This
whole chapter is taken up with an account of Paul's voyage towards
Rome, when he was sent thither a prisoner by
Festus the governor, upon his appeal to Cæsar. I. The beginning of the
voyage was well enough, it was calm and prosperous, ver. 1-8. II. Paul gave
them notice of a storm coming, but could not prevail with them to lie by,
ver. 9-11. III. As they pursued their voyage, they met with a great deal of
tempestuous weather, which reduced them to such extremity that they counted
upon nothing but being cast away, ver. 12-20. IV. Paul assured them that
though they would not be advised by him to prevent their coming into this
danger, yet, by the good providence of God, they should be brought safely
through it, and none of them should be lost, ver. 21-26. V. At length they
were at midnight
thrown upon an island, which proved to be
Malta, and then they were in the utmost danger
imaginable, but were assisted by Paul's counsel to keep the mariners in the
ship, and encouraged by his comforts to eat their meat, and have a good
heart on it, ver. 27-36. VI. Their narrow escape with their lives, when they
came to shore, when the ship was wrecked, but all the persons wonderfully
preserved, ver. 37-44.
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Paul's
Voyage towards Rome.
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1 And when it was
determined that we should sail into Italy, they delivered Paul and certain
other prisoners unto one named Julius, a centurion of Augustus'
band. 2 And entering into a ship of Adramyttium, we launched,
meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian
of Thessalonica, being with us. 3 And the next day we
touched at Sidon. And Julius courteously entreated Paul, and gave him
liberty to go unto his friends to refresh himself. 4 And when we
had launched from thence, we sailed under Cyprus, because the winds were
contrary. 5 And when we had sailed over the sea of Cilicia and
Pamphylia, we came to Myra, a city of Lycia. 6 And there
the centurion found a ship of Alexandria sailing into Italy; and he put us
therein. 7 And when we had sailed slowly many days, and scarce
were come over against Cnidus, the wind not suffering us, we sailed under
Crete, over against Salmone; 8 And, hardly passing it, came unto
a place which is called The fair havens; nigh whereunto was the city of
Lasea. 9 Now when much time was spent, and when sailing was now
dangerous, because the fast was now already past, Paul admonished them,
10 And said unto them, Sirs, I perceive that this voyage will be with hurt
and much damage, not only of the lading and ship, but also of our
lives. 11 Nevertheless the centurion believed the master and the
owner of the ship, more than those things which were spoken by Paul.
It does not appear how long it was after Paul's conference with Agrippa that
he was sent away for Rome, pursuant to his appeal to Cæsar; but it is
likely they took the first convenience they could hear of to do it; in the
mean time Paul is in the midst of his friends at Cæsarea--they comforts to
him, and he a blessing to them. But here we are told,
I. How Paul was shipped off for Italy: a long voyage, but there is no
remedy. He has appealed to Cæsar, and to Cæsar he must go: It was
determined that we should sail into Italy, for to Rome they must go by
sea; it would have been a vast way about to go by land. Hence, when the
Roman conquest of the Jewish nation is foretold, it is said (Num. xxiv. 24),
Ships shall come from Chittim, that is, Italy, and shall afflict
Eber, that is, the Hebrews. It was determined by the counsel of God,
before it was determined by the counsel of Festus, that Paul should go to
Rome; for, whatever man intended, God had work for him to do there. Now here
we are told, 1. Whose custody he was committed to--to one named Julius, a
centurion of Augustus's band, as Cornelius was of the Italian band, or
legion, ch. x. 1. He had soldiers under him, who were a guard upon
Paul, that he might not make his escape, and likewise to protect him, that
he might have no mischief done him. 2. What bottom he embarked in: they went
on board a ship of Adramyttium (v. 2), a sea-port of Africa, whence
this ship brought African goods, and, as it should seem, made a coasting
voyage for Syria, where those goods came to a good market. 3. What company
he had in this voyage, there were some prisoners who were committed to the
custody of the same centurion, and who probably had appealed to Cæsar too,
or were upon some other account removed to Rome, to be tried there, or to be
examined as witnesses against some prisoners there; perhaps some notorious
offenders, like Barabbas, who were therefore ordered to be brought before
the emperor himself. Paul was linked with these, as Christ with the thieves
that were crucified with him, and was obliged to take his lot with them in
this voyage; and we find in this chapter (v. 42) that for their sakes
he had like to have been killed, but for his sake they were preserved. Note,
It is no new thing for the innocent to be numbered among the transgressors.
But he had also some of his friends with him, Luke particularly, the penman
of this book, for he puts himself in all along, We sailed into Italy,
and, We launched, v. 2. Aristarchus a Thessalonian is
particularly named, as being now in his company. Dr. Lightfoot thinks that
Trophimus the Ephesian went off with him, but that he left him sick at
Miletum (2 Tim. iv. 20), when he passed by those coasts of Asia mentioned
here (v. 2), and that there likewise he left Timothy. It was a
comfort to Paul to have the society of some of his friends in this tedious
voyage, with whom he might converse freely, though he had so much loose
profane company about him. Those that go long voyages at sea are commonly
necessitated to sojourn, as it were, in Mesech and Kedar, and have need of
wisdom, that they may do good to the bad company they are in, may make them
better, or at lest be made never the worse by them.
II. What course they steered, and what places they touched at, which are
particularly recorded for the confirming of the truth of the history to
those who lived at that time, and could by their own knowledge tell of their
being at such and such a place. 1. They touched at Sidon, not far off from
where they went on board; thither they came the next day. And that
which is observable here is, that Julius the centurion was
extraordinarily civil to Paul. It is probable that he knew his case, and was
one of the chief captains, or principal men, that heard him plead his
own cause before Agrippa (ch. xxv. 23), and was convinced of his
innocency, and the injury done him; and therefore, though Paul was committed
to him as a prisoner, he treated him as a friend, as a scholar, as a
gentleman, and as a man that had an interest in heaven: He gave him
liberty, while the business of the ship detained it at Sidon, to go
among his friends there, to refresh himself; and it would be a
great refreshment to him. Julius herein gives an example to those in power
to be respectful to those whom they find worthy of their respect, and in
using their power to make a difference. A Joseph, a Paul, are not to be used
as common prisoners. God herein encourages those that suffer for him to
trust in him; for he can put it into the hearts of those to befriend them
from whom they least expect it--can cause them to be pitied, nay, can cause
them to be prized and valued, even in the eyes of those that carry them
captive, Ps. cvi. 46. And it is likewise an instance of Paul's fidelity. He
did not go about to make his escape, which he might have easily done; but,
being out upon his parole of honour, he faithfully returns to his
imprisonment. If the centurion is so civil as to take his word, he is so
just and honest as to keep his word. 2. They thence sailed under Cyprus,
v. 4. If the wind had been fair, they had gone forward by direct
sailing, and had left Cyprus on the right hand; but, the wind not favouring
them, they were driven to oblique sailing with a side wind, and so compassed
the island, in a manner, and left it on the left hand. Sailors must do as
they can, when they cannot do as they would, and make the best of their
wind, whatever point it is in; so must we all in our passage over the ocean
of this world. When the winds are contrary yet we must be getting forward as
well as we can. 3. At a port called Myra they changed their ship; that which
they were in, it is probable, having business no further, they went on board
a vessel of Alexandria bound for Italy, v. 5, 6. Alexandria was now
the chief city of Egypt, and great trading there was between that city and
Italy; from Alexandria they carried corn to Rome, and the East-India goods
and Persian which they imported at the Red Sea they exported again to all
parts of the Mediterranean, and especially to Italy. And it was a particular
favour shown to the Alexandrian ships in the ports of Italy that they were
not obliged to strike sail, as other ships were, when they came into port.
4. With much ado they made The Fair Havens, a port of the island of
Crete, v. 7, 8. They sailed slowly many days, being becalmed,
or having the wind against them. It was a great while before they made the
point of Cnidus, a port of Caria, and were forced to sail under Crete, as
before under Cyprus; much difficulty they met with in passing by Salmone, a
promontory on the eastern shore of the island of Crete. Though the voyage
hitherto was not tempestuous, yet it was very tedious. They many that are
not driven backward in their affairs by cross providences, yet sail slowly,
and do not get forward by favourable providences. And many good Christians
make this complaint in the concerns of their souls, that they do not rid
ground in their way of heaven, but have much ado to keep their ground; they
move with many stops and pauses, and lie a great while wind-bound. Observe,
The place they came to was called The Fair Havens. Travellers say
that it is known to this day by the same name, and that it answers the name
from the pleasantness of its situation and prospect. And yet, (1.) It was
not the harbour they were bound for; it was a fair haven, but it was not
their haven. Whatever agreeable circumstances we may be in in this world, we
must remember we are not at home, and therefore we must arise and depart;
for, though it be a fair haven, it is not the desired haven, Ps. cvii. 30.
(2.) It was not a commodious haven to winter in, so it is said, v.
12. It had a fine prospect, but it lay exposed to the weather. Note, Every
fair haven is not a safe haven; nay, there may be most danger where there is
most pleasure.
III. What advice Paul gave them with reference to that part of their voyage
they had before them--it was to be content to winter where they were, and
not to think of stirring till a better season of the year. 1. It was now a
bad time for sailing; they had lost a deal of time while they were
struggling with contrary winds. Sailing was now dangerous, because the
fast was already past, that is, the famous yearly fast of the Jews, the
day of atonement, which was on the tenth day of the seventh month, a day
to afflict the soul with fasting; it was about the 20th of our
September. That yearly fast was very religiously observed; but (which is
strange) we never have any mention made in all the scripture history of the
observance of it, unless it be meant here, where it serves only to describe
the season of the year. Michaelmas is reckoned by mariners as a bad time of
the year to be at sea as any other; they complain of their
Michaelmas-blasts; it was that time now with these distressed voyagers. The
harvest was past, the summer was ended; they had not only lost time, but
lost the opportunity. 2. Paul put them in mind of it, and gave them notice
of their danger (v. 10): "I perceive" (either by
notice from God, or by observing their wilful resolution to prosecute the
voyage notwithstanding the peril of the season) "that this voyage
will be with hurt and damage; you that have effects on board are likely
to lose them, and it will be a miracle of mercy if our lives be given us for
a prey." There were some good men in the ship, and many more bad men:
but in things of this nature all things come alike to all, and there
is one event to the righteous and to the wicked. If both be in the same
ship, they both are in the same danger. 3. They would not be advised by Paul
in this matter, v. 11. They thought him impertinent in interposing in
an affair of this nature, who did not understand navigation; and the
centurion to whom it was referred to determine it, though himself a
passenger, yet, being a man in authority, takes upon him to overrule, though
he had not been oftener at sea perhaps than Paul, nor was better acquainted
with these seas, for Paul had planted the gospel in Crete (Tit. i. 5), and
knew the several parts of the island well enough. But the centurion gave
more regard to the opinion of the master and owner of the ship than to
Paul's; for every man is to be credited in his own profession ordinarily:
but such a man as Paul, who was so intimate with Heaven, was rather to be
regarded in seafaring matters than the most celebrated sailors. Note, Those
know not what dangers they run themselves into who will be governed more by
human prudence than by divine revelation. The centurion was very civil to
Paul (v. 3), and yet would not be governed by his advice. Note, Many
will show respect to good ministers that will not take their advice, Ezek.
xxxiii. 31.
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Paul's
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12 And because the haven was not commodious
to winter in, the more part advised to depart thence also, if by any means
they might attain to Phenice, and there to winter; which is an
haven of Crete, and lieth toward the south west and north west.
13 And when the south wind blew softly, supposing that they had obtained their
purpose, loosing thence, they sailed close by Crete. 14
But not long after there arose against it a tempestuous wind, called
Euroclydon. 15 And when the ship was caught, and could not bear
up into the wind, we let her drive. 16 And running under
a certain island which is called Clauda, we had much work to come by the
boat: 17 Which when they had taken up, they used helps,
undergirding the ship; and, fearing lest they should fall into the
quicksands, strake sail, and so were driven. 18 And we being
exceedingly tossed with a tempest, the next day they lightened the
ship; 19 And the third day we cast out with our own hands
the tackling of the ship. 20 And when neither sun nor stars in
many days appeared, and no small tempest lay on us, all hope that we
should be saved was then taken away.
In these verses we have,
I. The ship putting to sea again, and pursuing her voyage at first with a
promising gale. Observe, 1. What induced them to leave the fair havens: it
was because they thought the harbour not commodious to winter in; it
was pleasant enough in summer but in the winter they lay bleak. Or perhaps
it was upon some other account incommodious; provisions perhaps were scarce
and dear there; and they ran upon a mischief to avoid an inconvenience, as
we often do. Some of the ship's crew, or of the council that was called to
advise in this matter, were for staying there, rather than venturing to sea
now that the weather was so uncertain: it is better to be safe in an
incommodious harbour than to be lost in a tempestuous sea. But they were
outvoted when it was put to the question, and the greater part advised to
depart thence also; yet they aimed not to go far, but only to another
port of the same island, here called Phenice, and some think it was
so called because the Phenicians frequented it much, the merchants of Tyre
and Sidon. It is here described to lie towards the south-west and
north-west. Probably the haven was between the two promontories or juttings-out
of land into the sea, one of which pointed to the north-west and the other
to the south-west, by which it was guarded against the east winds. Thus hath
the wisdom of the Creator provided for the relief and safety of those who go
down to the sea in ships, and do business in great waters. In vain had
nature provided for us the waters to sail on, if it had not likewise
provided for us natural harbours to take shelter in. 2. What encouragement
they had at first to pursue their voyage. They set out with a fair wind (v.
13), the south wind blew softly, upon which they should gain their
point, and so they sailed close by the coast of Crete and were not afraid of
running upon the rocks or quicksands, because the wind blew so gently. Those
who put to sea with ever so fair a gale know not what storms they may yet
meet with, and therefore must not be secure, nor take it for granted that
they have obtained their purpose, when so many accidents may happen to cross
their purpose. Let not him that girdeth on the harness boast as though he
had put it off.
II. The ship in a storm presently, a dreadful storm. They looked at second
causes, and took their measures from the favourable hints they gave, and
imagined that because the south wind now blew softly it would always blow
so; in confidence of this, they ventured to sea, but were soon made sensible
of their folly in giving more credit to a smiling wind than to the word of
God in Paul's mouth, by which they had fair warning given them of a storm.
Observe,
1. What their danger and distress was, (1.) There arose against them a
tempestuous wind, which was not only contrary to them, and directly in
their teeth, so that they could not get forward, but a violent wind, which
raised the waves, like that which was sent forth in pursuit of Jonah, though
Paul was following God, and going on in his duty, and not as Jonah running
away from God and his duty. This wind the sailors called Euroclydon,
a north-east wind, which upon those seas perhaps was observed to be in a
particular manner troublesome and dangerous. It was a sort of whirlwind, for
the ship is said to be caught by it, v. 15. It was God that commanded
this wind to rise, designing to bring glory to himself, and reputation to
Paul, out of it; stormy winds being brought out of his treasuries
(Ps. cxxxv. 7), they fulfil his word, Ps. cxlviii. 8. (2.) The ship
was exceedingly tossed (v. 18); it was kicked like a football
from wave to wave; its passengers (as it is elegantly described, Ps. cvii.
26, 27) mount up to the heavens, go down again to the depths, reel to and
fro, stagger like a drunken man, and are at their wits' end. The ship
could not possibly bear up into the wind, could not make her way in
opposition to the wind; and therefore they folded up their sails, which in
such a storm would endanger them rather than to them any service, and so let
the ship drive, Not whither it would, but whither it was impelled by the
impetuous waves--Non quo voluit, sed quo rapit impetus undæ. Ovid.
Trist. It is probable that they were very near the heaven of Phenice when
this tempest arose, and thought they should presently be in a quiet haven,
and were pleasing themselves with the thought of it, and wintering there,
and lo, of a sudden, they are in this distress. Let us therefore always
rejoice with trembling, and never expect a perfect security, nor a perpetual
security, till we come to heaven. (3.) They saw neither sun nor stars for
many days. This made the tempest the more terrible, that they were all in
the dark; and the use of the loadstone for the direction of sailors not
being then found out (so that they had no guide at all, when they could see
neither sun nor stars) made the case the more hazardous. Thus melancholy
sometimes is the condition of the people of God upon a spiritual account.
They walk in darkness and have no light. Neither sun nor stars
appear; they cannot dwell, nay, they cannot fasten, upon any thing
comfortable or encouraging; thus it may be with them, and yet light is sown
for them. (4.) They had abundance of winter-weather: No small tempest--ceimwn
ouk oligoV, cold rain, and snow, and all the
rigours of that season of the year, so that they were ready to perish for
cold; and all this continued many days. See what hardships those often
undergo who are much at sea, besides the hazards of life they run; and yet
to get gain there are still those who make nothing of all this; and it is an
instance of divine Providence that it disposes some to this employment,
notwithstanding the difficulties that attend it, for the keeping up of
commerce among the nations, and the isles of the Gentiles particularly; and
Zebulun can as heartily rejoice in his going out as Issachar in his tents.
Perhaps Christ therefore chose ministers from among seafaring men, because
they had been used to endure hardness.
2. What means they used for their own relief: they betook themselves to all
the poor shifts (for I can call them no better) that sailors in distress
have recourse to. (1.) When they could not make head against the wind, they
let the ship run adrift, finding it was to no purpose to ply either the oar
or the sail. When it is fruitless to struggle, it is wisdom to yield. (2.)
They nevertheless did what they could to avoid the present danger; there was
a little island called Clauda, and when they were near that, though they
could not pursue their voyage, they took care to prevent their shipwreck,
and therefore so ordered their matters that they did not run against the
island, but quietly ran under it, v. 16. (3.) When they were afraid
they should scarcely save the ship, they were busy to save the boat, which
they did with much ado. They had much work to come by the boat (v.
16), but at last they took it up, v. 17. This might be of use in any
exigence, and therefore they made hard shift to get it into the ship to
them. (4.) They used means which were proper enough in those times, when the
art of navigation was far short of the perfection it is now come to; they undergirded
the ship, v. 17. They bound the ship under the bottom of it with
strong cables, to keep it from bulging in the extremity of the tempest. (5.)
For fear of falling into the quicksands they struck sail, and
then let the ship go as it would. It is strange how a ship will live at sea
(so they express it), even in very stormy weather, if it have but sea-room;
and, when the sailors cannot make the shore, it is their interest to keep as
far off it as they can. (6.) The next day they lightened the ship of its
cargo, threw the goods and the merchandises overboard (as Jonah's mariners
did, ch. i. 5), being willing rather to be poor without them than to
perish with them. Skin for skin, and all that a man has, will he give for
his life. See what the wealth of this world is; how much soever it is
courted as a blessing, the time may come when it will be a burden, not only
too heavy to be carried safe of itself, but heavy enough to sink him that
has it. Riches are often kept by the owners thereof to their hurt
(Eccl. v. 13); and parted with to their good. But see the folly of the
children of this world, they can be thus prodigal of their goods when it is
for the saving of their lives, and yet how sparing of them in works of piety
and charity, and in suffering for Christ, though they are told by eternal
Truth itself that those shall be recompensed more than a thousand fold in
the resurrection of the just. Those went upon a principle of faith who took
joyfully the spoiling of their goods, knowing in themselves that they had in
heaven a better and a more enduring substance, Heb. x. 34. Any man will
rather make shipwreck of his goods than of his life; but many will rather
make shipwreck of faith and a good conscience than of their goods.
(7.) The third day they cast out the tacklings of the ship--the
utensils of it, Armamenta (so some render it), as if it were a ship
of force. With us it is common to heave the guns over-board in the extremity
of a storm; but what heavy artillery they had then which it was necessary to
lighten the ship of I do not know; and I question whether it was not then a
vulgar error among seamen thus to throw every thing into the sea, even that
which would be of great use in a storm, and no great weight.
3. The despair which at last they were brought to (v. 20): All
hope that we should be saved was then taken away. The storm continued,
and they saw no symptoms of its abatement; we have known very blustering
weather to continue for some weeks. The means they had used were
ineffectual, so that they were at their wits' end; and such was the
consternation that this melancholy prospect put them into that they had no
heart either to eat or drink. They had provision enough on board (v.
38), but such bondage were they under, through fear of death, that they
could not admit the supports of life. Why did not Paul, by the power of
Christ, and in his name, lay this storm? Why did he not say to the winds and
waves, Peace, be still, as his Master had done? Surely it was because
the apostles wrought miracles for the confirmation of their doctrine, not
for the serving of a turn for themselves or their friends.
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21 But after long abstinence Paul stood forth
in the midst of them, and said, Sirs, ye should have hearkened unto me, and
not have loosed from Crete, and to have gained this harm and loss.
22 And now I exhort you to be of good cheer: for there shall be no loss of any
man's life among you, but of the ship. 23 For there stood by
me this night the angel of God, whose I am, and whom I serve, 24
Saying, Fear not, Paul; thou must be brought before Cæsar: and, lo, God
hath given thee all them that sail with thee. 25 Wherefore,
sirs, be of good cheer: for I believe God, that it shall be even as it was
told me. 26 Howbeit we must be cast upon a certain island.
27 But when the fourteenth night was come, as we were driven up and down in
Adria, about midnight the shipmen deemed that they drew near to some
country; 28 And sounded, and found it twenty fathoms: and
when they had gone a little further, they sounded again, and found it
fifteen fathoms. 29 Then fearing lest we should have fallen upon
rocks, they cast four anchors out of the stern, and wished for the
day. 30 And as the shipmen were about to flee out of the ship,
when they had let down the boat into the sea, under colour as though they
would have cast anchors out of the foreship, 31 Paul said to the
centurion and to the soldiers, Except these abide in the ship, ye cannot be
saved. 32 Then the soldiers cut off the ropes of the boat, and
let her fall off. 33 And while the day was coming on, Paul
besought them all to take meat, saying, This day is the fourteenth
day that ye have tarried and continued fasting, having taken nothing.
34 Wherefore I pray you to take some meat: for this is for your
health: for there shall not a hair fall from the head of any of you.
35 And when he had thus spoken, he took bread, and gave thanks to God in
presence of them all: and when he had broken it, he began to
eat. 36 Then were they all of good cheer, and they also took some
meat. 37 And we were in all in the ship two hundred threescore
and sixteen souls. 38 And when they had eaten enough, they
lightened the ship, and cast out the wheat into the sea. 39 And
when it was day, they knew not the land: but they discovered a certain creek
with a shore, into the which they were minded, if it were possible, to
thrust in the ship. 40 And when they had taken up the anchors,
they committed themselves unto the sea, and loosed the rudder bands,
and hoised up the mainsail to the wind, and made toward shore.
41 And falling into a place where two seas met, they ran the ship aground;
and the forepart stuck fast, and remained unmoveable, but the hinder part
was broken with the violence of the waves. 42 And the soldiers'
counsel was to kill the prisoners, lest any of them should swim out, and
escape. 43 But the centurion, willing to save Paul, kept them
from their purpose; and commanded that they which could swim should
cast themselves first into the sea, and get to land:
44 And the rest, some on boards, and some on broken pieces of the
ship. And so it came to pass, that they escaped all safe to land.
We have here the issue of the distress of Paul and his fellow-travellers;
they escaped with their lives and that was all, and that was for Paul's
sake. We are here told (v. 37) what number there were on
board--mariners, merchants, soldiers, prisoners, and other passengers, in
all two hundred and seventy-six souls; this is taken notice of to make us
the more concerned for them in reading the story, that they were such a
considerable number, whose lives were now in the utmost jeopardy, and one
Paul among them worth more than all the rest. We left them in despair,
giving up themselves for gone. Whether they called every man on his God,
as Jonah's mariners did, we are not told; it is well if this laudable
practice in a storm was not gone out of fashion and made a jest of. However,
Paul among these seamen was not, like Jonah among his, the cause of the
storm, but the comforter in the storm, and as much a credit to the
profession of an apostle as Jonah was a blemish to the character of a
prophet. Now here we have,
I. The encouragement Paul gave them, by assuring them, in the name of God,
that their lives should all be saved, even when, in human appearance, all
hope that they should be saved was taken away. Paul rescued them from their
despair first, that they might not die of that, and starve themselves in
that, and then they were in a fair way to be rescued from their distress. After
long abstinence, as if they were resolved not to eat till they knew
whether they should live or die, Paul stood forth in the midst of them.
During the distress hitherto Paul hid himself among them, was one of the
crowd, helped with the rest to throw out the tackling (v. 19),
but now he distinguished himself, and, though a prisoner, undertook to be
their counsellor and comforter.
1. He reproves them for not taking his advice, which was to stay where they
were, in the road of Lasea (v. 8): "You should have hearkened
to me and not have loosed from Crete, where we might have made a shift
to winter well enough, and then we should not have gained this harm and
loss, that is, we should have escaped them." Harm and loss in the
world, if sanctified to us, may be truly said to be gain; for if they wean
us from present things, and awaken us to think of a future state, we are
truly gainers by them. Observe, They did not hearken to Paul when he warned
them of their danger, and yet if they will but acknowledge their folly, and
repent of it, he will speak comfort and relief to them now that they are in
danger, so compassionate is God to those that are in misery, though they
bring themselves into it by their own incogitancy, nay, by their own
wilfulness, and contempt of admonition. Paul, before administering comfort,
will first make them sensible of their sin in not hearkening to him, by
upbraiding them with their rashness, and probably, when he tells them of
their gaining harm and loss, he reflects upon what they promised themselves
by proceeding on their voyage, that they should gain so much time, gain this
and the other point: "But," says he, "you have gained nothing
but harm and loss; how will you answer it?" That which they are blamed
for is their loosing from Crete, where they were safe. Note, Most people
bring themselves into inconvenience, because they do not know when they are
well off, but gain harm and loss by aiming against advice to better
themselves.
2. He assures them that though they should lose the ship yet they should
none of them lose their lives: "You see your folly in not being ruled
by me:" he does not say, "Now therefore expect to fare
accordingly, you may thank yourselves if you be all lost, those that will
not be counselled cannot be helped." No, "Yet now there is hope in
Israel concerning this thing; your case is sad, but it is not desperate,
now, I exhort you to be of good cheer." Thus we say to sinners
that are convinced of their sin and folly, and begin to see and bewail their
error, "You should have hearkened unto us, and should have had
nothing to do with sin; yet now we exhort you to be of good cheer:
though you would not take our advice when we said, Do not presume,
yet take it now when we say, Do not despair." They had given up
the cause, and would use no further means, because all hope that they
should be saved was taken away. Now Paul quickens them to bestir
themselves yet in working for their own safety, by telling them that it they
would resume their vigour they should secure their lives. He gives them this
assurance when they were brought to the last extremity, for now it would be
doubly welcome to them to be told that not a life should be lost when they
were ready to conclude they must inevitably be all lost. He tells them, (1.)
That they must count upon the loss of the ship. Those who were interested in
that and the goods were probably those greater part that were for pushing
forward the voyage and running the venture, notwithstanding Paul's
admonition, and they are made to pay for their rashness. Their ship shall be
wrecked. Many a stately, strong, rich, gallant ship is lost in the mighty
waters in a little time; for vanity of vanities, all is vanity and
vexation of spirit. But, (2.) Not a life shall be lost. This
would be good news to those that were ready to die for fear of dying, and
whose guilty consciences made death look very terrible to them.
3. He tells them what ground he had for this assurance, that it is not a
banter upon them, to put them into humour, nor a human conjecture, he has a
divine revelation for it, and is as confident of it as that God is true,
being fully satisfied that he has his word for it. An angel of the Lord
appeared to him in the night, and told him that for his sake they should all
be preserved (v. 23-25), which would double the mercy of their
preservation, that they should have it not only by providence, but by
promise, and as a particular favour to Paul. Now observe here,
(1.) The solemn profession Paul makes of relation to God, the God from whom
he had this favourable intelligence: It is he whose I am, and whom I
serve. He looks upon God, [1.] As his rightful owner, who has a
sovereign incontestable title to him, and dominion over him: Who I am.
Because God made us and not we ourselves, therefore we are not our own but
his. His we are by creation, for he made us; by preservation, for he
maintains us; by redemption, for he bought us. We are more his than our own.
[2.] As his sovereign ruler and master, who, having given him being, has
right to give him law: Whom I serve. Because his we are, therefore we
are bound to serve him, to devote ourselves to his honour and employ
ourselves in his work. It is Christ that Paul here has an eye to; he is God,
and the angels are his and go on his errands. Paul often calls himself a servant
of Jesus Christ; he is his, and him he serves, both as a Christian and
as an apostle; he does not say, "Whose we are, and whom we
serve," for most that were present were strangers to him, but,
"Whose I am, and whom I serve, whatever others do; nay,
whom I am now in the actual service of, going to Rome, not as you are, upon
worldly business, but to appear as a witness for Christ." Now this he
tells the company, that, seeing their relief coming from his God whose he
was and whom he served, they might thereby be drawn in to take him for their
God, and to serve him likewise; for the same reason Jonah said to his
mariners, I fear the Lord, the God of heaven, who has made the sea and
the dry land, Jonah i. 9.
(2.) The account he gives of the vision he had: There stood by me this
night an angel of God, a divine messenger who used formerly to bring him
messages from heaven; he stood by him, visibly appeared to him,
probably when he was awake upon his bed. Though he was afar off upon the
sea (Ps. lxvi. 5), on the uttermost parts of the sea (Ps. cxxxix.
9), yet this could not intercept his communion with God, nor deprive him of
the benefit of divine visits. Thence he can direct a prayer to God, and
thither God can direct an angel to him. He knows not where he is himself,
yet God's angel knows where to find him out. The ship is tossed with
winds and waves, hurried to and fro with the utmost violence, and yet the
angel finds a way into it. No storms nor tempests can hinder the
communications of God's favour to his people, for he is a very present help,
a help at hand, even when the sea roars and is troubled, Ps. xlvi. 1,
3. We may suppose that Paul, being a prisoner, had not a cabin of his own in
the ship, much less a bed in the captain's cabin, but was put down into the
hold (any dark or dirty place was thought good enough for him in common with
the rest of the prisoners), and yet there the angel of God stood by him.
Meanness and poverty set none at a distance from God and his favour. Jacob,
when he has no pillow but a stone, no curtains but the clouds, yet has a
vision of angels. Paul had this vision but this last night. He had
himself been assured by a former vision that he should go to Rome (ch.
xxiii. 11), from which he might infer that he himself should be safe; but he
has this fresh vision to assure him of the safety of those with him.
(3.) The encouragements that were given him in the vision, v. 14.
[1.] He is forbidden to fear. Though all about him are at their wits' end,
and lost in despair, yet, Fear not, Paul; fear not their fear, nor
be afraid, Isa. viii. 12. Let the sinners in Zion be afraid, but
let not the saints be afraid, no, not at sea, in a storm; for the Lord of
hosts is with them, and their place of defence shall be the munitions
of rocks, Isa. xxxiii. 14-16. [2.] He is assured that for his part he
shall come safely to Rome: Thou must be brought before Cæsar. As the
rage of the most potent enemies, so the rage of the most stormy sea, cannot
prevail against God's witnesses till they have finished their testimony.
Paul must be preserved in this danger, for he is reserved for further
service. This is comfortable for the faithful servants of God in straits and
difficulties, that as long as God has any work for them to do their lives
shall be prolonged. [3.] That for his sake all that were in the ship with
him should be delivered too from perishing in this storm: God hath given
thee all those that sail with thee. The angel that was ordered to bring
him this message could have singled him out from this wretched crew, and
those that were his friends too, and have carried them safely to shore, and
have left the rest to perish, because they would not take Paul's counsel.
But God chooses rather, by preserving them all for his sake, to show what
great blessings good men are to the world, than by delivering him only to
show how good men are distinguished from the world. God has given thee
all those that sail with thee, that is, spares them in answer to thy
prayers, or for thy sake. Sometimes good men deliver neither sons nor
daughters, but their own souls only, Ezek. xiv. 18. But Paul here
delivers a whole ship's crew, almost three hundred souls. Note, God often
spares wicked people for the sake of the godly; as Zoar for Lot's sake, and
as Sodom might have been, if there had been ten righteous persons in it. The
good people are hated and persecuted in the world as if they were not worthy
to live in it, yet really it is for their sakes that the world stands. If
Paul had thrust himself needlessly into bad company, he might justly have
been cast away with them, but, God calling him into it, they are preserved
with him. And it is intimated that it was a great favour to Paul, and he
looked upon it to be so, that others were saved for his sake: They are
given thee. There is no greater satisfaction to a good man than to know
that he is a public blessing.
4. He comforts them with the same comforts wherewith he himself was
comforted (v. 25): "Wherefore, Sirs, be of good cheer,
you shall see even this will end well; for I believe God, and depend
upon his word, that it shall be even as it was told me." He
would not require them to give credit to that to which he did not himself
give credit; and therefore solemnly professes that he believes it himself,
and the belief of it makes him easy: "I doubt not but it shall be as it
was told me." Thus he staggers not at the promise of God through
unbelief. Hath God spoken, and shall he not make it good? No doubt he
can, no doubt he will; for he is not a man that he should lie. And
shall it be as God hath said? Then be of good cheer, be of good courage. God
is ever faithful, and therefore let all that have an interest in his promise
be ever cheerful. If with God saying and doing are not two things, then with
us believing and enjoying should not.
5. He gives them a sign, telling them particularly what this tempestuous
voyage would issue in (v. 26): "We must be cast upon a
certain island, and that will both break the ship and save the
passengers; and so the prediction in both respects will be fulfilled."
The pilot had quitted his post, the ship was left to run at random, they
knew not what latitude they were in, much less how to steer their course;
and yet Providence undertakes to bring them to an island that shall be a
refuge for them. When the church of God, like this ship, is tossed with
tempests, and not comforted, when there is none to guide her of all
her sons, yet God can bring her safely to shore, and will do it.
II. Their coming at length to an anchor upon an unknown shore, v.
27-29. 1. They had been a full fortnight in the storm, continually expecting
death: The fourteenth night, and not sooner, they came near land;
they were that night driven up and down in Adria, not in the Adriatic
Gulf on which Venice stands, but in the Adriatic Sea, a part of the
Mediterranean, containing both the Sicilian and Ionian seas, and extending
to the African shore; in this sea they were tossed, and knew not whereabouts
they were. 2. About midnight the mariners apprehended that they drew near
to some shore, which confirmed what Paul had told them, that they must
be driven upon some island. To try whether it was so or no, they sounded,
in order to their finding the depth of the water, for the water would be
shallower as they drew nearer to shore; by the first experiment they
found they drew twenty fathoms deep of water, and by the next fifteen
fathoms, which was a demonstration that they were near some shore; God
has wisely ordered such a natural notice to sailors in the dark, that they
may be cautious. 3. They took the hint, and, fearing rocks near the shore, they
cast anchor, and wished for the day; they durst not go forward for fear
of rocks, and yet would not go back in hope of shelter, but they would wait
for the morning, and heartily wished for it; who can blame them when the
affair came to a crisis? When they had light, there was no land to be seen;
now that there was land near them, they had no light to see it by; no marvel
then they wished for day. When those that fear God walk in darkness, and
have no light, yet let them not say, The Lord has forsaken us,
or, Our God has forgotten us; but let them do as these mariners did,
cast anchor, and wish for the day, and be assured that the day will dawn. Hope
is an anchor of the soul, sure and stedfast, entering into that within the
veil. Hold fast by that, think not of putting to sea again, but abide by
Christ, and wait till the day break, and the shadows flee away.
III. The defeating of the sailors' attempt to quit the ship; here was a new
danger added to their distress, which they narrowly escaped. Observe, 1. The
treacherous design of the seamen, and that was to leave the sinking ship,
which, though a piece of wisdom in others, yet in those that were entrusted
with the care of it was the basest fraud that could be (v. 30): They
were about to flee out of the ship, concluding no other than that when
it ran ashore it must be broken all to pieces; having the command of the
boat, the project was to get all of them into that, and so save themselves,
and leave all the rest to perish. To cover this vile design, they pretended
they would cast anchors out of the fore-ship, or carry them further
off, and in order to this they let down the boat, which they had
taken in (v. 16, 17), and were going into it, having agreed
among themselves, when they were in to make straight for the shore. The
treacherous seamen are like the treacherous shepherd, who flees when he sees
the danger coming, and there is most need of his help, John x. 12. Thus true
is that of Solomon, Confidence in an unfaithful man in time of trouble is
like a broken tooth or a foot out of joint. Let us therefore cease from
man. Paul had, in God's name, assured them that they should come safely to
land, but they will rather trust their own refuge of lies than God's word
and truth. 2. Paul's discovery of it, and protestation against it, v.
31. They all saw them preparing to go into the boat, but were deceived by
the pretence they made; only Paul saw through it, and gave notice to the
centurion and the soldiers concerning it, and told them plainly, Except
these abide in the ship, you cannot be saved. The skill of a mariner is
seen in a storm, and, in the distress of the ship, then is the proper time
for him to exert himself. Now the greatest difficulty of all was before
them, and therefore the seamen were now more necessary than ever yet; it was
indeed not by any skill of theirs that they were brought to land, for
it was quite beyond their skill, but, now that they are near land, they must
use their art to bring the ship to it. When God has done that for us which
we could not, we must then in his strength help ourselves. Paul speaks
humanly, when he says, You cannot be saved except these abide in the
ship; and he does not at all weaken the assurances he had divinely given
that they should infallibly be saved. God, who appointed the end, that
they should be saved, appointed the means, that they should be saved by
the help of these seamen; though, if they had gone off, no doubt God would
have made his word good some other way. Paul speaks as a prudent man, not as
a prophet, when he says, These are necessary to your preservation. Duty is
ours, events are God's; and we do not trust God, but tempt him, when we say,
"We put ourselves under his protection," and do not use proper
means, such as are within our power, for our own preservation. 3. The
effectual defeat of it by the soldiers, v. 32. It was not time to
stand arguing the case with the seamen, and therefore they made no more ado,
but cut the ropes of the boat, and though it might otherwise have
done them service in their present distress, they chose rather to let it
fall off, and lose it, than suffer it to do them this disservice. And
now the seamen, being forced to stay in the ship whether they would or no,
are forced likewise to work for the safety of the ship as hard as they
could, because if the rest perish they must perish with them.
IV. The new life which Paul put into the company, by cheerfully inviting
them to take some refreshment, and by the repeated assurances he gave them
that they should all of them have their lives given them for a prey. Happy
they who had such a one as Paul in their company, who not only had
correspondence with Heaven, but was of a hearty lively spirit with those
about him, that sharpened the countenance of his friend, as iron sharpens
iron. Such a friend in distress, when without are fightings and within
are fears, is a friend indeed. Ointment and perfume rejoice the
heart; so doth the sweetness of a man's friend by hearty counsel, Prov.
xxvii. 9. Such was Paul's here to his companions in tribulation. The day was
coming on: those that wish for the day, let them wait awhile, and they shall
have what they wish for. The dawning of the day revived them a little, and
then Paul got them together. 1. He chid them for their neglect of
themselves, that they had so far given way to fear and despair as to forget
or not to mind their food: This is the fourteenth day that you have
tarried, and continued fasting, having taken nothing; and that is not
well, v. 33. Not that they had all, or any of them, continued
fourteen days without any food, but they had not had any set meal, as they
used to have, all that time; they ate very little, next to nothing. Or,
"You have continued fasting, that is, you have lost your
stomach; you have had no appetite at all to your food, nor any relish of it,
through prevailing fear and despair." A very disconsolate state is thus
expressed (Ps. cii. 4), I forget to eat my bread. It is a sin to
starve the body, and to deny it its necessary supports; he is an unnatural
man indeed that hateth his own flesh, and does not nourish and cherish
it; and it is a sore evil under the sun to have a sufficiency of the
good things of this life, and not to have power to use them, Eccl. vi. 2. If
this arise from the sorrow of the world, and from any inordinate fear or
trouble, it is so far from excusing it that it is another sin, it is
discontent, it is distrust of God, it is all wrong. What folly is it to die
for fear of dying! But thus the sorrow of the world works death,
while joy in God is life and peace in the greatest distresses and dangers.
2. He courts them to their food (v. 34): "Wherefore I pray
you to take some meat. We have a hard struggle before us, must get to
shore as well as we can; if our bodies be weak through fasting, we shall not
be able to help ourselves." The angel bade Elijah, Arise and eat,
for otherwise he would find the journey too great for him, 1 Kings
xix. 7. So Paul will have these people eat, or otherwise the waves will be
too hard for them: I pray you, parakalw,
"I exhort you, if you will be ruled by me, take some
nourishment; though you have no appetite to it, though you have fasted away
your stomach, yet let reason bring you to it, for this is for your
health, or rather your preservation, or safety, at this time; it
is for your salvation, you cannot without nourishment have strength to shift
for your lives." As he that will not labour, let him not eat; so
he that means to labour must eat. Weak and trembling Christians, that give
way to doubts and fears about their spiritual state, continue fasting from
the Lord's supper, and fasting from divine consolations, and then complain
they cannot go on in their spiritual work and warfare; and it is owing to
themselves. If they would feed and feast as they ought, upon the provision
Christ has made for them, they would be strengthened, and it would be for
their souls' health and salvation. 3. He assures them of their preservation:
There shall not a hair fall from the head of any of you. It is a
proverbial expression, denoting a complete indemnity. It is used 1 Kings i.
51; Luke xxi. 18. "You cannot eat for fear of dying; I tell you, you
are sure of living, and therefore eat. You will come to shore wet and cold,
but sound wind and limb; your hair wet, but not a hair lost." 4. He
himself spread their table for them; for none of them had any heart to do
it, they were all so dispirited: When he had thus spoken, he took bread,
fetched it from the ship's stores, to which every one might safely have
access when none of them had an appetite. They were not reduced to short
allowance, as sailors sometimes are when they are kept longer at sea than
they expected by distress of weather; they had plenty, but what good did
that do them, when they had no stomach? We have reason to be thankful to God
that we have not only food to our appetite, but appetite to our food; that
our soul abhors not even dainty meat (Job xxxiii. 20), through sickness or
sorrow. 5. He was chaplain to the ship, and they had reason to be proud of
their chaplain. He gave thanks to God in presence of them all. We
have reason to think he had often prayed with Luke and Aristarchus, and what
others there were among them that were Christians, that they prayed daily
together; but whether he had before this prayed with the whole company
promiscuously is not certain. Now he gave thanks to God, in presence of
them all, that they were alive, and had been preserved hitherto, and
that they had a promise that their lives should be preserved in the imminent
peril now before them; he gave thanks for the provision they had, and begged
a blessing upon it. We must in every thing give thanks; and must
particularly have an eye to God in receiving our food, for it is
sanctified to us by the word of God and prayer, and is to be received
with thanksgiving. Thus the curse is taken off from it, and we obtain a
covenant-right to it and a covenant-blessing upon it, 1 Tim. iv. 3-5. And it
is not by bread alone that man lives, but by the word of God, which must
be met with prayer. He gave thanks in presence of them all, not only
to show that he served a Master he was not ashamed of, but to invite them
into his service too. If we crave a blessing upon our meat, and give thanks
for it in a right manner, we shall not only keep up a comfortable communion
with God ourselves, but credit our profession, and recommend it to the good
opinion of others. 6. He set them a good example: When he had given
thanks, he broke the bread (it was sea-biscuit) and he began to eat.
Whether they would be encouraged or no, he would; if they would be sullen,
and, like froward children, refuse their victuals because they had not every
thing to their mind, he would eat his meat, and be thankful. Those that
teach others are inexcusable if they do not themselves do as they teach, and
the most effectual way of preaching is by example. 7. It had a happy
influence upon them all (v. 36): Then were they all of good cheer.
They then ventured to believe the message God sent them by Paul when they
plainly perceived that Paul believed it himself, who was in the same common
danger with them. Thus God sends good tidings to the perishing world of
mankind by those who are of themselves, and in the same common danger with
themselves, who are sinners too, and must be saved, if ever they be saved,
in the same way in which they persuade others to venture; for it is a common
salvation which they bring the tidings of; and it is an encouragement to
people to commit themselves to Christ as their Saviour when those who invite
them to do so make it to appear that they do so themselves. It is here upon
this occasion that the number of the persons is set down, which we took
notice of before: they were in all two hundred threescore and sixteen
souls. See how many may be influenced by the good example of one. They
did all eat, nay, they did all eat enough (v. 38), they
were satiated with food, or filled with it; they made a hearty meal.
This explains the meaning of their fasting before for fourteen days;
not that they did not eat during all that time, but they never had enough
all that time, as they had now. 8. They once more lightened the ship, that
it might escape the better in the shock it was now to have. They had before
thrown the wares and the tackle overboard, and now the wheat,
the victuals and provisions they had; better they should sink the food than
that it should sink them. See what good reason our Saviour had to call our
bodily food meat that perishes. We may ourselves be under a necessity of
throwing that away to save our lives which we had gathered and laid up for
the support of our lives. It is probable that the ship was overloaded with
the multitude of the passengers (for this comes in just after the account of
the number of them) and that this obliged them so often to lighten the ship.
V. Their putting to shore, and the staving of the ship in the adventure. It
was about break of day when they ate their meat, and when it was quite day
they began to look about them; and here we are told, 1. That they knew
not where they were; they could not tell what country it was they were
now upon the coast of, whether it was
Europe
,
Asia
, or
Africa
, for each had shores washed by the
Adriatic Sea
. It is probable that these seamen had often sailed this way, and thought
they knew every country they came near perfectly well, and yet here they
were at a loss. Let not the wise man then glory in his wisdom, since
it may perhaps fail him thus egregiously even in his own profession. 2. They
observed a creek with a level shore, into which they hoped to thrust the
ship, v. 39. Though they knew not what country it was, nor
whether the inhabitants were friends or foes, civil or barbarous, they
determined to cast themselves upon their mercy; it was dry land, which would
be very welcome to those that had been so long at sea. It was a pity but
they had had some help from the shore, a pilot sent them, that knew the
coast, who might steer their ship in, or another second ship, to take some
of the men on board. Those who live on the sea-coast have often opportunity
of succouring those who are in distress at sea, and of saving precious
lives, and they ought to do their utmost in order to it, with all readiness
and cheerfulness; for it is a great sin, and very provoking to God, to
forbear to deliver those that are driven unto death, and are ready to be
slain; and it will not serve for an excuse to say, Behold, we knew it
not, when either we did, or might, and should, have known it,
Prov. xxiv. 11, 12. I have been told there are some, and in our own nation
too, who when from the sea-coast they see a ship in distress and at a loss
will, by misguiding fires or otherwise, purposely lead them into danger,
that the lives may be lost, and they may have the plunder of the ship. One
can scarcely believe that any of the human species can possibly be so
wicked, so barbarously inhuman, and can have so much of the devil in them;
if there be, let them know of a truth that they shall have judgment
without mercy who have shown no mercy. 3. They made straight to the
shore with wind and tide (v. 40): They took up the anchors, the
four anchors which they cast out of the stern, v. 29. Some think
that they took pains to weigh them up, hoping they should have use for them
again at the shore; others that they did it with such precipitation that
they were forced to cut the cables and leave them; the original will admit
either. They then committed themselves to the sea, the wind standing
fair to carry them into the port, and they loosed the rudder-bands,
which were fastened during the storm for the greater steadiness of the ship,
but, now that they were putting into the port, were loosed, that the
pilot might steer with the greater freedom; they then hoisted up the
main-sail to the wind, and made towards shore. The original words here
used for the rudder-bands and the main-sail find the critics a
great deal of work to accommodate them to the modern terms; but they need
not give us any difficulty who are content to know that when they saw the
shore they hastened to it as fast as they could, and perhaps made more haste
than good speed. And should not a poor soul that has long been struggling
with winds and tempests in this world long to put into the safe and quiet
haven of everlasting rest? Should it not get clear from all that which
fastens it to this earth, and straitens the out-goings of its pious and
devout affections heavenward? And should it not hoist up the main-sail of
faith to the wind of the Spirit, and so with longing desires make to shore?
4. They made a shift among them to run the ship aground, in a shelf
or bed of sand, as it should seem, or an isthmus, or neck of land, washed
with the sea on both sides, and therefore two seas are said to meet upon it,
and there the forepart stuck fast; and then, when it had no liberty
to play, as a ship has when it rides at anchor, but remained immovable, the
hinder part would soon be broken of course by the violence of the
waves. Whether the seamen did not do their part, being angry that they
were disappointed in their design to escape, and therefore wilfully ran the
ship aground, or whether we may suppose that they did their utmost to save
it, but God in his providence overruled, for the fulfilling of Paul's word, that
the ship must be lost (v. 22), I cannot say; but this we are sure
of that God will confirm the word of his servants, and perform the
counsel of his messengers, Isa. xliv. 26. The ship, that had strangely
weathered the storm in the vast ocean, where it had room to roll, is dashed
to pieces when it sticks fast. Thus if the heart fixes in the world, in love
and affection, and adherence to it, it is lost. Satan's temptations beat
against it, and it is gone; but, as long as it keeps above the world, though
it be tossed with its cares and tumults, there is hope of it. They had the
shore in view, and yet suffered shipwreck in the harbour, to teach us never
to be secure.
VI. A particular danger that Paul and the rest of the prisoners were in,
besides their share in the common calamity, and their deliverance from it.
1. In this critical moment, when every man hung in doubt of his life, the
soldiers advised the killing of the prisoners that were committed to
their custody, and whom they were to give an account of, lest any of them
should swim out and escape, v. 42. There was no great danger of
that, for they could not escape far, weak and weary as they were; and, under
the eye of so many soldiers that had the charge of them, it was not likely
they should attempt it; and if it should so happen, though they might be
obnoxious to the law for a permissive escape, yet in such a case as this
equity would certainly relieve them. But it was a brutish barbarous motion,
and so much the worse that they were thus prodigal of other people's lives
when without a miracle of mercy they must lose their own. 2. The centurion,
for Paul's sake, quashed this motion presently. Paul, who was his prisoner,
had found favour with him, as Joseph with the captain of the guard. Julius,
though he despised Paul's advice (v. 11), yet afterwards saw a great
deal of cause to respect him, and therefore, being willing to save Paul,
he prevented the execution of that bloody project, and in favorem vitæ--from
a regard to his life, he kept them from their purpose. It does not
appear that they were any of them malefactors convicted, but only suspected,
and waiting their trial, and in such a case as this better ten guilty ones
should escape than one that was innocent be slain. As God had saved all in
the ship for Paul's sake, so here the centurion saves all the prisoners for
his sake; such a diffusive good is a good man.
VII. The saving of the lives of all the persons in the ship, by the
wonderful providence of God. When the ship broke under them, surely there
was but a step between them and death; and yet infinite mercy
interposed, and that step was not stepped. 1. Some were saved by swimming: The
centurion commanded his soldiers in the first place, as many of them
as could swim, to get to land first, and to be ready to receive the
prisoners, and prevent their escape. The Romans trained up their youth,
among other exercises, to that of swimming, and it was often of service to
them in their wars: Julius Caesar was a famous swimmer. It may be very
useful to these who deal much at sea, but otherwise perhaps more lives have
been lost by swimming in sport, and learning to swim, than have been saved
by swimming for need. 2. The rest with much ado scrambled to the shore, some
on boards that they had loose with them in the ship, and others on the broken
pieces of the ship, every one making the best shift he could for himself
and his friends, and the more busy because they were assured their labour
should not be in vain; but so it came to pass that through the good
providence of God none of them miscarried, none of them were by accident
turned off, but they escaped all safely to land. See here an instance
of the special providence of God in the preservation of people's lives, and
particularly in the deliverance of many from perils by water, ready to sink,
and yet kept from sinking, the deep from swallowing them up and the
water-floods from overflowing them, the storm turned into a calm. They
were rescued from the dreaded sea, and brought to the desired haven. O that
men would praise the Lord for his goodness! Ps. cviii. 30, 31. Here was an
instance of the performance of a particular word of promise which God gave,
that all the persons in this ship should be saved for Paul's sake. Though
there be great difficulty in the way of the promised salvation, yet it shall
without fail be accomplished; and even the wreck of the ship may furnish out
means for the saving of the lives, and, when all seems to be gone, all
proves to be safe, though it be on boards, and broken pieces of the ship.
