Acts 28

Acts 28:1-10

We have here, 1. Paul’s miraculous escape, after his shipwreck, from a viper which fastened on his hand, ver. 1—6. 2. The great good he did in the island of Malta, and the respect showed him there, ver. 7—10. 3. The completion of his voyage, and his journey to Rome, ver. 11—16. 4. The conference he held with the Trust on his arrival, some of whom believed, and others were hardened, ver. 17—29. 5. The liberty he had, though a prisoner, to preach in his own bread house during two years, ver. 30, 31.

1. AND when they were escaped, then they knew that the island was called Melita. 2. And the barbarous people shewed 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 flocks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. 4. And when the barbarans saw the venomous beaft 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 beaft into the fire, and felt no harm. 6. Howbeik, they looked when he should have sworn, or fallen down dead suddenly: but after they had looked a great whist, and few 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.

The isle of Melita, or Malta, since so formed for the noble island its knights made against all the power of the Ottoman empire, was the place where they found themselves on shore.

1. They received great courtesy from the people of the island, who are called barbarous, not as being savage in their manners, the very contrary of which appeared, but as unpolished islanders, and unacquainted with Grecian literature. They were so far from being engaged in plundering the wreck, that their attention was taken up about the poor people who had escaped, wet and cold as they were: they therefore kindled a fire to dry them, and took them under thinner from the rain, which fell heavily, and from the cold. Now, (1.) Shipwrecked manners are entitled to the greatest humanity. It is a pitch of savage brutality beyond what heathens showed, to plunder the little remains of their misfortune: yet, shocking to tell, even in a Christian land, are wrecked found so desirous of every feeling of humanity, as to be more intent on the wreck, than solicitous about the lives of the people: yes, to ship and rob them even when cast on shore, instead of helping and assisting them. Sure-

ly they will receive judgment without mercy, who have thus shewed no mercy. (2.) Furl is as needful a charity for the poor as food or raiment. When we hear the winery winds blow, and feel the cold even in our warm rooms, we should remember those who shiver over the scarce smoking embers, and through whole miserable cottages the wind and rain find a free passage.

2. Paul, ever active and ready to serve his fellow-creatures in the louvell offices of kindness, had gathered a bundle of flocks, and laid them on the fire, when a viper, which had been unobliged in the faggot, perceiving the heat, leaped out and fattened on his hand; which when these unlettered lizards beheld, they concluded this muft he some notorious murderer, who, though he had escaped shipwreck, the divine vengeance thus signally overtook, and would not suffer to live; and they expected each moment to see him fwell and drop down dead. Note, (1.) Though this is not usually the place of retribution, yet God is sometimes pleased to make even here some signal monuments of his vengeance. (2.) We muft not interpret every sudden stroke of God, or remarkable affliction, as a divine judgment: the bell of men have been often muft thereby exercised.

3. The apostle, with perfect composure of mind, and truth on Christ’s promise, (Mark xvi. 18.) shook off the venomous animal into the fire; and remaining to their afore-timent unborn, they, after a while, changed their opinion of him, and fanned he muft he more than human, even one of their immortal gods, who could thus defy the viper’s venom. So changeable are the sentiments of the populace; he that is run down as a murderer to-day, is sometimes cried up as a god to-morrow.

4. The possessions of the chief man of the island, whose name was Publius, lay near the place where the ship had been cast away, and he muft hopitally entertained them three days, till they could be otherwise provided for: and in return for his civilian God to ordered it in his providence, that he should not lode his reward. Publius’s father now lay dangerously ill of a fever and the bloody sun; Paul therefore went in, and praying over him, laid his hands on him, and in the name of his divine Mailex landed him instantaneously. The same of which miracle soon spread, and others who were disseled made their applications to the apostle, and freely received the cure of all their several assaulies. Note, (1.) They who have large possessions should exercise proportionable hospitality, and be generous享乐ers of these temporal gifts of God. (2.) K-odards shewn to God’s minders, their Mailex somehow or other will take care to repay.

5. This grateful people, during their stay, failed not to pay them the highest veneration and respect. Muft probably the apostle not only healed their bodily diseases, but with his companions preached to them the gospel of Jesus for the healing of their souls; and therefore the Mailex at their departure liberally furnished them with all necessaries for the voyage. Having shared their spiritual things, they gladly in return communicated of their worldly things.

6. And after three months we departed in a ship of Alexandria, which had wintered in the 10e, whose sign was Castor and Pollux. 12. And landing at Syracuse, we carried there three days. 13. And from thence we for 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 carry 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 Appi-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.

Acts 28:11-16

After three months stay on the island, when the spring returned, they once more pursued their voyage, and met with no more difficulties.

1. They embarked in another ship of Alexandria, which had wintered at Malta, and bore the images of Castor and Pollux, under whole protection the wretched idolaters expected fairly.

2. After a prosperous voyage they landed at Syracuse in the 1st of Sicily, where they stayed three days. From thence they invited a compati round, and arrived at Rhegium, the first part they made in Italy. The next day, taking advantage of the south wind, they proceeded to Puteoli, near Naples, from whence they were to travel by land to Rome. At Puteoli Paul and his companions, to their great comfort, found some Christian brethren, who requested him to stay a week with them, that they might spend one Lord’s day together, which the centurion kindly permitted him to do; and from thence they set

Vox. II.

forward for the great metropolis of the world, the place of their destination.

3. The Christians who were at Rome no sooner heard of his coming from Puteoli, than they set forward to meet him on the road, to shew respect to one who had so eminently distinguished himself in the cause, and was particularly endeared to them by the affectionate epistle which they had received from him. Some of them went as far as the town called Appi-forum, above fifty miles; and others as far as the three taverns, (via talernae), a place upwards of thirty miles from Rome, to receive him, not ashamed of his hands. Their pretence much refreshed his heart; when he saw them, he thanked God for the grace which appeared in these faithful brethren, and had except; his drooping spirits revived, and now he can boldly face the bloody Nero, before whom he muft appear. Nothing so encourages the hearts of ministers amidst the greatest opposition of consuls, as the company and countenance of some faithful friends, who dare own and stand by them in defiance of reproach or danger.

4. On their arrival at Rome, the centurion delivered up his charge of prisoners to the captain of the guard. The rest probably were committed to close custody; but Paul, either thro’ the letter of Fethus, or the request of Julius, was left a prisoner as large, being permitted to dwell in lodgings, with a soldier chained to him as his guard.

5. 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 spoke against it, I was constrained to appeal unto Celar; 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 Judea concerning thee, neither any of the brethren that came, shewed or spoke any harm of thee. 22. But we desire to hear of thee what thou thinkest: for at concerning this sect, we know that every where it is spoken against.

Acts 28:17-22

Though by the edict of Claudius all the Jews had been banished from Rome, at the accession of Nero they returned, and many were now settled there, opulent and men of distinction. To them, after three days rest from his journey, Paul addressed himself; and, since he could not wait on them, begged the favour of their company at his lodgings; and when they were assembled there, being desirous to stand right in their opinion.

1. He relates his case to them, as to men of humanity, his brethren after the death, and worshippers of the true God, from whom he might expect friendship and affection. Though he appeared in bonds, it was not for any crime he had committed, nor for any violation of the sacred rites and institutions delivered by Moses to their fathers, that he had been sent a prisoner to Rome. The Roman governors, both Felix and Fethus, before whom he had been examined, were desolate of his innocence, and would have discharged him; but some violent persons of his own countrymen, filled with prejudices against him, objected to his release, and urged the governor Fethus to bring him back to Jerusalem; so that he was obliged to appeal unto Celar, merely for his own preservation; and that he meant any accusation of his countrymen before the emperor, but only to defend himself, and obtain his liberty. He therefore called them together to assure them, that the chain he wore was purely for preaching the hope of every true Israelite, even the coming of the divine Messiah, who had, according to the prophecies, appeared, and accomplished the salvation of his people; and for declaring the resurrection to eternal life, as the privilege of all who believed in him. Note, Christ is the only hope of the Israel of God. A sinner who knows his real state, sees nothing out of Jesus but black despair and wrath to the uttermost; but in him there appears grace abounding to the miserable and the desperate, and reigning through righteousness unto eternal life.

2. In reply the Jews said unto him, We neither received letters out of Judea concerning thee, neither any of the brethren that came shewed or spoke any harm of thee; so that they soon they had no crime to charge him with. Probably his accusers dared not appear before the emperor, conscious of the danger to which they might expose themselves. But we desire to hear of thee what thou thinkest, and would impartially examine into the new opinions you brouch; and are willing to know how you can prove, that Jesus of Nazareth is that hope of Israel, of whom the prophets have spoken: for this seems to us highly

8 B im. ro Mat. xix. iv. 16. Luke xix. 10. John xii. 20. Rom. xi. 8.

improbable; and as concerning this fact, which he hath founded, we know that every where it is spoken against, as maintaining heretical opinions, and disturbing the peace of mankind. Note, (1.) Christianity is no fact, built on narrow opinions, aiming at secular advantages, or tending to low division in the world: No; just the very contrary: it embraces all mankind who acknowledge Jesus as the Saviour, directs us to seek our happiness and true interests in another world, and breathes nothing but grace and love. (2.) We may not wonder if the true gospel of the grace of God be still every where spoken against: it must be so, which the generality rest in the form, and deny the power of godliness.

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 the he 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.

24. 23-29. Though naturally prejudiced, as Jews, against the doctrines of Jesus, they confounded to appoan a day, and met at the apostle’s lodgings in great numbers, to hear what he had to say on the subject. Hermaphro-

25. Paul expounded to them the nature, doctrines, and privileges of that kingdom of God which he preached; explained to them all the prophecies and types of the Old Testament, showing how they centred in Jesus of Nazareth, and received their full accomplishment in his life, death, and resurrection; suffering, from his own and others experience, the power of this divine Saviour’s grace upon the heart; and persuading them with the warmest affection and zeal, to submit to this Redeemer, and embrace that divine Messiah, to whom both the law and the prophets bore witness, that they might partake of that spiritual salvation which he had obtained for his people. As the matter was of such vast importance, he reasoned with them from morning until evening, answering probably all their objections, and proving at large, by the most convincing arguments, that Jesus is the Christ.

26. His discourse, as usual, produced different effects on his hearers. Some believed the truths he preached, and others remained hardened in their prejudices, and believed not; which occasioned a disagreement in their sentiments, the infidel party being incensed against the gospel word. Thus is the same gospel to some a favour of life unto life; to others, of death unto death.

27. Before they parted, the apostle addressed to them one awakening word. Well spake the Holy Ghost by Esaias the prophet, even that glorious Jehovah who inspired the sacred penmen, saying, “Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive; amidst the clearest preaching of the gospel-word, and the fullest discoveries of gospel-grace, they were abandoned of God for their oblivion to judicial blindness and obduracy. For the heart of this people is waxed gross; stupid, sinister, and obstinate, thro’ pride, prejudice, and passion: and their ears are dull of hearing;

inattentive to the preaching of the truth: and their eyes have they closed; wilfully blind against the evidence of miracles performed, of prophecies fulfilled, and the divine anthelation given to the character of Jesus as the Messiah; 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. Be it known therefore unto you, that, since ye thus with determined oblivion reject the counsel of God against your own souls, and exactly fulfill this prophecy, in your present rejection of Christ and his gospel; the salvation of God, which you neglect and despise, is sent unto the Gentiles, and they will hear it, and partake of the invaluable blessings and privileges of the Messiah’s kingdom. Note, They who refuse to hearmen to God’s word, and wilfully harden their hearts against his warnings, are justly given up to a reprobate mind, and left to the ruin which they have chosen.

4. The assembly hereupon broke up, and warm debates ensued on the subjects concerning which he had spoken; some vindicating what they had heard, as righteous, just, and good; others exasperated against the preacher and his doctrine, and unable to think of the Gentiles being admitted into the Messiah’s kingdom, without the utmost indignation.

5. 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.

6. 30, 31. The apostle had been already near three years a prisoner, and still longer is ordained to wear the honourable bonds of Christ. It was at Rome however a confolation to him, that he was so much his own mother, as to be able to dwell in his own hired house, and to have all company whom he chose admitted: these years therefore that he abode at Rome, we are told, were profitably spent.

7. He received all that came to him; his doors were ever open, and whosoever would, might hear him: and, no doubt, multitudes, drawn by the desire of instruction, the comfort of his company, or curiosity to know what so remarkable a person had to lay, attended him. Note, (1.) Every minister’s house should be readily accessible to all who seek instruction for their souls. (2.) Our houses, by godly conversation and discourse, by prayer and praise, should be consecrated to God’s service; and where two or three are met in his name, he will be in the midst of them.

8. The subject of his preaching to those who came to hear, was concerning the kingdom of God, and the things which related to the Lord Jesus Christ, the Alpha and Omega of all his discourses. His person, offices, character; his incarnation, sufferings, and glory; with all the great and inestimable blessings and privileges derived from thence, were the delightful theme on which he insisted. Happy were it, if all who call themselves Christ’s ministers followed so bright an example. How dry and unaffecting is that discourse, where Jesus is not exalted as all and in all!

9. He preached with all confidence; with the greatest liberty and freedom in his own spirit; most fully assured of the doctrines which he taught; using all plainness of speech, and with the most undaunted courage; no man forbidding him; neither the Roman emperor restrained him, nor could the Jews hinder him: so that, though a prisoner, God made him eminently useful in his bonds; and there were saints converted by his ministry even in Cezar’s household, Phil. iv. 22. Here also he wrote those epistles to the Ephelians, Colossians, Philemon, and the Philippians; wherein, though dead, he yet speaketh, and we in them enjoy the most blessed fruits of his prison labours.

The hitherian leaves him in this confinement. After two years he regained his liberty. Concerning his future labours we have nothing certain: the received tradition is, that after visiting Spain, Crete, Judea, and the churches of Asia, he came to Rome the second time, where he suffered martyrdom, and went to receive the crown of glory which faded not away.

THE EVANGELICAL EXPOSITOR; OR, A PRACTICAL COMMENT UPON THE Epistle of St. Paul to the ROMANS.

WE are now entering upon the most peculiarly profitable parts of the book of God. All scripture is given by inspiration of God; but among the bright volumes it contains, Paul’s Epistles shine with distinguished lustre; in which the grand truths of Christianity appear in all their glory, illustrated, defended, the objections against them answered, and the doctrines of grace explicitly taught, and urged with the warmth of a heart which felt its need of them.

Though others of the epistles in order of time precede this to the Romans, it stands first in the collection, as being the largest, and containing the most comprehensive view of the peculiar doctrines and duties of our holy religion. It was written, as is generally supposed, about the year 57, from Corinth, just before the apostle departed for Troas in his way to Jerusalem, See Acts xx. 2, 3, &c.

The chief design of this epistle is to shew the only way of a sinner’s acceptance with God, whether he be Jew or Gentile, even through faith in the blood and righteousness of Jesus; to exalt the glory of God’s grace in this method of salvation; and to vindicate it from the objections of the Judaism Christians, who by placing some dependence on the works of the law, moral and ceremonial, debased the purity of the gospel. In the first fifteen verses the apostle introduces and asserts the doctrine of a free salvation by Jesus Christ; the necessity of which he proves in the remaining part of that chapter and the following, where it appears, that the Gentiles could not be justified by the law of nature, nor the Jews by the law of Moses; that both being guilty before God, must be justified freely by faith in Jesus Christ, or perish; and that Abraham, the father of the faithful, thus found acceptance with God, (chap. iv. 1, 2, 3, 4.) He pursues the argument in the 5th chapter as far as the fall of man, the cause of all the sin and misery which are in the world, and forms a striking contrast between the first covenant-head of mankind, who fell, and the second man the Lord from heaven, who came to rescue his people from the miseries in which they were involved. And here the glory of the Redeemer’s grace shines the more illustrious, when considered in the view of the desperateness and universality of the guilt and ruin in which we are involved. From the views of the grace which is in Jesus Christ, he proceeds to infer the necessity of dying unto sin, and living unto God; declares, amidst all the struggles of in-dwelling corruption, the happy deliverance from the dominion of sin which believers enjoy; describes their transcendently great and glorious privileges in Christ, including deliverance from condemnation, the spirit of adoption, victory over all tribulation, even death itself, the redemption of the body in the resurrection-day, and the perfection of bliss and blessedness in the eternal enjoyment of the love of God, (chap. vi, vii, viii.) He thence traces up these inestimable mercies to their source, as flowing from the eternal, sovereign, and absolutely free purpose and grace of God; wherein he shews, that the rejection of the Jews, and the calling of the Gentiles, were according to the everlasting counsels of his own will, revealed in the prophetic word, and every way consistent with his wisdom, righteousness, and grace. He answers the objections of those who cavilled at the divine sovereignty displayed in this awful pleasing dispensation, (chap. ix, x, xi.) On these doctrines he grounds his exhortations to the practice of a variety of personal relative duties, whereby the faithful in Christ Jesus are bound to adorn the doctrine of God their Saviour in all things, (chap. xii, xiii, xiv, xv, to ver. 14.) and the whole closes with affectionate salutations, the promise of a speedy visit, if the Lord permitted, his benediction, and doxology.

Many expositors have grievously debased the great and glorious doctrines herein contained, respecting the free grace and justification of the gospel, and would fain infatuate, that the works concerning which the apostle speaks, are not the moral, but ceremonial works of the law; that the election spoken of is national, respecting Jews

and