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ACTS XXVI. 30-32.
"And when he had thus spoken, the king rose
up, and the governor, and Bernice, and they
that sat with them: and when they were gone
aside, they talked between themselves, saying,
This man doeth nothing worthy of death or of
bonds. Then said Agrippa unto Festus, This
man might have been set at liberty, if he had
not appealed unto Caesar."
SEE how again also they pass sentence in his
favor, and after having said, "Thou art
beside thyself," (v. 24) they acquit him,
as undeserving not only of death, but also of
bonds, and indeed would have released him
entirely, if he had not appealed to Caesar.
But this was done providentially, that he
should also depart with bonds. "Unto bonds,"
he says, "as an evil doer." (1 Tim. ii.
9.) For if his Lord "was reckoned among the
transgressors" (Mark xv. 28), much more
he: but as the Lord did not share with them in
their character, so neither did Paul. For in
this is seen the marvellous thing, the being
mixed up with such, and vet receiving no harm
from them. "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. 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. And the next day
we touched at Sidon." (ch. xxvii.
1-3.) See how far Aristarchus also
accompanies Paul. To good and useful purpose
is Aristarchus present, as he would take back
the report of all to Macedonia. "And Julius
courteously entreated Paul, and gave him
liberty to go unto his friends to refresh
himself. Julius gave Paul liberty," it
says, acting "courteously, that he might
refresh himself;" as it was but natural that he
should be much the worse from his bonds and the
fear, and the being dragged hither and thither.
See how the writer does not hide this either,
that Paul wished" to refresh himself. And
when we had launched from thence, we sailed
under Cyprus, because the winds were
contrary." (v. 4.) Again trials, again
contrary winds. See how the life of the saints
is thus interwoven throughout: escaped from the
court of justice, they fall in with shipwreck
and storm. "And when we had sailed over the
sea of Cilicia and Pam-phylia, we came to
Myra, a city of Lycia. And there the
centurion found a ship of Alexandria sailing
into Italy; and he put us therein." (v.
5, 6.) "A ship of Alexandria," it
says. It is likely that both those (in the
former ship) would bear to Asia the report of
what had befallen Paul, and that these would do
the same in Lycia. See how God does not
innovate or change the order of nature, but
suffers them to sail into the unfavorable winds.
But even so the miracle is wrought. That they
may sail safely, He did not let them go out in
the (open) sea, but they always sailed near
the land. "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; and,
hardly passing it, came unto a place which is
called the fair havens; nigh whereunto was the
city of Lasea. Now when much time was spent,
and when sailing was now dangerous, because the
fast was now already past, Paul admonished
them." (v. 7-9.) By "the fast" here,
I suppose he means that of the Jews. For they
departed thence a long time after the
Pentecost, so that it was much about midwinter
that they arrived at the coasts of Crete. And
this too was no slight miracle, that they also
should be saved on his account. "Paul
admonished them, 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. Nevertheless the
centurion believed the master and the owner of
the ship, more than those things which were
spoken by Paul. 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 southwest and northwest. And when the south
wind blew softly, supposing that they had
obtained their purpose, loosing thence, they
sailed close to Crete. But not long after
there arose against it a tempestuous wind,
called Euroclydon. And when the ship was
caught, and could not bear up into the wind, we
let her drive" (R. V. "were driven.")
(v. 10-15.) Paul therefore advised them
to remain, and he foretells what would come of
it:but they, being in a hurry, and being
prevented by the place, wished to winter at
Phenice. Mark then the providential ordering
of the events: first indeed, "when the south
wind blew softly, supposing they had obtained
their purpose," they loosed the vessel, and
came orth; then when the wind bore down upon
them, they gave way to it driving them, and
were with difficulty saved. "And running under
a certain island which is called Clauda, we had
much work to come by the boat: 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. And we being exceedingly tossed with a
tempest, the next day they lightened the ship;
and the third day we cast out with our own hands
the tackling of the ship. 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. 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." (v. 16-21.) Then after so
great a storm he does not speak as insultingly
over them, but as wishing that at any rate he
might be believed for the future. Wherefore
also he alleges what had taken place for a
testimony of the truth of what was about to be
said by him. "And now I exhort you to be of
good cheer: for there shall be no loss or any
man's life among you, but of the ship. For
there stood by me this night the angel of God,
whose I am, and whom I serve, saying, Fear
not, Paul; thou must be brought before
Caesar: and, lo God hath given thee all them
that sail with thee. Wherefore, sirs, be of
good cheer, for I believe God, that it shall
be even as it was told me. Howbeit we must be
cast upon a certain island." (v.
22-26.) And he foretells two things;
both that they must be cast upon an island, and
that though the ship would be lost, those who
were in it should be saved--which thing he
spoke not of conjecture, but of prophecy--and
that he "must be brought before Caesar." But
this that he says, "God hath given thee
all," is not spoken boastfully, but in the
wish to win those who were sailing in the ship:
for (he spoke thus), not that they might feel
themselves bound to him, but that they might
believe what he was saying. "God hath given
thee; "as much (as to say), They are worthy
indeed of death, since they would not listen to
thee:however, this is done out of favor to
thee. "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; and sounded, and found it
twenty fathoms; and when they had gone a little
further, they sounded again, and found it
fifteen fathoms. Then fearing lest they should
have fallen upon rocks, they cast four anchors
out of the stern, and wished for the day. And
as the shipmen were about to flee out of the
ship, when they had let down the boat into the
sea, under color as though they would have cast
anchors out of the foreship, Paul said to the
centurion and to the soldiers, Except these
abide in the ship, ye cannot be saved. Then
the soldiers cut off the ropes of the boat, and
let her fall off." (v. 27-32.) The
sailors however, were about to escape, having
no faith in what was said: but the centurion
does believe Paul, For he says, If these
flee, "ye cannot be saved :" so saying, not
on this account, but that he might restrain
them, and the prophecy might not fall to the
ground. See how as in a church they are
instructed by the calmness of Paul's behavior,
how' he saved them out of the very midst of the
dangers. And it is of providential ordering
that Paul is disbelieved, that after proof of
the facts, he might be believed: which
accordingly was the case. And he exhorts them
again to take some meat, and they do as he bids
them, and he takes some first, to persuade them
not by word, but also by act, that the storm
did them no harm, but rather was a benefit to
their souls. "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." (v. 33.) And how, say you,
did they go without food, having taken nothing?
how did they bear it? Their fear possessed
them, and did not let them fall into a desire of
food, being, as they were, at the point of
extreme jeopardy; but they had no care for
food. "Wherefore I pray you to take some
meat: for this is for your health: for there
shall not an hair fall from the head of any of
you. 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. Then were they all of good cheer, and
they also took some meat," (v. 34-36)
seeing that there was no question about their
lives being saved. "And we were in all in the
ship two hundred threescore and sixteen souls.
And when they had eaten enough, they lightened
the ship, and cast out the wheat into the sea.
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. And when
they had taken up the anchors, they committed
themselves unto the sea, and loosed the rudder
bands, and hoisted up the mainsail to the wind,
and made toward shore." (v. 37-41.)
"They made towards shore," having given the
rudder-handles to the wind: for oftentimes they
do it not in this way. They were borne along,
having loosed the rigging, i.e. the sails.
"And falling into a place where two seas met,
they ran the ship aground; and the forepart
stuck fast, and remained unmovable, but the
hinder part was broken with the violence of the
waves;" for when there is a strong wind, this
is the consequence, the stern bearing the brunt
(of the storm). "And the soldiers' counsel
was to kill the prisoners, lest any of them
should swim out, and escape." (v. 42.)
Again the devil tries to hinder the prophecy,
and they had a mind to kill some, but the
centurion suffered them not, that he might save
Paul, so much was the centurion attached to
him. "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:
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."
(v. 43, 44.) "And when they were
escaped, then they knew that the island was
called Melita." (ch. xxviii. 1.) Do you
mark what good came of the storm? Why then it
was no mark of their being forsaken, that the
storm came upon them. Now this that happened
was in consequence of the season of the year;
but the wonder is greater, that at such a season
they were saved from the midst of the dangers,
both he, and for his sake the rest, and this
too in the Hadriatic. There were two hundred
and seventy-six souls in all: no small matter
this also, if indeed they believed. The voyage
was at an unseasonable time. It is natural to
suppose they would ask the reason why they were
sailing, and would learn all. Nor was it for
nothing that the voyage was so protracted; it
afforded Paul an opportunity for teaching.
(Recapitulation.) And Paul says, "I
perceive that (this voyage will be) with hurt
and loss." (v. 10.) And observe how
unassuming the expression is. That he may not
seem to prophesy, but to speak as of
conjecture, "I perceive," says he. For
they would not have. received it, had he said
this at the outset. In fact he does prophesy on
this former occasion, as he does afterward, and
says (there), "The God whom I serve,"
leading them on. Then how comes it that it was
not "with loss" (of any) "of their lives?"
It would have been so, but that God brought
them safe through it. For as far as depended on
the nature of the thing, they had perished, but
God prevented it. Then, to show that it was
not from conjecture that he so spake, the master
of the ship said the contrary (v. 11), and
he a man of experience in the matter: so far was
it from being the case that Paul's advice was
given from conjecture. More over, the place
suggested this same (which the master said),
"being not commodious;" and it was evident
that from conjecture "the more part advised"
(v. 12) as they did, rather than Paul.
Then, severe the storm (that ensued), deep
the darkness: and that they may not forget, the
vessel also goes to pieces, and the corn is
flung out and all beside, that they may not have
it in their power after this to be shameless.
For this is why the vessel goes to pieces, and
their souls are tightly braced. Moreover, both
the storm and the darkness contributed not a
little to his obtaining the hearing he did.
Accordingly observe how the centurion does as he
bids him, insomuch that he even let the boat
go, and destroyed it. And if the sailors did
not as yet comply with his bidding, yet
afterwards they do so: for in fact this is a
reckless sort of people. (v. 13-20.)
"Sirs, ye should have hearkened to me,"
etc. (v. 21.) One is not likely to have a
good reception, when he chides in the midst of
calamity; but when he tells them what more there
is (to come) of the calamity, and then
predicts the good, then he is acceptable.
Therefore he attacks them then first, when
"all hope that they should be saved was taken
away:" that none may say, Nothing has come of
it. And their fear also bears witness.
Moreover, the place is a trying one, for it
was in the Adriatic, and then their long
abstinence. They were in the midst of death.
It was now the fourteenth day that they were
going without food, having taken nothing.
"Wherefore," said he, "I pray you to take
some meat: for this is for your health" (v.
34), that ye should eat, lest ye perish of
hunger. Observe, his giving thanks after all
that had happened strengthened them. For this
showed an assured mind that they would be saved.
"Then were they all of good cheer; and they
also took some meat." (v. 36.) And not
only so, but henceforth they so cast all their
care upon Paul, that they even cast out the
corn (v. 37), being so many. Two hundred
and seventy-six souls (v. 38): whence had
they victuals? See how they do their part as
men, and how Paul does not forbid them. "And
when it was day," etc., "they loosed the
rudder-bands." (v. 39, 40.) And the
vessel goes to pieces in the daytime, that they
may not be clean dissolved with the terror: that
you may see the prophecy brought out as fact.
"And the soldiers' counsel," etc. (v.
42.) Do you mark that in this respect also
they were given to Paul? since for his sake the
centurion suffered them not to be slain. So
confessedly wicked do those men seem to me to
have been: insomuch that they would have chosen
even to slay them: but some swam on shore,
others were borne on boards, and they all were
thus saved, and the prophecy received
accomplishment; (a prophecy,) although not
solemn from length of time, since he did not
deliver it a number of years before, but keeping
close to the nature of the things themselves:
(still a prophecy it was,) for all was beyond
the reach of hope. And it was through
themselves being saved that they learnt who Paul
was. But some one may say: why did he not save
the ship? That they might perceive how great a
danger they had escaped: and that the whole
matter depended, not on the help of man, but on
God's hand saving them independently of a
ship. So that righteous men, though. they may
be in a tempest, or on the sea, or in the
deep, suffer nothing dreadful, but even save
others together with themselves. If (here
was) a ship in danger and suffering wreck, and
prisoners were saved for Paul's sake, consider
what a thing it is to have a holy man in a
house: for many are the tempests which assail us
also, tempests far more grievous than these
(natural ones), but He can also give us to be
delivered, if only we obey holy men as those
(in the ship) did, if we do what they enjoin.
For they are not simply saved, but themselves
also contributed to other men's believing
(pistin eishnegkan). Though the holy man be
in bonds, he does greater works than those who
are free. And look how this was the case here.
The free centurion stood in need of his bound
prisoner: the skilful pilot was in want of him
who was no pilot--nay rather, of him who was
the true pilot. For he steered as pilot not a
vessel of this (earthly) kind, but the Church
of the whole world, having learnt of Him Who
is Lord also of the sea; (steered it,) not
by the art of man, but by the wisdom of the
Spirit. In this vessel are many shipwrecks,
many waves, spirits of wickedness, "from
within are fightings, from without are fears"
(2 Cor. vii. 5): so that he was the true
pilot. Look at our whole life: it is just such
(as was this voyage). For at one time we meet
with kindliness, at another with a tempest;
sometimes from our own want of counsel,
sometimes from our idleness, we fall into
numberless evils; from our not hearkening to
Paul, when we are eager to go somewhither,
where he bids us not. For Paul is sailing even
now with us, only not bound as he was then: he
admonishes us even now, and says to those who
are (sailing) on this sea, "take heed unto
yourselves: for after my departing grievous
wolves shall enter in among you" (Acts xx.
29): and again, "In the last times
perilous times shall come: and men shall be
lovers of their own selves, lovers of money,
boasters." (2 Tim. iii. 2.) This is
more grievous than all storms. Let us therefore
abide where he bids us--in faith, in the safe
haven: let us hearken unto him rather than to
the pilot that is within us, that is, our own
reason. Let us not straightway do just what
this may suggest; not what the owner of the
ship: no, but what Paul suggests: he has
passed through many such tempests. Let us not
learn (to our cost) by experience, but before
the experience let us "avoid both harm and
loss." Hear what he says: "They that will
be rich fall into temptation." (1 Tim. vi.
9.) Let us therefore obey him; else, see
what they suffered, because they did not take
his counsel. And again he tells in another
place what causes shipwrecks: "Who," he
says, "have made shipwreck concerning the
faith. But do thou continue in the things which
thou hast learned and wast assured of." (1
Tim. i. 19.) Let us obey Paul: though
we be in the midst of a tempest, we shall
surely. be freed from the dangers: though we
remain without food fourteen days, though hope
of safety may have left us, though we be in
darkness and mist, by doing his bidding, we
shall be freed from the dangers. Let us think
that the whole world is a ship, and in this the
evildoers and those who have numberless vices,
some rulers, others guards, others just men,
as Paul was, others prisoners, those bound by
their sins: if then we do as Paul bids us, we
perish not in our bonds, but are released from
them: God will give us also to him. Or think
you not that sins and passions are grievous
bonds? for it is not the hands only that are
bound, but the whole man. For tell me, when
any one possessed of much money uses it not, nor
spends it, but keeps it close, is he not bound
more grievously than any prisoner by his
miserliness, a bond that cannot be broken?
What again, when a man gives himself up to
(the belief in) Fate, is not he too bound
with other fetters? What, when he gives
himself up to observations (of times)? What,
when to omens? are not these more grievous than
all bonds? What again, when he gives himself
up to an unreasonable lust and to love? Who
shall break in pieces these bonds for you?
There is need of God's help that they may be
loosed. But when there are both bonds and
tempest, think how great is the amount of
dangers. For which of them is not enough to
destroy? The hunger, the tempest, the
wickedness of those on board, the unfitness of
the season? But against all these, Paul's
glory stood its ground. So is it now: let us
keep the saints near us, and there will be no
tempest: or rather, though there be a tempest,
there will be great calm and tranquillity, and
freedom from dangers: since that widow had the
saint for her friend, and the death of her child
was loosed, and she received back her son alive
again. (1 Kings xvii. 17.) Where the
feet of saints step, there will be nothing
painful; and if such should happen, it is for
proving us and for the greater glory of God.
Accustom the floor of thy house to be trodden by
such feet, and an evil spirit will not tread
there. For as where a sweet odor is, there a
bad odor will not find place: so where the holy
unguent is, there the evil spirit is choked,
and it gladdens those who are near it, it
delights, it refreshes the soul. Where thorns
are, there are wild beasts: where hospitality
is, there are no thorns: for almsgiving having
entered in, more keenly than any sickle it
destroys the thorns, more violently than any
fire. Be not thou afraid: (the wicked one)
fears the tracks of saints, as foxes do lions.
For "the righteous," it says, "is as bold
as a lion." (Prov. xxviii. 1.) Let us
bring these lions into our house, and all the
wild beasts are put to flight, the lions not
needing to roar, but simply to utter their
voice. For not so much does the roaring of a
lion put the wild beasts to flight, as the
prayer of a righteous man puts to flight evil
spirits: let him but speak, they cower. And
where are such men now to be found, you will
say? Everywhere, if we believe, if we seek,
if we take pains. Where hast thou sought, tell
me? When didst thou take this work in hand?
When didst thou make this thy business? But if
thou seekest not, marvel not that thou dost not
find. For "he that seeketh findeth" (Matt.
vii. 7), not he that seeketh not. Listen to
those who live in deserts: away with thy gold
and silver: (such holy men) are to be found in
every part of the world. Though thou receive
not such an one in thy house, yet go thou to
him, live with the man, be at his
dwelling-place, that thou mayest be able to
obtain and enjoy his blessing. For a great
thing it is to receive a blessing from the
saints: which let us be careful to obtain, that
being helped by their prayers we may enjoy mercy
from God, through the grace and
loving-kindness of His only-begotten Son,
with Whom to the Father and the Holy Ghost
together be glory, might, honor, now and
ever, world without end. Amen.
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