another thing than at punishments, to wit, that we inquire after the life and deeds. If any adulterer, if any blasphemous person, if any perjured man or murderer, if any filthy person, if any cozener, if any bloody beast be punished, God doth point out his judgment as it were with his finger. If we see no wickedness, nothing is better than to suspend our judgment concerning punishment.

The other caution is, that we wait for the end. For so soon as God beginneth to strike, we do not by and by see his drift and purpose; but the unlike end doth at length declare, that those differ far before God who seem in men’s eyes both alike in the likelihood of punishment. If any man object that it is not in vain so often repeated in the law, that all private and public miseries are the scourges of God, I grant indeed that that is true; but yet I deny that it doth keep God from sparing whom he will for a time, though they be of all men the worst, and from punishing those more sharply whose fault is mean. “Mediocris,” trivial. Nevertheless, it is not our duty to make that perpetual which falleth out oftentimes. We see now wherein the men of Melita were deceived, to wit, because having not scanned Paul’s life, they judge him to be a wicked man, only because the viper doth bite him; secondly, because they stay not the end, but give judgment rashly. Nevertheless, we must note that these are detestable monsters, who go about to pluck out of their hearts all feelings of God’s judgment, which is ingrafted in us all naturally, and which is also found in the barbarians and savage men. Whereas they think that Paul is rather guilty of murder than of any other offense, they follow this reason, because murder hath always been most detestable.

Vengeance doth not suffer. They gather that he is a wicked man, because vengeance doth persecute him though he have escaped the sea. And they feigned that the revenging goddess did sit by the seat of Jupiter, which they commonly called Δικη; grossly, I grant, as men ignorant of pure religion, and yet not without some tolerable signification, as if they had painted out God to be Judge of the world. But by these words the wrath of God is distinguished from fortune, and so the judgment of God is avouched against all blind chances. For the men of Melita take it to be a sign of the heavenly vengeance, in that though Paul be saved, yet can he not be safe.

5. Shaking off the viper. The shaking off of the viper is a token of a quiet mind. For we see how greatly fear doth trouble and weaken men; and yet you must not think that Paul was altogether void of fear. For faith doth not make us blockish, as brain-sick men do imagine, when they be out of danger. “In umbra et extra teli jacturam,” in the shade, and out of bowshot. But though faith doth not quite take away the feeling of evils, yet it doth temperate the same, lest the godly be more afraid than is meet; that they may always be bold and have a good hope. So though Paul understand that the viper was a noisome beast, yet did he trust to the promise which was made to him, and did not so fear her plaguy “Pestiferum,” pestiferous, deadly. biting, that it did trouble him; because he was even ready to die if need had been.

6. Changing their minds, they said. This so wonderful and sudden a change ought to have inwardly touched the men of Melita, and to have moved them to give the glory to the mercy of God, as they did before to vengeance. But as man’s reason is always carried amiss unto extremities, they make Paul at a sudden a god, whom they took before to be a wicked murderer. But if he could not choose but be the one, it had been better for him to be counted a murderer than a god. And surely Paul would rather have wished to be condemned, not only of one crime, but also to have sustained all shame, “Omni infamiae genere,” every kind of infamy. and to have been thrust down into the deep pit of hell, “Ad inferos,” to the dead. than to take to himself the glory of God, which thing those knew full well who had heard him preach amidst the storms. Notwithstanding, it may be, that, being taught afterward, they did confess that God was the author of the miracle.

Furthermore, let us learn by this history, with patient and quiet minds, to wait for the prosperous event of things, “Tristium rerum,” of gloomy affairs. which seem at the first to tend toward the robbing of God of his honor. Which of us would not have been terrified with this spectacle which did arm the wicked to slander with all manner of slanderous speeches the glory of the gospel? Yet we see how God did in good time prevent this inconvenience; therefore, let us not doubt but that after he hath suffered his to be darkened with clouds of slanders, he will send remedy in his good time, and will turn their darkness into light. In the mean season, let us remember that we must beware of the judgment of the flesh. And because men do always forget themselves, let us beg of God the Spirit of moderation, that he may keep us always in the right mean. Furthermore, let us learn by this how ready the world is to fall to superstition. Yea, this wickedness is in a manner born with us, to be desirous to adorn creatures with that which we take from God.

Wherefore, no marvel if new errors have come abroad “Subinde,” ever and anon. in all ages, seeing every one of us is, even from his mother’s womb, expert in inventing idols. But lest men excuse themselves therewithal, this history doth witness that this is the fountain of superstitions, because men are unthankful to God, and do give his glory to some other.

Acts 28:7-14

7. And in those places were the possessions of the chief man of the isle, whose name was Publius; who received us, and lodged us courteously. 8. And so it was, that the father of Publius lay sick of the fever and bloody flux; to whom Paul entered in, and when he had prayed, and had laid his hands upon him, he healed him. 9. Therefore, when he had done thus, the rest also, which had infirmities in the isle, came, and were healed: 10. Who did also give us great honor; and when we departed, they laded us with things necessary. 11. And after three months we sailed in a ship of Alexandria, which had wintered in the isle, whose badge was Castor and Pollux. 12. And when we came to Syracuse, we stayed there three days. 13. And from thence we fetched a compass, and came to Rhegium: and after one day when the south wind blew, we came the next day to Puteoli: 14. Where we found brethren, and were desired to stay with them seven days: and so we came to Rome.

7. And in those places. Because this name, Publius, is a Roman name, I suspect that this man, of whom mention is made, was rather a citizen of Rome than born in the isle. For the Grecians and other strangers were not wont to borrow their names of the Latins unless they were men of small reputation. And it may be that some of the noble men of Rome came then to see his possessions, and is called the chief man of the isle, not because he dwelt there, but because no man could compare with him in wealth and possessions. And it is scarce probable that all the whole multitude of Grecians was lodged there three days. I do rather think, that, when he entertained the centurion, he did also honor Paul and his companions, because, being admonished by the miracle, he did believe that he was a man beloved of God. Notwithstanding, howsoever it be, his hospitality was not unrewarded. For shortly after the Lord restored his father to health by the hand of Paul, who was indeed sick of a dangerous disease. And by this means he meant to testify how greatly that courtesy, which is showed to men in misery and to strangers, doth please him. Although those who are holpen be unmindful and unthankful for that benefit which they have received, or they be not able to recompense those who have done good to them, yet God himself will abundantly restore to men whatsoever they have bestowed at his commandment; and he hath sometimes appointed, to those which be merciful and given to hospitality, some of his servants, which bring with them a blessing. This was now great honor, in that Publius did lodge Christ in the person of Paul. Notwithstanding, this was added as an overplus, in that Paul came furnished with the gift of healing, that he might not only recompense his courtesy, but also give more than he had received.

Also, we know not whether he learned the first principles of faith, as miracles do for the most part win the rude and unbelievers unto faith, “Ad docilitatem,” to docility. Luke mentioneth the kind of disease that he may the better set forth the grace of God. For seeing it is an hard matter to cure a bloody flux, “Nam quam difficilis et lenta sit dysenteriae curatio,” for since the cure of dysentery is slow and difficult. especially when the ague is joined therewith, the old man was cured thus suddenly only by the laying on of hands and prayer, not without the manifest power of God.

8. And had laid his hands upon him Paul declareth by prayer that he himself is not the author of the miracle, but only the minister, lest God be defrauded of his glory. He confirmeth this self-same thing by the external sign. For, as we saw before, in other places, the laying on of hands was nothing else but a solemn rite of offering and presenting. Wherefore, in that Paul doth offer the man to God with his own hands, he professed that he did humbly crave his life of him. By which example, not only those who have excellent gifts of the Spirit given them are admonished to beware, lest by extolling themselves they darken the glory of God, but also we are all taught in general that we must so thank the ministers of the grace of God that the glory remain to him alone. It is said, indeed, that Paul healed the man which had the bloody flux; but it is plainly expressed by the circumstances which are added, that it was God which bestowed this benefit, making him the minister thereof. Whereas Luke saith afterwards, that others which were sick in the isle were cured, he doth not extend it unto all; but his meaning is, that the power of God, which appeared evidently enough, was proved by many testimonies, that the apostleship of Paul might be thereby ratified. Neither need we doubt but that Paul sought as well to cure their souls as their bodies. Yet Luke doth not declare what good he did, save only that the barbarians gave him and his fellows victual and necessary things when they loosed from the haven. In the mean season, we must note, that though Paul might have withdrawn himself, and have escaped many ways, yet was the will of God to him instead of voluntary fetters, because he was often cited by the heavenly oracle to appear before the judgment-seat of Nero to bear witness of Christ. Again, he knew that if he should run away, he could no longer have preached the gospel, but should have lurked in some corner during his whole life.

11. In a ship of Alexandria. By these words, Luke giveth us to understand, that the former ship was either drowned, or else so rent and beaten, that it served for no use afterward; whereby the greatness of the shipwreck doth the better appear. And he setteth down expressly that the badge of the ship of Alexandria, wherein they were carried to Rome, was Castor and Pollux, that we may know that Paul had not liberty granted to sail with such as were like to himself; but was enforced to enter into a ship which was dedicated to two idols. The old poets did feign that Castor and Pollux came of Jupiter and Leda; for which cause they are called in Greek διοσκουροι; which word Luke useth in this place, as if you should say, Jupiter’s sons. Again, they said “Fabulati,” they fabled. that they are the sign in the zodiac called Gemini. There was also another superstition among the mariners, that those fine exhalations which appear in tempests are the very same. Therefore, in times past, they were thought to be gods of the seas, and were therefore called upon as at this day, Nicholas and Clement, and such like. Yea, as in Popery, they retain the old errors, changing the names only; so at this day they worship these exhalations under the name of Saint Hermes, or Saint Ermus. And because if one exhalation appear alone, it is a doleful token; but if two together, (as Pliny writeth) then they foreshow a prosperous course. To the end the mariners of Alexandria might have both Castor and Pollux to favor them, they had both for the badge of their ship. Therefore, as touching them, the ship was polluted with wicked sacrilege; but because Paul did not make choice thereof, of his own accord, he is not polluted thereby.

And surely seeing an idol is nothing, it cannot infect the creatures of God, but that the faithful may use them purely and lawfully. And we must needs think thus, that all those blots wherewith Satan doth go about to stain the creatures of God through his juggling, are washed away by no other means but by a good and pure conscience, whereas the wicked and ungodly do defile those things which are of themselves pure, though they do but touch them. Finally, Paul was no more defiled by entering into this ship, than when he did behold the altars at Athens; because, being void of all superstition, he knew that all the rites of the Gentiles were mere illusions. Again, the men could not think that he did agree to that profane error; for if he had been to do any worship to Castor and Pollux, though it had been only for fashion’s sake, he would rather have died a thousand deaths than once have yielded.

Therefore, because he needed not to fear any offense, he entereth the ship without any more ado; and undoubtedly he did this heavily, and with inward sorrow; because he saw the honor which is due to God alone given to vain inventions. Therefore, this ought to be numbered among his exercises, in that he had those to be his guides, who thought that they were governed of idols, and had committed their ship to their tuition.

12. When we were come to Syracuse. Luke prosecuteth the residue of the course of their sailing, that they arrived first in Sicilia. And after that they set a compass “Oblique... trajecerint,” they made an indirect passage. by reason of the tempest and raging of the sea, and sailed over into Italy. And as that haven whereof Luke speaketh in this place is the most famous haven of all Sicilia, so is it farther from the coast of Italy than is that of Messina, over against which is Rhegium, whereof he maketh mention. And it is in the country of the Brutians, as is Puteoli, a city of Campania. But forasmuch as the brethren kept Paul at Puteoli seven days, by this we gather how favorably and gently the centurion handled Paul. Neither do I doubt but that the holy man would have made him a faithful promise that he would always return in due time. But he was persuaded of his uprightness, so that he was not afraid that he would deceive him. And now we gather out of this place, that the seed of the gospel was then sown abroad, seeing there was some body of the Church even at Puteoli.

Acts 28:15-20

15. And when the brethren had heard of us from thence, they came out to meet us at Appii Forum, and at The three Taverns; whom when Paul saw, he gave thanks to God, and waxed bold. 16. And when we were come to Rome, the centurion delivered the prisoners to the chief captain of the host; but Paul was suffered to dwell alone with a soldier which kept him. 17. And after three days Paul called together the chief of the Jews; and when they were come, he said to them, Men and brethren, though I have done nothing against the people, or ordinances of the elders, yet was I delivered a prisoner from Jerusalem into the hands of the Romans. 18. Which, when they had examined me, they would have let me go, because there was no cause of death in me. 19. But when the Jews spake contrary, I was enforced to appeal to Caesar: not as if I have anything to accuse my nation of. 20. For this cause, therefore, have I sent for you, that I might see you, and speak to you; for the hope of Israel am I bound with this chain.

15. When the brethren heard. God did comfort Paul by the coming of the brethren who came forth to meet him, that he might the more joyfully make haste to defend the gospel. And the zeal and godly care of the brethren appeareth therein, in that they inquire for Paul’s coming, and go out to meet him. For it was at that time not only an odious thing to profess the Christian faith, but it might also bring them in hazard of their life. Neither did a few men only put themselves in private danger, because the envy redounded to the whole Church. But nothing is more dear to them than their duty wherein they could not be negligent, unless they would be counted sluggish and unthankful. It had been a cruel fact to neglect so great an apostle of Jesus Christ, especially seeing he labored for the common salvation.

And now forasmuch as he had written to them before, and had of his own accord offered his service to them, it had been an unseemly thing not to repay to him brotherly goodwill and courtesy. Therefore, the brethren did, by this their dutifulness, testify their godliness toward Christ; and Paul’s desire was more inflamed, because he saw fruit prepared for his constancy. For though he were endued with invincible strength, “Fortitudine,” fortitude. so that he did not depend upon man’s help; yet God, who useth to strengthen his by means of men, did minister to him new strength by this means. Though he were afterward forsaken when he was in prison, as he complaineth in a certain place, (2 Timothy 4:16) yet he did not despair; but did fight no less valiantly and manfully under Christ’s banner, than if he had been guarded with a great army. But the remembrance of this meeting did serve even then to encourage him, seeing he did consider with himself that there were many godly brethren at Rome, but they were weak, and that he was sent to strengthen them. And there is no cause why we should marvel that Paul was emboldened at this present when he saw the brethren, because he did hope that the confession his faith would yield no small fruit. For so often as God showeth to his servants any fruit of their labor, he doth, as it were, prick them forward with a goad, that they may proceed more courageously in their work.

16. The centurion delivered the prisoners. Luke doth signify that Paul had more liberty granted him than the rest; for his condition and estate was peculiar. For he was suffered to dwell in an house by himself, having one keeper with him, whereas the rest were shut up in the common prison. For the general captain “Praefectus,” the praefect. knew by Festus’ report that Paul was guiltless; and the centurion, as it is likely, did faithfully rehearse such things as might serve to bring him into favor. Notwithstanding, let us know that God did govern “Moderatum,” temper. from heaven the bonds of his servant; not only that he might ease him of his trouble, but that the faithful might have freer access unto him. For he would not have the treasure of his faith shut up in prison, but he would have it laid open, that it might enrich many far and wide. And yet Paul was not so at liberty, but that he did always carry a chain. Luke calleth the general captain στρατοπεδαρχης, who was appointed over the army which kept the city, as histories make mention. “Praefectum praetorio cujus illud officium fuisse ex historiis satis notum est,” praefect of the praetorium, to whom it is well known from history that office belonged.

17. And after three days. Paul’s humanity “Mausuetudo,” meekness. was wonderful, in that, though he had suffered such cruel injuries of his nation, he studied, notwithstanding, to appease the Jews which are at Rome, and he excuseth himself to them, lest they hate his cause, because they hear that the priests do hate him. He might well have excused himself before men, if he passed over these Jews and turned himself to the Gentiles. For though he had continually, in divers places, essayed to bring them to Christ, yet they were more and more nettled and moved; “Exacerbati,” exasperated. and yet he had omitted nothing, neither in Asia, nor in Greece, neither at Jerusalem, which might mitigate their fury. Therefore, all men would have justly pardoned him, if he had let those alone whom he had so often tried [experienced] to be of desperate pride. “Pervicaciae,” obstinacy and petulance. But because he knew that his Master was given of his Father to be the minister of the Jews, to fulfill the promises whereby God had adopted to himself the seed of Abraham to be his people; he looketh unto the calling of God, and is never weary. He saw that he must remain at Rome, seeing he had liberty granted to teach, he would not that they should be deprived of the fruit of his labor. Secondly, he would not have them moved through hatred of his cause to trouble the Church; because a small occasion might have caused great destruction. Therefore, Paul meant to beware, lest, according to their wonted madness, they should set all on fire. “Pessimi incendii faces essent,” they should be torches to kindle a very bad fire.

I have done nothing against the people. These two things might have made the Jews hate him; either because he should have done hurt to the commonwealth of his nation, as some runagates did increase their bondage, which was too cruel, through their treachery; or because he should have done somewhat against the worship of God; for though the Jews were grown out of kind, “Degeneres,” degenerate. and religion was depraved and corrupted among them with many errors, yet the very name of the law and the worship of the temple were greatly reverenced. Furthermore, Paul denieth not but that he did freely omit those ceremonies whereto the Jews were superstitiously tied; yet he cleareth himself of the crime of revolting whereof he might be suspected. Therefore, understand those ordinances of the fathers, whereby the children of Abraham, and the disciples of Moses ought, according to their faith, to have been distinguished from the rest of the Gentiles. And surely in that he did cleave so holily to Christ, who is the soul and perfection of the law, he is so far from impairing the ordinances of the fathers, that none did better observe the same.

19. I was enforced to appeal. This appeal was full of hatred and envy for this cause, because the authority and liberty of the Jewish nation did seem to be sore opprest, who could have been content to have lived with their own laws. Secondly, because his defense was joined with infamy and loss of all the people. Therefore he answereth this objection also, because he was enforced with the stubbornness of his enemies to fly to this fortress [asylum]. For he is excused by necessity, because he had no other way to escape death. And after that he had excused that which was done already, he promiseth that he will so handle his matter hereafter, “Ita causam suam acturum,” will so plead his cause. that he will not labor against the Jews.

20. For the hope of Israel. We must understand much more under these words than Luke expresseth; as we gather out of the answer, where the Jews speak of the sect; to wit, repeating his speech, which Luke omitteth. Therefore Paul intreated of Christ, that it might plainly appear that neither the law nor the temple did profit the Jews anything without him; because the covenant of adoption is grounded in him, and the promise of salvation is in him confirmed. Neither did they doubt but that the restoring of the kingdom did depend upon the coming of the Messias; and even at that time their misery and decay did increase the hope and desire of him. Wherefore Paul saith, for good causes, that he is bound for the hope of Israel. Whereby we be also taught, that no man doth hope aright, but he which looketh unto Christ and his spiritual kingdom; for when he placeth the hope of the godly in Christ, he excludeth all other hopes.

Acts 28:21-24

21. But they said unto him, We neither received letters from Judea touching thee, neither did any of the brethren come and show us or speak any evil of thee. 22. But we will hear of thee what thou thinkest; for as concerning that sect, we know that it is spoken against everywhere. 23. And when they had appointed him a day, many came to him to his lodging; to whom he expounded and testified the kingdom of God, and persuaded them of Jesus out of the law of Moses, and out of the prophets, from morning till night. 24. And certain believed those things which were spoken, but certain believed not.

21. Neither by letters. The priests and scribes did not hold their peace, because they were become more gentle towards Paul, or to the end they might spare him; that proceeded rather of contempt, or else of despair, because they neither knew how to oppress him when he was so far from them, and his carrying into Italy was “Videri poterat,” might seem. to them instead of a grave. For they did lord it no less carelessly than proudly, so that nobody did trouble them at home. Furthermore, though the Jews come not altogether rightly prepared to hear, yet they show some desire to learn, when as they do not refuse to hear the defense of his doctrine, which is spoken against everywhere. For many do stop the way before themselves with this prejudice, because they cannot abide to hear that which is refused by common judgment, but subscribe to the opinion of other men to the condemning of doctrine which they know not. Nevertheless, this is not without fault (as I said) that they object gainsaying to cause hatred, or to procure evil suspicion; as if it had not been said before by Isaiah, that God should be a stone of offense to all the people. It is uncertain, whether upon the day appointed Paul disputed all the day, or they reasoned one with another; save only, because we may guess, by the circumstance of time, that Paul did not continue speaking still. “Uno tenore,” without stopping. For he could scarce have framed a speech which could have continued from morning to night. Wherefore I do not doubt, but that after the apostle had briefly expounded the sum of the gospel, he granted liberty to the hearers to propound questions, “Vicissim,” in their turn. and did make answer to the questions which were objected to him.

But we must note the state of the disputation, which Luke saith is double. For Paul taught first, after what sort the kingdom of God was amongst them, and principally what manner [of] chief felicity and glory that was which was promised to them, which the prophets do so highly extol. For seeing that many of them did dream of a frail estate of the kingdom of God in the world, and did place the same falsely in idleness, pleasure, and in plenty of present good things, it was necessary that it should be rightly defined, that they might know that the kingdom of God is spiritual, whose beginning is newness of life, and the end thereof blessed immortality and the heavenly glory. Secondly, Paul exhorted them to receive Christ, the author of the promised felicity.

And, again, this second point had two members, for it could not be handled profitably and soundly unless he did expound the office of the promised Redeemer; secondly, unless he did show that he is already given, and that the Son of Mary is he in whom the fathers hoped. It was indeed a common maxim among the Jews, that the Messias should come and restore all things into perfect order.

But Paul labored another point, which was not so well known; that the Messias was promised, who should, with the sacrifice of his death, make satisfaction for the sins of the world; who should reconcile God to men; who should purchase eternal righteousness; who should fashion men after the image of God, being regenerate with his Spirit; who should, finally, make his faithful servants heirs with him of eternal life; and that all those things were fulfilled in the person of Jesus Christ crucified. He could not intreat of those things; but he must needs call back the Jews from gross and earthly inventions into heaven, and also take away the stumbling-block of the cross, seeing he taught that there was no other way or means whereby we are reconciled with God.

And let us note, that (as Luke doth testify) Paul took all that which he spake of Christ out of the law and prophets. For true religion differeth from all feigned religions, because the word of God alone is the rule thereof. Also the Church of God differeth from all profane sects in this, because it heareth him speak alone, and is governed by his commandment. And now by this we see the agreement that is between the Old and the New Testaments to establish the faith of Christ; secondly, that double profit of the Scripture which the same Paul commendeth in another place, to wit, that it is sufficient as well to instruct those which are willing to learn, as to refute the stubbornness of those which set themselves against the truth (2 Timothy 3:16; Titus 1:9). Therefore, let those who desire to be wise with sobriety, and to teach others well, appoint themselves these bounds, that they utter nothing but out of the pure fountain of the word. The philosophers deal otherwise, who contend only with reasons, because they have no sound authority, whom the Papists imitate too much, who set apart the oracles of God, and lean only to the inventions of man’s brain, that is, to mere folly.

24. Some believed. Luke declareth that this was at length the success of the disputation, that they did not all profit “Pariter,” equally. in the same doctrine. We know that the apostle was endued with such grace of the Spirit, that he ought to have moved stones; and yet he could not, after long disputing and testifying, win all men unto Christ. Wherefore, let us not marvel, if the unbelief of many do at this day resist the plain doctrine of the gospel, and if many remain obstinate, to whom the truth of Christ is no less made manifest than the sun at noon-day. Moreover, those return from Paul blind and blockish, who came unto him willingly, as if they had been desirous to learn. If there were such stubbornness in voluntary hearers, what marvel is it if those refuse Christ with a malicious “Amarulento,” bitter. mind, who swell with pride and malice, [bitterness] and do openly fly and hate the light?

Acts 28:25-31

25. And when they could not agree, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias to our fathers, 26. Saying, Go to this people, and say, Ye shall hear with your ears, and not understand; and seeing ye shall see, and not perceive; 27. For the heart of this people is waxed gross, and their ears are dull with hearing, and with their eyes they have winked, lest at any time they see with their eyes, and hear with their ears, and understand with their heart, and they be converted, and I heal them. 28. Be it known therefore unto you, that this salvation of God is sent to the Gentiles, and they shall hear it. 29. And when he had said these things, the Jews went out from him, and had great reasoning among themselves. 30. And Paul remained two years full in a thing he had hired for himself, “In suo conducto,” in his hired room. and he received all those which came in unto him, 31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus, with all boldness, and no man did let [hinder] him.

25. And when they could not The malice and frowardness of the unfaithful is the cause of this, that Christ, who is our peace, and the only bond of holy unity, is an occasion of dissension, and doth cause those to go together by the ears who were friends before. For, behold, when the Jews come together to hear Paul, they think all one thing; and speak all one thing; they do all profess that they embrace the law of Moses. So soon as they hear the doctrine of reconciliation, there ariseth dissension among them, so that they are divided. “In diversas partes,” into different parties. And yet for all this we must not think that the preaching of the gospel is the cause of discord; but that privy displeasure, which lurked before in their malicious minds, doth then break out; and as the brightness of the sun doth not color things otherwise than they were, but doth plainly show the difference, which was none so long as it was dark. Therefore, seeing God doth illuminate his elect peculiarly, and faith is not common to all men, let us remember that it cannot be but that, so soon as Christ cometh abroad, there will be a division among men. But then let us call to mind that which Simon foretold of him, that he shall be a sign which shall be spoken against, that the thoughts of many hearts may be disclosed (Luke 2:34, 35) and that unbelief which striveth against God is the mother of dissension.

After that Paul. At the first he went about to allure them meekly and gently; now, so soon as he espieth their obstinacy, he inveigheth sharply, and doth severely denounce the judgment of God. For the rebellious must be handled thus, whose pride cannot be tamed with plain doctrine. The same order must we keep; we must gently govern those who are apt to be taught and gentle, but we must cite the stubborn unto God’s judgment-seat. Whereas he bringeth in rather the Holy Ghost speaking than the prophet, it maketh to the credit of the oracle. For seeing God requireth that he alone be heard, doctrine cannot otherwise be of authority, than if we know that it did proceed from him, and that it did not issue out of man’s brain. Again, he declareth therewithal that the stubbornness of one age only is not there noted, but that the oracle of the Spirit is extended unto the time to come.

26. Go to this people. This is a notable place, because it is cited six times in the New Testament, (Matthew 13:14; John 12:40; Romans 11:8; Mark 4:12; Luke 8:10) but because it is brought in elsewhere to another end, we must mark for what purpose Paul applieth it unto the present cause; namely, he meant with this, as with a mallet, to beat in pieces the hardness and frowardness of the wicked, and to encourage the faithful, who were as yet weak and tender, lest the unbelief of others should trouble them.

Therefore, the sum is, that that was fulfilled which was foretold by the prophet, and that, therefore, there is no cause why the reprobate should flatter themselves, or that the faithful should be terrified, as it were, with some new unwonted thing. And though it be certain that this blindness whereof the prophet spake began in his time, yet John showeth that it did properly appertain unto the kingdom of Christ. Therefore, Paul doth fitly apply it unto that contempt of the gospel which he saw; as if he should have said, This is the very same thing which the Holy Ghost foretold in times past by the mouth of Isaiah. And though this place be diversely applied not only by the Evangelists, but also by Paul himself, the show of contrariety is easily put away and answered. Matthew, Mark, and Luke, say that this prophecy was fulfilled when Christ spake by parables unto the people, and did not reveal to them the mysteries of the kingdom of heaven. For then the unfaithful heard the voice of God with their outward ears, but they did not profit thereby. John saith in a sense not much unlike to this, that the, Jews were not brought to believe, no, not with many miracles, (John 12:37) so that this same prophecy of the prophet was fulfilled.

Therefore, these four agree in this, that it came to pass by the just judgment of God, that the reprobate in hearing should not hear, and in seeing should not see. Now, Paul calleth to mind that which the prophet did testify concerning the Jews, lest any man wonder at their blindness. Furthermore, in the Epistle to the Romans, (Romans 11:5, 7) he mounteth higher, showing that this is the cause of blindness, because God doth give the light of faith only to the remnant whom he hath chosen freely. And surely it is certain that because the reprobate reject the doctrine of salvation, this cometh to pass through their own malice, and that therefore they themselves are to be blamed. But this next cause doth not let but that the secret election of God may distinguish between men; that those may believe who are ordained to life, and that the other may remain blockish. I will not stand long about the words of the prophet, because I have expounded the same elsewhere. Neither did Paul curiously recite the words which are in the prophet; but did rather apply his words unto his purpose. Therefore, he imputeth that making blind, which the prophet attributeth to the secret judgment of God, to their malice. For the prophet is commanded to stop the eyes of his hearers; and Paul in this place accuseth the unbelieving of his time, because they shut their own eyes. Though he setteth down both things distinctly, that God is the author of their blindness, and that yet, notwithstanding, they shut their own eyes, and become blind of their own accord; as these two things do very well agree together, as we said elsewhere.

In the last remember where it is said, Lest they see with their eyes, or hear with their ears, or understand with their heart; God showeth how clear his doctrine is, to wit, that it is sufficient to lighten all the senses, unless men do maliciously darken themselves; as Paul also teacheth in another place, that his gospel is plain, so that none can be blind in the light thereof, save those who are ordained to destruction, whose eyes Satan hath blinded, (2 Corinthians 4:3).

Lest they be converted, and I heal them. By this we gather that the Word of God is not set before all men that they may return to soundness of mind; but that the external voice soundeth in the ears of many, without the effectual working of the Spirit, only that they may be made inexcusable. And here the pride of flesh doth rashly murmur against God; as we see many object, that men are called in vain, yea, absurdly, unless it be in their power to obey; though we see no reason why God appeareth to the blind, and speaketh to the deaf; yet his will alone, which is the rule of all righteousness, ought to be to us instead of a thousand reasons.

In the conclusion, we must note the wholesome effect of the Word of God; namely, the conversion of men, which is not only the beginning of health, but also a certain resurrection from death to life.

28. Therefore be it. Lest the Jews may afterward accuse him of revolting, because he forsaketh the holy stock of Abraham, and goeth to the profane Gentiles; he denounceth that which the prophets did so often testify, that the salvation whereof they were the proper, at least the principal “Primarii,” primary. heirs, should be translated unto strangers. Notwithstanding, whereas he saith that salvation was sent to the Gentiles, he meaneth, in the second place, to wit, after that the Jews had rejected it, as we have said before more at large (Acts 13:46) Therefore, the sense is, that there is no cause why the Jews should complain if the Gentiles be admitted into the void possession after that they have forsaken it. Neither doth he make faith common to all the Gentiles in general, when he saith that they shall hear. For he had full well tried, that even many of the Gentiles did wickedly resist God, but he setteth so many of the Gentiles as believed against the unbelieving Jews, that he may provoke them unto jealousy; as it is in the Song of Moses (Deuteronomy 32:21). In the mean season, he signifieth that the doctrine which they refuse shall profit others.

29. Having much reasoning. No doubt, the wicked were more nettled because he cited the prophecy against them; for they are so far from waxing meek when they are reproved, that they are more inflamed with fury. This is the reason why they reasoned “Disceptaverunt,” disputed. when they were gone out from Paul, because the more part would not be quiet. But seeing there was such disputing, it appeareth that some did so embrace those things which Paul had spoken, that they doubted not to defend and stoutly to avouch that which they believed. But it is in vain for any man to object thereupon, that the gospel of Christ is the seed of contention, which cometh undoubtedly from man’s pride and waywardness; and assuredly, if we will have peace with God, we must strive against “Bellare necesse est,” we must of necessity war with. those which contemn him.

30. He received all. The apostle showed an excellent example of constancy, in that he offered himself so willingly to all those which were desirous to hear him. Surely he was not ignorant what great hatred he did purchase; and that this was his best way, if by holding his peace he might appease the hatred of his adversaries. For a man being desirous to provide for himself alone would not have done thus; but because he remembered that he was no less the servant of Christ, and a preacher of the gospel, when he was in prison, than if he had been at liberty, he thought it was not lawful for him to withdraw himself from any which was ready to learn, lest he should foreslow [neglect] the occasion which was offered him by God, and therefore he did more regard the holy calling of God than his own life. And that we may know that he did incur danger willingly, Luke doth shortly after expressly commend his boldness, as if he should say, that setting all fear aside, he did faithfully obey the commandment of God, neither was he terrified with any danger, “Ullis difficultatibus,” by any difficulties. but did proceed to take pains with whomsoever he met.

Preaching the kingdom of God. He doth not separate the kingdom of God, and those things which belong to Christ, as diverse things, but doth rather add the second thing by way of exposition, that we may know that the kingdom of God is grounded and contained in the knowledge of the redemption purchased by Christ. Therefore, Paul taught that men are strangers “Exules,” exiles.

and foreigners from the kingdom of God, until having their sins done away they be reconciled to God, and be renewed into holiness of life by the Spirit; and that the kingdom of God is then erected, and doth then flourish among them, when Christ the Mediator doth join them to the Father, having both their sins freely forgiven them, and being also regenerate unto righteousness, that beginning the heavenly life upon earth, they may always have a longing desire to come to heaven, where they shall fully and perfectly enjoy glory. Also, Luke setteth forth a singular benefit of God, in that Paul had so great liberty granted him. For that came not to pass through the winking and dissimulation of those who could hinder it, seeing they did detest religion, but because the Lord did shut their eyes. Wherefore, it is not without cause that Paul himself doth boast that the Word of God was not bound with his bonds (2 Timothy 2:9).

Indexes

Index of Scripture References

Genesis

1:27   5:24   8:21   9:4   9:9   17:13   17:13   39:5

Exodus

3:21   8:8   8:32   14:31   22:28

Leviticus

16:29   18:5

Numbers

12:6

Deuteronomy

12:23   17:18   27:26   30:11   30:12   32:21   32:39

Judges

7:22

2 Kings

2:11   4:34   19:15

Job

4:7

Psalms

14:3   23:4   27:3   27:3   69:9   69:10   73:4   80:1   81:10   95:7   95:8   115:3   116:10   132:14   138:8

Proverbs

19:17   21:30

Isaiah

8:10   9:2   11:1   20:2   23:18   37:6   42:16   49:6   53:4-8   60:2   66:1

Jeremiah

1:19   5:3   27:2   32:7

Ezekiel

3:18   3:18   3:20   12:5   34:4

Daniel

9:24

Malachi

3:1

Matthew

3:6   3:8   3:15   5:9   5:22   5:39   10:10   11:30   11:30   13:14   22:29   23:13   27:52   28:1   28:20

Mark

1:25   4:12

Luke

1:16   1:76   2:29   2:34   2:35   4:35   8:10   10:24   10:39   21:18   23:5   24:1

John

1:4   4:22   4:24   5:29   7:18   8:44   10:16   12:37   12:40   17:6   20:1

Acts

1:5   5:34   5:36   5:41   6:5   7:49   9:36   10:26   10:47   11:6   11:28   12:12   12:23   13:46   13:51   14:1-4   14:5-10   14:11-13   14:14-18   14:17   14:19-22   14:23   14:23-28   15:1-5   15:6-11   15:9   15:12-18   15:19-21   15:20   15:22-29   15:30-35   15:36-41   16:1-5   16:6-10   16:11-15   16:16-22   16:23-28   16:29-34   16:35-40   16:37   17:1-4   17:5-10   17:11   17:11-15   17:16-21   17:22-25   17:26-29   17:30-34   18:1-5   18:6-11   18:12-17   18:18-23   18:24-28   19:1-7   19:8-12   19:13-17   19:18-22   19:23-28   19:29-34   19:35-40   20:1-6   20:4   20:7-13   20:14-21   20:22-27   20:28-32   20:33-38   21:1-6   21:7-14   21:15-25   21:18   21:26-30   21:31-40   22:1-5   22:6-11   22:12-15   22:17-22   22:23-30   23:1-5   23:6-9   23:10-16   23:11   23:17-24   23:25-35   24:1-9   24:10-21   24:22-27   25:1-8   25:9-12   25:13-21   25:22-27   26:1-8   26:9-18   26:19-23   26:23   26:24-32   27:1-8   27:9-20   27:21-32   27:33-44   28:1-6   28:7-14   28:15-20   28:21-24   28:25-31

Romans

1:16   1:20   1:21   1:23   1:25   2:12   3:11   4:10   8:7   11:5   11:5   11:7   11:8   11:33   13:3   14:1   14:2   14:14   14:17   15:9   15:10   15:11   16:25   16:25

1 Corinthians

1:1   1:14   1:26   2:3   3:6   3:6   4:6   6:1   7:19   7:20   8:8   9:2   9:12   9:14   9:15   9:15   9:20   9:20   10:25   10:25   10:25   11:6   11:19   13:12   14:3   14:24   15:23   15:23

2 Corinthians

2:15   2:16   3:7   3:15   4:3   4:3   6:5   6:5   7:5   11:2   11:8   11:10   11:14   11:25   11:27   12:1

Galatians

1:8   2:3   2:9   3:2   3:24   3:26   4:4   4:10   5:1   6:6   6:17   6:17

Ephesians

2:10   2:12   2:14   2:14   3:9   4:1   4:6   4:11   4:23

Philippians

1:6   1:18   3:20   3:21   4:6   4:10   4:16

Colossians

2:11   2:11   2:12   2:14   2:16

1 Thessalonians

2:13

2 Thessalonians

2:11   2:12

1 Timothy

1:18   1:20   2:4   2:8   3   3:3   4:7   4:8   5:17   5:17

2 Timothy

1:7   2:9   2:24   3:7   3:16   3:16   4:2   4:14   4:16

Hebrews

1:1   3:7   3:8   11:3   13:8

James

1:10

1 Peter

1:5   2:13

2 Peter

2:8

Index of Scripture Commentary

Acts

14:1   14:2   14:3   14:4   14:5   14:8   14:9   14:10   14:11   14:13   14:14   14:15   14:16   14:17   14:18   14:19   14:20   14:22   14:23   14:24   14:26   14:27   15:1   15:2   15:3   15:4   15:5   15:6   15:7   15:9   15:10   15:11   15:12   15:13   15:15   15:16   15:17   <a href="#iii.ii

CHAPTER 28

Ac 28:1-31. The Wintering at Malta, and Notable Occurrences There--Prosecution of the Voyage to Italy as Far as Puteoli, and Land Journey Thence to Rome--Summary of the Apostle's Labors There for the Two Following Years.

1. knew the island was called Melita--(See on Ac 27:39). The opinion that this island was not Malta to the south of Sicily, but Meleda in the Gulf of Venice--which till lately had respectable support among Competent judges--is now all but exploded; examination of all the places on the spot, and of all writings and principles bearing on the question, by gentlemen of the highest qualification, particularly Smith (see on Ac 27:41), having set the question, it may now be affirmed, at rest.

2. the barbarous people--so called merely as speaking neither the Greek nor the Latin language. They were originally Phoenician colonists.

showed us no little--"no ordinary"

kindness, for they kindled a fire, and received us every one, because of the present rain--"the rain that was on us"--not now first falling, but then falling heavily.

and because of the cold--welcomed us all, drenched and shivering, to these most seasonable marks of friendship. In this these "barbarians" contrast favorably with many since bearing the Christian name. The lifelike style of the narrative here and in the following verses gives it a great charm.

3. when Paul had gathered a bundle of sticks--"a quantity of dry sticks." The vigorous activity of Paul's character is observable in this comparatively trifling action [Webster and Wilkinson].

and laid them on the fire, there came a viper out of the heat--Having laid itself up among the sticks on the approach of the cold winter season, it had suddenly recovered from its torpor by the heat.

and fastened--its fangs.

on his hand--Vipers dart at their enemies sometimes several feet at a bound. They have now disappeared from Malta, owing to the change which cultivation has produced.

4-6. No doubt this man is a murderer--His chains, which they would see, might strengthen the impression.

whom ... vengeance suffereth not to live--They believed in a Supreme, Resistless, Avenging Eye and Hand, however vague their notions of where it resided.

7-8. possessions of the chief man--"the first man."

of the island--He would hardly be so styled in the lifetime of his father, if his distinction was that of the family. But it is now ascertained that this was the proper official title of the Maltese representative of the Roman prætor to Sicily, to whose province Malta belonged; two inscriptions having been discovered in the island, one in Greek, the other in Latin, containing the same words which Luke here employs.

who received us--of Paul's company, but doubtless including the "courteous" Julius.

and lodged us three days courteously--till proper winter lodgings could be obtained for them.

9. this ... done, others ... came and were healed--"kept coming to [us] and getting healed," that is, during our stay, not all at once [Webster and Wilkinson].

10. who also honoured us ... and when we departed they laded us, &c.--This was not taking hire for the miracles wrought among them (Mt 10:8), but such grateful expressions of feeling, particularly in providing what would minister to their comfort during the voyage, as showed the value they set upon the presence and labors of the apostle among them, and such as it would have hurt their feelings to refuse. Whether any permanent effects of this three months' stay of the greatest of the apostles were left at Malta, we cannot certainly say. But though little dependence is to be placed upon the tradition that Publius became bishop of Malta and afterwards of Athens, we may well believe the accredited tradition that the beginnings of the Christian Church at Malta sprang out of this memorable visit.

11. we departed in a ship of Alexandria--(See on Ac 27:6).

which had wintered in the isle--no doubt driven m by the same storm which had wrecked on its shores the apostle's vessel--an incidental mark of consistency in the narrative.

whose sign--or "figurehead"; the figure, carved or painted on the bow, which gave name to the vessel. Such figureheads were anciently as common as now.

was Castor and Pollux--the tutelar gods of mariners, to whom all their good fortune was ascribed. St. Anthony is substituted for them in the modern superstitions of Mediterranean (Romanist) sailors. They carry his image in their boats and ships. It is highly improbable that two ships of Alexandra should have been casually found, of which the owners were able and willing to receive on board such a number of passengers (Ac 27:6). We may then reasonably conceive that it was compulsory on the owners to convey soldiers and state travellers [Webster and Wilkinson].

12-13. landing at Syracuse--the ancient and celebrated capital of Sicily, on its eastern coast, about eighty miles, or a day's sail, north from Malta.

we tarried there three days--probably from the state of the wind. Doubtless Paul would wish to go ashore, to find out and break ground among the Jews and proselytes whom such a mercantile center would attract to it; and if this was allowed at the outset of the voyage (Ac 27:3), much more readily would it be now when he had gained the reverence and confidence of all classes with whom he came in contact. At any rate we cannot wonder that he should be regarded by the Sicilians as the founder of the Church of that island.

14-15. Where we found brethren--not "the brethren" (see on Ac 21:4), from which one would conclude they did not expect to find such [Webster and Wilkinson].

and were desired--"requested."

to tarry with them seven days--If this request came from Julius, it may have proceeded partly from a wish to receive instructions from Rome and make arrangements for his journey thither, partly from a wish to gratify Paul, as he seems studiously and increasingly to have done to the last. One can hardly doubt that he was influenced by both considerations. However this may be, the apostle had thus an opportunity of spending a Sabbath with the Christians of the place, all the more refreshing from his long privation in this respect, and as a seasoning for the unknown future that lay before him at the metropolis.

so we went toward Rome.

16. when we came to Rome--the renowned capital of the ancient world, situated on the Tiber.

the centurion delivered the prisoners to the captain of the guard--the Prætorian Prefect, to whose custody, as commander of the Prætorian guard, the highest military authority in the city, were committed all who were to come before the emperor for trial. Ordinarily there were two such prefects; but from A.D. 51 to 62, one distinguished general--Burrus Aframus, who had been Nero's tutor--held that office; and as our historian speaks of "the captain," as if there were but one, it is thought that this fixes the apostle's arrival at Rome to be not later than the year 62 [Wies]. But even though there had been two when Paul arrived, he would be committed only to one of them, who would be "the captain" who got charge of him. (At most, therefore, this can furnish no more than confirmation to the chronological evidence otherwise obtained).

but Paul was suffered to dwell by himself with a--"the"

soldier that kept him--"guarded" him. (See on Ac 12:6). This privilege was allowed in the case of the better class of prisoners, not accused of any flagrant offense, on finding security--which in Paul's case would not be difficult among the Christians. The extension of this privilege to the apostle may have been due to the terms in which Festus wrote about him; but far more probably it was owing to the high terms in which Julius spoke of him, and his express intercession in his behalf. It was overruled, however, for giving the fullest scope to the labors of the apostle compatible with confinement at all. As the soldiers who kept him were relieved periodically, he would thus make the personal acquaintance of a great number of the Prætorian guard; and if he had to appear before the Prefect from time to time, the truth might thus penetrate to those who surrounded the emperor, as we learn, from Php 1:12, 13, that it did.

17-20. Paul called the chief of the Jews together--Though banished from the capital by Claudius, the Jews enjoyed the full benefit of the toleration which distinguished the first period of Nero's reign, and were at this time in considerable numbers, wealth, and influence settled at Rome. We have seen that long before this a flourishing Christian Church existed at Rome, to which Paul wrote his Epistle (see on Ac 20:3), and the first members of which were probably Jewish converts and proselytes. (See Introduction to Romans.)

yet was I delivered prisoner from Jerusalem into the hands of the Romans--the Roman authorities, Felix and Festus.

21-22. We neither received letters out of Judea concerning thee, &c.--We need not suppose (with Tholuck and others) that there was any dishonest concealment here. The distinction made between himself, against whom they heard nothing, and his "sect," as "everywhere spoken against," is a presumption in favor of their sincerity; and there is ground to think that as the case took an unexpected turn by Paul's appealing to Cæsar, so no information on the subject would travel from Jerusalem to Rome in advance of the apostle himself.

23-24. there came many--"considerable numbers"

into his lodging--The word denotes one's place of stay as a guest (Phm 22), not "his own hired house," mentioned in Ac 28:30. Some Christian friends--possibly Aquila and Priscilla, who had returned to Rome (Ro 16:3), would be glad to receive him, though he would soon find himself more at liberty in a house of his own.

to whom he expounded and testified the kingdom of God--opening up the great spiritual principles of that kingdom in opposition to the contracted and secular views of it entertained by the Jews.

persuading them concerning Jesus--as the ordained and predicted Head of that kingdom.

out of the law ... and the prophets--drawing his materials and arguments from a source mutually acknowledged.

from morning till evening--"Who would not wish to have been present?" exclaims Bengel; but virtually we are present while listening to those Epistles which he dictated from his prison at Rome, and to his other epistolary expositions of Christian truth against the Jews.

25-29. when they--the Jews.

agreed not among themselves--the discussion having passed into one between the two parties into which the visitors were now divided, respecting the arguments and conclusions of the apostle.

they departed--the material of discussion being felt by both parties to be exhausted.

after Paul had spoken one word--one solemn parting testimony, from those Scriptures regarded by both alike as "the Holy Ghost speaking" to Israel.

30. in his own hired house--(See on Ac 28:23), yet still in custody, for he only "received all that came to him"; and it is not said that he went to the synagogue or anywhere else.

31. with all confidence, no man forbidding him--enjoying, in the uninterrupted exercise of his ministry, all the liberty of a guarded man. Thus closes this most precious monument of the beginnings of the Christian Church in its march from east to west, among the Jews first, whose center was Jerusalem; next among the Gentiles, with Antioch for its headquarters; finally, its banner is seen waving over imperial Rome, foretokening its universal triumphs. That distinguished apostle whose conversion, labors, and sufferings for "the faith which once he destroyed" occupy more than half of this History, it leaves a prisoner, unheard, so far as appears, for two years. His accusers, whose presence was indispensable, would have to await the return of spring before starting for the capital, and might not reach it for many months; nor, even when there, would they be so sanguine of success--after Felix, Festus, and Agrippa had all pronounced him innocent--as to be impatient of delay. And if witnesses were required to prove the charge advanced by Tertullus, that he was "a mover of sedition among all the Jews throughout the [Roman] world" (Ac 24:5), they must have seen that unless considerable time was allowed them the case would certainly break down. If to this be added the capricious delays which the emperor himself might interpose, and the practice of Nero to hear but one charge at a time, it will not seem strange that the historian should have no proceedings in the case to record for two years. Begun, probably, before the apostle's arrival, its progress at Rome under his own eye would furnish exalted employment, and beguile many a tedious hour of his two years' imprisonment. Had the case come on for hearing during this period, much more if it had been disposed of, it is hardly conceivable that the History should have closed as it does. But if, at the end of this period, the Narrative only wanted the decision of the case, while hope deferred was making the heart sick (Pr 13:12), and if, under the guidance of that Spirit whose seal was on it all, it seemed of more consequence to put the Church at once in possession of this History than to keep it back indefinitely for the sake of what might come to be otherwise known, we cannot wonder that it should be wound up as it is in its two concluding verses. All that we know of the apostle's proceedings and history beyond this must be gathered from the Epistles of the Imprisonment--Ephesians, Philippians, Colossians, and Philemon--written during this period, and the Pastoral Epistles--to Timothy and Titus, which, in our judgment, are of subsequent date. From the former class of Epistles we learn the following particulars: (1) That the trying restraint laid upon the apostle's labors by his imprisonment had only turned his influence into a new channel; the Gospel having in consequence penetrated even into the palace, and pervaded the city, while the preachers of Christ were emboldened; and though the Judaizing portion of them, observing his success among the Gentiles, had been led to inculcate with fresh zeal their own narrower Gospel, even this had done much good by extending the truth common to both (See on Php 1:12-18; Php 4:22); (2) That as in addition to all his other labors, "the care of all the churches pressed upon him from day to-day" (2Co 11:28), so with these churches he kept up an active correspondence by means of letters and messages, and on such errands he lacked not faithful and beloved brethren enough ready to be employed--Luke; Timotheus; Tychicus; (John) Mark; Demas; Aristarchus; Epaphras; Onesimus; Jesus, called Justus; and, for a short time, Epaphroditus (See on Col 4:7; Col 4:9-12; Col 4:14; Phm 23, 24; see Introduction to Ephesians, Introduction to Philippians, and Introduction to Philemon). That the apostle suffered martyrdom under Nero at Rome has never been doubted. But that the appeal which brought him to Rome issued in his liberation, that he was at large for some years thereafter and took some wide missionary circuits, and that he was again arrested, carried to Rome, and then executed--was the undisputed belief of the early Church, as expressed by Chrysostom, Jerome, and Eusebius, in the fourth century, up to Clement of Rome, the "fellow laborer" of the apostle himself (Php 4:3), in the first century. The strongest possible confirmation of this is found in the Pastoral Epistles, which bear marks throughout of a more advanced state of the Church, and more matured forms of error, than can well have existed at any period before the appeal which brought the apostle to Rome; which refer to movements of himself and Timothy that cannot without some straining (as we think) be made to fit into any prior period; and which are couched in a manifestly riper style than any of his other Epistles. (See Introduction to First Timothy, Introduction to Second Timothy Introduction to Titus and Notes). All this has been called in question by modern critics of great research and acuteness [Petavius, Lardner, De Wette, Wieseler, Davidson, and others]. But those who maintain the ancient view are of equal authority and more numerous, while the weight of argument appears to us to be decidedly on their side.

They knew that the island was called Melita - There were two islands of this name: one in the Adriatic Gulf, or Gulf of Venice, on the coast of Illyricum, and near to Epidaurus; the other in the Mediterranean Sea, between Sicily and Africa, and now called Malta. It is about fifty miles from the coast of Sicily; twenty miles long, and twelve miles in its greatest breadth; and about sixty miles in circumference. It is one immense rock of white, soft freestone, with about one foot depth of earth on an average, and most of this has been brought from Sicily! It produces cotton, excellent fruits, and fine honey; from which it appears the island originally had its name; for μελι, meli, and in the genitive case, μελιτος, melitos, signifies honey. Others suppose that it derived its name from the Phoenicians, who established a colony in it, and made it a place of refuge, when they extended their traffic to the ocean, because it was furnished with excellent harbours: (on the E. and W. shores): hence, in their tongue, it would be called מליטה Meliteh, escape or refuge, from מלט malat, to escape.

The Phaeacians were probably the first inhabitants of this island: they were expelled by the Phoenicians; the Phoenicians by the Greeks; the Greeks by the Carthaginians; the Carthaginians by the Romans, who possessed it in the time of the apostle; the Romans by the Goths; the Goths by the Saracens; the Saracens by the Sicilians, under Roger, earl of Sicily, in 1190. Charles V., emperor of Germany, took possession of it by his conquest of Naples and Sicily; and he gave it in 1525 to the knights of Rhodes, who are also called the knights of St. John of Jerusalem. In 1798, this island surrendered to the French, under Bonaparte, and in 1800, after a blockade of two years, the island being reduced by famine, surrendered to the British, under whose dominion it still remains (1814.) Every thing considered, there can be little doubt that this is the Melita at which St. Paul was wrecked, and not at that other island in the Adriatic, or Venitian Gulf, as high up northward as Illyricum. The following reasons make this greatly evident:

1. Tradition has unvaryingly asserted this as the place of the apostle's shipwreck.

2. The island in the Venitian Gulf, in favor of which Mr. Bryant so learnedly contends, is totally out of the track in which the euroclydon must have driven the vessel.

3. It is said, in Act 28:11, that another ship of Alexandria, bound, as we must suppose, for Italy, and very probably carrying wheat thither, as St. Paul's vessel did, (Act 27:38), had been driven out of its course of sailing, by stress of weather, up to the Illyricum Melita, and had been for that cause obliged to winter in the isle. Now this is a supposition which, as I think, is too much of a supposition to be made.

4. In St. Paul's voyage to Italy from Melita, on board the Alexandrian ship that had wintered there, he and his companions landed at Syracuse, Act 28:12, Act 28:13, and from thence went to Rhegium. But if it had been the Illyrican Melita, the proper course of the ship would have been, first to Rhegium, before it reached Syracuse, and needed not to have gone to Syracuse at all; whereas, in a voyage from the present Malta to Italy, it was necessary to reach Syracuse, in Sicily, before the ship could arrive at Rhegium in Italy. See the map; and see Bp. Pearce, from whom I have extracted the two last arguments.

That Malta was possessed by the Phoenicians, before the Romans conquered it, Bochart has largely proved; and indeed the language to the present day, notwithstanding all the political vicissitudes through which the island has passed, bears sufficient evidence of its Punic origin. In the year 1761, near a place called Ben Ghisa, in this island, a sepulchral cave was discovered, in which was a square stone with an inscription in Punic or Phoenician characters, on which Sir Wm. Drummond has written a learned essay, (London, Valpy, 1810, 4to.), which he supposes marks the burial place, at least of the ashes, of the famous Carthaginian general, Hannibal. I shall give this inscription in Samaritan characters, as being the present form of the ancient Punic, with Sir Wm. Drummond's translation: -

Chadar Beth olam kabar Chanibaal

Nakeh becaleth haveh, rach - m daeh Amos beshuth Chanib - aal ben Bar-melec. "The inner chamber of the sanctuary of the sepulchre of Hannibal,

Illustrious in the consummation of calamity.

He was beloved;

The people lament, when arrayed

In order of battle,

Hannibal the son of Bar-Melec."

As this is a curious piece, and one of the largest remains of the Punic language now in existence, and as it helps to ascertain the ancient inhabitants of this island, I thought it not improper to insert it here. For the illustration of this and several other points of Punic antiquity, I must refer the curious reader to the essay itself.

The barbarous people - We have already seen that this island was peopled by the Phoenicians, or Carthaginians, as Bochart has proved, Phaleg. chap. xxvi.; and their ancient language was no doubt in use among them at that time, though mingled with some Greek and Latin terms; and this language must have been unintelligible to the Romans and the Greeks. With these, as well as with other nations, it was customary to call those βαρβαροι, barbarians, whose language they did not understand. St. Paul himself speaks after this manner in 1Cor 14:11 : If I know not the meaning of the voice, I shall be unto him that speaketh a Barbarian, and he that speaketh shall be a Barbarian unto me. Thus Herodotus also, lib. ii. 158, says, βαρβαρους παντας Αιγυπτιοι καλεουσι τους μη σφι ὁμογλωσσους· The Egyptians call all those Barbarians who have not the same language with themselves. And Ovid, when among the Getes, says, in Trist. ver. 10: -

Barbarus hic ego sum, quia non Intelligor ulli. "Here I am a barbarian, for no person understands me."

Various etymologies have been given of this word. I think that of Bp. Pearce the best. The Greeks who traded with the Phoenicians, formed this word from their observing that the Phoenicians were generally called by the name of their parent, with the word בר bar, prefixed to that name; as we find in the New Testament men called Bar-Jesus, Bar-Tholomeus, Bar-Jonas, Bar-Timeus, etc. Hence the Greeks called them βαρ-βαροι, meaning the men who are called Bar Bar, or have no other names than what begin with Bar. And because the Greeks did not understand the language of the Phoenicians, their first, and the Romans in imitation of them, gave the name of Barbarians to all such as talked in a language to which they were strangers." No other etymology need be attempted; this is its own proof; and the Bar-melec in the preceding epitaph is, at least, collateral evidence. The word barbarian is therefore no term of reproach in itself; and was not so used by ancient authors, however fashionable it may be to use it so now.

Because of the present rain and - of the cold - This must have been sometime in October; and, when we consider the time of the year, the tempestuousness of the weather, and their escaping to shore on planks, spars, etc., wet of course to the skin, they must have been very cold, and have needed all the kindness that these well disposed people showed them. In some parts of Christianized Europe, the inhabitants would have attended on the beach, and knocked the survivors on the head, that they might convert the wreck to their own use! This barbarous people did not act in this way: they joined hands with God to make these sufferers live.

There came a viper out of the heat - We may naturally suppose that there had been fuel laid before on the fire, and that the viper was in this fuel, and that it had been revived by the heat; and, when St. Paul laid his bundle on the fire, the viper was then in a state to lay hold on his hand.

The venomous beast - Το θηριον, The venomous animal; for θηρια is a general name among the Greek writers for serpents, vipers, scorpions, wasps, and such like creatures. Though the viper fastened on Paul's hand, it does not appear that it really bit him; but the Maltese supposed that it had, because they saw it fasten on his hand.

Vengeance suffereth not to live - These heathens had a general knowledge of retributive justice; and they thought that the stinging of the serpent was a proof that Paul was a murderer. There is a passage in Bamidbar Rabba, fol. 239, that casts some light on this place. "Although the Sanhedrin is ceased, yet are not the four deaths ceased. For he that deserves stoning either falls from his house, or a wild beast tears and devours him. He that deserves burning either falls into the fire, or a serpent bites him. He that deserves cutting of with the sword is either betrayed into the power of a heathen kingdom, or the robbers break in upon him. He that deserves strangling is either suffocated in the water, or dies of a quinsy." See Lightfoot.

As these people were heathens, it is not likely that they had any correct notion of the justice of the true God; and therefore it is most probable that they used the word δικη, not to express the quality or attribute of any being, but the goddess Dik, or vindictive Justice, herself, who is represented as punishing the iniquities of men.

Hesiod makes a goddess of what the Maltese called Δικη, or Justice: - Η δε τε παρθενος εϚι ΔΙΚΗ, Διος εκγεγαυια, Κυδνη τ' αιδοιη τε θεοις, οἱ Ολυμπον εχουσιν· Και ρ' ὁποτ' αν τις μιν βλαπτῃ σκολιως ονοταζων. Αυτικα παρ Διΐ πατρι καθεζομενη Κρονιωνι Γηρυετ' ανθρωπων αδικον νοον·

Hesiod. Opera, ver. 254.

Justice, unspotted maid, derived from Jove,

Renown'd and reverenced by the gods above:

When mortals violate her sacred laws,

When judges hear the bribe and not the cause,

Close by her parent god, behold her stand,

And urge the punishment their sins demand.

Coke.

Shook off the beast into the fire, and felt no harm - This is a presumptive evidence that the viper did not bite St. Paul: it fastened on his hand, but had no power to injure him.

When he should have swollen - Πιμπρασθαι, When he should have been inflamed: by means of an acrid poison introduced into the blood, it is soon coagulated; and, in consequence, the extremities of the vessels become obstructed, strong inflammation takes place, and all the parts become most painfully swollen. Lucan, ix. v. 791, gives a terrible account of this effect of the bite of a serpent: - - illi rubor igneus ora

Succendit, tenditque cutem, pereunte figura

Miscens cuncta tumor jam toto corpore major:

Humanumque egressa modum super omnia membra

Efflatur sanies late tollente veneno.

Ipse latet penitus, congesto corpore mersus;

Nec lorica tenet distenti corporis auctum.

And straight a sudden flame began to spread,

And paint his visage with a glowing red.

With swift expansion swells the bloated skin,

Nought but an undistinguished mass is seen;

While the fair human form lies lost within,

The puffy poison spreads and heaves around,

Till all the man is in the monster drown'd.

Rowe.

See other ensamples, in the notes on Num 21:6 (note).

Said that he was a god - As Hercules was one of the gods of the Phoenicians, and was worshipped in Malta under the epithet of Αλεξικακος, the dispeller of evil, they probably thought that Paul was Hercules; and the more so, because Hercules was famous for having destroyed, in his youth, two serpents that attacked him in his cradle.

The chief man of the island - The term πρωτος, Chief, used hereby St. Luke, was the ancient title of the governor of this island, as is evident from an inscription found in Malta, which runs thus: - Λ. Κ. υἱος, κυρ. ἱππευς. ῥωμ. πρωτος Μελιταιων·

Lucius Caius, son of Quirinus, a Roman knight, Chief of the Melitese. See Bochart, Phaleg. and Chan. vol. i. chap. 498, etc., and Grotius. This title is another proof of the accuracy of St. Luke, who uses the very epithet by which the Roman governor of that island was distinguished.

The father of Publius lay sick - Πυρετοις και δυσεντεριᾳ; Of a fever and dysentery; perhaps a cholera morbus.

Paul - prayed - That God would exert his power; and laid his hands on him, as the means which God ordinarily used to convey the energy of the Holy Spirit, and healed him; God having conveyed the healing power by this means. In such a disorder as that mentioned here by St. Luke, where the bowels were in a state of inflammation, and a general fever aiding the dysentery in its work of death, nothing less than a miracle could have made an instantaneous cure in the patient. Such a cure was wrought, and even the heathens saw that it was the hand of God.

Others - which had diseases - Luke was a physician; yet we do not find him engaging in these cures. As a medical man, he might have been of use to the father of Publius; but he is not even consulted on the occasion. Paul enters in to him, prays for him, lays his hands on him, and he is healed. The other diseased persons who are mentioned in this verse were doubtless healed in the same way.

Honoured us with many honors - The word τιμη, as Bishop Pearce has remarked, is often used to signify a pecuniary recompense, or present. The Greek word seems to be thus used in 1Tim 5:17. Let the elders which rule well be accounted worthy of double Honor, τιμης, which St. Chrysostom, on the place, explains thus: την των αναγκαιων χορηγιαν· a supplying them with all necessary things. Diodorus Siculus, and Xenophon, used the word in the same way. In the sense of a pecuniary recompense, or price, paid for any thing, the word τιμη is met with in 1Cor 6:20; and 1Cor 7:23. And in the Septuagint, Num 22:17; compared with Num 22:18; Psa 8:5; and Psa 49:12; Pro 3:9. Bp. Pearce.

Such things as were necessary - They had before given them many presents, and now they gave them a good sea stock; all that was necessary for their passage.

After three months - Supposing that they had reached Malta about the end of October, as we have already seen, then it appears that they left it about the end of January, or the beginning of February; and, though in the depth of winter, not the worst time for sailing, even in those seas, the wind being then generally more steady; and, on the whole, the passage more safe.

Whose sign was Castor and Pollux - These were two fabulous semi-deities, reported to be the sons of Jupiter and Leda, who were afterwards translated to the heavens, and made the constellation called Gemini, or the Twins. This constellation was deemed propitious to mariners; and, as it was customary to have the images of their gods both on the head and stern of their ships, we may suppose that this Alexandrian ship had these on either her prow or stern, and that these gave name to the ship. We, who profess to be a Christian people, follow the same heathen custom: we have our ships called the Castor, the Jupiter, the Minerva, the Leda, (the mother of Castor and Pollux), with a multitude of other demon gods and goddesses; so that, were ancient Romans or Grecians to visit our navy, they would be led to suppose that, after the lapse of more than 2000 years, their old religion had continued unaltered!

Virgil speaks of a vessel called the Tiger. Aeneid, x. ver. 166: -

Massicus aerata princeps secat aequora Tigri. "Massicus, chief, cuts the waves in the brazen-beaked Tiger."

Of another called the Chimera. Aen. v. ver. 118, 223: -

Ingentemque Gyas ingenti mole Chimaeram. "Gyas the vast Chimera's bulk commands."

And of another called the Centaur. Aen. v. ver. 122, 155, 157: - - Centauro invehitur magna. "Sergestus, in the great Centaur, took the leading place."

Besides these names, they had their tutelary gods in the ship, from whom they expected succor; and sometimes they had their images on the stern; and when they got safely to the end of their voyage, they were accustomed to crown these images with garlands: thus Virgil, Geor. i. ver. 304: -

Puppibus et laeti naute imposuere Coronas. "The joyous sailors place garlands on their sterns."

Several ancient fables appear to have arisen out of the names of ships. Jupiter is fabled to have carried off Europa, across the sea, in the shape of a bull; and to have carried away Ganymede, in the shape of an eagle. That is, these persons were carried away, one in a ship called Taurus, or Bull; and the other in one denominated Aquila, the Eagle. Why not Taurus, as well as Tigris? and why not Aquila, as well as Chimera? - which names did belong to ships, as we find from the above quotations.

Landing at Syracuse - In order to go to Rome from Malta, their readiest course was to keep pretty close to the eastern coast of Sicily, in order to pass through the straits of Rhegium and get into the Tyrrhenian Sea.

Syracuse is one of the most famous cities of antiquity: it is the capital of the island of Sicily, and was built about 730 years before the Christian era. It lies 72 miles S. by E. of Messina, and about 112 of Palermo. Long. 15. 30'. W., lat. 37. 17'. N. In its ancient state, it was about 22 English miles in circumference; and was highly celebrated for the martial spirit of its inhabitants. This was the birthplace of the illustrious Archimedes; who, when the city was besieged by the Romans, under Marcellus, about 212 years before Christ, defended the place with his powerful engines against all the valor and power of the assailants. He beat their galleys to pieces by huge stones projected from his machines; and by hooks, chains, and levers, from the walls, weighed the ships out of the water, and, whirling them round, dashed them in pieces against each other, or sunk them to the bottom: several also, he is said to have destroyed by his burning glasses. When the city was taken by treachery, Archimedes was found intensely engaged in the demonstration of a problem. A Roman soldier coming up, and presenting his dagger to his throat, he cried, "Stop, soldier, or thou wilt spoil my diagram!" The brute was unmoved, and murdered him on the spot.

This city was almost totally destroyed by an earthquake in 1693: its present population amounts to but about 18,000. Christianity, in some form or other, has existed here ever since St. Paul spent the three days in it, mentioned in the text.

We fetched a compass - Ὁθεν περιελθοντες, Whence we coasted about. This will appear evident, when the coast of Sicily is viewed on any correct map, of a tolerably large scale.

Rhegium - A city and promontory in Calabria, in Italy, opposite to Sicily. It is now called Reggio. It had its name, Ῥηγιον, Rhegium, from the Greek Ῥηγνυμι, to break off; because it appears to have been broken off from Sicily.

The south wind blew - This was the fairest wind they could have from Syracuse, to reach the straits of Rhegium.

The next day to Puteoli - This place, now commonly called Pozzuoli, is an ancient town of Naples in the Terra di Lavoro; and is supposed to have been founded by the Samians, about 470 years before Christ. Within this city are several warm baths, very highly celebrated; and from these, and its springs in general, it seems to have had its ancient name Puteoli, from Putei, wells or pits; though some derive it from putor, a stench, or bad smell, because of the sulphureous exhalations from its warm waters. Varro gives both these etymologies, lib. iv. de Ling. Lat. cap. 5. It is famous for its temple of Jupiter Serapis, which is built, not according to the Grecian or Roman manner, but according to the Asiatic. Near this place are the remains of Cicero's villa, which are of great extent. The town contains, at present, about 10,000 inhabitants. Long. 14. 40'. E., lat. 41. 50'. N.

Where we found brethren - That is, Christians; for there had been many in Italy converted to the faith of Christ, some considerable time before this, as appears from St. Paul's epistle to the Romans, written some years before this voyage.

We went toward Rome - One of the most celebrated cities in the universe, the capital of Italy, and once of the whole world; situated on the river Tiber, 410 miles SSE. of Vienna; 600 SE. of Paris; 730 E. by N. of Madrid; 760 W. of Constantinople; and 780 SE. of London. Long. 12. 55'. E., lat. 41. 54'. N. This famous city was founded by Romulus, at the end of the seventh Olympiad, a.m. 3251; of the flood, 1595; and 753 years before the Christian era. The history of this city must be sought for in works written expressly on the subject, of which there are many. Modern Rome is greatly inferior to ancient Rome in every respect. Its population, taken in 1709, amounted to 138,569 souls only; among whom were 40 bishops, 2686 priests, 3359 monks, 1814 nuns, 893 courtezans, between 8 and 9000 Jews, and 14 Moors. This city, which once tyrannized over the world by its arms, and over the whole Christian world by its popes, is now reduced to a very low state among the governments of Europe, by whom it is supported, for it has no power sufficient for its own defense.

When the brethren heard of us - By whom the Gospel was planted at Rome is not known: it does not appear that any apostle was employed in this work. It was probably carried thither by some of those who were converted to God at the day of pentecost; for there were then at Jerusalem, not only devout men, proselytes to the Jewish religion, from every nation under heaven, Act 2:5, but there were strangers of Rome also, Act 2:10. And it in most reasonable to believe, as we know of no other origin, that it was by these Christianity was planted at Rome.

As far as Appii Forum - About 52 miles from Rome; a long way to come on purpose to meet the apostle! The Appii Forum, or Market of Appius, was a town on the Appian way, a road paved from Rome to Campania, by the consul Appius Claudius. It was near the sea, and was a famous resort for sailors, peddlers, etc. Horace, lib. i. Satyr. 5, ver. 3, mentions this place on his journey from Rome to Brundusium: - - Inde Forum Appi

Differtum nautis, cauponibus atgue malignis. "To Forum Appii thence we steer, a place

Stuff'd with rank boatmen, and with vintners base."

This town is now called Caesarilla de S. Maria.

And the Three Taverns - This was another place on the same road, and about 33 miles from Rome. Some of the Roman Christians had come as far as Appii Forum: others, to the Three Taverns. Bp. Pearce remarks, there are some ruins in that place which are now called Tre Taverne; and this place Cicero mentions in his epistles to Atticus, lib. ii. 11. Ab Appi Foro hora quarta: dederam aliam paulo ante in Tribus Tabernis. "Dated at ten in the morning, from Appii Forum. I sent off another (epistle) a little before, from the Three Taverns."

Zosimus, lib. 2, mentions τρια καπηλεια, the three taverns, or victualling houses, where the Emperor Severus was strangled by the treason of Maximinus Herculeus, and his son Maxentius. See Lightfoot.

The word taberna, from trabs, a beam, signifies any building formed of timber; such as those we call booths, sheds, etc., which are formed of beams, planks, boards, and the like; and therefore me may consider it as implying, either a temporary residence, or some mean building, such as a cottage, etc. And in this sense Horace evidently uses it, Carm. lib. i. Od. iv. ver. 13: -

Pallida mors aequo pulsat pede pauperum tabernas

Regumque turres. "With equal pace, impartial Fate

Knocks at the palace as the cottage gate."

Francis.

This place, at first, was probably a place for booths or sheds, three of which were remarkable; other houses became associated with them in process of time, and the whole place denominated Tres Tabernae, from the three first remarkable booths set up there. It appears to have been a large town in the fourth century, as Optatus mentions Felix a Tribus Tabernis, Felix of the Three Taverns, as one of the Christian bishops.

Thanked God, and took courage - He had longed to see Rome; (see Rom 1:9-15); and, finding himself brought through so many calamities, and now so near the place that he was met by a part of that Church to which, some years before, he had written an epistle, he gave thanks to God, who had preserved him, and took fresh courage, in the prospect of bearing there a testimony for his Lord and Master.

The captain of the guard - Στρατοπεδαρχῃ. This word properly means the commander of a camp; but it signifies the prefect, or commander of the pretorian cohorts, or emperor's guards.

Tacitus (Annal. lib. iv. cap. 2) informs us that, in the reign of Tiberius, Sejanus, who was then prefect of these troops, did, in order to accomplish his ambitious designs, cause them to be assembled from their quarters in the city, and stationed in a fortified camp near it; so that their commander is with peculiar propriety styled by St. Luke στρατοπεδαρχης, the commander of the camp. For the arrival of St. Paul at Rome was in the seventh year of Nero; and it is certain, from Suetonius, (in Tiber. cap. 37), that the custom of keeping the pretorian soldiers in a camp, near the city, was retained by the emperors succeeding Tiberius; for the historian observes that Claudius, at his accession to the empire, was received into the camp, in castra delatus est, namely, of the pretorian cohorts; and so Tacitus says of Nero, An. lib. xii. cap. 69, that on the same occasions illatus castris, he was brought into the camp. Dr. Doddridge observes that it was customary for prisoners who were brought to Rome to be delivered to this officer, who had the charge of the state prisoners, as appears from the instance of Agrippa, who was taken into custody by Macro, the pretorian prefect, who succeeded Sejanus; (Joseph. Ant. lib. xviii. cap. 7. sec. 6); and from Trajan's order to Pliny, when two were in commission, Plin. lib. x. ep. 65. Vinctus mitti ad praefectos praetorii mei debet: he should be sent bound to the prefects of my guards. The person who now had that office was the noted Afranius Burrhus; but both before and after him it was held by two: Tacit. An. lib. xii. sec. 42; lib. xiv. sec. 51. See Parkhurst.

Burrhus was a principal instrument in raising Nero to the throne; and had considerable influence in repressing many of the vicious inclinations of that bad prince. With many others, he was put to death by the inhuman Nero. Burrhus is praised by the historians for moderation and love of justice. His treatment of St. Paul is no mean proof of this. Calmet.

With a soldier that kept him - That is, the soldier to whom he was chained, as has been related before, Act 12:6.

Paul called the chief of the Jews together - We have already seen, in Act 18:2, that Claudius had commanded all Jews to depart from Rome; see the note there: but it seems they were permitted to return very soon; and, from this verse, it appears that there were then chiefs, probably of synagogues, dwelling at Rome.

I have committed nothing - Lest they should have heard and received malicious reports against him, he thought it best to state his own case.

For the hope of Israel I am bound, etc. - As if he had said: This, and this alone, is the cause of my being delivered into the hands of the Romans; I have proclaimed Jesus as the Messiah; have maintained that though he was crucified by the Jews, yet he rose again from the dead; and, through him, I have preached the general resurrection of mankind: this all Israel professes to hope for; and yet it is on this account that the Jews persecute me. Both the Messiah and the resurrection might be said to be the hope of Israel; and it is hard to tell which of them is here meant: see Act 13:6; Act 24:15, Act 24:21; Act 26:6. It is certain that, although the Jews believed in the general resurrection, yet they did not credit it in the manner in which Paul preached it; for he laid the foundation of the general resurrection on the resurrection of Christ.

We neither received letters, etc. - This is very strange, and shows us that the Jews knew their cause to be hopeless, and therefore did not send it forward to Rome. They wished for an opportunity to kill Paul: and, when they were frustrated by his appeal to the emperor, they permitted the business to drop. Calmet supposes they had not time to send; but this supposition does not appear to be sufficiently solid: they might have sent long before Paul sailed; and they might have written officially by the vessel in which the centurion and the prisoners were embarked. But their case was hopeless; and they could not augur any good to themselves from making a formal complaint against the apostle at the emperor's throne.

For as concerning this sect - See the note on Act 24:14. A saying of Justin Martyr casts some light on this saying of the Jews: he asserts that the Jews not only cursed them in their synagogues, but they sent out chosen men from Jerusalem, to acquaint the world, and particularly the Jews everywhere, that the Christians were an atheistical and wicked sect, which should be detested and abhorred by all mankind. Justin Martyr, Dial. p. 234.

To whom he expounded - the kingdom of God - To whom he showed that the reign of the Messiah was to be a spiritual reign; and that Jesus, whom the Jewish rulers had lately crucified, was the true Messiah, who should rule in this spiritual kingdom. These two points were probably those on which he expatiated from morning to evening, proving both out of the law and out of the prophets. How easily Jesus, as the Messiah, and his spiritual kingdom, might be proved from the law of Moses, any person may be satisfied, by consulting the notes written on those books. As to the prophets, their predictions are so clear, and their prophecies so obviously fulfilled in the person, preaching, miracles, passion, and death of Jesus Christ, that it is utterly impossible, with any show of reason, to apply them to any other.

Some believed, etc. - His message was there treated as his Gospel is to the present day: some believe, and are converted; others continue in obstinate unbelief, and perish. Could the Jews then have credited the spiritual nature of the Messiah's kingdom, they would have found little difficulty to receive Jesus Christ as the Messiah.

Multitudes of those now called Christians can more easily credit Jesus as the Messiah than believe the spiritual nature of his kingdom. The cross is the great stumbling block: millions expect Jesus and his kingdom who cannot be persuaded that the cross is the way to the crown.

Agreed not among themselves - It seems that a controversy arose between the Jews themselves, in consequence of some believing, and others disbelieving; and the two parties contested together; and, in respect to the unbelieving party, the apostle quoted the following passage from Isa 6:9.

Hearing ye shall hear, etc. - See the notes on Mat 13:14, and Joh 12:39, Joh 12:40.

The salvation of God is sent unto the Gentiles - St. Paul had spoken to this effect twice before, Act 13:46, and Act 18:6, where see the notes; but here he uses a firmer tone, being out of the Jewish territories, and under the protection of the emperor. By the salvation of God, all the blessings of the kingdom of Christ are intended. This salvation God could have sent unto the Gentiles, independently of the Jewish disobedience; but He waited till they had rejected it, and then reprobated them, and elected the Gentiles. Thus the elect became reprobate, and the reprobate elect.

They will hear it - That is, they will obey it; for ακουειν signifies, not only to hear, but also to obey.

And had great reasoning among themselves - The believers contending with the unbelievers; and thus we may suppose that the cause of truth gained ground. For contentions about the truth and authenticity of the religion of Christ infallibly end in the triumph and extension of that religion.

Paul dwelt two whole years in his own hired house - As a state prisoner, he might have had an apartment in the common prison; but peculiar favor was showed him, and he was permitted to dwell alone, with the soldier that guarded him, Act 28:16. Finding now an opportunity of preaching the Gospel, he hired a house for the purpose, and paid for it, St. Chrysostom observes, by the fruits of his own labor. Here he received all that came unto him, and preached the Gospel with glorious success; so that his bonds became the means of spreading the truth, and he became celebrated even in the palace of Nero, Phi 1:12, Phi 1:13; and we find that there were several saints, even in Caesar's household, Phi 4:22, which were, no doubt, the fruits of the apostle's ministry. It is said that during his two years' residence here he became acquainted with Seneca, the philosopher, between whom and the apostle an epistolary correspondence took place. In an ancient MS. of Seneca's epistles in my own possession, these letters are extant, and are in number fourteen and have a prologue to them written by St. Jerome. That they are very ancient cannot be doubted; but learned men have long ago agreed that they are neither worthy of Paul nor of Seneca.

While he was in captivity, the Church at Philippi, to which he was exceedingly dear, sent him some pecuniary assistance by the hands of their minister, Epaphroditus, who, it appears, risked his life in the service of the apostle, and was taken with a dangerous malady. When he got well, he returned to Philippi, and, it is supposed, carried with him that epistle which is still extant; and from it we learn that Timothy was then at Rome with Paul, and that he had the prospect of being shortly delivered from his captivity. See Phi 1:12, Phi 1:13; Phi 2:25; Phi 4:15, Phi 4:16, Phi 4:18, etc.

Preaching the kingdom of God - Showing the spiritual nature of the true Church, under the reign of the Messiah. For an explanation of this phrase, see the note on Mat 3:2.

Those things which concern the Lord - The Redeemer of the world was to be represented as the Lord; as Jesus; and as the Christ. As the Lord, ὁ Κυριος, the sole potentate, upholding all things by the word of his power; governing the world and the Church; having all things under his control, and all his enemies under his feet; in short, the maker and upholder of all things, and the judge of all men. As Jesus - the Savior; he who saves, delivers, and preserves; and especially he who saves his people from their sins. For the explanation of the word Jesus, see the note on Joh 1:17. As Christ - the same as Messiah; both signifying the Anointed: he who was appointed by the Lord to this great and glorious work; who had the Spirit without measure, and who anoints, communicates the gifts and graces of that Spirit to all true believers. St. Paul taught the things which concerned or belonged to the Lord Jesus Christ. He proved him to be the Messiah foretold by the prophets, and expected by the Jews; he spoke of what he does as the Lord, what he does as Jesus, and what he does as Christ. These contain the sum and substance of all that is called the Gospel of Christ. Yet, the things which concern the Lord Jesus Christ, necessarily include the whole account of his incarnation, preaching in Judea, miracles, persecutions, passion, death, burial, resurrection, ascension, intercession, and his sending down the gifts and graces of the Holy Spirit. These were the subjects on which the apostle preached for two whole years, during his imprisonment at Rome.

With all confidence - Παρῥησιας, Liberty of speech; perfect freedom to say all he pleased, and when he pleased. He had the fullest toleration from the Roman government to preach as he pleased, and what he pleased; and the unbelieving Jews had no power to prevent him.

It is supposed that it was during this residence at Rome that he converted Onesimus, and sent him back to his master Philemon, with the epistle which is still extant. And it is from Plm 1:23, Plm 1:24, of that epistle, that we learn that Paul had then with him Epaphras, Marcus, Aristarchus, Demas, and Luke.

Here St. Luke's account of Paul's travels and sufferings ends; and it is probable that this history was written soon after the end of the two years mentioned in Act 28:30.

That the apostle visited many places after this, suffered much in the great cause of Christianity, and preached the Gospel of Jesus with amazing success, is generally believed. How he came to be liberated we are not told; but it is likely that, having been kept in this sort of confinement for about two years, and none appearing against him, he was released by the imperial order.

Concerning the time, place, and manner of his death, we have little certainty. It is commonly believed that, when a general persecution was raised against the Christians by Nero, about a.d. 64, under pretense that they had set Rome on fire, both St. Paul and St. Peter then sealed the truth with their blood; the latter being crucified with his head downward; the former being beheaded, either in a.d. 64 or 65, and buried in the Via Ostiensis. Eusebius, Hist, Eccles. lib. ii. cap. 25, intimates that the tombs of these two apostles, with their inscriptions, were extant in his time; and quotes as his authority a holy man of the name of Caius, who wrote against the sect of the Cataphrygians, who has asserted this, as from his personal knowledge. See Eusebius, by Reading, vol. i. p. 83; and see Dr. Lardner, in his life of this apostle, who examines this account with his usual perspicuity and candour. Other writers have been more particular concerning his death: they say that it was not by the command of Nero that he was martyred, but by that of the prefects of the city, Nero being then absent; that he was beheaded at Aquae Salviae, about three miles from Rome, on Feb. 22; that he could not be crucified, as Peter was, because he was a freeman of the city of Rome. But there is great uncertainty on these subjects, so that we cannot positively rely on any account that even the ancients have transmitted to us concerning the death of this apostle; and much less on the accounts given by the moderns; and least of all on those which are to be found in the Martyrologists. Whether Paul ever returned after this to Rome has not yet been satisfactorily proved. It is probable that he did, and suffered death there, as stated above; but still we have no certainty.

There are several subscriptions to this book in different manuscripts: these are the principal: - The Acts of the Apostles - The Acts of the holy Apostles - The end of the Acts of the holy Apostles, written by Luke the Evangelist, and fellow traveler of the illustrious Apostle Paul - By the holy Apostle and Evangelist Luke, etc. etc.

The versions are not less various in their subscriptions.

The end of the Acts, that is, the History of the holy Apostles. - Syriac.

Under the auspices and help of God, the book of the Acts of the pure Apostles is finished; whom we humbly supplicate to obtain us mercy by all their prayers. Amen. And may praise be ascribed to God, the Lord of the universe! - Arabic.

This (book) of the Acts of the Apostles, which has been by many translated into the Roman tongue, is translated from the Roman and Greek tongue into the Ethiopic. - Aethiopic.

On the nature and importance of the Acts of the Apostles, see what is said in the preface to this book. To which may be added the following observations, taken from the conclusion of Dr. Dodd's Commentary. "The plainness and simplicity of the narration are strong circumstances in its favor; the writer appears to have been very honest and impartial, and to have set down, very fairly, the objections which were made to Christianity, both by Jews and heathens, and the reflections which enemies cast upon it, and upon the first preachers of it. He has likewise, with a just and honest freedom, mentioned the weaknesses, faults, and prejudices, both of the apostles and their converts. There is a great and remarkable harmony between the occasional hints dispersed up and down in St. Paul's epistles, and the facts recorded in this history; insomuch as that it is generally acknowledged that the history of the Acts is the best clue to guide us in the studying of the epistles written by that apostle. The other parts of the New Testament do likewise agree with this history, and give great confirmation to it; for the doctrines and principles are every where uniformly the same; the conclusions of the gospels contain a brief account of those things which are more particularly related in the beginning of the Acts. And there are frequent intimations, in other parts of the gospels, that such an effusion of the Spirit was expected; and that with a view to the very design which the apostles and primitive Christians are said to have carried on, by virtue of that extraordinary effusion which Christ poured out upon his disciples after his ascension; and, finally, the epistles of the other apostles, as well as those of St. Paul, plainly suppose such things to have happened as are related in the Acts of the Apostles; so that the history of the Acts is one of the most important parts of the sacred history, for neither the gospels nor epistles could have been so clearly understood without it; but by the help of it the whole scheme of the Christian revelation is set before us in an easy and manifest view. "Even the incidental things mentioned by St. Luke are so exactly agreeable to all the accounts which remain of the best ancient historians, among the Jews and heathens, that no person who had forged such a history, in later ages, could have had that external confirmation, but would have betrayed himself by alluding to some customs or opinions since sprung up; or by misrepresenting some circumstance, or using some phrase or expression not then in use. The plea of forgery, therefore, in later ages, cannot be allowed; and for a man to have published a history of such things so early as St. Luke wrote; (that is, while some of the apostles and many other persons were alive who were concerned in the transactions which he has recorded); if his account had not been punctually true, could have been only to have exposed himself to an easy confutation and certain infamy. "As, therefore, the Acts of the Apostles are in themselves consistent and uniform, the incidental things agreeable to the best ancient historians which have come down to us, and the main facts supported and confirmed by the other books of the New Testament, and by the unanimous testimony of so many of the ancient fathers, we may, I think, very fairly, and with great justness, conclude that, if any history of former times deserves credit, the Acts of the Apostles ought to be received and credited; and, if the history of the Acts of the Apostles be true, Christianity cannot be false: for a doctrine so good in itself, and attended with so many miraculous and Divine testimonies, has an the possible masks of a true revelation."

On St. Paul's character and conduct, see the observations at the end of Act 9:43 (note), where the subject is particularly considered.

The book of the Acts is not only a history of the Church, the most ancient and most impartial, as it is the most authentic extant, but it is also a history of God's grace and providence, The manner in which he has exerted himself in favor of Christianity, and of the persons who were originally employed to disseminate its doctrines, shows us the highest marks of the Divine approbation. Had not that cause been of God, could he have so signally interposed in its behalf? Would he have wrought such a series of miracles for its propagation and support? And would all its genuine professors have submitted to sustain the loss of all things, had not his own Spirit, by its consolations in their hearts, given them to feel that his favor was better than life?

That the hardships suffered by the primitive apostles and Christians were great, the facts themselves related in this book sufficiently declare: that their consolation and happiness were abundant, the cheerful manner in which they met and sustained those hardships demonstrates. He who cordially embraced Christianity found himself no loser by it; if he lost earthly good in consequence, it was infinitely overbalanced by the spiritual good which he received. Paul himself, who suffered most, had this compensated by superabounding happiness. Wherever the Gospel comes, it finds nothing but darkness, sin, and misery; wherever it is received, it communicates light, holiness, and felicity. Reader, magnify thy God and Savior, who hath called thee to such a state of salvation. Should thou neglect it, how grievous must thy punishment be! Not only receive its doctrines, as a system of wisdom and goodness, but receive them as motives of conduct, and as a rule of life; and show thy conscientious belief of them, by holding the truth in righteousness, and thus adorn these doctrines of God thy Savior in all things. - Amen.

I have often with pleasure, and with great advantage to my subject, quoted Dr. Lardner, whose elaborate works in defense of Divine revelation are really beyond all praise. The conclusion of his Credibility of the Gospel History is peculiarly appropriate; and the introduction of it here can need no apology. I hope, with him, I may also say: - "I have now performed what I undertook, and have shown that the account given by the sacred writers of persons and things is confirmed by other ancient authors of the best note. There is nothing in the books of the New Testament unsuitable to the age in which they are supposed to have been written. There appears in these writers a knowledge of the affairs of those times, not to be found in authors of later ages. We are hereby assured that the books of the New Testament are genuine, and that they were written by persons who lived at or near the time of those events of which they have given the history. "Any one may be sensible how hard it is for the most learned, acute, and cautious man, to write a book in the character of some person of an earlier age; and not betray his own time by some mistake about the affairs of the age in which he pretends to place himself; or by allusions to customs or principles since sprung up; or by some phrase or expression not then in use. It is no easy thing to escape all these dangers in the smallest performance, though it be a treatise of theory or speculation: these hazards are greatly increased when the work is of any length; and especially if it be historical, and be concerned with characters and customs. It is yet more difficult to carry on such a design in a work consisting of several pieces, written, to all appearance, by several persons. Many indeed are desirous to deceive, but all hate to be deceived; and therefore, though attempts have been made to impose upon the world in this way, they have never, or very rarely, succeeded; but have been detected and exposed by the skill and vigilance of those who have been concerned for the truth. "The volume of the New Testament consists of several pieces: these are ascribed to eight several persons; and there are the strongest appearances that they were not all written by any one hand, but by as many persons as they are ascribed to. There are lesser differences in the relations of some facts, and such seeming contradictions as would never have happened if these books had been all the work of one person, or of several who wrote in concert. There are as many peculiarities of temper and style as there are names of writers; divers of which show no depth of genius nor compass of knowledge! Here are representations of titles, posts, behavior of persons of higher and lower ranks in many parts of the world; persons are introduced, and their characters are set in a full light; here is a history of things done in several cities and countries; and there are allusions to a vast variety of customs and tenets, of persons of several nations, sects, and religions. The whole is written without affectation, with the greatest simplicity and plainness, and is confirmed by other ancient writers of unquestionable authority. If it be difficult for a person of learning and experience to compose a small treatise concerning matters of speculation, with the characters of a more early age than that in which he writes, it is next to impossible that such a work of considerable length, consisting of several pieces, with a great variety of historical facts, representations of characters, principles, and customs of several nations, and distant countries, of persons of ranks and degrees, of many interests and parties, should be performed by eight several persons, the most of them unlearned, without any appearance of concert. "I might perhaps call this argument a demonstration, if that term had not been often misapplied by men of warm imagination, and been bestowed upon reasonings that have but a small degree of probability. But though it should not be a strict demonstration that these writings are genuine, or though it be not absolutely impossible, in the nature of the thing, that the books of the New Testament should have been composed in a later age than that to which they are assigned, and of which they have innumerable characters, yet, I think, it is in the highest degree improbable, and altogether incredible. "If the books of the New Testament were written by persons who lived before the destruction of Jerusalem, that is, if they were written at the time in which they are said to have been written, the things related in them are true. If they had not been matter of fact, they would not have been credited by any persons near that time, and in those parts of the world in which they are said to have been done, but would have been treated as the most notorious lies and falsehoods. Suppose three or four books should now appear amongst us, in the language most generally understood, giving an account of many remarkable and extraordinary events, which had happened in some kingdom of Europe, and in the most noted cities of the countries next adjoining to it; some of them said to have happened between sixty and seventy gears ago, others between twenty and thirty, others nearer our own time; would they not be looked upon as the most manifest and ridiculous forgeries and impostures that ever were contrived? Would great numbers of persons in those very places, change their religious principles and practices upon the credit of things reported to be publicly done, which no man ever heard of before? Or, rather, is it possible that such a design as this would be conceived by any sober and serious persons, or even the most wild and extravagant? If the history of the New Testament be credible, the Christian religion is true. If the things that were related to have been done by Jesus, and by his followers, by virtue of powers derived from him, do not prove a person to come from God, and that his doctrine is true and divine, nothing can. And as Jesus does here, in the circumstances of his birth, life, sufferings, and after exaltation, and in the success of his doctrine, answer the description of the great person promised and foretold in the Old Testament, he is at the same time showed to be the Messiah. "From the agreement of the writers of the New Testament with other ancient writers, we are not only assured that these books are genuine, but also that they are come down to us pure and uncorrupted, without any considerable interpolations or alterations. If such had been made in them, there would have appeared some smaller differences at least between them and other ancient writings. "There has been in all ages a wicked propensity in mankind to advance their own notions and fancies by deceits and forgeries: they have been practised by heathens, Jews, and Christians, in support of imaginary historical facts, religious schemes and practices, and political interests. With these views some whole books have been forged, and passages inserted into others of undoubted authority. Many of the Christian writers of the second and third centuries, and of the following ages, appear to have had false notions concerning the state of Judea between the nativity of Jesus and the destruction of Jerusalem; and concerning many other things occasionally mentioned in the New Testament. The consent of the best ancient writers with those of the New Testament is a proof that these books are still untouched, and that they have not been new modelled and altered by Christians of later times, in conformity to their own peculiar sentiments. "This may be reckoned an argument that the generality of Christians had a very high veneration for these books; or else that the several sects among them have had an eye upon each other, that no alterations might be made in those writings to which they have all appealed. It is also an argument that the Divine providence has all along watched over and guarded these books, (a very fit object of especial care), which contain the best of principles, were apparently written with the best views, and have in them inimitable characters of truth and simplicity." - See Dr. Lardner's Works, vol. i. p. 419.

Let him answer these arguments who can. - A. C.

Melita or Malta, is about twelve miles broad, twenty long, and sixty distant from Sicily to the south. It yields abundance of honey, (whence its name was taken,) with much cotton, and is very fruitful, though it has only three feet depth of earth above the solid rock. The Emperor Charles the Fifth gave it, in 1530, to the knights of Rhodes, driven out of Rhodes by the Turks. They are a thousand in number, of whom five hundred always reside on the island.

And the barbarians - So the Romans and Greeks termed all nations but their own. But surely the generosity shown by these uncultivated inhabitants of Malta, was far more valuable than all the varnish which the politest education could give, where it taught not humanity and compassion.

And when the barbarians saw - they said - Seeing also his chains, Doubtless this man is a murderer - Such rarely go unpunished even in this life; whom vengeance hath not suffered to live - They look upon him as a dead man already. It is with pleasure that we trace among these barbarians the force of conscience, and the belief of a particular providence: which some people of more learning have stupidly thought it philosophy to despise. But they erred in imagining, that calamities must always be interpreted as judgments. Let us guard against this, lest, like them, we condemn not only the innocent, but the excellent of the earth.

Having shaken off the venomous animal, he suffered no harm - The words of an eminent modern historian are, "No venomous kind of serpent now breeds in Malta, neither hurts if it be brought thither from another place. Children are seen there handling and playing even with scorpions; I have seen one eating them." If this be so, it seems to be fixed by the wisdom of God, as an eternal memorial of what he once wrought there.

They changed their minds, and said he was a god - Such is the stability of human reason! A little before he was a murderer; and presently he is a god: (just as the people of Lystra; one hour sacrificing, and the next stoning:) nay, but there is a medium. He is neither a murderer nor a god, but a man of God. But natural men never run into greater mistakes, than in judging of the children of God.

The chief man of the island - In wealth if not in power also. Three days - The first three days of our stay on the island.

Whose sign was - It was the custom of the ancients to have images on the head of their ships, from which they took their names. Castor and Pollux - Two heathen gods who were thought favourable to mariners.

The brethren - That is, the Christians, came out thence to meet us - It is remarkable that there is no certain account by whom Christianity was planted at Rome. Probably some inhabitants of that city were at Jerusalem on the day of pentecost, Acts 2:10; and being then converted themselves, carried the Gospel thither at their return. Appii - Forum was a town fifty - one miles from Rome; the Three Taverns about thirty. He took courage - He saw Christ was at Rome also, and now forgot all the troubles of his journey.

With the soldier - To whom he was chained, as the Roman custom was.

And after three days - Given to rest and prayer, Paul called the chief of the Jews together - He always sought the Jews first; but being now bound, he could not so conveniently go round to them. Though I have done nothing - Seeing him chained, they might have suspected he had. Therefore he first obviates this suspicion.

When the Jews opposed it - He speaks tenderly of them, not mentioning their repeated attempts to murder him. Not that I had any thing to accuse my nation of - Not that I had any design to accuse others, but merely to defend myself.

The hope of Israel - What Israel hopes for, namely, the Messiah and the resurrection.

We have neither received letters concerning thee - There must have been a peculiar providence in this, nor has any of the brethren - The Jews, related - Professedly, in a set discourse, or spoke - Occasionally, in conversation, any evil of thee - How must the bridle then have been in their mouth!

This sect we know is every where spoken against - This is no proof at all of a bad cause, but a very probable mark of a good one.

To whom he expounded, testifying the kingdom of God, and persuading them concerning Jesus - These were his two grand topics, That the kingdom of the Messiah was of a spiritual, not temporal nature: That Jesus of Nazareth was the very person foretold, as the Lord of that kingdom. On this head he had as much need to persuade as to convince, their will making as strong a resistance as their understanding.

And some believed the things that were spoken - With the heart, as well as understanding.

Well spake the Holy Ghost to your fathers - Which is equally applicable to you.

Hearing ye shall hear - That is, ye shall most surely hear, and shall not understand - The words manifestly denote a judicial blindness, consequent upon a wilful and obstinate resistance of the truth. First they would not, afterward they could not, believe. Isaiah 6:9, &c; Matt 13:14; John 12:40.

The salvation of God is sent to the Gentiles - Namely, from this time. Before this no apostle had been at Rome. St. Paul was the first.

And Paul continued two whole years - After which this book was written, long before St. Paul's death, and was undoubtedly published with his approbation by St. Luke, who continued with him to the last, 2Tim 4:11. And received all that came to him - Whether they were Jews or Gentiles. These two years completed twenty - five years after our Saviour's passion. Such progress had the Gospel made by that time, in the parts of the world which lay west of Jerusalem, by the ministry of St. Paul among the Gentiles. How far eastward the other apostles had carried it in the same time, history does not inform us.

No man forbidding him - Such was the victory of the word of God. While Paul was preaching at Rome, the Gospel shone with its highest lustre. Here therefore the Acts of the Apostles end; and end with great advantage. Otherwise St. Luke could easily have continued his narrative to the apostle's death.

ANd when they were escaped, then they knew that the island was called Melita.

This was foretold by Paul, Chap. 27.26. And therefore though the Mariners knew not the Land, ver. 39. and were not able to direct the ship, as ver. the 15th. yet God so ordered it, that not a word spoken by Paul did fall to the ground, but the Wind and Sea obey him.

Now called Malta, a little Island between Sicili and Africa. There is another obscure Island in Illyricum, that was called by this name, which some have mistook for this place of Paul's shipwrack, by reason that this Tempest was in the Adriatick Sea: but not only the Gulf of Venice, but the Sea about Sicily, and this Coast, was so called; as Strabo witnesseth: See Chap. 27.27.

2 And the barbarous people shewed us no little [illegible: 2 letters]ndn[illegible: 1 letter]ss : for they kindled a [illegible: 1 letter]ire, and received us every one, because of the present rain, and because of th[illegible: 1 letter] cold.

So the Grecians and Romans called all other Nations that did not receive their Customs, nor speak their Language, 1 Cor. 14.11. And to this day the African Coast over-against this Island, is called Barbary.

How far is this Humanity of Heathens beyond that Inhumanity which some that are called Christians use towards those that are shipwrack'd, and their Goods that come on shore?

3 And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the hear, and fastened on his hand.

A Creature so venomous, that not only its biting, but (some say) its breath is deadly: This upon the warmth of the [illegible: 1 letter]ire, being be-nummed with the cold, and now refreshed, began to stir its self.

As it used to do when it biteth. God by this Miracle prepares this People not only to be civil and courteous unto Paul, but to believe the Gospel which he preached, wheresoever he went. And this wonderful work of God was (as Gods seal to his Ministry) to shew his Authority to be from him.

4 And when the barbarians saw the venemous beast hang on his hand, they said among themselves. No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live.

So the Viper is called by that Appellative word; from whence also comes Theriaca, or Treacle, which is made out of flesh, or Trochusses of Vipers. And if men can make an Antidote out of Poyson, much more can God bring good out of evil.

It is a strange sense that men by the light of Nature had of Divine Vengeance; especially of Gods revenging of Murder. Hence they called one of their Furies, Tisiphone; as one that punished and revenged Murder. Yet they were to blame in this case, 1. Because they confine the punishment of wicked men wholly unto this Life. 2. In that they did not expect the event: They judged before they knew what would be the end of Paul afterwards. 3. They erred, in that they measured the goodness or badness of a man's state or cause by his prosperity or adversity.

5 And he shook off the beast into the fire, and felt no harm.

A Daniel in the Lion's Den. God is the God of Nature, and the most natural properties are restrained when he please, and cannot be exerted without his concurrence. Thus the promises our blessed Saviour made, Mark 16.18. Luke 10.19. were fulfilled according to the Letter.

6 Howbeit they looked when he should have swollen, or fallen down dead suddenly: But after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was n a God.

The word signifies primarily to be burnt: and then by burning or scalding to swell, which is accounted the ordinary symptom of the biting of a Viper; to swell or blister, as if the part was burnt with fire.

In those places where there is much more heat, there is more Venom in these Vipers. And tho some are said to live several days after they are bit by them, yet others die very suddenly upon their biting; as the known story of Cleopatra testifies. And condemned persons were sometimes put to death by Vipers set unto their breasts.

A strange Extreme; so incertain and inequal are mens minds.

Marginal references: Chap 14[illegible: 2 letters] ▪

7 In the same quarters were possessions of the chief man of the island, whose name was Publius, who received us and lodged us three days courteously.

This Publius is thought to have been Governor for the Romans in this Island. Howsoever, he was a man of great Account and Estate, that could provide for so many as were in the ship, and receive them into his own house.

8 And it came to pass that the father of Publius lay sick of a fever, and of a bloody s[illegible: 1 letter]ix: to whom Paul entred in , and prayed, and laid his hands on him, and healed him.

A painful and dangerous Disease; the torment in the bowels frequently causing a Fever.

Paul could do nothing of himself; and therefore begs of God the Recovery of Publius his Father. It is God only that kills and makes alive, 1 Sam. 2.6.

This Imposition of Hands was commonly used in miraculous Cures; as Matth. 9.18. Mark 6.5. and is joyned with Prayer, Matth. 19.13. which it might be a Symbole of. Thus Publius was well payed for what he did for Paul and his Company. Relieving of the poor and distressed is frequently rewarded in this World, and not onely in the World to come. And God now recommends the Gospel and the Ministry of Paul by this Miracle also: For none could do such things as these, unless God were with him.

Marginal references: Jam. 5.1[illegible: 1 letter].1[illegible: 1 letter] ▪

9 So when this was done , others also which had diseases in the island, came, and were healed:

The fame of this Cure, wrought so suddenly, perfectly, and only with the laying on of Paul's hands, could not but spread far and near; especially being done upon the Governor: And men are usually very careful about their bodily health and welfare. So that their Diseases were blessed Occasions to bring them to the knowledg of God in Christ, whom Paul preached. And they might have perished eternally, if they had not perished (or been thus near unto perishing) temporally.

10 W[illegible: 1 letter]o also o honoured us with many honours; and when we departed, they laded us with such things as were necessary.

They who were cured, rewarded or presented the Apostle and his Company very liberally. And this was the effect of that inward Respect and real Esteem they had for them; and was a fruit of their Faith.

11 And after three moneths we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pol[illegible: 1 letter]lux.

These Three Months that St. Paul staid at Malta, he spent like a true Labourer in the Lord's Vineyard, planting a Church that was famous for its stedfastness in the Truth.

It was their wont to lay up their ships all the Winter season; as we may see, Chap. 27.12. And to this day the Gallies seldom go out on those Seas in Winter.

Feigned to be the Sons of Iupiter, and to have the ordering of Tempests, and the care of Mariners, and were chosen for the Patrons of that ship, by the Pagan Owners of it.

12 And landing at Syracuse, we tarried there three days.

The chief City of Sicily, famous for Archimedes.

To sell probably some of their wares, the ship making a trading Voyage.

13 And from thence we set a compass, and came to Rhegium: and after one day the south-wind blew, and we came the next day to Puteoli:

A City in the Kingdom of Naples, over-against Messina, in Sicily; so called because that Sicily was believed to he thereabouts rent and plucked from the main Land, unto which they held it to have been formerly joyned, until by a Tempest it became an Island.

Puteoli is a Sea-sown nor far from Naples.

14 Where we found brethren, and were desired to tarry with them seven days: And so we went toward Rome.

Christians, as some think; for so they mutually called one another. But it is not so probable that any should profess Christianity so near unto Rome, and that it should be no more known, or believed in Rome. Others therefore think that the Apostle means Iews, whom he calls brethren (being, as himself, descended from Abraham): for so he calls the Iews he found at Rome (Brethren, ver. 7.) who yet called the Christians a Sect; adding, that it was every where spoken against, ver. 22.

Rome is known to be the chief City in Italy, and to have been the Empress of the World, and famous for the Church to whom St. Paul wrote his Epistle, known by its Inscription unto them.

15 And from thence, when the brethren heard o[illegible: 1 letter] us, they came to meet us as far as Appii-forum, and the three taverns: Whom when Paul saw, he thanked God , and took courage.

A place about One and Fifty Miles, or Seventeen Leagues from Rome; so called from Appius Claudius, who made a Way from Rome thither, called from his Name, The Appian-way; and had his Statue there set up; which is the Reason why it is called thus: For the Romans did call those places Fora, where such Statues were placed (The concourse to see those Statues might bring them to become Markets).

As that was a place of resort for the buying and selling of other Commodities, so this for the affording of necessary Provision. A little Town, hence so called, about Three and Thirty Miles, or Eleven Leagues from Rome. So that some came a greater, some a lesser way to meet with Paul, and shew their Respect unto him. These brethren are thought to have been converted by such as at the Day of Pentecost were present, when those Miracles were wrought, Chap. 2.10. it being expresly said, that there were strangers from Rome.

God moving so many not to be ashamed of his bonds.

16 And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself, with a souldier that kept him.

The Praefectus Praetorio being Commander in chief over the Soldiers, and unto whom the Prisoners of State were usually committed.

God by this means giving Paul an opportunity to go abroad at his pleasure, tho chained; as verse 20. Yet he might preach the Gospel; and that was not bound, 2 Tim. 2.9. And now God is with Paul, as he was with Ioseph, in Prison, Gen. 39.21. and procures him favour.

Marginal references: Chap. 24.27. and 27.3.

17 And it came to pass, that after three days, Paul called the chief of the Jews together. And when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.

Paul does this not only out of an extraordinary Love which he had for that People, but also because the Apostles were commanded to go rather unto the lost sheep of the house of Israel, Matth. 10.5, 6. The whole Oeconomy of the Gospel is a doing good for evil. So did our Saviour, who is the Author and Subject of it; and so must his Messengers or Ministers do; or they are not like to do any good at all: for the World will hate them, 1 Iohn 3.13.

Marginal references: Chap. 21.33.

18 Who when they had examined me, would have let [illegible: 1 letter]e go, because there was no cause of death in me.

As Festus did in the presence of King Agrippa, Chap. 25 26. who, though they were both Unbelievers, yet justified Paul; acknowledging that he had not committed any thing worthy of Bonds, much less of Death. Thus our Saviour was declared innocent by Pilate, Lvke 23.4, 14

Marginal references: Chap. 22.24▪ and 24.10. and 25.8. and 26.31.

19 But when the Jews spake against it , I was constrained to appeal unto Cesar▪ not that I had ought to accuse my nation of.

The Iews used all their Oratory and Interest against Paul, both before Felix and Festus. And had it been in Felix's power (which after Paul's Appeal it was not), he would have sacrificed Paul to the malice of the Iews; and by that means got their favour, whom he had so incensed against him.

Paul did not so much want matter, as mind to accuse the Iews. And he declares, that whatsoever he had suffered, his intentions were not to calumniate them, but to vindicate himself.

Marginal references: Chap. 25.11.

20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

See Chap. 23.6. and 24.21. This Hope is either, 1. of the Resurrection, as in the forementioned places; and Ch. 26.6, 7. or 2 the Messiah, Christ is the Hope of Israel, so they pretended for many ages, and him now Paul Preached.

For tho he had his liberty to go abroad, yet he was chained with his Right hand to the Soldiers Left hand who went with him; and could not possibly be loosned unwittingly from him.

Marginal references: Chap. 26.29. 2 Tim. 1.16.

21 And they said unto him, We neither received letters out of Judea, concerning thee, neither any o[illegible: 1 letter] the brethren that came shewed or spake any harm of thee.

The High Priest and the rest of them that had persecuted Paul, did either dispond of their Cause, when it should come to be impartially heard; or were supine and negligent in a matter which they pretended so highly to concern their Religion: But self-ends, their present ease and reputation, were the main matters they contended for.

22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

Or Heresie, for so they called the Christian Religion, Chap. 24.5, 14.

Of all conditions of men, Governors and people, and in all places, as Luke 2.34. Christ is said to be a sign that shall be spoken against.

23 And when they had appointed him a day, there came many to him into his lodging; To whom he expounded and testified the kingdom of God, perswading them concerning Jesus, both out of the law of Moses, and out of the Prophets, from morning till evening.

The House which he had hired, as verse 16, and 30.

Paul expounded the Scriptures, and by them proved our Saviour to be the Messiah;

and that the Kingdom of the Messiah, which God had promised, and Moses ▪ and the Prophets had foretold, was now come:

using such proofs and arguments as were cogent enough to prove what he asserted; and which also did throughly perswade or prevail with several of them.

Thus Paul laboured more abundantly, 1 Cor. 15.10.

Marginal references: See on, Chap. 26, 6.

24 And some believed the things which were spoken, and some believed not.

Thus there are different Soils into which the Word is cast, as appears in the Parable of the Sower, Matth. 13.19, 20, &c. Thus Paul found by experience what he says, 2 Thes. 3.2. That all men have not faith; and the word preached doth not profit, unless it be mixed with faith in [illegible: 1 letter]hem that hear it, Heb. 4.2.

Marginal references: Chap. 17.4.

25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the holy Ghost by Esaias the prophet, unto our fathers,

Thus Christ came to set fire on the earth, Luke 12.49. not that the Gospel does this in its self; for it is the Gospel of Peace, Ephes. 6.15. not only betwixt God and man, but betwixt man and man; and if its precepts were observed, Love, Meekness and Goodness, would banish all Hatred, Pride and Contention out of the hearts and lives of men; but this arises out of the corruption that is in man, and from the evil one that sows his Tares amongst us.

Paul spake this eminent and remarkable word or sentence, that they might (if possible) be pricked in their hearts at the hearing of God's Judgments denounced against them.

27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and .

Tho God did forsake this people (being first forsaken of them) and withdraw his gratuitous assistance from them, yet it is all justly charged upon them, they having by their sins said unto God, depart from us, for we desire not the knowledge of thy ways, Iob 21.14.

They winked, as those that were loath to see, tho they could not but see the Truths Paul had preached concerning the Messiah; Prejudicate Opinions and Self-conceit hindering them from coming unto the acknowledgment of them.

Marginal references: Or pardon them; for by guilt the Soul is wounded. I should heal them.

28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

So the Gospel is cal[illegible: 1 letter]ed; Because, 1. The finding of it out. 2. The preparing of it by sending his Son. 3 The revealing of it. And 4 Its Efficacy is only of God.

As by our Saviours Commission, Matth. 28.19. and Luke 24.47. does appear And Paul had by Experience found the Effects of it; as may be seen in all this Book of his Travels; where we may find many of the Gentiles were obedient unto the Word, which the Iews gain-sayed and blasphemed.

Marginal references: Chap 13 46. and 18.6.

29 And when he had said these words, the Jews departed, and had great r[illegible: 1 letter]asoning among themselves.

Some accusing of Paul, others vindicating of him; some believing; as verse 24. others not believing; Our Saviour and his Gospel too, being for the rising and falling of many.

30 And Paul dwelt two whole years in his own hired house, and received all that came in unto him.

Of what Nation or Quality soever they were, Paul preached salvation to them upon the Gospel-condition of Faith and Holiness; and in that imitated God and our Saviour, who refuse none that thus come unto him. And tho Paul might have had greater security from trouble by the Iews (if he would have desisted), yet a necessity was laid upon him, and a wo unto him if he did not preach the Gospel, as 1 Cor. 9.16. which may abundantly excuse and justifie him.

31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.

The Gospel is so called; as also Paul preached that Kingdom of God which is to come at the end of the World, which falls in with the Subject he was so often upon, concerning the Resurrection; which if men did but believe effectually, all the other ends of Preaching would be easily obtain'd,

Christs Precepts and Miracles, his Death and Resurrection.

God, who puts bounds to the raging Sea, had stopped the Iews malice, and bidden it go no further; and he who delivered Daniel from the Lyons, had delivered Paul from Nero, and would have delivered him, had not his Death been more for the Glory of God, and the good of Paul himself, than his Life; which at last he offered in Confirmation of the Truths which he had preach'd▪ which he foresaw, 2 Tim. 4.6. and as Eusebius says, came to pass accordingly.

This Book may be called, not only [non-Latin text not transcribed], but [non-Latin text not transcribed]; not only the Acts, but the Wonders of the Apostles (tho the Holy Pen-man, and the Apostles meekly contented themselves with that name, by which at p[illegible: 1 letter]esent it is called; Yet) what Wonders are contained in it; not only such as were wrought by the Apostles, but for them, to deliver, preserve and encourage them: In so much as the attempt to silence them, and to hinder the Progress of the Gospel preached by them, proved as vain as if men had endeavour'd to hinder the Sun from shining, or the Wind from blowing.

Now unto him, who is able to work so as none can hinder, be all Honour and Glory, Dominion and Power, for ever and ever. Amen.

Paul's Voyage towards Rome.

1 And when they were escaped, then they knew that the island was called Melita. 2 And the barbarous people showed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. 3 And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. 4 And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. 5 And he shook off the beast into the fire, and felt no harm. 6 Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god. 7 In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. 8 And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him. 9 So when this was done, others also, which had diseases in the island, came, and were healed: 10 Who also honoured us with many honours; and when we departed, they laded us with such things as were necessary.

What a great variety of places and circumstances do we find Paul in! He was a planet, and not a fixed star. Here we have him in an island to which, in all probability, he had never come if he had not been thrown upon it by a storm; and yet it seems God has work for him to do here. Even stormy winds fulfil God's counsel, and an ill wind indeed it is that blows nobody any good; this ill wind blew good to the island of Melita; for it gave them Paul's company for three months, who was a blessing to every place he came to. This island was called Melita, lying between Sicily and Africa, twenty miles long, and twelve broad; it lies furthest from the continent of any island in the Mediterranean; it is about sixty miles from Sicily. It has been famous since for the knights of Malta, who, when the Turks overran that part of Christendom, made a noble stand, and gave some check to the progress of their arms. Now here we have,

I. The kind reception which the inhabitants of this island gave to the distressed strangers that were shipwrecked on their coast (v. 2): The barbarous people showed us no little kindness. God had promised that there should be no loss of any man's life; and, as for God, his work is perfect. If they had escaped the sea, and when they came ashore had perished for cold or want, it had been all one; therefore Providence continues its care of them, and what benefits we receive by the hand of man must be acknowledged to come from the hand of God; for every creature is that to us, and no more, that he makes it to be, and when he pleases, as he can make enemies to be at peace, so he can make strangers to be friends, friends in need, and those are friends indeed—friends in adversity, and that is the time that a brother is born for. Observe, 1. The general notice taken of the kindness which the natives of Malta showed to Paul and his company. They are called barbarous people, because they did not, in language and customs, conform either to the Greeks or Romans, who looked (superciliously enough) upon all but themselves as barbarians, though otherwise civilized enough, and perhaps in some cases more civil than they. These barbarous people, however they were called so, were full of humanity: They showed us not little kindness. So far were they from making a prey of this shipwreck, as many, I fear, who are called Christian people, would have done, that they laid hold of it as an opportunity of showing mercy. The Samaritan is a better neighbour to the poor wounded man than the priest or Levite. And verily we have not found greater humanity among Greeks, or Romans, or Christians, than among these barbarous people; and it is written for our imitation, that we may hence learn to be compassionate to those that are in distress and misery, and to relieve and succour them to the utmost of our ability, as those that know we ourselves are also in the body. We should be ready to entertain strangers, as Abraham, who sat at his tent door to invite passengers in (Heb. xiii. 2), but especially strangers in distress, as these were. Honour all men. If Providence hath so appointed the bounds of our habitation as to give us an opportunity of being frequently serviceable to persons at a loss, we should not place it among the inconveniences of our lot, but the advantages of it; because it is more blessed to give than to receive. Who knows but these barbarous people had their lot cast in this island for such a time as this! 2. A particular instance of their kindness: They kindled a fire, in some large hall or other, and they received us everyone—made room for us about the fire, and bade us all welcome, without asking either what country we were of or what religion. In swimming to the shore, and coming on the broken pieces of the ship, we must suppose that they were sadly wet, that they had not a dry thread on them; and, as if that were not enough, to complete the deluge, waters from above met those from below, and it rained so hard that this would wet them to the skin presently; and it was a cold rain too, so that they wanted nothing so much as a good fire (for they had eaten heartily but just before on ship-board), and this they got for them presently, to warm them, and dry their clothes. It is sometimes as much a piece of charity to poor families to supply them with fuel as with food or raiment. Be you warmed, is as necessary as Be you filled. When in the extremities of bad weather we find ourselves fenced against the rigours of the season, by the accommodations of a warm house, bed, clothes, and a good fire, we should think how many lie exposed to the present rain, and to the cold, and pity them, and pray for them, and help them if we can.

II. The further danger that Paul was in by a viper's fastening on his hand, and the unjust construction that the people put upon it. Paul is among strangers, and appears one of the meanest and most contemptible of the company, therefore God distinguishes him, and soon causes him to be taken notice of.

1. When the fire was to be made, and too be made bigger, that so great a company might all have the benefit of it, Paul was as busy as any of them in gathering sticks, v. 3. Though he was free from all, and of greater account than any of them, yet he made himself servant of all. Paul was an industrious active man, and loved to be doing when any thing was to be done, and never contrived to take his ease. Paul was a humble self-denying man, and would stoop to any thing by which he might be serviceable, even to the gathering of sticks to make a fire of. We should reckon nothing below us but sin, and be willing to condescend to the meanest offices, if there be occasion, for the good of our brethren. The people were ready to help them; yet Paul, wet and cold as he is, will not throw it all upon them, but will help himself. Those that receive benefit by the fire should help to carry fuel to it.

2. The sticks being old dry rubbish, it happened there was a viper among them, that lay as dead till it came to the heat, and then revived, or lay quiet till it felt the fire, and then was provoked, and flew at him that unawares threw it into the fire, and fastened upon his hand, v. 3. Serpents and such venomous creatures commonly lie among sticks; hence we read of him that leans on the wall, and a serpent bites him, Amos v. 19. It was so common that people were by it frightened from tearing hedges (Eccl. x. 8): Whoso breaketh a hedge, a serpent shall bite him. As there is a snake under the green grass, so there is often under the dry leaves. See how many perils human life is exposed to, and what danger we are in from the inferior creatures, which have many of them become enemies to men, since men became rebels to God; and what a mercy it is that we are preserved from them as we are. We often meet with that which is mischievous where we expect that which is beneficial; and many come by hurt when they are honestly employed, and in the way of their duty.

3. The barbarous people concluded that Paul, being a prisoner, was certainly a murderer, who had appealed to Rome, to escape justice in his own country, and that this viper was sent by divine justice to be the avenger of blood; or, if they were not aware that he was a prisoner, they supposed that he was in his flight; and when they saw the venomous animal hand on his hand, which it seems he could not, or would not, immediately throw off, but let it hang, they concluded, "No doubt this man is a murderer, has shed innocent blood, and therefore, though he has escaped the sea, yet divine vengeance pursues him, and fastens upon him now that he is pleasing himself with the thoughts of that escape, and will not suffer him to live." Now in this we may see,

(1.) Some of the discoveries of natural light. They were barbarous people, perhaps had no books nor learning among them, and yet they knew naturally, [1.] That there is a God that governs the world, and a providence that presides in all occurrences, that things do not come to pass by chance, no, not such a thing as this, but by divine direction. [2.] That evil pursues sinners, that there are good works which God will reward and wicked works which he will punish; there is a divine nemesis—a vengeance, which sooner or later will reckon for enormous crimes. They believe not only that there is a God, but that this God hath said, Vengeance is mine, I will repay, even to death. [3.] That murder is a heinous crime, and which shall not long go unpunished, that whoso sheds man's blood, if his blood be not shed by man (by the magistrate, as it ought to be) it shall be shed by the righteous Judge of heaven and earth, who is the avenger of wrong. Those that think they shall go unpunished in any evil way will be judged out of the mouth of these barbarians, who could say, without book, Woe to the wicked, for it shall be ill with them, for the reward of their hands shall be given them. Those who, because they have escaped many judgments are secure, and say, We shall have peace though we go on, and have their hearts so much the more set to do evil because sentence against their evil works is not executed speedily, may learn from these illiterate people that, though malefactors have escaped the vengeance of the sea, yet there is no outrunning divine justice, vengeance suffers not to live. In Job's time you might ask those that to by the way, ask the next body you met, and they would tell you that the wicked is reserved to the day of destruction.

(2.) Some of the mistakes of natural light, which needed to be rectified by divine revelation. In two things their knowledge was defective:—[1.] That they thought all wicked people were punished in this life; that divine vengeance never suffers great and notorious sinners, such as murderers are, to live long; but that, if they come up out of the pit, they shall be taken in the snare (Jer. xlviii. 43, 44), if they flee from a lion, a bear shall meet them (Amos v. 19), if they escape being drowned, a viper shall fasten upon them; whereas it is not so. The wicked, even murderers, sometimes live, become old, yea, are mighty in power; for the day of vengeance is to come in the other world, the great day of wrath; and though some are made examples of in this world, to prove that there is a God and a providence, yet many are left unpunished, to prove that there is a judgment to come. [2.] That they thought all who were remarkably afflicted in this life were wicked people; that a man on whose hand a viper fastens may thence be judged to be a murderer, as if those on whom the tower in Siloam fell must needs be greater sinners than all in Jerusalem. This mistake Job's friends went upon, in their judgment upon his case; but divine revelation sets this matter in a true light—that all things come ordinarily alike to all, that good men are oftentimes greatly afflicted in this life, for the exercise and improvement of their faith and patience.

4. When he shook off the viper from his hand, yet they expected that divine vengeance would ratify the censure they had passed, and that he would have swollen and burst, through the force of the poison, or that he would have fallen down dead suddenly. See how apt men are, when once they have got an ill opinion of a man, though ever so unjust, to abide by it, and to think that God must necessarily confirm and ratify their peevish sentence. It was well they did not knock him down themselves, when they saw he did not swell and fall down; but so considerate they are as to let Providence work, and to attend the motions of it.

III. Paul's deliverance from the danger, and the undue construction the people put upon this. The viper's fastening on his hand was a trial of his faith; and it was found to praise, and honour, and glory: for, 1. It does not appear that it put him into any fright or confusion at all. He did not shriek or start, nor, as it would be natural for us to do, throw it off with terror and precipitation; for he suffered it to hang on so long that the people had time to take notice of it and to make their remarks upon it. Such a wonderful presence of mind he had, and such a composure, as no man could have upon such a sudden accident, but by the special aids of divine grace, and the actual belief and consideration of that word of Christ concerning his disciples (Mark xvi. 18), They shall take up serpents. This it is to have the heart fixed, trusting in God. 2. He carelessly shook off the viper into the fire, without any difficulty, calling for help, or any means used to loosen its hold; and it is probable that it was consumed in the fire. Thus, in the strength of the grace of Christ, believers shake off the temptations of Satan, with a holy resolution, saying, as Christ did, Get thee behind me, Satan; The Lord rebuke thee; and thus they keep themselves, that the wicked one toucheth them not, so as to fasten upon them, 1 John v. 18. When we despise the censures and reproaches of men, and look upon them with a holy contempt, having the testimony of conscience for us, then we do, as Paul here, shake off the viper into the fire. It does us no harm, except we fret at it, or be deterred by it from our duty, or be provoked to render railing for railing. 3. He was none the worse. Those that thought it would have been his death looked a great while, but saw no harm at all come to him. God hereby intended to make him remarkable among these barbarous people, and so to make way for the entertainment of the gospel among them. It is reported that after this no venomous creature would live in that island, any more than in Ireland; but I do not find that the matter of fact is confirmed, though the popish writers speak of it with assurance. 4. They then magnified him as much as before they had vilified him: They changed their minds, and said that he was a god—an immortal god; for they thought it impossible that a mortal man should have a viper hang on his hand so long and be never the worse. See the uncertainty of popular opinion, how it turns with the wind, and how apt it is to run into extremes both ways; from sacrificing to Paul and Barnabas to stoning them; and here, from condemning him as a murderer to idolizing him as a god.

IV. The miraculous cure of an old gentleman that was ill of a fever, and of others that were otherwise diseased, by Paul. And, with these confirmations of the doctrine of Christ, no doubt there was a faithful publication of it. Observe, 1. The kind entertainment which Publius, the chief man of the island, gave to these distressed strangers; he had a considerable estate in the island, and some think was governor, and he received them and lodged them three days very courteously, that they might have time to furnish themselves in other places at the best hand. It is happy when God gives a large heart to those to whom he has given a large estate. It became him, who was the chief man of the island, to be most hospitable and generous,—who was the richest man, to be rich in good works. 2. The illness of the father of Publius: He lay sick of a fever and a bloody flux, which often go together, and, when they do, are commonly fatal. Providence ordered it that he should be ill just at this time, that the cure of him might be a present recompence to Publius for his generosity, and the cure of him by miracle a recompence particularly for his kindness to Paul, whom he received in the name of a prophet, and had this prophet's reward. 3. His cure: Paul took cognizance of his case, and though we do not find he was urged to it, for they had no thought of any such thing, yet he entered in, not as a physician to heal him by medicines, but as an apostle to heal him by miracle; and he prayed to God, in Christ's name, for his cure, and then laid his hands on him, and he was perfectly well in an instant. Though he must needs be in years, yet he recovered his health, and the lengthening out of his life yet longer would be a mercy to him. 4. The cure of many others, who were invited by this cure to apply to Paul. If he can heal diseases so easily, so effectually, he shall soon have patients enough; and he bade them all welcome, and sent them away with what they came for. He did not plead that he was a stranger there, thrown accidentally among them, under no obligations to them and waiting to be gone by the first opportunity, and therefore might be excused from receiving their applications. No, a good man will endeavour to do good wherever the providence of God casts him. Paul reckoned himself a debtor, not only to the Greeks, but to the Barbarians, and thanked God for an opportunity of being useful among them. Nay, he was particularly obliged to these inhabitants of Malta for the seasonable shelter and supply they had afforded him, and hereby he did in effect discharge his quarters, which should encourage us to entertain strangers, for some thereby have entertained angels and some apostles unawares. God will not be behind—hand with any for kindness shown to his people in distress. We have reason to think that Paul with these cures preached the gospel to them, and that, coming thus confirmed and recommended, it was generally embraced among them. And, if so, never were any people so enriched by a shipwreck on their coasts as these Maltese were.

V. The grateful acknowledgement which even these barbarous people made of the kindness Paul had done them, in preaching Christ unto them. They were civil to him, and to the other ministers that were with him, who, it is likely, were assisting to him in preaching among them, v. 10. 1. They honoured us with many honours. They showed them all possible respect; they saw God honoured them, and therefore they justly thought themselves obliged to honour them, and thought nothing too much by which they might testify the esteem they had for them. Perhaps they made them free of their island by naturalizing them, and admitted them members of their guilds and fraternities. The faithful preachers of the gospel are worthy of a double honour, especially when they succeeded in their labours. 2. When we departed, they loaded us with such things as were necessary; or, they put on board such things as we had occasion for. Paul could not labour with his hands here, for he had nothing to work upon, and therefore accepted the kindness of the good people of Melita, not as a fee for his cures (freely he had received, and freely he gave), but as the relief of his wants, and theirs that were with him. And, having reaped of their spiritual things, it was but just they should make them those returns, 1 Cor. ix. 11.

Paul at Rome.

11 And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. 12 And landing at Syracuse, we tarried there three days. 13 And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli: 14 Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome. 15 And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and The three taverns: whom when Paul saw, he thanked God, and took courage. 16 And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him.

We have here the progress of Paul's voyage towards Rome, and his arrival there at length. A rough and dangerous voyage he had hitherto had, and narrowly escaped with his life; but after a storm comes a calm: the latter part of his voyage was easy and quiet. Per varios casus, per tot discrimina rerum, Tendimus ad Latium———— Through various hazards and events we move To Latium. Tendimus ad c&#339;lum. We make for heaven. ————Dabit Deus his quoque finem. To these a period will be fixed by Heaven. We have here,

I. Their leaving Malta. That island was a happy shelter to them, but it was not their home; when they are refreshed they must put to sea again. The difficulties and discouragements we have met with in our Christian course must not hinder us from pressing forward. Notice is here taken, 1. Of the time of their departure: After three months, the three winter months. Better lie by, though they lay upon charges, than go forward while the season was dangerous. Paul had warned them against venturing to sea in winter weather, and they would not take the warning; but, now that they had learned it by the difficulties and dangers they had gone through, he needed not to warn them: their learning did them good when they had paid dearly for it. Experience is therefore called the mistress of fools, because those are fools that will not learn till experience has taught them. 2. Of the ship in which they departed. It was in a ship of Alexandria; so was that which was cast away, ch. xxvii. 6. This ship had wintered in that isle, and was safe. See what different issues there are of men's undertakings in this world. Here were two ships, both of Alexandria, both bound for Italy, both thrown upon the same island, but one is wrecked there and the other is saved. Such occurrences may often be observed. Providence sometimes favours those that deal in the world, and prospers them, that people may be encouraged to set their hands to worldly business; at other times Providence crosses them, that people may be warned not to set their hearts upon it. Events are thus varied, that we may learn both how to want and how to abound. The historian takes notice of the sign of the ship, which probably gave it its name: it was Castor and Pollux. Those little foolish pagan deities, which the poets had made to preside over storms and to protect seafaring men, as gods of the sea, were painted or graven upon the fore-part of the ship, and thence the ship took its name. I suppose this is observed for no other reason than for the better ascertaining of the story, that ship being well known by that name and sign by all that dealt between Egypt and Italy. Dr. Lightfoot thinks that Luke mentions this circumstance to intimate the men's superstition, that they hoped they should have better sailing under this badge than they had had before.

II. Their landing in or about Italy, and the pursuing of their journey towards Rome. 1. They landed first at Syracuse in Sicily, the chief city of that island. There they tarried three days, probably having some goods to put ashore, or some merchandise to make there; for it seems to have been a trading voyage that this ship made. Paul had now his curiosity gratified with the sight of places he had often heard of and wished to see, particularly Syracuse, a place of great antiquity and note; and yet, it should seem, there were no Christians there. 2. From Syracuse they came to Rhegium, a city in Italy, directly opposite to Messina in Sicily, belonging to the kingdom of Calabria or Naples. There, it seems they staid one day; and a very formal story the Romish legends tell of Paul's preaching here at this time, and the fish coming to the shore to hear him,—that with a candle he set a stone pillar on fire, and by that miracle convinced the people of the truth of his doctrine, and they were many of them baptized, and he ordained Stephen, one of his companions in this voyage, to be their bishop,—and all this, they tell you, was done in this one day; whereas it does not appear that they did so much as go ashore, but only came to an anchor in the road. 3. From Rhegium they came to Puteoli, a sea-port town not far from Naples, now called Pozzolana. The ship of Alexandria was bound for that port, and therefore there Paul, and the rest that were bound for Rome, were put ashore, and went the remainder of their way by land. At Puteoli they found brethren, Christians. Who brought the knowledge of Christ hither we are not told, but here it was, so wonderfully did the leaven of the gospel diffuse itself. God has many that serve and worship him in places where we little think he has. And observe, (1.) Though it is probable there were but few brethren in Puteoli, yet Paul found them out; either they heard of him, or he enquired them out, but as it were by instinct they got together. Brethren in Christ should find out one another, and keep up communion with each other, as those of the same country do in a foreign land. (2.) They desired Paul and his companions to tarry with them seven days, that is, to forecast to stay at least one Lord's day with them, and to assist them in their public worship that day. They knew not whether ever they should see Paul at Puteoli again, and therefore he must not go without giving them a sermon or two, or more. And Paul was willing to allow them so much of his time; and the centurion under whose command Paul now was, perhaps having himself friends or business at Puteoli, agreed to stay one week there, to oblige Paul. 4. From Puteoli they went forward towards Rome; whether they travelled on foot, or whether they had beasts provided for them to ride on (as ch. xxiii. 24), does not appear; but to Rome they must go, and this was their last stage.

III. The meeting which the Christians at Rome gave to Paul. It is probable that notice was sent to them by the Christians at Puteoli, as soon as ever Paul had come thither, how long he intended to stay there, and when he would set forward for Rome, which gave an opportunity for this interview. Observe,

1. The great honour they did to Paul. They had heard much of his fame, what use God had made of him, and what eminent service he had done to the kingdom of Christ in the world, and to what multitudes of souls he had been a spiritual father. They had heard of his sufferings, and how God had owned him in them, and therefore they not only longed to see him, but thought themselves obliged to show him all possible respect, as a glorious advocate for the cause of Christ. He had some time ago written a long epistle to them, and a most excellent one, the epistle to the Romans, in which he had not only expressed his great kindness for them, but had given them a great many useful instructions, in return for which they show him this respect. They went to meet him, that they might bring him in state, as ambassadors and judges make their public entry, though he was a prisoner. Some of them went as far as Appii-forum, which was fifty-one miles from Rome; others to a place called the Three Taverns, which was twenty-eight miles (some reckon it thirty-three miles) from Rome. They are to be commended for it, that they were so far from being ashamed of him, or afraid of owning him, because he was a prisoner, that for that very reason they counted him worthy of double honour, and were the more careful to show him respect.

2. The great comfort Paul had in this. Now that he was drawing near to Rome, and perhaps heard at Puteoli what character the emperor Nero now had, and what a tyrant he had of late become, he began to have some melancholy thoughts about his appeal to Cæsar, and the consequences of it. He was drawing near to Rome, where he had never been, where there were few that knew him or that he knew, and what things might befal him here he could not tell; but he began to grow dull upon it, till he met with these good people that came from Rome to show him respect; and when he saw them, (1.) He thanked God. We may suppose he thanked them for their civility, told them again and again how kindly he took it; but this was not all: he thanked God. Note, If our friends be kind to us, it is God that makes them so, that puts it into their hearts, and into the power of their hands, to be so, and we must give him the glory of it. He thanked God, no doubt, for the civility and generosity of the barbarous people at Melita, but much more for the pious care of the Christian people at Rome for him. When he saw so many Christians that were of Rome, he thanked God that the gospel of Christ had had such wonderful success there in the metropolis of the empire. When we go abroad, or but look abroad, into the world, and meet with those, even in strange places, that bear up Christ's name, and fear God, and serve him, we should lift up our hearts to heaven in thanksgiving; blessed be God that there are so many excellent ones on this earth, bad as it is. Paul had thanked God for the Christians at Rome before he had ever seen them, upon the report he had heard concerning them (Rom. i. 8): I thank my God for you all. But now that he saw them (and perhaps they appeared more fashionable and genteel people than most he had conversed with, or more grave, serious, and intelligent, than most) he thanked God. But this was not all: (2.) He took courage. It put new life into him, cheered up his spirits, and banished his melancholy, and now he can enter Rome a prisoner as cheerfully as ever he had entered Jerusalem at liberty. he finds there are those there who love and value him, and whom he may both converse with and consult with as his friends, which will take off much of the tediousness of his imprisonment, and the terror of his appearing before Nero. Note, it is an encouragement to those who are travelling towards heaven to meet with their fellow travellers, who are their companions in the kingdom and patience of Jesus Christ. When we see the numerous and serious assemblies of good Christians, we should not only give thanks to God, but take courage to ourselves. And this is a good reason why respect should be shown to good ministers, especially when they are in sufferings, and have contempt put upon them, that it encourages them, and makes both their sufferings and their services more easy. Yet it is observable that though the Christians at Rome were now so respectful to Paul, and he had promised himself so much from their respect, yet they failed him when he most needed them; for he says (2 Tim. iv. 16), At my first answer, no man stood with me, but all men forsook me. They could easily take a ride of forty or fifty miles to go and meet Paul, for the pleasantness of the journey; but to venture the displeasure of the emperor and the disobliging of other great men, by appearing in defence of Paul and giving evidence for him, here they desire to be excused; when it comes to this, they will rather ride as far out of town to miss him as now they did to meet him, which is an intimation to us to cease from man, and to encourage ourselves in the Lord our God. The courage we take from his promises will never fail us, when we shall be ashamed of that which we took from men's compliments. Let God be true, but every man a liar.

IV. The delivering of Paul into custody at Rome, v. 16. He is now come to his journey's end. And, 1. He is still a prisoner. He had longed to see Rome, but, when he comes there, he is delivered, with other prisoners, to the captain of the guard, and can see no more of Rome than he will permit him. How many great men had made their entry into Rome, crowned and in triumph, who really were the plagues of their generation! But here a good man makes his entry into Rome, chained and triumphed over as a poor captive, who was really the greatest blessing to his generation. This thought is enough to put one for ever out of conceit with this world. 2. Yet he has some favour shown him. He is a prisoner, but not a close prisoner, not in the common jail: Paul was suffered to dwell by himself, in some convenient private lodgings which his friends there provided for him, and a soldier was appointed to be his guard, who, we hope, was civil to him, and let him take all the liberty that could be allowed to a prisoner, for he must be very ill-natured indeed that could be so to such a courteous obliging man as Paul. Paul, being suffered to dwell by himself, could the better enjoy himself, and his friends, and his God, than if he had been lodged with the other prisoners. Note, This may encourage God's prisoners, that he can give them favour in the eyes of those that carry them captive (Ps. cvi. 46), as Joseph in the eyes of his keeper (Gen. xxxix. 21), and Jehoiachin in the eyes of the king of Babylon, 2 Kings xxv. 27, 28. When God does not deliver his people presently out of bondage, yet, if he either make it easy to them or them easy under it, they have reason to be thankful.

Paul at Rome.

17 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans. 18 Who, when they had examined me, would have let me go, because there was no cause of death in me. 19 But when the Jews spake against it, I was constrained to appeal unto Cæsar; not that I had ought to accuse my nation of. 20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain. 21 And they said unto him, We neither received letters out of Judæa concerning thee, neither any of the brethren that came showed or spake any harm of thee. 22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

Paul, with a great deal of expense and hazard, is brought a prisoner to Rome, and when he has come nobody appears to prosecute him or lay any thing to his charge; but he must call his own cause; and here he represents it to the chief of the Jews at Rome. It was not long since, by an edict of Claudius, all the Jews were banished from Rome, and kept out till his death; but, in the five years since then, many Jews had come thither, for the advantage of trade, though it does not appear that they were allowed any synagogue there or place of public worship; but these chief of the Jews were those of best figure among them, the most distinguished men of that religion, who had the best estates and interests. Paul called them together, being desirous to stand right in their opinion, and that there might be a good understanding between him and them. And here we are told,

I. What he said to them, and what account he gave them of his cause. He speaks respectfully to them, calls them men and brethren, and thereby intimates that he expects to be treated by them both as a man and as a brother, and engages to treat them as such and to tell them nothing but the truth; for we are members one of another—all we are brethren. Now, 1. He professes his own innocency, and that he had not given any just occasion to the Jews to bear him such an ill will as generally they did: "I have committed nothing against the people of the Jews, have done nothing to the prejudice of their religion or civil liberties, have added no affliction to their present miseries, they know I have not; nor have I committed any thing against the customs of our fathers, either by abrogating or by innovating in religion." It is true Paul did not impose the customs of the fathers upon the Gentiles: they were never intended for them. But it is as true that he never opposed them in the Jews, but did himself, when he was among them, conform to them. He never quarrelled with them for practising according to the usages of their own religion, but only for their enmity to the Gentiles, Gal. ii. 12. Paul had the testimony of his conscience for him that he had done his duty to the Jews. 2. He modestly complains of the hard usage he had met with—that, though he had given them no offence, yet he was delivered prisoner from Jerusalem into the hands of the Romans. If he had spoken the whole truth in this matter, it would have looked worse than it did upon the Jews, for they would have murdered him without any colour of law or justice if the Romans had not protected him; but, however, they accused him as a criminal, before Felix the governor, and, demanding judgment against him, were, in effect delivering him prisoner into the hands of the Romans, when he desired no more than a fair and impartial trial by their own law. 3. He declares the judgment of the Roman governors concerning him, v. 18. They examined him, enquired into his case, heard what was to be said against him, and what he had to say for himself. The chief captain examined him, so did Felix, and Festus, and Agrippa, and they could find no cause of death in him; nothing appeared to the contrary but that he was an honest, quiet, conscientious, good man, and therefore they would never gratify the Jews with a sentence of death upon him; but, on the contrary, would have let him go, and have let him go on in his work too, and have given him no interruption, for they all heard him and liked his doctrine well enough. It was for the honour of Paul that those who most carefully examined his case acquitted him, and none condemned him but unheard, and such as were prejudiced against him. 4. He pleads the necessity he was under to remove himself and his cause to Rome; and that it was only in his own defence, and not with any design to recriminate, or exhibit a cross bill against the complainants, (v. 19): When the Jews spoke against it, and entered a caveat against his discharge, designing, if they could not have him condemned to die, yet to have him made a prisoner for life, he was constrained to appeal unto Cæsar, finding that the governors, one after another, stood so much in awe of the Jews that they could not discharge him, for fear of making him their enemies, which made it necessary for him to pray the assistance of the higher powers. This was all he aimed at in this appeal; not to accuse his nation, but only to vindicate himself. Every man has a right to plead in his own defence, who yet ought not to find fault with his neighbours. It is an invidious thing to accuse, especially to accuse a nation, such a nation. Paul made intercession for them, but never against them. The Roman government had at this time an ill opinion of the Jewish nation, as factious, turbulent, disaffected, and dangerous; and it had been an easy thing for a man with such a fluent tongue as Paul had, a citizen of Rome, and so injured as he was, to have exasperated the emperor against the Jewish nation. But Paul would not for ever so much do such a thing; he was for making the best of every body, and not making bad worse. 5. He puts his sufferings upon the true footing, and gives them such an account of the reason of them as should engage them not only not to join with his persecutors against him, but to concern themselves for him, and to do what they could on his behalf (v. 20): "For this cause I have called for you, not to quarrel with you, for I have no design to incense the government against you, but to see you and speak with you as my countrymen, and men that I would keep up a correspondence with, because for the hope of Israel I am bound with this chain." He carried the mark of his imprisonment about with him, and probably was chained to the soldier that kept him; and it was, (1.) Because he preached that the Messiah was come, who was the hope of Israel, he whom Israel hoped for. "Do not all the Jews agree in this, that the Messiah will be the glory of his people Israel? And therefore he is to be hoped for, and this Messiah I preach, and prove he is come. They would keep up such a hope of a Messiah yet to come as must end in a despair of him; I preach such a hope in a Messiah already come as must produce a joy in him." (2.) Because he preached that the resurrection of the dead would come. This also was the hope of Israel; so he had called it, ch. xxiii. 6; xxiv. 15; xxvi. 6, 7. "They would have you still expect a Messiah that would free you from the Roman yoke, and make you great and prosperous upon earth, and it is this that occupies their thoughts; and they are angry at me for directing their expectations to the great things of another world, and persuading them to embrace a Messiah who will secure those to them, and not external power and grandeur. I am for bringing you to the spiritual and eternal blessedness upon which our fathers by faith had their eye, and this is what they hate me for,—because I would take you off from that which is the cheat of Israel, and will be its shame and ruin, the notion of a temporal Messiah, and lead you to that which is the true and real hope of Israel, and the genuine sense of all the promises made to the fathers, a spiritual kingdom of holiness and love set up in the hearts of men, to be the pledge of, and preparative for, the joyful resurrection of the dead and the life of the world to come."

II. What was their reply. They own, 1. That they had nothing to say in particular against him; nor had any instructions to appear as his prosecutors before the emperor, either by letter or word of mouth (v. 21): "We have neither received letters out of Judea concerning thee (have no orders to prosecute thee) nor have any of the brethren of the Jewish nation that have lately come up to Rome (as many occasions drew the Jews thither now that their nation was a province of that empire) shown or spoken any harm of thee." This was very strange, that that restless and inveterate rage of the Jews which had followed Paul wherever he went should not follow him to Rome, to get him condemned there. Some think they told a lie here, and had orders to prosecute him, but durst not own it, being themselves obnoxious to the emperor's displeasure, who though he had not, like his predecessors, banished them all from Rome, yet gave them no countenance there. But I am apt to think that what they said was true, and Paul now found he had gained the point he aimed at in appealing to Cæsar, which was to remove his cause into a court to which they durst not follow it. This was David's policy, and it was his security (1 Sam. xxvii. 1): There is nothing better for me than to escape into the land of the Philistines, and Saul shall despair of me, to seek me any more in any coasts of Israel; so shall I escape out of his hands: and it proved so, v. 4. When Saul heard that David had fled to Gath, he sought no more again for him. Thus did Paul by his appeal: he fled to Rome, where he was out of their reach; and they said, "Even let him go." 2. That they desired to know particularly concerning the doctrine he preached, and the religion he took so much pains to propagate in the face of so much opposition (v. 22): "We desire to hear of thee what thou thinkest—ha phroneis what thy opinions or sentiments are, what are those things which thou art so wise about, and hast such a relish of and such a zeal for; for, though we know little else of Christianity, we know it is a sect every where spoken against." Those who said this scornful spiteful word of the Christian religion were Jews, the chief of the Jews at Rome, who boasted of their knowledge (Rom. ii. 17), and yet this was all they knew concerning the Christian religion, that it was a sect every where spoken against. They put it into an ill name, and then ran it down. (1.) They looked upon it to be a sect, and this was false. True Christianity establishes that which is of common concern to all mankind, and is not built upon such narrow opinions and private interests as sects commonly owe their original to. It aims at no worldly benefit or advantage as sects do; but all its gains are spiritual and eternal. And, besides, it has a direct tendency to the uniting of the children of men, and not the dividing of them, and setting them at variance, as sects have. (2.) They said it was every where spoken against, and this was too true. All that they conversed with spoke against it, and therefore they concluded every body did: most indeed did. It is, and always has been, the lot of Christ's holy religion to be every where spoken against.

Paul at Rome.

23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. 24 And some believed the things which were spoken, and some believed not. 25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, 26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: 27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. 28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. 29 And when he had said these words, the Jews departed, and had great reasoning among themselves.

We have here a short account of a long conference which Paul had with the Jews at Rome about the Christian religion. Though they were so far prejudiced against it, because it was every where spoken against, as to call it a sect, yet they were willing to give it a hearing, which was more than the Jews at Jerusalem would do. It is probable that these Jews at Rome, being men of larger acquaintance with the world and more general conversation, were more free in their enquiries than the bigoted Jews at Jerusalem were, and would not answer this matter before they heard it.

I. We are here told how Paul managed this conference in defence of the Christian religion. The Jews appointed the time, a day was set for this dispute, that all parties concerned might have sufficient notice, v. 23. Those Jews seemed well disposed to receive conviction, and yet it did not prove that they all were so. Now when the day came,

1. There were many got together to Paul. Though he was a prisoner and could not come out to them, yet they were willing to come to him to his lodging. And the confinement he was now under, if duly considered, instead of prejudicing them against his doctrine, ought to confirm it to them; for it was a sign not only that he believed it, but that he thought it worth suffering for. One would visit such a man as Paul in his prison rather than not have instruction from him. And he made room for them in his lodging, not fearing to give offence to the government, so that he might do good to them.

2. He was very large and full in his discourse with them, seeking their conviction more than his own vindication. (1.) He expounded, or explained, the kingdom of God to them,—showed them the nature of that kingdom and the glorious purposes and designs of it, that it is heavenly and spiritual, seated in the minds of men, and shines not in external pomp, but in purity of heart and life. That which kept the Jews in their unbelief was a misunderstanding of the kingdom of God, as if it came with observation; let but that be expounded to them, and set in a true light, and they will be brought into obedience to it. (2.) He not only expounded the kingdom of God, but he testified it,—plainly declared it to them, and confirmed it by incontestable proofs, that the kingdom of God by the Messiah's administration was come, and was now set up in the world. He attested the extraordinary powers in the kingdom of grace by which bore his testimony to it from his own experience of its power and influence upon him, and the manner of his being brought into subjection to it. (3.) He not only expounded and testified the kingdom of God, but he persuaded them, urged it upon their consciences and pressed them with all earnestness to embrace the kingdom of God, and submit to it, and not to persist in an opposition to it. He followed his doctrine (the explication and confirmation of it) with a warm and lively application to his hearers, which is the most proper and profitable method of preaching. (4.) He persuaded them concerning Jesus. The design and tendency of his whole discourse were to bring them to Christ, to convince them of his being the Messiah, and to engage them to believe in him as he is offered in the gospel. He urged upon them, ta peri tou Iesou—the things concerning Jesus, the prophecies of him, which he read to them out of the law of Moses and out of the prophets, as pointing at the Messiah, and showed how they had all had their accomplishment in this Jesus. They being Jews, he dealt with them out of the scriptures of the Old Testament, and demonstrated that these were so far from making against Christianity that they were the great proofs of it; so that, if we compare the history of the New Testament with the prophecy of the Old, we must conclude that this Jesus is he that should come, and we are to look for no other.

3. He was very long; for he continued his discourse, and it should seem to have been a continued discourse, from morning till evening; perhaps it was a discourse eight or ten hours long. The subject was curious—he was full of it—it was of vast importance—he was in good earnest, and his heart was upon it—he knew not when he should have such another opportunity, and therefore, without begging pardon for tiring their patience, he kept them all day; but it is probable that he spent some of the time in prayer with them and for them.

II. What was the effect of this discourse. One would have thought that so good a cause as that of Christianity, and managed by such a skilful hand as Paul's, could not but carry the day, and that all the hearers would have yielded to it presently; but it did not prove so: the child Jesus is set for the fall of some and the rising again of others, a foundation stone to some and a stone of stumbling to others. 1. They did not agree among themselves, v. 25. Some of them thought Paul was in the right, others would not admit it. This is that division which Christ came to send, that fire which he came to kindle, Luke xii. 49, 51. Paul preached with a great deal of plainness and clearness, and yet his hearers could not agree about the sense and evidence of what he preached. 2. Some believed the things that were spoken, and some believed not, v. 24. There was the disagreement. Such as this has always been the success of the gospel; to some it has been a savour of life unto life, to others a savour of death unto death. Some are wrought upon by the word, and others hardened; some receive the light, and others shut their eyes against it. So it was among Christ's hearers, and the spectators of his miracles, some believed and some blasphemed. If all had believed, there had been no disagreement; so that all the blame of the division lay upon those who would not believe.

III. The awakening word which Paul said to them at parting. He perceived by what they muttered that there were many among them, and perhaps the greater part, that were obstinate, and would not yield to the conviction of what he said; and they were getting up to be gone, they had had enough of it: "Hold," says Paul, "take one word with you before you go, and consider of it when you come home: what do you think will be the effect of your obstinate infidelity? What will you do in the end hereof? What will it come to?"

1. "You will by the righteous judgment of God be sealed up under unbelief. You harden your own hearts, and God will harden them as he did Pharaoh's'; and this is what was prophesied of concerning you. Turn to that scripture (Isa. vi. 9, 10), and read it seriously, and tremble lest the case there described should prove to be your case." As there are in the Old Testament gospel promises, which will be accomplished in all that believe, so there are gospel threatenings of spiritual judgments, which will be fulfilled in those that believe not; and this is one. It is part of the commission given to Isaiah the prophet; he is sent to make those worse that would not be made better. Well spoke the Holy Ghost by Esaias the prophet unto our fathers. What was spoken by Jehovah is here said to be spoken by the Holy Ghost, which proves that the Holy Ghost is God; and what was spoken to Isaiah is here said to be spoken by him to their fathers, for he was ordered to tell the people what God said to him; and, though what is there said had in it much of terror to the people and of grief to the prophet, yet it is here said to be well spoken. Hezekiah said concerning a message of wrath, Good is the word of the Lord which thou hast spoken, Isa. xxxix. 8. And he that believes not shall be damned is gospel, as well as, He that believes shall be saved, Mark xvi. 16. Or this may be explained by that of our Saviour (Matt. xv. 7), "Well did Esaias prophesy of you. The Holy Ghost said to your fathers, that which would be fulfilled in you, Hearing you shall hear, and shall not understand." (1.) "That which was their great sin against God is yours; and that is this, you will not see. You shut your eyes against the most convincing evidence possible, and will not admit the conclusion, though you cannot deny the premises: Your eyes you have closed," v. 27. This intimates an obstinate infidelity, and a willing slavery to prejudice. "As your fathers would not see God's hand lifted up against them in his judgments (Isa. xxvi. 11), so you will not see God's hand stretched out to you in gospel grace." It was true of these unbelieving Jews that they were prejudiced against the gospel; they did not see, because they were resolved they would not, and none so blind as those that will not see. They would not prosecute their convictions, and for this reason would not admit them. They have purposely closed their eyes, lest they should see with their eyes the great things which belong to their everlasting peace, should see the glory of God, the amiableness of Christ, the deformity of sin, the beauty of holiness, the vanity of this world, and the reality of another. They will not be changed and governed by these truths, and therefore will not receive the evidence of them, lest they should hear with their ears that which they are loth to hear, the wrath of God revealed from heaven against them, and the will of God revealed from heaven to them. They stop their ears, like the deaf adder, that will not hearken to the voice of the charmer, charm he ever so wisely. Thus their fathers did; they would not hear, Zech. vii. 11, 12. And that which they are afraid of in shutting up their eyes and ears, and barricading (as it were) both their learning senses against him that made both the hearing ear and the seeing eye, is, lest they should understand with their heart, and should be converted, and I should heal them. They kept their mind in the dark, or at least in a constant confusion and tumult, lest, if they should admit a considerate sober thought, they should understand with their heart how much it is both their duty and their interest to be religious, and so by degrees the truth should be too hard for them, and they should be converted from the evil ways which they take pleasure in, to those exercises to which they have now an aversion. Observe, God's method is to bring people first to see and he and so to understand with their hearts, and then to convert them, and bow their wills, and so heal them, which is the regular way of dealing with a rational soul; and therefore Satan prevents the conversion of souls to God by blinding the mind and darkening the understanding, 2 Cor. iv. 4. And the case is very sad when the sinner joins with him herein, and puts out his own eyes. Ut liberius peccent, libenter ignorant—They plunge into ignorance, that they may sin the more freely. They are in love with their disease, and are afraid lest God should heal them; like Babylon of old, We would have healed her, and she would not be healed, Jer. li. 9. This was the sin. (2.) "That which was the great judgment of God upon them for this sin is his judgment upon you, and that is, you shall be blind. God will give you up to a judicial infatuation: Hearing you shall hear—you shall have the word of God preached to you over and over—but you shall not understand it; because you will not give your minds to understand it, God will not give you strength and grace to understand it. Seeing you shall see—you shall have abundance of miracles and signs done before your eyes—but you shall not perceive the convincing evidence of them. Take heed lest what Moses said to your fathers should be true of you (Deut. xxix. 4), The Lord has not given you a heart to perceive, and eyes to see, and ears to hear, unto this day; and what Isaiah said to the men of his generation (Isa. xxix. 10-12), The Lord has poured out upon you the spirit of deep sleep, and has closed your eyes." What with their resisting the grace of God and rebelling against the light, and God's withdrawing and withholding his grace and light from them,—what with their not receiving the love of the truth, and God's giving them up for that to strong delusions, to believe a lie,—what with their wilful and what with their judicial hardness, the heart of this people is waxed gross, and their ears are dull of hearing. They are stupid and senseless, and not wrought upon by all that can be said to them. No physic that can be given them operates upon them, nor will reach them, and therefore their disease must be adjudged incurable, and their case desperate. How should those be happy that will not be healed of a disease that makes them miserable? And how should those be healed that will not be converted to the use of the methods of cure? And how should those be converted that will not be convinced either of their disease or of their remedy? And how should those be convinced that shut their eyes and stop their ears? Let all that hear the gospel, and do not heed it, tremble at this doom; for, when once they are thus given up to hardness of heart, they are already in the suburbs of hell; for who shall heal them, if God do not?

2. "Your unbelief will justify God in sending the gospel to the Gentile world, which is the thing you look upon with such a jealous eye (v. 28): therefore seeing you put the grace of God away from you, and will not submit to the power of divine truth and love, seeing you will not be converted and healed in the methods which divine wisdom has appointed, therefore be it known unto you that the salvation of God is sent unto the Gentiles, that salvation which was of the Jews only (John iv. 22), the offer of it is made to them, the means of it afforded to them, and they stand fairer for it than you do; it is sent to them, and they will hear it, and receive it, and be happy in it." Now Paul designs hereby, (1.) To abate their displeasure at the preaching of the gospel to the Gentiles, by showing them the absurdity of it. They were angry that the salvation of God was sent to the Gentiles, and thought it was too great a favour done to them; but, if they thought that salvation of so small a value as not to be worthy of their acceptance, surely they could not grudge it to the Gentiles as too good for them, nor envy them for it. The salvation of God was sent into the world, the Jews had the first offer of it, it was fairly proposed to them, it was earnestly pressed upon them, but they refused it; they would not accept the invitation which was given to them first to the wedding-feast and therefore must thank themselves if other guests be invited. If they will not strike the bargain, nor come up to the terms, they ought not to be angry at those that will. They cannot complain that the Gentiles took it over their heads, or out of their hands, for they had quite taken their hands off it, nay, they had lifted up the heel against it; and therefore it is their fault, for it is through their fall that salvation is come to the Gentiles, Rom. xi. 11. (2.) To improve their displeasure at the favour done to the Gentiles to their advantage, and to bring good out of that evil; for when he had spoken of this very thing in his epistle to the Romans, the benefit which the Gentiles had by the unbelief and rejection of the Jews, he says, he took notice of it on purpose that he might provoke his dear countrymen the Jews to a holy emulation, and might save some of them, Rom. xi. 14. The Jews have rejected the gospel of Christ, and pushed it off to the Gentiles, but it is not yet too late to repent of their refusal, and to accept of the salvation which they did make light of; they may say No, and take it, as the elder brother in the parable, who, when he was bidden to go work in the vineyard, first said, I will not, and yet afterwards repented and went, Matt. xxi. 29. Is the gospel sent to the Gentiles? Let us go after it rather than come short of it. And will they hear it, who are thought to be out of hearing, and have been so long like the idols they worshipped, that have ears and hear not? And shall not we hear it, whose privilege it is to have God so nigh to us in all that we call upon him for? Thus he would have them to argue, and to be shamed into the belief of the gospel by the welcome it met with among the Gentiles. And, if it had not that effect upon them, it would aggravate their condemnation, as it did that of the scribes and Pharisees, who, when they saw the publicans and harlots submit to John's baptism, did not afterwards thereupon repent of their folly, that they might believe him, Matt. xxi. 32.

IV. The breaking up of the assembly, as it should seem, in some disorder. 1. They turned their backs upon Paul. Those of them that believed not were extremely nettled at that last word which he said, that they should be judicially blinded, and that the light of the gospel should shine among those that sat in darkness. When Paul had said these words, he had said enough for them, and they departed, perhaps not so much enraged as some others of their nation had been upon the like occasion, but stupid and unconcerned, no more affected, either with those terrible words in the close of his discourse or all the comfortable words he had spoken before, than the seats they sat on. They departed, many of them with a resolution never to hear Paul preach again, nor trouble themselves with further enquiries about this matter. 2. They set their faces one against another; for they had great disputes among themselves. There was not only a quarrel between those who believed and those who believed not, but even among those who believed not there were debates. Those that agreed to depart from Paul, yet agreed not in the reasons why they departed, but had great reasoning among themselves. Many have great reasoning who yet do not reason right, can find fault with one another's opinions, and yet not yield to truth. Nor will men's reasoning among themselves convince them, without the grace of God to open their understandings.

Paul Preaches Two Years at Rome.

30 And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.

We are here taking our leave of the history of blessed Paul; and therefore, since God saw it not fit that we should know any more of him, we should carefully take notice of every particular of the circumstances in which we must here leave him.

I. It cannot but be a trouble to us that we must leave him in bonds for Christ, nay, and that we have no prospect given us of his being set at liberty. Two whole years of that good man's life are here spent in confinement, and, for aught that appears, he was never enquired after, all that time, by those whose prisoner he was. He appealed to Cæsar, in hope of a speedy discharge from his imprisonment, the governors having signified to his imperial majesty concerning the prisoner that he had done nothing worthy of death or bonds, and yet he is detained a prisoner. So little reason have we to trust in men, especially despised prisoners in great men; witness the case of Joseph, whom the chief butler remembered not, but forgot, Gen. xl. 23. Yet some think that though it be not mentioned here, yet it was in the former of these two years, and early too in that year, that he was first brought before Nero, and then his bonds in Christ were manifest in Cæsar's court, as he says, Phil. i. 13. And at this first answer it was that no man stood by him, 2 Tim. iv. 16. But it seems, instead of being set at liberty upon this appeal, as he expected, he hardly escaped out of the emperor's hands with his life; he calls it a deliverance out of the mouth of the lion, 2 Tim. iv. 17, and his speaking there of his first answer intimates that since that he had a second, in which he had come off better, and yet was not discharged. During these two years' imprisonment he wrote his epistle to the Galatians, then his second epistle to Timothy, then those to the Ephesians, Philippians, Colossians, and to Philemon, in which he mentions several things particularly concerning his imprisonment; and, lastly, his epistle to the Hebrews just after he was set at liberty, as Timothy also was, who, coming to visit him, was upon some account or other made his fellow-prisoner (with whom, writes Paul to the Hebrews, xiii. 23, if he come shortly, I will see you), but how or by what means he obtained his liberty we are not told, only that two years he was a prisoner. Tradition says that after his discharge he went from Italy to Spain, thence to Crete, and so with Timothy into Judea, and thence went to visit the churches in Asia, and at length came a second time to Rome, and there was beheaded in the last year of Nero. But Baronius himself owns that there is no certainty of any thing concerning him betwixt his release from this imprisonment and his martyrdom; but it is said by some that Nero, having, when he began to play the tyrant, set himself against the Christians, and persecuted them (and he was the first of the emperors that made a law against them, as Tertullian says, Apol. cap. 5), the church at Rome was much weakened by that persecution, and this brought Paul the second time to Rome, to re-establish the church there, and to comfort the souls of the disciples that were left, and so he fell a second time into Nero's hand. And Chrysostom relates that a young woman that was one of Nero's misses (to speak modishly) being converted, by Paul's preaching, to the Christian faith, and so brought off from the lewd course of life she had lived, Nero was incensed against Paul for it, and ordered him first to be imprisoned, and then put to death. But to keep to this short account here given of it, 1. It would grieve one to think that such a useful man as Paul was should be so long in restraint. Two years he was a prisoner under Felix (ch. xxiv. 27), and, besides all the time that passed between that and his coming to Rome, he is here two years more a prisoner under Nero. How many churches might Paul have planted, how many cities and nations might he have brought over to Christ, in these five years' time (for so much it was at least), if he had been at liberty! But God is wise, and will show that he is not debtor to the most useful instruments he employs, but can and will carry on his own interest, both without their services and by their sufferings. Even Paul's bonds fell out to the furtherance of the gospel, Phil. i. 12-14. 2. Yet even Paul's imprisonment was in some respects a kindness to him, for these two years he dwelt in his own hired house, and that was more, for aught I know, than ever he had done before. He had always been accustomed to sojourn in the houses of others, now he has a house of his own—his own while he pays the rent of it; and such a retirement as this would be a refreshment to one who had been all his days an itinerant. He had been accustomed to be always upon the remove, seldom staid long at a place, but now he lived for two years in the same house; so that the bringing of him into this prison was like Christ's call to his disciples to come into a desert place, and rest awhile, Mark vi. 31. When he was at liberty, he was in continual fear by reason of the lying in wait of the Jews (ch. xx. 19), but now his prison was his castle. Thus out of the eater came forth meat, and out of the strong sweetness.

II. Yet it is a pleasure to us (for we are sure it was to him) that, though we leave him in bonds for Christ, yet we leave him at work for Christ, and this made his bonds easy that he was not by them bound out from serving God and doing good. His prison becomes a temple, a church, and then it is to him a palace. His hands are tied, but, thanks be to God, his mouth is not stopped; a faithful zealous minister can better bear any hardship than being silenced. Here is Paul a prisoner, and yet a preacher; he is bound, but the word of the Lord is not bound. When he wrote his epistle to the Romans, he said he longed to see them, that he might impart unto them some spiritual gift (Rom. i. 11); he was glad to see some of them (v. 15), but it would not be half his joy unless he could impart to them some spiritual gift, which here he has an opportunity to do, and then he will not complain of his confinement. Observe,

1. To whom he preached: to all that had a mind to hear him, whether Jews or Gentiles. Whether he had liberty to go to other houses to preach does not appear; it is likely not; but whoever would had liberty to come to his house to hear, and they were welcome: He received all that came to him. Note, Ministers' doors should be open to such as desire to receive instruction from them, and they should be glad of an opportunity to advise those that are in care about their souls. Paul could not preach in a synagogue, or any public place of meeting that was sumptuous and capacious, but he preached in a poor cottage of his own. Note, When we cannot do what we would in the service of God we must do what we can. Those ministers that have but little hired houses should rather preach in them, if they may be allowed to do that, than be silent. He received all that came to him, and was not afraid of the greatest, nor ashamed of the meanest. He was ready to preach on the first day of the week to Christians, on the seventh day to Jews, and to all who would come on any day of the week; and he might hope the better to speed because they came in unto him, which supposed a desire to be instructed and a willingness to learn, and where these are it is probable that some good may be done.

2. What he preached. He does not fill their heads with curious speculations, nor with matters of state and politics, but he keeps to his text, minds his business as an apostle. (1.) He is God's ambassador, and therefore preaches the kingdom of God, does all he can to preach it up, negotiates the affairs of it, in order to the advancing of all its true interests. He meddles not with the affairs of the kingdoms of men; let those treat of them whose work it is. He preaches the kingdom of God among men, and the word of that kingdom; the same that he defended in his public disputes, testifying the kingdom of God (v. 23), he enforced in his public preaching, as that which, if received aright, will make us all wise and good, wiser and better, which is the end of preaching. (2.) He is an agent for Christ, a friend of the bridegroom, and therefore teaches those things which concern the Lord Jesus Christ—the whole history of Christ, his incarnation, doctrine, life, miracles, death, resurrection, ascension; all that relates to the mystery of godliness. Paul stuck still to his principle—to know and preach nothing but Christ, and him crucified. Ministers, when in their preaching they are tempted to diverge from that which is their main business, should reduce themselves with this question, What does this concern the Lord Jesus Christ? What tendency has it to bring us to him, and to keep us walking in him? For we preach not ourselves, but Christ.

3. With what liberty he preached. (1.) Divine grace gave him a liberty of spirit. He preached with all confidence, as one that was himself well assured of the truth of what he preached—that it was what he durst stand by; and of the worth of it—that it was what he durst suffer for. He was not ashamed of the gospel of Christ. (2.) Divine Providence gave him a liberty of speech: No man forbidding him, giving him any check for what he did or laying any restraint upon him. The Jews that used to forbid him to speak to the Gentiles had no authority here; and the Roman government as yet took no cognizance of the profession of Christianity as a crime. Herein we must acknowledge the hand of God, [1.] Setting bounds to the rage of persecutors; where he does not turn the heart, yet he can tie the hand and bridle the tongue. Nero was a bloody man, and there were many, both Jews and Gentiles, in Rome, that hated Christianity; and yet so it was, unaccountably, that Paul though a prisoner was connived at in preaching the gospel, and it was not construed a breach of the peace. Thus God makes the wrath of men to praise him, and restrains the remainder of it, Ps. lxxvi. 10. Though there were so many that had it in their power to forbid Paul's preaching (even the common soldier that kept him might have done it), yet God so ordered it, that no man did forbid him. [2.] See God here providing comfort for the relief of the persecuted. Though it was a very low and narrow sphere of opportunity that Paul was here placed in, compared with what he had been in, yet, such as it was, he was not molested nor disturbed in it. Though it was not a wide door that was opened to him, yet it was kept open, and no man was suffered to shut it; and it was to many an effectual door, so that there were saints even in Cæsar's household, Phil. iv. 22. When the city of our solemnities is thus made a quiet habitation at any time, and we are fed from day to day with the bread of life, no man forbidding us, we must give thanks to God for it and prepare for changes, still longing for that holy mountain in which there shall never be any pricking brier nor grieving thorn.

They knew. Either from their former acquaintance with the island, or from the information of the inhabitants.

Was called Melita. Now called Malta. It was celebrated formerly for producing large quantities of honey, and is supposed to have been called Melita from the Greek word signifying honey. It is about twenty miles in length from east to west, and twelve miles in breadth from north to south, and about sixty miles in circumference. It is about sixty miles from the coast of Sicily. The island is an immense rock of white soft free-stone, with a covering of earth about one foot in depth, which has been brought from the island of Sicily. There was also another island formerly called Melita, now called Meleda, in the Adriatic Sea, near the coast of Illyricum; and some have supposed that Paul was shipwrecked on that island. But tradition has uniformly said that it was on the island now called Malta. Besides, the other Melita would have been far out of the usual tract in going to Italy; and it is further evident that Malta was the place, because, from the place of his shipwreck, he went directly to Syracuse, Rhegium, and Puteoli, thus sailing in a direct course to Rome. In sailing from the other Melita to Rhegium, Syracuse would be far out of the direct course. The island now is in the possession of the British.

(b) "island" Acts 27:26

And the barbarous people. Rom 1:14. The Greeks regarded all as barbarians who did not speak their language; and applied the name to all other nations but their own. It does not denote, as it does sometimes with us, people of savage, uncultivated, and cruel habits, but simply those whose speech was unintelligible. See 1Cor 14:11. The island is supposed to have been peopled at first by the Phoecians, afterwards by the Phoenicians, and afterwards by a colony from Carthage. The language of the Maltese was that of Africa, and hence it was called by the Greeks the language of barbarians. It was a language which was unintelligible to the Greeks and Latins.

The rain. The continuance of the storm.

And of the cold. The exposure to the water in getting to the shore, and probably to the coldness of the weather. It was now in the month of October.

(c) "barbarous people" Rom 1:14, Col 3:11 (d) "received us every one" Mt 10:42, Heb 13:2

Had gathered a bundle of sticks. For the purpose of making a fire.

There came a viper. A poisonous serpent. Mt 3:7.

The viper was, doubtless, in the bundle of sticks or limbs of trees which Paul had gathered, but was concealed, and was torpid. But when the bundle was laid on the fire, the viper became warmed by the heat, and ran out, and fastened on the hand of Paul.

And fastened on his hand. καθηψε. This word properly means, to join one's self to; to touch; to adhere to. It might have been by coiling around his hand and arm; or by fastening its fangs in his hand. It is not expressly affirmed that Paul was bitten by the viper, yet it is evidently implied; and it is wholly incredible that a viper, unless miraculously prevented, should fasten himself to the hand without biting.

The venomous beast. The word beast we apply usually to an animal of larger size than a viper. But the original word--θηριον-- is applicable to animals of any kind, and especially applied by Greek writers to serpents. See Schleusner.

No doubt. The fact that the viper had fastened on him, and that, as they supposed, he must now certainly die, was the proof from which they inferred his guilt.

Is a murderer. Why they thought he was a murderer rather than guilty of some other crime, is not known. It might have been,

(1.) because they inferred that he must have been guilty of some very atrocious crime; and as murder was the highest crime that man could commit, they inferred that he had been guilty of this. Or,

(2.) more probably, they had an opinion that when Divine vengeance overtook a man, he would be punished in a manner similar to the offence; and as murder is committed usually with the hand, and as the viper had fastened on the hand of Paul, they inferred that he had been guilty of taking life. It was supposed among the ancients, that persons were often punished by Divine vengeance in that part of the body which had been the instrument of the sin.

Whom, though he hath escaped the sea. They supposed that vengeance and justice would still follow the guilty; that though he might escape one form of punishment, yet he would be exposed to another. And this, to a certain extent, is true. These barbarians reasoned from great original principles, written on the hearts of all men by nature, that there is a God of justice, and that the guilty would be punished. They reasoned incorrectly, as many do, only because that they supposed that every calamity is a judgment for some particular sin. Men often draw this conclusion; and suppose that suffering is to be traced to some particular crime, and to be regarded as a direct judgment from heaven. Jn 9:1, Jn 9:2-3. The general proposition, that all sin will be punished at some time is true; but we are not qualified to affirm of particular calamities always that they are direct judgments for sin. In some cases we may. In the case of the drunkard, the gambler, and the profligate, we cannot doubt that the loss of property, health, and reputation is the direct result of specific crime. In the ordinary calamities of life, however, it requires a more profound acquaintance with the principles of Divine government than we possess, to affirm of each instance of suffering that it is a particular judgment for some crime.

Yet vengeance. δικη Dike, or justice, was represented by the heathen as a goddess, the daughter of Jupiter, whose office it was to take vengeance, or to inflict punishment for crimes.

Suffereth not to live. They regarded him as already a dead man. They supposed the effect of the bite of the viper would be so certainly fatal, that they might speak of him as already in effect dead.--Beza.

(*) "venomous beast" "serpent" (e) "No doubt" Jn 7:24

And he shook off, etc. In this was remarkably fulfilled the promise of the Saviour; "They shall take up serpents," etc. Mk 16:18.

(*) "beast" "serpent" (f) "no harm" Mk 16:18, Lk 10:19

When he should have swollen. When they expected he would have swollen from the bite of the viper. The poison of the viper is rapid; and they expected that he would die soon. The word rendered "swollen"--πιμπρασθαι--means, properly, to burn, to be inflamed, and then to be swollen from inflammation. This was what they expected here, that the poison would produce a violent inflammation.

Or fallen down dead suddenly. As is sometimes the case from the bite of the serpent, when a vital part is affected.

They changed their minds. They saw he was uninjured, and miraculously preserved; and they supposed that none but a god could be thus kept from death.

That he was a god. That the Maltese were idolaters there can be no doubt. But what gods they worshipped is unknown, and conjecture would be useless. It was natural that they should attribute such a preservation to the presence of a divinity. A similar instance occurred at Lystra. Acts 14:11.

(+) "Howbeit" "However" (++) "looked" "expected" (g) "that he was a god" Acts 14:11

In the same quarters. In that place, or that part of the island.

Possessions. Property. His place of residence.

The chief man. Gr. The first man. Probably he was the governor of the island.

A bloody flux. Gr. Dysentery.

And laid his hand on him, In accordance with the promise of the Saviour, Mk 16:18. This miracle was a suitable return for the hospitality of Publius, and would serve to conciliate further the kindness of the people, and prepare the way for the usefulness of Paul.

(a) "Paul entered" Jas 5:14,15 (b) "laid his hands" Mt 9:18, Mk 6:5-7,32, 16:18, Lk 4:40, Acts 19:11 1Cor 12:9,22

Who also honoured us. As men who were favoured of heaven, and who had been the means of conferring important benefits on them in healing the sick, etc. Probably the word "honours" here means gifts, or marks of favour.

They laded us. They gave us, or conferred on us. They furnished us with such things as were necessary for us on our journey.

(c) "honoured us" 1Thes 2:6, 1Timm 5:17

And after three months. Probably they remained there so long, because there was no favourable opportunity for them to go to Rome. If they arrived there, as is commonly supposed, in October, they left for Rome in January.

In a ship of Alexandria. Acts 27:6.

Whose sign. Which was ornamented with an image of Castor and Pollux. It was common to place on the prow of the ship the image Of some person, or god, whose name the ship bore. This custom is still observed.

Castor and Pollux. These were two semi-deities. They were reputed to be twin brothers, sons of Jupiter and Leda, the wife of Tyndarus, king of Sparta. After their death, they are fabled to have been translated to heaven, and made constellations under the name of gemini, or the twins. They then received divine honours, and were called the sons of Jupiter. They were supposed to preside over sailors, and to be their protectors; hence it was not uncommon to place their image on ships. See authorities in Lempriere's Dictionary.

And landing at Syracuse. Syracuse was the capital of the island of Sicily, on the eastern coast. it was in the direct course from Malta to Rome. It contains at present about 18,000 inhabitants.

(+) "tarried" "remained"

We fetched a compass. We coasted about; or we coasted along the eastern side of Sicily. The course can be seen on the Map.

And came to Rhegium. This was a city of Italy, in the kingdom of Naples, on the coast near the south-west extremity of Italy. It was nearly opposite to Messina, in Sicily. It is now called Reggio. See the Map.

The south wind. A wind favourable for their voyage.

To Puteoli. The wells. It was celebrated for its warm baths; and from these, and its springs, it is supposed to have derived its name of the wells. It is now called Pozzuoli, and is in the campania of Naples, on the northern side of the bay, and about eight miles north-west from Naples. The town contains at present about 10,000 inhabitants.

Brethren. Christian brethren. But by whom the gospel had been preached there is unknown.

(&) "tarry" "remain"

And from thence. From Puteoli.

When the brethren heard of us. The Christians who were at Rome.

As far as Appii forum. This was a city about fifty-six miles from Rome. The remains of an ancient city are still seen there. It is on the borders of the Pontine marshes. The city was built on the celebrated Appian way, or road from Rome to Capua. The road was made by Appius Claudius, and probably the city also. It was called the forum or market-place of Appius, because it was a convenient place for travellers on the Appian way to stop for purposes of refreshment. It was also a famous resort for pedlars and merchants. See Horace, b. i. sat. 5.3.

And The three taverns. This place was about eight or ten miles nearer Rome than Appii forum. Cicero ad Att. ii. 10. It undoubtedly received its name because it was distinguished as a place of refreshment on the Appian way. Probably the greater part of the company of Christians remained at this place, while the remainder went forward to meet Paul, and to attend him of his way. The Christians at Rome had doubtless heard much of Paul. His epistle to them had been written about A. D. 57, or at least five years before this time. The interest which the Roman Christians felt in the apostle was thus manifested by their coming so far to meet him, though he was a prisoner.

He thanked God. He had long ardently desired to see the Christians of Rome, Rom 1:9-11, 15:23,32. He was now grateful to God that the object of his long desire was at last granted to him, and that he was permitted to see them, though in bonds.

And took courage. From their society and counsel. The presence and counsel of Christian brethren is often of inestimable value in encouraging and strengthening us in the toils and trials of life.

(e) "came to meet us" Acts 21:5, 3Jn 1:6,8 (f) "courage" Josh 1:6,7,9, 1Sam 30:6, Ps 27:14

The captain of the guard. The commander of the Pretorian cohort, or guard. The custom was, that those who were sent from the provinces to Rome for trial were delivered to the custody of this guard. The name of the prefect or captain of the guard, at this time, was Burrhas Afranius. Tacit. Ann. 12, 42, 1.

But Paul was suffered, etc. Evidently by the permission of the centurion, whose favour he had so much conciliated on the voyage. See Acts 27:43.

With a soldier that kept him. That is, in the custody of a soldier, to whom he was chained, and who, of course, constantly attended him. See Acts 24:23. Acts 12:6.

Paul called the chief of the Jews. He probably had two objects in this: one was to vindicate himself from the suspicion of crime, or to convince them that the charges alleged against him were false; and the other, to explain to them the gospel of Christ. In accordance with his custom everywhere, he seized the excellent opportunity of making the gospel known to his own countrymen; and he naturally supposed that charges highly unfavourable to his character had been sent forward against him to the Jews at Rome by those in Judea.

Against the people. Against the Jews, Acts 24:12.

Or customs, etc. The religious rites of the nation. Acts 24:12.

Was I delivered prisoner, etc. By the Jews, Acts 21:33, etc.

(|) "come together" "assembled" (h) "though I have committed" Acts 24:12,13, 25:8 (i) "delivered prisoner" Acts 21:33

When they had examined me, etc. Acts 24:10-17, Acts 25, Acts 26.

No cause of death. No crime worthy of death.

(k) "Who" Acts 24:10, 26:31

The Jews spake against it. Against my being set at liberty.

I was constrained. By a regard to my own safety and character.

To appeal unto Caesar. Acts 25:11.

Not that I had ought, etc. I did it for my own preservation and safety; not that I wished to accuse my own countrymen. It was not from motives of revenge, but for safety. Paul had been unjustly accused and injured; yet, with the true spirit of the Christian religion, he here says that he cherished no unkind feelings towards them.

(a) "appeal" Acts 25:11

Because that for the hope of Israel. On account of the hope which the Jews cherished of the coming of the Messiah; of the resurrection; and of the future state through him. Acts 23:6.

I am bound with this chain. Acts 26:29. Probably he was attached constantly to a soldier by a chain.

(b) "hope of Israel" Acts 26:6,7 (c) "chain" Acts 26:29, Eph 3:1, 4:1, 6:20, 2Ti 1:16, 2:9, Phm 1:10,13.

We neither received letters, etc. Why the Jews in Judea had not forwarded the accusation against Paul to their brethren at Rome, that they might continue the prosecution before the emperor, is not known. It is probable that they regarded their cause as hopeless, and chose to abandon the prosecution. Paul had been acquitted successively by Lysias, Felix, Festus, Agrippa; and as they had not succeeded in procuring his condemnation before them, they saw no prospect of doing it at Rome, and chose therefore not to press the prosecution any farther.

Neither any of the brethren that came. Any of the Jews. There was a very constant intercourse between Judea and Rome; but it seems that the Jews, who had come before Paul had arrived, had not mentioned his case, so as to prejudice them against him.

(*) "shewed" "related"

What thou thinkest. What your belief is; or what are the doctrines of Christians respecting the Messiah.

This sect. The sect of Christians.

Spoken against. Particularly by Jews. This was the case then, and, to a great extent, is the case still. It has been the common lot of the followers of Christ to be spoken of with contempt. Comp. Acts 24:5.

(d) "every where" Lk 2:34, Acts 24:5,14, 1Pet 2:12, 4:14

Appointed him a day. A day when they would hear him.

To his lodging. To the house where he resided, Acts 28:30.

He expounded. He explained or declared the principles of the Christian religion.

And testified the kingdom of God. Bore witness to, or declared the principles and doctrines of the reign of the Messiah. Mt 3:2.

Persuading them concerning Jesus. Endeavouring to convince them that Jesus was the Messiah.

Both out of the law of Moses. Endeavouring to convince them that he corresponded with the predictions respecting the Messiah in the books of Moses, Gen 49:10; De 18:18, and with the types which Moses had instituted to prefigure the Messiah.

And out of the prophets. Showing that he corresponded with the predictions of the prophets. Acts 17:3.

From morning till evening. An instance of Paul's indefatigable toil in endeavouring to win his own countrymen to Jesus as the Messiah.

(e) "lodging" Phm 1:2 (f) "expounded" Lk 24:27, Acts 17:3, 19:8 (g) "law and prophets" Acts 26:6,22 (+) "testified" "bore testimony to"

And some believed, etc. Acts 14:4.

(h) "some believed" Acts 14:1, 17:4, 19:9, Rom 3:3

Had spoken one word. One declaration of solemn prophecy, reminding them that it was the characteristic of the nation to reject the testimony of God, and that it was to be expected. It was the last solemn warning which we know Paul to have delivered to his countrymen the Jews.

Well spake. Or he spoke the truth; he justly described the character of the Jewish people. The passage here quoted was as applicable in the time of Paul as of Isaiah.

The Holy Ghost. A full proof of the inspiration of Isaiah.

By Esaias. By Isaiah. Isa 6:9,10.

(++) "Holy Ghost" "Holy Spirit" (&) "Esias" "Isaiah" (i) "the prophet" Ps 81:11, Isa 6:9, Jer 5:21, Eze 3:6,7, 12:2 Mt 13:14,15, Rom 11:8

Saying, etc. See this passage explained; Mt 13:14; Jn 12:39,40.

(|) "waxed gross" "become"

The salvation of God. The knowledge of God's mode of saving men.

Is sent unto the Gentiles. Since you have rejected it, it will be offered to them. Acts 13:46.

And that they will hear it. They will embrace it. Paul was never discouraged. If the gospel was rejected by one class of people, he was ready to offer it to another. If his own countrymen rejected and despised it, he never allowed himself to suppose that Christ had died in vain, but believed that others would be inclined to embrace its saving benefits. How happy would it be if all Christians had the same unwavering faith and zeal as Paul!

(k) "Gentiles" Mt 21:41, Acts 13:46,47, 18:6, 22:21, 26:17,18, Rom 11:11

And had great reasoning. Great discussion or debates. That is, the part which believed that Jesus was the Messiah, Acts 28:24, discussed the subject warmly with those who did not believe. This whole verse is wanting in the Syriac version and in some Greek Mss., and is supposed by Mill and Griesbach to be spurious.

Paul dwelt two whole years. Doubtless in the custody of the soldiers. Why he was not prosecuted before the emperor during this time is not known. It is evident, however, Acts 28:21, that the Jews were not disposed to carry the case before Nero; and the matter, during this time, was suffered quietly to sleep. There is great probability that the Jews durst not prosecute him before the emperor. It is clear that they had never been in favour of the appeal to Rome, and that they had no hope of gaining their cause. Probably they might remember the former treatment of the Roman emperor of their people, Acts 18:2; they might remember that they were despised at the Roman capital, and not choose to encounter the scorn and indignation of the Roman court; and as there was no prosecution, Paul was suffered to live in quietness and safety. Lardner, however, supposes (vol. v. pp. 528, 529, Edit. 8vo. Lond. 1829) that the case of Paul was soon brought before Nero, and decided; and that the method of confinement was ordered by the emperor himself. Lightfoot also supposes that Paul's "accusers, who had come from Judea to lay their charge against him, would be urgent to get their business despatched, that they might be returning to their own home again, and so would bring him to trial as soon as they could." But nothing certain is known on the subject. It is evident, indeed, from 2Ti 4:16, that he was at some time arraigned before the emperor; but when it was, or what was the decision, or why he was at last set at liberty, are all involved in impenetrable obscurity.

In his own hired house. In a house which he was permitted to hire, and occupy as his own. Probably in this he was assisted by the kindness of his Roman friends.

And received all, etc. Received all hospitably and kindly who came to him to show him kindness, or to listen to his instructions. It is evident from this, that he was still a prisoner, and was not permitted to go at large.

Preaching the kingdom of God. Acts 20:25.

With all confidence. Openly and boldly, without any one to hinder him. It is known, also, that Paul was not unsuccessful even when a prisoner at Rome. Several persons were converted by his preaching even in the court of the emperor. The things which had happened to him, he says, Php 1:12-14, had fallen out rather to the furtherance of the gospel, so that his bonds in Christ were manifested in all the palace, and in all other places; and many brethren in the Lord, says he, waxing confident by my bonds, are much more bold to speak the word without fear. In this situation he was remembered with deep interest by the church of Philippi, who sent Epaphroditus to him with a contribution to supply his wants. Of their kindness he speaks in terms of the tenderest gratitude in Php 2:25, 4:18. During his confinement, also, he was the means of the conversion of Onesimus, a runaway slave of Philemon, of Colosse in Phrygia, Phm 1:10 whom he sent back to his master with a letter to himself, and with an epistle to the church at that place. Col 4:8,9,18. During this imprisonment he wrote, according to Lardner, the following epistles, in the following order and time, viz :--

Ephesians, April, A. D ............................... 61 2Timothy, May .................................... 61 Philippians, before the end of ........................62 Colossians .......................................... 62 Philemon .......................................... 62 Hebrews, spring of ................................. 63

Here closes the inspired account of the propagation of Christianity, of the organization of the Christian church, and of the toils and persecutions of the apostle Paul. Who can but be deeply affected when he comes to the conclusion of this inspired book of revivals, and of the history of the spread of the Christian religion, and of the account of that wonderful man--the apostle Paul? Who can help heaving the sigh of regret, that this interesting historian did not carry forward the history of Paul till his death; and that henceforward, in the history of the church, we want this faithful, inspired guide; and that, from the close of this book, everything becomes at once so involved in obscurity and uncertainty? Instead, however, of pouring forth the sigh of unavailing regret that the sacred historian has carried us no farther onward, we should rather speak the language of praise that he has given, by the inspiration of the Holy Ghost, a history of the church for thirty years after the ascension of the Saviour; that he has recorded the accounts of the first great revivals of religion; that he has presented us the examples of the early missionary zeal; that he has informed us how the early Christians endured persecution and toil; that he has conducted us from land to land, and from city to city, showing us everywhere how the gospel was propagated, until we are led to the seat of the Roman power, and see the great apostle of Christianity there proclaiming, in that mighty capital of the world, the name of Jesus as the Saviour of men. Perhaps there could be no more appropriate close to the book of the inspired history, than thus to have conducted the apostle of the Gentiles, and to have recorded the spread of Christianity, to the capital of the Roman world, and to leave the principal agent in the establishment of the Christian religion in that seat of intelligence, and influence, and power. It is the conducting of Christianity to the very height of its earthly victories; and having shown its power in the provinces of the empire, it was proper for the inspired author of this ecclesiastical history to close the account with the record of its achievements in the capital.

Why Luke closed his history here is not known. It may have been that he was not afterwards the companion of Paul; or that he might have been himself removed by death. It is agreed on all hands that he did not attend Paul in his subsequent travels; and we should infer, from the conclusion of this book, that he did not survive the apostle, as it is almost incredible, if he did, that he did not mention his release and death. It is the uniform account of antiquity, that Luke, after the transactions with which the Acts of the Apostles closes, passed over into Achaia, where he lived a year or two, and there died at the age of eighty-four years.

Everything in regard to the apostle Paul, after the account with which Luke closes this book, is involved in doubt and uncertainty. By what means he was set at liberty is not known; and there is a great contradiction of statements in regard to his subsequent travels, and even the time of his death. It is generally agreed, indeed, that he was set at liberty in the year of our Lord 63. After this, some of the Fathers assert that he travelled over Italy, and passed into Spain. But this account is involved in great uncertainty. Lardner, who has examined all the statements with care, and than whom no one is better qualified to pronounce an opinion on these subjects, gives the following account of the subsequent life of Paul. (Works, vol. v. 331--336. Ed. Loud. 1829.) He supposes that, after his release, he went from Rome to Jerusalem as soon as possible; that he then went to Ephesus, and from thence to Laodicea and Colosse; and that he returned to Rome by Troas, Philippi, and Corinth. The reason why he returned to Rome, Lardner supposes, was that he regarded that city as opening before him the widest and most important field of labour; and that therefore he proposed there to spend the remainder of his life.

In the year of our Lord 64, a dreadful fire happened at Rome, which continued for six or seven days. It was generally supposed that the city had been set on fire by order of the emperor Nero. In order to divert the attention of the people from this charge against himself, he accused the Christians of having been the authors of the conflagration, and excited against them a most furious and bloody persecution. In this persecution, it is generally supposed that Paul and Peter suffered death; the former by being beheaded, and the latter by crucifixion. Paul is supposed to have been beheaded rather than crucified, because he was a Roman citizen, and because it was unlawful to put a Roman citizen to death on a cross. Lardner thinks that this occurred in the year 65. Where Paul was beheaded is not certainly known. It is generally supposed to have occurred at a place called the Salvian Waters, about three miles from Rome, and that he was buried in the Ostian Way, where a magnificent church was afterwards built. But of this there is no absolute certainty.

It is far more important and interesting for us to be assured, from the character which he evinced, and from the proofs of his zeal and toil in the cause of the Lord Jesus, that his spirit rested in the bosom of his Saviour and his God. Wherever he died, his spirit, we doubt not, is in heaven. And where that body rested at last, which he laboured "to keep under," and which he sought to bring "into subjection," 1Cor 9:27, and which was to him so much the source of conflict and of sin, Rom 7:5,23 is a matter of little consequence. It will be watched and guarded by the eye of that Saviour whom he served, and will be raised up to eternal life. In his own inimitable language, it was sown in corruption, it shall be raised in incorruption; it was sown in dishonour, it shall be raised in glory; it was sown in weakness, it shall be raised in power; it was sown a natural body, it shall be raised a spiritual body, 1Cor 15:42-44. And in regard to him, and to all other saints, when that corruptible shall have put on incorruption, and that mortal shall have put on immortality, then shall be brought to pass the saying that is written, "Death is swallowed up in victory," 1Cor 15:54. To Paul now, what are all his sorrows, and persecutions, and toils in the cause of his Master? What but a source of thanksgiving that he was permitted thus to labour to spread the gospel through the world? So may we live, imitating his life of zeal, and self-denial, and faithfulness, that, when he rises from the dead, we may participate with him in the glories of the resurrection of the just!

(a) "kingdom of Jesus" Acts 4:31, Eph 6:19 ---------------------------------------------------------------------- BRIEF ANALYSIS OF THE ACTS OF THE APOSTLES

CONDENSED FROM THE LATE REV. JOHN BROWN, OF HADDINGTON I.--Brief history of Christ after his death, 1--8; his ascension to heaven, 9--11. The disciples' return to Jerusalem, 12--14. Peter relates the history of Judas' wickedness and ruin; Matthias chosen an apostle by lot, 15--26.

II.--The Holy Ghost poured out upon the disciples, 1--4. Multitudes crowd to see and hear them; part are astonished, and others deride, 5--13. Peter vindicates himself and brethren, and shows that this was promised by Joel, and bestowed in consequence of the death, resurrection, and ascension of Christ, 14--36. Three thousand converted to Christ, 37--41. These primitive Christians remarkably pious and charitable, and God blesses them, 42--47.

III.--Peter and John cure a lame man by a word, 1--11. Peter takes occasion to represent Christ's power, and their sin in crucifying him, 12--18. He exhorts and encourages them to repent and believe in him, 19--26.

IV.--Peter and John are imprisoned; but five thousand are converted to Christ, 1--4. Being examined touching their cure of the lame man, they avow that they had done it by the authority and power of Jesus Christ, 8--12. The Jewish rulers dismiss them, and prohibit them from preaching, 13--22. The two apostles and brethren ask of God further operations of his grace; and are answered by a repeated descent of the Holy Ghost, 23--31. The believers knit together in love, and abound in piety and charity, 31--37.

V.--Ananias and Sapphira struck dead, 1--11. The apostles work many miracles, 12--16. Are again imprisoned, but delivered by an angel, and go on in preaching, 17--25. Being again brought before the sanhedrim, they boldly avow Jesus to be the exalted Messiah, 26--33. By the advice of Gamaliel, they are dismissed, after being scourged, 34--40. They depart, rejoicing in their persecution, and proceed in their work of preaching Christ, 41, 42.

VI.--Seven deacons chosen and ordained for the distribution of alms, 1--6. Many priests and others converted; Stephen actively bestirs himself for Christ --is disputed against, accused, and appears before the sanhedrim, 7--15.

VII.--By an historical account of the Hebrew nation under Abraham, Isaac, Jacob, and Joseph, 1--16: under Moses, 17--4!: under Joshua, David, and Solomon, 44--50: and under their judges and kings, 42, 43: Stephen shows that the temple and ceremonies were but typical; and that, for their wickedness, God had threatened to disperse their nation. He charges his persecutors with wickedness, 51--53. Enraged,they stone him to death; he commits himself to Christ, and prays for his murderers, 54--60,

VIII.--While Stephen is buried and lamented, the Christians at Jerusalem are terribly persecuted by Saul and others, 1--3. The church enlarged by the dispersion of the persecuted preachers, who spread the gospel abroad; particularly Philip in Samaria, 4--13. Peter and John confirm the new converts there, and reprove Simon, 14--25. Philip converts and baptizes the Ethiopian eunuch, 26--38. The eunuch joyfully pursues his journey homeward; Philip preaches along the western borders of Canaan, 39,40.

IX.--Saul, going to persecute the Christians at Damascus, is, by Christ's voice from heaven, converted, 1--9. After some reluctance, Ananias baptizes him, 10--19. Saul preaches Christ at Damascus, 20--22. The Jews attempt to murder him, and he narrowly escapes, 23--25. After three years, he is admitted among the Christians at Jerusalem, 26--28. To escape the fury of the Hellenist Jews, he retires to Tarsus, while the church greatly flourishes, 29--31. Peter cures Eneas of a palsy, and restores Dorcas to life, 32--43.

X.--The long-promised calling of the Gentiles into the gospel church. Directed by a vision, Cornelius sends to Joppa for Peter, 1--8. Directed by a vision of beasts and a voice from heaven, Peter readily goes, 9--23. Peter and Cornelius relate the substance of their respective visions, 24--33. Peter represents that the distinction of Jews and Gentiles was now abolished by God; and exhibits Christ crucified, and now exalted, as the Messiah foretold by the prophets, and the Saviour of the world, 34--43. The Holy Ghost descends upon Cornelius and his friends, and they are baptized, 44--48.

XI.--Peter accused by his Christian brethren at Jerusalem, 1--5. He vindicates himself, and abundantly satisfies them, 6--18. The gospel published at Antioch in Syria, with great success, 19--21. Barnabas is sent thither; and, finding Paul, goes with him to help forward the work: the converts are there first named Christians, 22--26. Agabus having foretold a famine, the Syrian converts agree to contribute to their poor brethren at Jerusalem, 27--30.

XII.--Herod Agrippa persecutes the Christians, murders the apostle James, and imprisons Peter, 1--4. Peter liberated by an angel, 5--19. Herod struck by an angel, and dies miserably, 20--23. After his death the gospel has great success, and Paul and Barnabas return to Antioch, 24, 25.

XIII.--Paul and Barnabas are solemnly separated to preach the gospel, 1--3. Beginning at Seleucia, they proceed to Cyprus, 4--7. They strike Elymas the sorcerer with blindness, and convert Sergius Paulus, 8--12. Coming from Cyprus, they arrive at Antioch in Pisidia; where Paul gives the Jews a history of their nation, from the deliverance from Egypt to David; represents the crucified Jesus as risen again and exalted to glory, and as the only Saviour of men, 13--41. On the next sabbath, some were converted; but other Jews contradicting and blaspheming, Paul and Barnabas pronounce them obstinate unbelievers, and preach to the Gentiles with great success, 42--49. Departing thence, they testify against their persecutors, and come to Iconium, 50--52.

XIV.--After successfully preaching the gospel at Iconium, persecution makes Paul and Barnabas flee to Lystra, Derbe, etc., 1--7. At Lystra they heal a lame man; upon which the people could scarcely be restrained from worshipping them as gods, 8--18. Quickly after, instigated by the Jews, they stoned Paul till they thought he was dead, 19, 20. They visit the churches lately planted, 21--23. They report what the Lord had done, 24--28.

XV.--A dispute at Antioch about circumcising Gentile converts; Paul and Barnabas sent to Jerusalem to have the matter decided, 1--5. The apostles and elders meet to consider it; after Peter, Paul, Barnabas, and James had spoken, a decision is made against circumcising Gentiles; but requiring them to abstain from things offered to idols, from things strangled, from blood, and from fornication, 6---29. Paul and Barnabas return to Antioch, where the decree is received with great joy, 30--35. They propose a second journey, but contend about John Mark, and take different routes, 36--41.

XVI.--Paul finds Timothy at Lystra, circumcises him, takes him for an assistant, and visits the churches, delivering the decrees, 1--5. The Holy Ghost prohibits their preaching in Proconsular Asia and Bithynia, but directs them to Macedonia, 6--12. Lydia is converted at Philippi, and entertains them kindly, 13--15. Paul casts out a spirit of divination, for which he and Silas are scourged and imprisoned, 16--24. They sing praises in the prison, an earthquake opens the doors, and the jailer and his family are converted and baptized, 25--33. Paul and Silas oblige the magistrates to liberate and dismiss them honourably as Roman citizens, 34--40.

XVII.--Paul comes to Thessalonica, and preaches with great success; is persecuted by the Jews, 1--9. Flees to Berea, and preaches till the Jews drive him thence, 10--14. Conducted to Athens, he preaches Christ and the resurrection, and disputes with the heathen, 15--31. Converts but few, 32--34.

XVIII.--Paul goes from Athens to Corinth: preaches first to the Jews, 1--6; and afterwards to the Gentiles with great success, and encouraged by a vision, 6--11. Accused before Gallio, who refuses to hear the accusation, 19--17. Returns through Ephesus, Antioch, and other places, 18--23. Apollos, instructed by Aquila and Priscilla, preaches in Ephesus and Achaia, 24--28.

XIX.--Paul returns to Ephesus, and imparts the Holy Ghost to some of John's disciples. 1--7. Preaches three months in the Jews' synagogue; but meeting there with great opposition, he preaches two years in the school of Tyrannus, 8--12. Some Jewish exorcists confounded, and many other practisers of devilish arts converted, 13--20. Paul defers his intended journey, 21, 22. Demetrius and his brethren raise a mob to cry up Diana, but the town clerk disperses it by a sensible remonstrance, 23--41.

XX.--Paul travels through Macedonia, Greece, and Asia, till he comes to Troas, 1--6. Preaches at Troas, administers the Lord's Supper, and raises Eutychus, 7--12. Leaves for Jerusalem, and comes to Miletus, 13--16. Sends for the elders of Ephesus, and charges them to take the care of their church, 17--35. Takes a most solemn and affectionate farewell, 86--38.

XXI.--Paul and his friends, sailing southward from Miletus, touch at Patara, Tyre, Ptolemais, and arrive at Caesarea, 1--8. Lodged in Philip's house, and urged in vain to forbear going up to Jerusalem, 8--14. Coming to Jerusalem, Paul salutes the brethren; reports his success; and at their advice, purifies himself after the custom of the Jews, 15--25. Some Asiatic Jews, seeing him in the temple, incense the multitude to apprehend him, 27--30. Being in danger of his life, he is rescued by the Roman captain, 31--40.

XXII.--By an affectionate address in the Hebrew tongue, Paul procures attention, 1,2. He gives an account of his parentage and early life, 3--5; of his conversion, 6--11; of his being baptized, and further instructed by Ananias, 12--16; of his call from heaven to preach to the Gentiles, 17--1; which greatly enrages the Jews, 22, 23. The chief captain again rescues him, and orders him to be bound and scourged, 24, 25. Paul claims his privileges, is freed from his bonds, and brought to the Jewish council, 26--30.

XXIII.--Paul, before the council, professes his continued integrity; rebukes the high priest, and foretells his ruin, 1--5. He prudently creates a division among his enemies, 6--9; and is carried away by the chief captain, 10. Christ, by a vision, encourages him, and warns him of further trouble at Rome; plot of the Jews to murder him, 11--15. Paul's nephew informs him and the chief captain of the plot, 16--22. Its execution prevented, 23--35.

XXIV.--The high priest and elders, with Tertullus, come to Caesarea, and accuse Paul before Felix, 1--9. Paul clears himself, and defends his behaviour and doctrine, 10--21. Felix defers the decision, and gives Paul more liberty, 22, 23; trembles at his discourse, 24, 25; but he leaves him a prisoner, 26, 27.

XXV.--Paul again accused before Festus, 1--7. He again vindicates himself, and appeals to the Roman emperor, 8--12. Festus relates the case to king Agrippa, who desires to hear Paul, 13--23. Festus presents Paul; acquits him of the charges, and leaves him to answer for himself, 23--27.

XXVI.--After a polite address to Agrippa, 1--3; Paul gives an account of his parentage, Pharisaical profession, belief of the resurrection, inveterate rage against Christ and his followers, 4-11. Relates the manner of his conversion and call to the apostleship; his preaching Christ afterwards, 12--23. Festus pronounces him mad; but Paul maintains the contrary, 24--26. Agrippa almost persuaded to be a Christian; declares Paul innocent, 27--32.

XXVII.--Paul's voyage to Rome as a prisoner: the beginning calm and prosperous, 1--8. Paul warns them of a storm, but in vain, 9--11. They meet it, and are nearly wrecked, 12--20. Paul assures them that their lives would be preserved, 21--26. They all escape to land at Malta, 27--44.

XXVIII.--Paul and his companions hospitably entertained at Malta, 1, 2. Miraculously preserved from a viper, 3--6. Heals Publius' father, and others, 7--10. After three months, they sail by Syracuse, Rhegium, and Puteoli; Paul travels to Rome, 11--16. He sends for some principal Jews, and shows them the injustice of his imprisonment, 17--20. He afterwards preaches the gospel with partial success, 21--29. As a prisoner in his own hired house, he preaches unmolested to all that come to him, 30, 31.

After a long and dangerous voyage, recorded in the foregoing chapter, the providence of God brought St. Paul and the rest of the prisoners to an island called Melita, where they were courteously received by the islanders; who finding them wet and cold, made them a fire to warm and refresh them: when, behold, a viper that was in the wood, feeling the heat of the fire, leaped out upon St. Paul, and fastened on his hand: which the islanders seeing, instantly concluded that the apostle was some notorious malefactor, whom divine vengeance followed: but the apostle, (according to our Saviour's promise, If ye touch any deadly thing it shall not hurt you, Mr 16:18) shaking off the venomous beast into the fire, without harm, the people presently changed their opinion, and took him for a god, that was come to them in the shape of a man.

Here note, 1. How it pleased God by a new miracle to confirm the apostle's authority, and thereby to prepare the hearts of those barbarous people for the receiving of the gospel. God will honour his gospel, and the faithful dispensers of it, wherever they go, by preparing the hearts of the people to receive and entertain it.

Note, 2. That great and manifold dangers and distresses may, and oft-times do, befal gracious persons. No sooner is one affliction passed over and gone from them, but presently another comes on with a fresh assault.

Thus here, St. Paul had no sooner escaped the shipwreck, and gets to shore, but a viper fastens upon his hand: Many are the afflictions of the righteous.

Observe, 3. That the very light of nature suggests, even to the most barbarous heathens, that wickedness shall not go unpunished; No doubt this man is a murderer, whom vengeance suffereth not to live.

Note, 4. That natural agents cannot act or exert their natural powers, without the concourse and concurrence of supernatural providence: this viper, according to its nature, did not, and could not, sting the apostle, being restrained by the overruling providence and power of God.

Note, 5. That the humanity of these barbarous heathens towards those that suffered shipwreck, may justly condemn the inhumanity of them that are called Christians, towards those that are shipwrecked: How do some that live near the sea-coast rejoice in a wreck at sea, in hopes of enriching themselves with the spoils of others! The barbarous were humane here, but the humane are now barbarous.

Note, 6. How prone and ready men are to draw sinful inferences from sorrowful premises; to conclude, that such a man, or such a people, are wicked, because they are wretched; great sinners, because great sufferers. This was the barbarous logic of these islanders. It had been well that it had been confined to that island: When the barbarians saw the venomous beast on the apostle's hand, they said, No doubt this man is a murderer.

Note, 7. How mutable is the mind of man, and how inconstant are men in their esteem, and opinions of men: the apostle had no sooner shook off the viper into the fire, but the barbarians change their opinions into another extreme; he whom they accounted a murderer before, they called a god now: They changed their minds, and said that he was a god. They are light and lavish in their applauding, as before they were rash and severe in censuring.

Thus, upon changes of providence, many change their opinions of men, sometimes for the better, but commonly for the worse. Lord! help me to esteem myself only by the esteem which I have with thee. Let me never be lifted up with the applaudings, not cast down by the despisings, of men; neither praise nor reproach are much to be accounted of, whilst we are innocent, and make thee our friend.

Question. But why did not St. Paul, that shook off the viper from his hand, shake off the chain from his arm, and set himself at liberty?

Answer. St. Paul was not the author, but a minister or instrument in this miracle, God wrought special miracles by the hand of Paul. Acts 19:12

Now, when the deliverance of the apostle from his bonds made most for the glory of God, he was delivered; but, when his bonds would more advance the gospel, God kept him in bonds.

Observe here, How God goes on still to honour the person and ministry of St. Paul, in the eyes and hearts of this barbarous people, by enabling him further to work miracles in this island.

First, on Publius, the governor's father, and then on others that were diseased in the island.

Here note, 1. How great the civility of the governor of the island was towards St. Paul, entertaining him and all the company with him, even more than two hundred persons, at his own charge.

And, 2. How well the governor was rewarded for his hospitable charity; his father lying sick of a fever and bloody flux, is miraculously recovered by God. As there is no duty more certainly rewarded in another world than that of charity, so is it frequently rewarded in this world. Publius was well paid by his father's recovery, for what he did for St. Paul and his company.

Note, 3. The means which the apostle used for the recovery of this sick person: prayer and imposition of hands, Paul prayed, and laid his hands on him, and healed him. Acts 28:8

Now, hereby the apostle showed that he could do nothing of himself; accordingly he applies by prayer to that God who killeth and maketh alive, and the Lord heard him. St. Paul had honoured God, and now God honours him. How grieved was the holy apostle when God's honour was sacrilegiously given to him! I doubt not but it grieved the good man more when they called him a god, than when they accounted him a murderer; here therefore he returns the honour to God by prayer, ascribing all to him; and God honours him by making him the instrument of the miraculous cure.

Note, 4. How the infinitely wise God made all things work together for his own glory: that the apostle should suffer shipwreck; that he should be cast upon an island; that he should be cast upon a barbarous island, where the name of God was not known; that a viper should fasten upon him, and not hurt him; that the governor of the island's father, and other inhabitants of the island, should at this time be sick, and miraculously cured by St. Paul.

All these tender towards the promoting of God's glory, by opening an effectual door for the conversion of many souls; for during three months that the apostle stayed there, he planted a Christian church in the island, which became famous for its steadfastness in the truth.

Note, 5. The proof and evidence which the islanders gave of the truth of their conversion by the apostle's ministry among them; namely, that those new converts loaded St. Paul's ship with necessaries for their voyage when he went away from them. This was a real fruit of their effectual faith, as also their honouring him with many honours. The best evidence of sincere faith, is a holy fruitfulness in good works, in works of piety towards God, and works of charity towards man: They honoured us with many honours, and when we departed they laded us with such things as were necessary.

Observe here, 1. That St. Paul at the command of God, though shipwrecked before, yet puts forth to sea again. A clear call from God, will carry on a Christian cheerfully to grapple with all imaginary difficulties and dangers, without either dispute or delay.

Thus did the apostle here; he enters a ship of Alexandria, sails from Malta to Syracuse in Sicily, from thence to Rhegium, in Italy, from thence to Puteoli; where they found some Christians, with whom they abode seven days.

Here note, How wonderfully the Christian religion was spread abroad in the Italian country, yea, in and about Rome before St. Paul's coming thither. From Puteoli the apostle passes to Rome, the chief city in Italy, the empress of the world, and seat of the Roman emperor. He is met upon the road by many eminent persons, as conquerors used to be, to congratulate their great victories; even by Christians, who are called brethren, Acts 28:15 who are not ashamed of St. Paul's chain, but left their houses and came forth to meet him, some fifty miles, others thirty; some one day's journey, others two; to congratulate his coming, and pay their respect unto him: for which favour the apostle thanked God and took courage. That is, he owned it as an encouragement sent from God unto him, and was greatly refreshed by their company. But how came Christians so early to be found at Rome? Who converted them? St. Paul had never been there till now, and we read not of St. Peter, or any of the apostles, having been there thus early; yet St. Paul finds many Christians at and about Rome.

Answer. These brethren are thought to be converted by such as were present at Jerusalem at the feast of Pentecost, Acts 2:10, where it is expressly said, That there were strangers of Rome then present, when those mighty miracles were wrought there; and we may suppose that they, becoming true converts at that time, did propogate the gospel in and about Rome, according to their ability; and the blessing of God so accompanied and succeeded their endeavours, that the apostle now found some saints even in Nero's house: Thus mightily grew the word of God, and prevailed.

Now is the great apostle landed and lodged a prisoner at Rome, according to the divine prediction, Be of good cheer, Paul: as thou hast testified of me at Jerusalem, so shalt thou bear witness also at Rome. Acts 23:11

Yet observe, 1. The favour which God gave him in the sight of his enemies: he is not clapped up in the common gaol, but a sort of prisoner at large; he dwells by himself in his own hired house, with his keeper with him. This liberty was highly valued by the apostle, we may believe; not so much for his own comfort, as for the benefit and advantage of the gospel; for by this means he had an opportunity of going abroad and preaching the word of God in every place, as the providence of gave him opportunity.

Observe, 2. St. Paul is no sooner come to Rome, with desire and design, no doubt, to preach the gospel there to his countrymen the Jews in the first place; but he sends for the Jews to come to him, states his case to them, lays the matter of fact before them, and endeavours to remove all prejudice from their minds, which they might have taken up against him, and so have missed of the benefit of his ministry.

From whence learn, That it is the great duty of the ministers of the gospel, prudently to prevent, if possible, or presently to remove, all prejudices, which may be taken up by their people against their persons; knowing that if they have a prejudice against their persons, they will never relish their doctrine, nor be benefited by their ministry.

Thus did the great apostle here endeavour to set himself right with his auditors the Jews, before he began to preach to them.

Observe, 3. How the apostle was not ashamed of, but rather glories in, the cause for which he suffered: For the hope of Israel I am bound with this chain. As if he had said, "For preaching that Messiah who hath long been hoped and prayed for, I am come hither a prisoner; or, for the sake of Jesus Christ, the promised Messiah who hath long been expected and hoped for, who is now come in the flesh, to be their Redeemer, and in whom all the true Israel of God repose all their hope of salvation,and by whom they expect a joyful resurrection, I am bound with this chain."

Here observe, 1. The hard usage which the blessed apostle meets with from the hands of a wicked world: a chain is clapped upon him, as if he was some rogue or thief. Paul the lamb, was now a prisoner to Nero the lion. The best of men may, and oft do, suffer under the notion of the most vile and wicked persons.

Observe, 2. The true cause of St. Paul's sufferings: For the hope of Israel I am bound. That is, for the object of Israel's hope, or the Messiah which they so long expected, and so much hoped for.

Observe, 3. The publication which St. Paul makes of his sufferings here at Rome: he tells all the world, for whom, and in whose cause he now suffered.

Thence learn, That sufferings for Christ and the gospel are no matter of shame, but glory: the apostle doth not blush to say, For the hope of Israel, I wear this chain; the shame belonged to them that clapped on the chain, not to him that wore it.

Observe, 4. The end why the apostle makes known his sufferings; namely, That all the Jews now at Rome might know the true cause wherefore he suffered. St. Paul's enemies had laid heavy things to his charge, which possibly might fly as far as Rome: now although he little regarded what the wicked world said of him, yet he desired to stand right in the thoughts of the Jews here at Rome; and therefore as soon as he was come thither, he sends for them to acquaint them with the cause of his imprisonment.

When good men are in a suffering condition, the devil is very industrious to defame them, and the world very ready to misrepresent them; therefore it is a duty which is owing to themselves, to vindicate their own innocency, and to set forth the cause of their sufferings in a clear and true light. It is verily for the hope of Israel that I am bound with this chain.

Observe here, 1. The advantage which the apostle had to preach the gospel to these Jews at Rome: they assure him that they had entertained no prejudice against his person; for they had received no letters out of Judea concerning him; neither had any of their brethren that came from Judea spoken any evil of him; yea, they assure him, it was their desire to hear him preach, and to understand what he had to say for the Christian religion, (which they call a sect or heresy,) that both Jews and Gentiles did generally oppose and speak against and talk hardly of.

Observe, 2. How readily the apostle complies with their request in preaching to them: time and place are appointed, the people assembled. The great truth defended and approved was this, That Jesus of Nazareth was the true and promised Messiah, in whom all that desire to be saved ought to believe and trust. This argument he confirmed by testimonies out of the law of Moses, and out of the prophets, continuing his discourse from morning until night: so unwearied was this faithful labourer in his Lord and Master's work.

Observe, 3. The different success of the word preached, and the contrary effects which it had upon its hearers: Some believed the things which were spoken, and some believed not.

As the same sun that softens the wax hardens the clay, so has the gospel different effects upon those it is preached to; there are some whom no sun will tan, no heat will warm, no influence will quicken. To some we are the savour of life unto life, to others the savour of death unto death: but, blessed be God, if we his ministers be found faithful, we shall be a sweet savour unto God, as well in them that perish, as in them that are saved.

The obstinate infidelity and unreasonable unbelief which was found among the Jews under the apostle's preaching, was no doubt a great grief of heart unto him; but at their departure he tells them, that they would not be persuaded that this unbelief of theirs was what the prophet Esaias had long before punctually foretold, That hearing they will not see; having contracted such a wilful hardness, blindness, and deafness, as will not suffer them to hearken to any counsel which may end to their conversion and salvation.

Here note, That though the present unbelief of the obstinate Jews to whom the apostle now preached, was long before foretold by the prophets of God; yet the prophets' prediction was no cause of their unbelief, or that which laid them under an impossibility of believing; but the fault lay in their own obstinate wills; with respect to which, by the just judgment of God, they were blinded and hardened. When sinners close their eyes wilfully, and say, They will not see.

Deus non deserit nisi deserentem; the Jews had forsaken God, and now God forsakes them. But the apostle tells them, that upon this refusal of theirs he was to preach the gospel to the Gentiles, and that they would hear it, and gladly receive it, The salvation of God is sent to the Gentiles, and they will hear it. Acts 28:29

Where observe, the epithet or title given to the gospel, The salvation of God.

1. It is styled salvation, because it makes a tender and universal offer of life and salvation unto lost sinners.

2. It is called the salvation of God, because it is a salvation of his providing and contriving, of his revealing and discovering. It is his by way of patefaction and discovery; his by way of power and efficacy; The salvation of God is sent unto the Gentiles.

Note here, 1. The special favour indulged St. Paul, now a prisoner at Rome, with so much freedom, and without any molestation, to preach the gospel in his own hired house for two years together.

Where observe, 1. Who preaches; St. Paul a prisoner, who scarcely had liberty to hear, rarely to preach.

2. Where he preached; even in proud, powerful, and imperious Rome, and in his own hired house there.

3. To whom he preached: To all that came unto him. He set open the doors of his house for all comers, excluding none from the gracious offers of salvation by a Redeemer, upon the condition of faith and obedience.

4. How long he continued his ministry at Rome; for two whole years at that time: he would neither be allured by flatteries, nor hectored by threatenings, to lay down his ministry, or desist from his preaching work.

5. After what manner he preached; with all confidence, boldness, openness, and freedom, with such an undaunted courage as neither a love of life, nor fear of death, could overcome.

6. The subject matter of his preaching: The kingdom of God, and things concerning the Lord Jesus Christ; not vain janglings or envious railings, but Jesus Christ, and the way of salvation by him.

Lastly, with what freedom he did all this, No man forbidding him; neither emperor, nor senate, nor magistrate, nor soldier, nor priest, nor people, though in an heathen city, devoted to idolatry, in the least hindering or forbidding him.

Where note, That Rome heathen of old was far less cruel and much more courteous to the preachers of the gospel, than Rome anti-Christian since has been. Then an apostle might preach two years together without molestation in his own hired house, to all comers; but now a minister of God must there have no public or private place of meeting to worship God according to his word and will, without the danger of an inquisition.

To conclude: See how impossible it was at that day to hinder the progress of the gospel; even as impossible as to hinder the sun from shining, or the wind from blowing. That God, who shut the mouths of the hungry lions, that they hurt not Daniel, did open the mouth of the apostle, that neither Nero nor the Jews could stop it; yea, after this, he was delivered from the mouth of the lion; rescued out of Nero's hands. And God would have continued to deliver him, had not his death been more for the glory of God and his own advantage than his life, which at last was offered up a sacrifice and sweet-smelling savour, acceptable unto God through Jesus Christ.

Thus St. Luke concludes his history of St. Paul's life, without giving us any particulars of his death. He leaves him at Rome, a prisoner under Nero, where after two years' confinement, the scriptures seem to hint, that he was set at liberty, and that he went about preaching the gospel and confirming the churches for some years; but an attempt to trace this apostle farther without scripture light, may be the ready way to lose ourselves. Let us therefore conclude with prayer,

That Almighty God, who through the preaching of his apostle St. Paul did cause the light of the glorious gospel to shine throughout the world, would mercifully grant that we, having his wonderful conversion and instructive example in our remembrance, may show forth our thankfulness unto him for the same, by following the holy doctrine which he taught through Jesus Christ our Lord. Amen.