3 Especially because I know thee to be expert in all customs 4 My manner of life from my youth, which was at the first 6 d And now I stand and am judged for the hope of the pro- h Unto which promise f our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. 8 Why should it be thought a thing incredible with you, that God should raise the dead? 91 verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. 10 Which thing I also did in Jerusalem; and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. 11" And I punished them oft in every synagogue, and com. pelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. e Ch. 22 3. & 23.6 & 24 15, 22. Phil.3.5.-d Ch. 23.6.- Gen. 3.15. & 22. 18. & 26 4. & 49. 10. Deut. 13.15. 2 Sam 7.12. Psa. 132. 11. Isa. 4.2. & 7.14 & 9.65 & 10.10. Jer. $3, 5. &3414, 15, 16. Ezek. 34. 23 & 37 24 Dan. 9. 24. Mic. 7.20. Ch. 13.32. Rom. 15. 8. Tit. 2.13.- James L. 1.-g Gr night and day.-h Luke 2.37. 1 Tim. 5.5. I 'Thess. 3,10,- Phil. 3. 11.-k John 16.2. 1 Tim.1.13. St. Paul. When the right hand was stretched out, the left remained under the cloak, which being thrown off the right shoulder, to give the arm the fuller liberty, it then rested on the left under these circumstances, the hand could be stretched out gracefully, but was confined to no one attitude, though the third and fourth fingers were generally clenched. 2. I think myself happy] As if he had said, this is a peculiarly fortunate circumstance in my favour, that I am called to make my defence before a judge so intelligent, and so well acquainted with the laws and customs of our country. It may be necessary just to observe, that this Agrippa was king of Trachouitis, a region which lay on the north of Palestine, on the east side of Jordan, and south of Damascus. For his possessions, see on chap. xxv. 13. 4. My manner of life, &c.] The apostle means to state, that though born in Tarsus, he had a regular Jewish education, having been sent up to Jerusalem for that purpose; but at what age, does not appear; probably about twelve, for at this age the male children were probably brought to the annual solemnities. See on Luke ii. 41. 5. After the most straitest sect] That is, the Pharisees: who were reputed the strictest in their doctrines, and in their mo ral practices, of all the sects then among the Jews. The sects were the Pharisees, Sadducees, and Essenes. 6. For the hope of the promise] This does not appear to mean, the hope of the Messiah, as some have imagined: but the hope of the resurrection of the dead, to which the apostle referred in chap. xxiii. 6. where he says, to the Jewish council, (from which the Roman governor took him,) of the hope and resurrection of the dead I am called in question. See the notes there and here he says, I stand and am judged for the hope of the promise, &c. and to which, he says, ver. 7. the twelve tribes hope to come. The Messiah had come, and was gone again, as Paul well knew; and what is here meant, is something which the Jews hoped to come to, or attain; not what was to come to them; and this single observation ex cludes the Messiah from being meant. It was the resurrection of all men from the dead, which Paul's words signified; and this the Jews had been taught to hope for, by many passages in the Old Testament. I shall only add, that when, in the next verse, this hope of the promise is mentioned as what the Jews did then hope, karavτngai, to come to; it is the very same word which Paul, in Phil. iii. 11. uses to express the same thing: If by any means (says he) Karavтnow, I might attain to the resurrection of the dead. Bp. Pearce. 8. That God should raise the dead] As Agrippa believed in the true God, and knew, that one of his attributes was omnipotence, he could not believe that the resurrection of the dead was an impossible thing; and to this belief of his, the apostle appeals; and the more especially, because the Sadducees denied the doctrine of the resurrection, though they professed to believe in the same God. Two attributes of God stood pledged to produce this resurrection: his truth, on which his promise was founded; and his power, by which the thing could be easily effected; as that power is unlimited. Some of the best critics think this verse should be read thus: What! should it be thought a thing incredible with you, if God should raise the dead? his miraculous conversion 12 Whereupon as I went to Damascus with authority and commission from the chief priests, 13 At mid-day, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. 14 And when we were all fallen to the earth, I heard a voice speaking unto me, and saying, in the Hebrew tongue, Saul, Saul, why persecutest thou me it is hard for thee to kick against the pricks. 15 And I said, Who art thou, Lord? And he said, I am Jesus whom thou persécutest. 16 But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, P to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; 17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee, 18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. 19 Whereupon, O king Agrippa, I was not disobedient unt 20 But showed first unto them of Damascus, and at Jeru. will persecute another because of his differing from him in Unto strange cities] Places out of the jurisdiction of the Jews; such as Damascus, which he immediately mentions. 12. Whereupon us I went to Damascus] See the whole ac count of the conversion of Saul of Tarsus explained at large in the notes on chap. ix. 2, &c. 16. But rise, &c. The particulars mentioned here, and in the two following verses, are not given in chap. ix. nor in chap. xxii. where he gives an account of his conversion. He has detailed the different circumstances of that important event, as he saw it necessary; and perhaps there were several others which then took place, that he had no opportunity of mentioning, because there was nothing in succeeding occurrences which rendered it necessary to produce them. To make thee a minister] Yanpnrny, an under-rower : that is, one who is under the guidance and authority of another; an assistant, or servant. So Paul was to act solely under the anthority of Jesus Christ; and tug hard at the oar, in order to bring the vessel through the tempestuous ocean, lo the safe harbour. See the concluding observations on John, chap. vi. And a witness] Maprupa, a martyr. Though this word literally means a witness, yet we apply it only to such persons as have borne testimony to the truth of God, at the ha zard and expense of their lives. In this sense also, ancient history states St. Paul to have been a witness; for it is said he was beheaded at Rome, by the command of Nero. In the which I will appear] Here Christ gives him to understand, that he should have farther communications from himself; and this may refer either to those interpositions of Divine Providence, by which he was so often rescued from destruction, or to those encouragements which he received m dreams, visions, trances, &c. or to that general inspiration under which he was enabled to apprehend and reveal the se cret things of God, for the edification of the church. To all of which may be added, that astonishing power, by which be was so often enabled to work miracles, for the confirmation of the truth. 17. Delivering thee from the people] From the Jews--and from the Gentiles, put here in opposition to the Jeres; and both meaning mankind at large, wheresoever the providence of God might send him. But he was to be delivered from the malice of the Jews, that he might be sent with salvation to the Gentiles. 18. To open their eyes] To be the instrument of informing their understanding in the things of God. To turn them from darkness to light] From heathenism and superstition, to the knowledge and worship of the true God. From the power of Satan unto God Της εξουσίας του Σα rava, from the authority and domination of Satan; for, as the kingdom of darkness is his kingdom, so those who live in this darkness are under his dominion: and he has authority and right over them. The blessed Gospel of Christ is the means of bringing the soul from this state of spiritual darkness and wretchedness, to the light and liberty of the children of God; and thus they are brought from under the power and authority of Satan, to be under the power and authority of GOD. That they may receive forgiveness of sins] That all their 10. Many of the saints] From what is said in this verse, it seems that Paul, before his conversion, was invested with much power: he imprisoned the Christians, punished many in various synagogues, compelled them to blaspheme, to resins may be pardoned, and their souls sanctified for nothing nounce, and perhaps to execrate Christ, in order to save their lives; and gave his voice, exerted all his influence and authority against them, in order that they might be put to death: and from this it would seem, that there were other persons put to death besides St. Stephen, though their names are not mentioned. 11. Being exceedingly mad against them] Only a madman less is implied in the phrase, apɛois aμaprior, which signifies the taking away, or removal of sins. And inheritance] By remission of sins, i. e. the removal of the guilt and pollution of sin, they become children of God; and if children, then heirs; for the children of the heavenly family shall alone possess the heavenly estate. And as the in["heritance is said to be among them that are SANCTIFIED; this salem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. 21 For these causes the Jews caught me in the temple, and went about to kill me. 22 Having therefore obtained help of God, I continue unto this day, witnessing both to small and great; saying none other things than those which the prophets and Moses did say should come: 23 That Christ should suffer, and that he should be the first that should rise from the dead, and 4 should show light unto the people, and to the Gentiles. Matt 38-y Ch.21.30, 31. Luke 24.27, 44. Ch.24.14. & 3 Rom, 3.21.John 5. -b Luke 24 26, 46.- 1 Cor. 15. 2. Col.1.18. Rev. 1.5. is a further proof that adcois quaprio, signifies not only the forgiveness of sins, but also the purification of the heart. By faith that is in me.] By believing on Christ Jesus, as dying for their offences, and rising again for their justification. Thus we see that not only this salvation comes through Christ; but, that it is to be received by faith; and consequently neither by the merit of works, nor by that of suffering. 19. I was not disobedient unto the heavenly vision] This, O Agrippa, was the cause of my conversion from my prejudices and mal-practices against the doctrine of Christ. The vision was from heaven; I received it as such, and began to preach the faith which I had before persecuted. 20. But showed first unto them of Damascus] He appears to have preached at Damascus, and in the neighbouring parts of Arabia Deserta, for about three years; and afterward he went up to Jerusalem. See Galat. i. 17, 18. and see the note on chap. ix. 23. That they should repent] Be deeply humbled for their past iniquities; and turn to God as their Judge and Saviour, avoiding all idolatry, and all sin; and thus do works meet for repentance; that is, show by their conduct that they had contrite hearts; and that they sincerely sought salvation from God alone. For the meaning of the word repentance, see the note on Matt. iii. 2. 21. For these causes the Jews-rent about to kill me.] These causes may be reduced to four heads:-1. He had maintained the resurrection of the dead. 2. The resurrection of Christ, whom they had crucified and slain. 3. That this Je sus was the promised Messiah. 4. He had offered salvation to the Gentiles, as well as to the Jews. He does not mention the accusation of having defiled the temple, nor of disloyalty to the Roman government; probably, because his adversa ries had abandoned these charges at his preceding trial before Festus, see chap. xxv. 8. and see Calmet. 22. Having obtained help of God] According to the gracious promise made to him; see ver. 17. he had preached 24 And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. 25 But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. 26 For the king knoweth of these things before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. 27 King Agrippa, believest thou the prophets? I know that thou bellevest. 28 Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. d Luke 232-2 Kings 9.11. John 10.20. 1 Cor. 1.23. & 2.13, 14. & 4. 10.—f Luke 24.19. John 7.4.& 18. 29. or be illuminated, for thy LIGHT is come, and the glory of the Lord is risen upon thee; and again, Isa. xlix. 6.—I will give thee for a LIGHT unto the GENTILES, that thou mayest be my salvation to the ends of the earth. With such sayings as these, Agrippa was well acquainted, from his education as a Jew. 24. Paul, thou art beside thyself] "Thou art mad, Paul !" "Thy great learning hath turned thee into a madman." As we sometimes say, thou art cracked, and thy brain is turned. By the ra modλa ypappara, it is likely that Festus meant no more than this, that Paul had got such a vast variety of knowledge, that his brain was over-charged with it: for, in this speech, Paul makes no particular show of what we call learning; for he quotes none of their celebrated authors, as he did on other occasions; see chap. xvii. 28. But he here spoke of spiritual things, of which Festus, as a Roman heathen, could have no conception; and this would lead him to conclude that Paul was actually deranged. This is not an uncommon case. with many, professing Christianity; who, when a man speaks on experimental religion, on the life of God in the soul of man; of the knowledge of salvation by the remission of sins; of the witness of the Spirit, &c. &c. things essential to that Christianity by which the soul is saved, are ready to cry out, Thou art mad: he is an enthusiast; that is, a religious madman: one who is not worthy to be regarded; and yet, strange to tell, these very persons who thus cry out, are surprised that Festus should have supposed that Paul was beside him self! 25. I am not mad, most noble Festus] This most sensible, appropriate, and modest answer, was the fullest proof he could give of his sound sense and discretion. The title Kpar158, most noble, or most excellent, which he gives to Festus, shows at once that he was far above indulging any sentiment of anger or displeasure at Festus, though he had called him a madman; and it shows farther, that with the strictest con scientiousness, even an apostle may give titles of respect to men in power; which taken literally, imply much more than the persons deserve to whom they are applied. Kparisos, which implies most excellent, was merely a title, which be Witnessing both to small and great] Preaching before kings, rulers, priests, and peasants; fearing no evil, though ever surrounded with evils; nor slackening in my duty, not-longed to the office of Festus. St. Paul hereby acknowledges withstanding the opposition I have met with both from Jews and Gentiles. And these continual interpositions of God show the, that I have not mistaken my call: and encourage me to go forward in my work. 23 That Christ should suffer] That the Christ, or Messiah, should suffer. This, though fully revealed in the prophets, the prejudices of the Jews would not permit them to receive; they expected their Messiah to be a glorious secular prince; and to reconcile the fifty-third of Isaiah, with their system, they formed the childish notion of two Messiahs-Messiah ben Darid, who should reign, conquer, and triumph; and Messiah ben Ephraim, who should suffer, and be put to death. A distinction which has not the smallest foundation in the whole Bible. him as the governor ; while perhaps, moral excellence, of any kind, could with no propriety be attributed to him. Speak forth the words of truth and soberness.] Anocias Kaι owoрoovvns, words of truth and of mental soundness The very terms used by the apostle would at once convice Festus that he was mistaken. The cwpporven of the apostle, was elegantly opposed to the pavia of the governor the one signifying mental derangement; the other, mental sanity, never was an answer, on the spur of the moment, more happily conceived. 26. Before whom also I speak freely] This is a farther ju dicions apology for himself and his discourse. As if he had said, conscious that the king understands all these subjects well, being fully versed in the law and the prophets, I have used the utmost freedom of speech, and have mentioned the tenets of my religion, in their own appropriate terms. This thing was not done in a corner. The preaching, mi As the apostle says he preached none other things than those which Moses and the prophets said should come; therefore, he understood that both Moses and the prophets spoke of the resurrection of the dead, as well as of the passion and resur-racles, passion, death, and resurrection of Jesus Christ, were rection of Christ. If this be so, the favourite system of a learned bishop cannot be true; viz. that the doctrine of the Immortality of the soul was unknown to the ancient Jews. That he should be the first that should rise from the dead) That is, that he should be the first who should rise from the dead, so as to die no more; and to give, in his own person, the proof of the resurrection of the human body, no more to return under the empire of death. In no other sense can Jesus Christ be said to be the first that rose again from the dead: for Elijah raised the son of the Shunamite. A dead man put into the sepulchre of the prophet Elisha, was restored to life as soon as be touched the prophet's bones. Christ himself had raised the widow's son at Nain; and he had also raised Lazarus, and several others: all these died again: but the human nature of our Lord was raised from the dead, and can die no more. Thus he was the first who rose again from the dead, to return no more into the empire of death. And should show light unto the people] Should give the true knowledge of the law and the prophets to the Jews; for these are meant by the term people, as in ver. 17. And to the Gentiles, who had no revelation; and who sat in the valley of the shadow of death; these also, through Christ, should be brought to the knowledge of the truth, and be made a glorious church, without spot, or wrinkle, or any such thing. That the Mes siab should be the light both of the Jews and Gentiles, the prophets had clearly foretold, see Isa. lx. 1.-Arise and shine, most public and notorious; and of them Agrippa could not be ignorant; and indeed it appears, from his own answer, that he was not, but was now more fully persuaded of the truth than ever; and almost led to embrace Christianity. 27. Believest thou the prophets ?] Having made his elegant compliment and vindication to Festus--he turns to Agrippa; and with this strong appeal to his religious feeling, says, Believest thou the prophets?-and immediately anticipates his reply, and with great address, speaks for him, I know that thou be lievest. The inference from this belief necessarily was: "As thou believest the prophets, and I have proved that the pro phets have spoken about Christ, as suffering, and triumphing over death; and that all they say of the Messiah has been ful filled in Jesus of Nazareth; then thou must acknowledge that my doctrine is true." 28. Almost thou persuadest me to be a Christian.] Evodiys με πείθεις Χρισιανον γενέσθαι. This declaration was almost the necessary consequence of the apostle's reasoning, and Agrip. pa's faith. If he believed the prophets, see ver. 22, and 23 and believed that Paul's application of their words to Christ Jesus was correct, he must acknowledge the truth of the Christian religion; but he might choose whether he would embrace and confess this truth, or not. However, the sudden appeal to his religious faith, extorts from him the declaration, Thou hast nearly persuaded me to embrace Christianity. How it could have entered into the mind of any man, who Paul sails for Raly themselves, saying, This man doeth nothing worthy of death. his omniscience, omnipotence, and endless mercy, undertakes to perform the otherwise impossible task. which the Gentile world was, previously to the preaching of 3. From the commission of St. Paul, we see the state in the Gospel. ing was darkened; and they had no right apprehension of by they may discern the truth; and without this illumination of sin, and Satan, to be put under the obedience of Jesus endless perdition. loving and serving him fervently with pure hearts; and are 32. Then said Agrippa, &c.] The king himself, who had participated in the strongest emotions on the occasion, feels himself prompted to wish the apostle's immediate liberation; but this was now rendered impracticable, because he had appealed to Cesar; the appeal was no doubt registered, and the business must now proceed to a full hearing. Bp. Pearce conjectures, with great probability, that Agrippa, on his return to Rome, represented Paul's case so favourably to the emperor, or his ministers of state, that he was soon set at liberty there, as may be concluded from chap. xxviii. 30. that he dwelt two whole years in his own hired place; and to the same cause it seems to have been owing, that Julius, who had the care of Paul as a prisoner in the ship, treated him courteously; see chap. xxvii. 3, 43. And the same may be gathered from chap. xxviii. 14, 16. So that this defence of the apostle before Agrippa, Berenice, Festus, &c. was ultimately service-man-the remission of sins-the thorough purification of the able to his important cause. Christ offer to the Gentiles-to a lost world. It is with exSuch a salvation, from such a bondage, does the Gospel of treme difficulty that any person can be persuaded that he needs a similar mark of grace on his heart, to that which was necessary for the conversion of the Gentiles. We may rest assured that no man is a Christian merely by birth or education. If Christianity implies the life of God in the soul of the Lord; then, it is evident, that God alone can do this work, heart, producing that holiness without which none can see and that neither birth, nor education, can bestow it. By birth, every man is sinful; by practice, every man is a transgressor: save the sinner from his sins. Reader, has God saved thee for all have sinned. God alone, by faith in Christ Jesus, can from this state of wretchedness, and brought thee "into the glorious liberty of his children ?" Let thy conscience answer for itself. CHAPTER XXVII. It being determined that Paul should be sent to Rome, he is delivered to Julius, a centurion, 1. They embark in a ship of Adramyttium, and come the next day to Sidon, 2, 3. They sail thence, and pass Cyprus, Cilicia, and Pamphylia, and come to Myra, 4, 5. They are transferred there to a ship of Alexandria going to Italy; sail past Cnidus, Crete, Salmone, and come to The Fair Havens, 6-8. Paul predicts a disastrous voyage, 9-11. They sail from The Fair Havens, in order to reach Crete, and winter there; but, having a comparatively favourable wind, they sail past Crete, meet with a tempest, and are brought into extreme peril and distress, 12-20. Paul's exhortation and prediction of the loss of the ship, 21-26. After having been tossed about in the Adriatic Sea, for many days, they are at last shipwrecked on the island of Melita; and the whole crew, consisting of two hundred and seventy-six persons, escape safe to land, on broken fragments of the ship, 27-44. [A. M. cir. 4066. A. D. cir. 62. An. Olymp. cir. CCX. 2.] Aly, they delivered Paul and certain other prisoners unto ND when it was determined that we should sail into Ita- 2 And entering into a ship of Adramyttium, we launched, Macedonian of Thessalonica, being with us meaning to sail by the coasts of Asia; one " Aristarchus, a one named Julius, a centurion of Augustus' band. a Ch.25. 12, 25. NOTES.-Verse 1. And when it was determined, &c.] That is, when the governor had given orders to carry Paul to Rome according to his appeal: together with other prisoners who were bound for the same place. We should sail] By this it is evident that St. Luke was with Paul; and it is on this account that he was enabled to give such a circumstantial account of the voyage. Julius, a centurion of Augustus' band] Lipsius has found the name of this cohort on an ancient marble; see Lips. in Tacit. Hist. lib. ii. The same cohort is mentioned by Suetonius, in his life of Nero, 20. b Ch. 19.29. ten. The port in question appears to have been a place in with St. Paul at Ephesus, during the disturbances there, chap. Aristarchus, a Macedonian] We have seen this person 2. A ship of Adramyttium] There were several places of great personal danger. He afterward attended Paul to Macexix. 29. where he had been seized by the inob, and was in this name; and in different MSS. the name is variously writ-donia, and returned with him to Asia, ch. xx. 4. Now, accoin440 And comes to CHAPTER XXVII. 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. 6 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 8 And, hardly passing it, came unto a place which is called 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. e Chap. S. & 99. 16. — Or, Can-ly The fast was on the tenth day of the seenth month, Lev 23.27, 29. panying him to Rome, he was there, a fellow-prisoner with him, Coloss. iv. 10. and is mentioned in St. Paul's epistle to Philemon, ver. 24. who was probably their common friend. Dodd. Luke and Aristarchus were certainly not prisoners at this time, and seem to have gone with St. Paul merely as his companions, through affection to him, and love for the cause of Christianity. How Aristarchus became his fellow prisoner, as is stated Col. iv. 10. we cannot tell, but it could not have been at this time. 3. Touched at Sidon] For some account of this place, see the notes on Matt. xi. 21. and Acts xii. 20. Julius courteously entreated Paul] At the conclusion of the preceding chapter, it has been intimated, that the kind treatment which Paul received both from Julius and at Rome, was owing to the impression made on the mind of Agrippa and Festus relative to his innocence. It appears that Julius permitted him to go ashore, and visit the Christians which were then at Sidon, without using any extraordinary precautions to prevent his escape. He was probably accompanied with the soldier to whose arm he was chained; and it is reasonable to conclude that this soldier would fare well on St. Paul's account. 4. We sailed under Cyprus] See on ch. iv. 36. 5. Pamphylia] See on chap. ii. 10. Myra, a city of Lycia.] The name of this city is written variously in the MSS., Myra, Murrha, Smyra, and Smyrna. Grotius conjectures that all these names are corrupted, and that it should be written Limyra, which is the name both of a river and city in Lycia. It is certain that in common conversation, the first syllable li, might be readily dropped, and then Myra, the word in the text, would remain. Strabo mentions both Myra and Limyra, lib. xiv. p. 666. The former, he says, is twenty stadia from the sea, ei perεwpov λopov, upon a high hill; the latter, he says, is the name of a river; and twenty studia up this river is the town Limyra itself. These places were not far distant, and one of them is certainly meant. 6. A ship of Alexandria] It appears, from ver. 38. that this ship was laden with wheat, which she was carrying from Alexandria to Rome. We know that the Romans imported much corn from Egypt, together with different articles of Persian and Indian merchandise. Myra in Lycic, e. 11 Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul. 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 Phoenice, and there to winter which is a 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, i 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, under. girding the ship; and, fearing lest they should fall into the quicksands, strake sail, and so were driven. proprietor. This latter had the command of the ship and the crew; the pilot had the guidance of the vessel along those dangerous coasts, under the direction of the captain; and the centurion had the power to cause them to proceed on their voyage, or to go into port, as he pleased; as he had other state-prisoners on board; and probably the ship itself was freighted for government. Paul told them, if they proceeded, they would be in danger of shipwreck; the pilot and captain said there was no danger; and the centurion believing them, commanded the vessel to proceed on her voyage. It is likely that they were now in the port called, The Fair Havens. 12. Might attain to Phænice] It appears that The Fair Ha rens were at the eastern end of the island; and they wished to reach Phonice, which lay farther towards the west. Towards the south-west and north-west.] Kara Aißa kat rara Xopov. The libs certainly means the south-west, called libs, froin Lybia, from which it blows towards the Ægean Sea. The chorus or caurus, means a north-west wind. Virgil mentions this, Geor. iii. ver. 356. Semper hiems, semper spirantes frigora cauri. "It is always winter; and the cauri, the north-westers, Dr. Shaw lays down this, and other winds, in a Greek com. 13. When the south wind blew softly] Though this wind was not very favourable: yet because it blew softly, they supposed they might be able to make their passage. They sailed close by Crete.] Kept as near the coast as they could. See the tract on the Map. 14. A tempestuous wind, called Euroclydon.] Interpreters have been greatly perplexed with this word: and the ancient copyists not less so, as the word is variously written in the MSS, and versions. Dr. Shaw supposes it to be one of those tempestuous winds called levanters, which blow in all directions, from N. E. round by the E. to S. E. The euroclydon, from the circumstances which attended it, he says, "seeins to have varied very little from the true east point; for, as the ship could not bear avropaλpeiv, loof up, against it, ver. 15. but they were obliged to let her drive, we cannot conceive, as 7. Sailed slowly many days] Partly because the wind was there are no remarkable currents in that part of the sea, and contrary, and partly because the vessel was heavy-laden. as the rudder could be of little use, that it could take any other Over against Cnidus] This was a city or promontory of course than as the winds directed it. Accordingly, in the do Asia, opposite to Crete, at one corner of the peninsula of Ca-scription of the storm, we find that the vessel was first of alt ria. Some think that this was an island between Crete, and a under the island of Clauda, ver. 16. which is a little to the promontory of the same name. southward of the parallel of that part of the coast of Crete, Over against Salmone] We have already seen that the from whence it may be supposed to have been driven; then island formerly called Crete, is now called Candia: and Sal-it was tossed along the bottom of the Gulph of Adria, ver. 27. mone or Sammon, or Samonium, now called Cape Solo- and afterwards broken to pieces, ver. 41. at Melita, which is mon, or Salamina, was a promontory on the eastern coast of a little to the northward of the parallel above mentioned; so that island. that the direction and course of this particular euroclydon, seems to have been first at east by north; and afterward pretty nearly east by south." These winds, called now levanters, and formerly, it appears, euroclydon, were no determinate Was the city of Lasea.] There is no city of this name now winds, blowing always from one point of the compass; euroremaining the Codex Alexandrinus reads Aλacca, Alassa. clydon was probably then, what levanter is now, the name of 9. Sailing was now dangerous, because the fast was now any tempestuous wind in that sea, blowing from the north-east already past] It is generally allowed that the fast mentioned round by east to the south-east; and therefore St. Luke says, here, was that of the great day of atonement, which was there rose against it, (i. e. the vessel,) a tempestuous wind always celebrated on the tenth day of the seventh month, called euroclydon; which manner of speaking shows, that he which would answer to the latter end of our September; see no more considered it to be confined to any one particular Levit. xvi. 29. xxiii. 27, &c. as this was about the time of the point of the compass, than our sailors do their levanter. Dr autumnal equinox, when the Mediterranean Sea was suffl-Shaw derives Evpokλvdwv from evρov kλvdwr, an eastern temciently tempestuous; we may suppose this feast alone to be intended. To sail after this feast was proverbially dangerous among the ancient Jews. See proofs in Schoetigen. 8. The Fair Havens] This port still remains, and is known by the same name; it was situated towards the northern extremity of the island. 10. I perceive this voyage will be with hurt, &c.] Paul might either have had this intimation from the Spirit of God, or from his own knowledge of the state of the sea, after the autumnal equinox; and therefore gave them this prudent warning. 11. The centurion believed the master] To κvßɛрvпTen, the pilot:-and owner of the ship: To vavkλnpw, the captain and pest, which is the very meaning affixed to a levanter at the present day. The reading of the Codex Alexandrinus, is cvpakvλwv, the north-east wind, which is the same with the euro-aquilo of the Vulgate. This reading is approved by several eminent critics; but Dr. Shaw, in the place referred to above, has proved it to be insupportable. Dr. Shaw mentions a custom which he has several times seen practised by the Mohammedans in these levanters :-Af ter having tied to the mast, or ensign-staff, some apposite pas sage from the Koran; they collect money, sacrifice a sheep, and throw them both into the sea. This custom, he observes, was practised some thousand years ago by the Greeks: thus Aristophanes Αρνί, αρνα με λαιναν, παιδε, εξενέγκατε loss of the ship, fe of them, and said, Sirs, ye should have hearkened unto me, 22 And now I exhort you to be of good cheer: for there shall 24 Saying, Fear not, Paul; thou must be brought before Ce n Dan. 6. 16. Róm.1.9. 2 Tim. 1.3. at the prow, which they can conduct to any part of the ship's Todos yap Exẞaivety TaρаOKεvagerai. Kan. Act. iii. s. 2. v.871. a Spanish man of war in a storm: "They were obliged to Virgil refers to the same custom Sic fatus, meritos aris mactavit honores; En. iii. ver. 118. Thus he spake, and then sacrificed on the altars the proper eucharistic victims: A bull to Neptune, and a bull to thee, O beautiful Apollo; Tres Eryci vitulos, et tempestatibus agnam, In the days of the prophet Jonah, the mariners in this sea were The heathens supposed that these tempests were occasioned hy evil spirits; and they sacrificed a black sheep, in order to drive the demon away. See the ancient Scholiast on Aristophanes, in the place cited above. Sir George Staunton (Embassy to China, vol. II. p. 403.) mentions a similar custom among the Chinese, and gives an instance of it, when the yachts and barges of the embassy were crossing the Yellow River; throw overboard all their upper-deck guns; and take six turns of the cable round the ship, to prevent her opening.' p. 24. 4to. edit. The quicksands] Eɩs rnv ovoriv, into the syrt. There were two famous syrts or quicksands, on the African const; one called the syrtis major, lying near the coast of Cyrene; and the other, the syrtis minor, not far from Tripoli. Both these, like our Goodwin Sands, were proverbial for their multitude of shipwrecks. From the direction in which this vessel was driven, it is not at all likely that they were in danger of drifting on any one of these syrts, as the vessel does not appear to have been driven near the African coast through the whole of her voyage. And as to what is said, ver. 27. of their being driven up and down in Adria, διαφερομένων εν τω Αδρια, it must mean their being tossed about near to Sicily, the sea of which is called Adria, according to the old Scholiast upon Dionysius's Periegesis, ver. 85. TO ZIKEAIKOY TOUTO TO REλayos Adprav kaλovor they call this Sicilian sea, Adria. We are therefore to consider that the apprehension expressed in ver. 17. is to be taken generally: they were afraid of falling into some shouls, not knowing in what part of the sea they then were; for they had seen neither sun nor stars for many days; and they had no compass, and consequently could not tell in what direction they were now driving. It is wrong therefore to mark the course of this voyage as if the vessel had been driven across the whole of the Mediterranean, down to the African coast, and near to the syrts, or shoal-banks; to which there is scarcely any reason to believe she had once approximated during the whole of this dangerous voyage. Strake sail] Χαλασαντες το σκευος. What this means is dif ficult to say. As to striking or slackening sail, that is entireout of the question, in such circumstances as they were; when it is evident they could carry no sail at all, and must have gone under bare poles. Some think that loitering the yards, and taking down the top-mast, is what is intended; but in such a perilous situation this would have been of little service. Others think, letting go their main or sheet anchor, is what is meant: but this seems without foundation, as it would have been foolishness in the extreme, to have hoped to ride out the storm, in such a sea. Passing by a variety of meanings, I suppose cutting away, or by some means letting down the mast, is the action intended to be expressed here: and this would be the most likely means of saving the vessel from foundering. 18 Lightened the ship] Of what, we know not; but it was probably cumbrous wares, by which the deck was thronged: and which were prejudicial to the due trim of the vessel. "The amazing velocity with which the Yellow River runs at the place where the yachts and barges of the embassy were to cross it, rendered, according to the notions of the Chinese crews, a sacrifice necessary to the spirit of the river, in orderly to ensure a safe passage over it. For this purpose the master, surrounded by the crew of the yacht, assembled upon the forecastle; and, holding as a victim in his hand a cock, wrung off his head, which committing to the stream, he consecrated the vessel with the blood spouting from the body, by sprinkling it upon the deck, the masts, the anchors, and the doors of the apartments; and stuck upon them a few of the feathers of the bird. Several bowls of meat were then brought for ward, and ranged in a line across the deck. Before these were placed a cup of oil, one filled with tea, one with some ardent spirit, and a fourth with salt; the captain making, at the same time, three profound inclinations of his body, with hands uplifted, and muttering a few words, as if of solicita tion to the Deity. The loo, or brazen drum, was beaten in the mean time forcibly; lighted matches were held towards heaven; papers, covered with tin or silver leaf, were burnt; and crackers fired off in great abundance by the crew. The captain afterward made libations to the river, by emptying 20. Neither sun nor stars in many days appeared] And coninto it from the vessel's prow, the several cups of liquids; sequently they could make no observation; and having no magand concluded with throwing in also that which held the salt.netical needle could not tell in what direction they were going. All the ceremonies being over, and the bowls of meat removed, the people feasted on it in the steerage; and launched afterward, with confidence, the yacht into the current. As soon as she had reached the opposite shore, the captain re turned thanks to Heaven, with three inclinations of the body, "Beside the daily offering and adoration at the altar erected on the left, or honourable side of the cabin in every Chinese vessel, the solemn sacrifices above described are made to obtain the benefit of a fair wind, or to avert any impending dan ger. The particular spot upon the forecastle, where the principal ceremonies are performed, is not willingly suffered to be occupied or defiled by any person on board." 15. And when the ship was caught] EvvapraobεvroOS, DE TOV πλοίου. The ship was violently hurried away before this strong levanter; so that it was impossible for her avropa. PEL, to face the wind, to turn her prow to it, so as to shake it out, as I have heard sailors say; and have seen them successfully perform in violent tempests and squalls. We let her drive.] We were obliged to let her go right before this tempestuous wind, whithersoever it might drive her. 16. A certain island-called Clauda] Called also Gaudos; situated at the south-western extremity of the island of Crete, and now called Gozo, according to Dr. Shaw. Much work to come by the boat] It was likely to have been washed overboard; or, if the boat was in tow, at the stern of the vessel, which is probable; they found it very difficult to save it from being staved, or broken to pieces. 17. Undergirding the ship] This method has been used even in modern times. A stout cable is slipped under the yessel 19. The tackling of the ship] Tηy okevŋy; all supernume rary anchors, cables, baggage, &c. 21. After long abstinence] Πολλής δε ασιτίας υπαρχούσης. Mr. Wakefield connects this with the preceding verse, and translates it thus: Especially as there was a great scarcity of provisions. But this by no means can agree with what is said, ver. 34-38. The vessel was a corn vessel; and they had not as yet thrown the wheat into the sea, see ver. 38. And we find they had food sufficient to eat, but were discouraged, and so utterly hopeless of life, that they had no appetite for food: besides, the storm was so great that it is not likely they could dress any thing. Have gained this harm and loss.] It seems strange to talk of gaining a loss: but it is a correct rendering of the original Kεponcai, which expresses the idea of acquisition, whether of good or evil. Those who wish it may see this use of the term well illustrated by Bp. Pearce, in his note on this verse. The harm was damage to the vessel; the loss was that of the merchandize, furniture, &c. 22. There shall be no loss of-life] This must be joyous news to those from whom all hope that they should be saved was taken away: ver. 20. 23. The-God whose I am, and whom I serve] This divine communication was intended to give credit to the apostle and to his doctrine; and in such perilous circumstances, to speak so confidently, when every appearance was against him, argued the fullest persuasion of the truth of what he spoke and the fulfilment so exactly coinciding with the prediction, must have shown these heathens, that the God whom Paul served, must be widely different from theirs. 24. God hath given thee all them that sail with inse] Two |