Atti 28:20 Commento

We are the more concerned to take notice of and to improve what is here recorded concerning blessed Paul because, after the story of this chapter, we hear no more of him in the sacred history, though we have a great deal of him yet before us in his epistles. We have attended him through several chapters from one judgment-seat to another, and could at last have taken leave of him with the more pleasure if we had left him at liberty; but in this chapter we are to condole with him, and yet congratulate him. I. We condole with him as a poor shipwrecked passenger, stripped of all; and yet congratulate him, 1. As singularly owned by his God in his distress, preserved himself from receiving hurt by a viper that fastened on his hand (Act 28:1-6), and being made an instrument of much good in the island on which they were cast, in healing many that were sick, and particularly the father of Publius, the chief man of the island (Act 28:7-9). 2. As much respected by the people there (Act 28:10). II. We condole with him as a poor confined prisoner, carried to Rome under the notion of a criminal removed by "habeas corpus" (Act 28:11-16), and yet we congratulate him, 1. Upon the respect shown him by the Christians at Rome, who came a great way to meet him (Act 28:15). 2. Upon the favour he found with the captain of the guard, into whose custody he was delivered, who suffered him to dwell by himself, and did not put him in the common prison (Act 28:16). 3. Upon the free conference he had with the Jews at Rome, both about his own affair (Act 28:17-22) and upon the subject of the Christian religion in general (Act 28:23), the issue of which was that God was glorified, many were edified, the rest left inexcusable, and the apostles justified in preaching the gospel to the Gentiles (Act 28:24-29). 4. Upon the undisturbed liberty he had to preach the gospel to all comers in his own house for two years together (Act 28:30-31).

And when they were escaped,.... From the danger they were exposed to by shipwreck, and were got safe to land; this is omitted in the Syriac version: then they knew that the island was called Melita; an island toward the African shore, where it is placed both by Pliny (g), and Ptolomy (h); in which, the latter says, was the city Melita: it lies between Sicily and Tripolis of Barbary, and is now called Malta: it was famous for the knights of Rhodes, which are now called the knights of Malta: it has its name from "to escape", it being formerly a refuge to the Phoenicians, especially in stormy weather, in their long voyage from Tyre to Gades; and was indeed a place of escape to the Apostle Paul, and those that were with him. And perhaps it might be so called from its being a refuge for pirates; for Cicero (i) says, here pirates used to winter almost every year, and yet did not spoil the temple of Juno, as Verres did: though some say it was so called from the great abundance of honey found in it; for it was a very pleasant and fruitful island, bringing forth great plenty of wheat, rye, flax, cummin, cotton, figs, wine, roses, thyme, lavender, and many other sweet and delightful herbs, from whence bees did gather great plenty of honey. It was, according to Pliny, distant from Camerina eighty four miles, and from Lilybaeum a hundred and thirteen; and it is said to be distant from the promontory of Sicily an hundred miles, though others say sixty; and that it was so far from Syracuse, which is the next place the apostle came to in this voyage, was from Africa an hundred and ninety miles. On the east side, a little from the chief city of it, now called Malta, was a famous temple of Juno, spoiled by Verres, as before observed; and on the south side another of Hercules, the ruins of both which are yet to be seen. The compass of the island is about sixty miles, the length twenty, and the breadth twelve, and has in it five ports, and about sixty villages. (g) Nat. Hist. l 3. c. 8. (h) Geograph. l. 4. c. 3. (i) Orat. 9. in Verrem, c. 17.

For this cause therefore have I called for you,.... To let them know the true state of his case; that though he was a prisoner, it was not for any crime he had done, much less any of a capital nature; and that as he was no scandal to his country, so neither did he intend to raise any against it, or say or do anything which might bring it into contempt and danger: as well as to see you and speak with you; and keep up and maintain a free and friendly conversation together: because that for the hope of Israel I am bound with this chain; which was then upon him, and he pointed to; the true reason of which was, because he had preached that the Messiah the tribes of Israel were hoping and waiting for, and who is the only solid foundation of the hope of eternal life and salvation, was already come; and that he had suffered and died, and rose again from the dead, and that Jesus of Nazareth was he; see Jer 14:8. And this title well agrees with Jesus Christ, who in the New Testament is called "our hope", and "the hope of glory", Ti1 1:1, and he is the hope of every Israelite indeed, of every sensible sinner, of every regenerated person, whether Jew or Gentile; and such are encouraged to hope in him for grace here, and glory hereafter: and whereas they see themselves lost and undone, and that there is no salvation for them by their own works, and that there is salvation in Christ, they are directed and encouraged to hope in him for it; because it is a work finished by him, and is complete in him; it is of free grace and favour bestowed; it is wrought out for the chief of sinners; and such as they themselves are, are invited by himself to look to him for it; and the Gospel declaration is, that whoever believes in him shall be saved: they see themselves to be sinners, and that there is no hope of the forgiveness of their sins from an absolute God, or the absolute mercy of God out of Christ, but that the blood of Christ was shed for the remission of sins, and that God, for Christ's sake, does forgive sins: wherefore they hope in him for it; to which they are encouraged by the proclamation of the grace of God, as a forgiving God in Christ; by the promises of forgiveness in the covenant of grace; by the Gospel declaration of it; by its being entirely of free grace, through the blood of Christ; and by the many instances of the worst of sinners who have been favoured with it: these Israelites, indeed, also see themselves unrighteous creatures, and that they cannot be justified before God by works of righteousness done by them; but that there is a righteousness wrought out by Christ, which is acceptable and well pleasing to God; is freely bestowed on men, and is imputed to all sorts of men, even to the ungodly; wherefore they hope in him for it, and lay hold on this object of hope set before them: in a word, they have hope of eternal life on his account, that being the gift of God through him; and it being the will of God, that whoever believes in him should have it; and it being in the power and right of Christ to bestow it; and they having also his Spirit as the earnest and pledge of it; as well as have his righteousness as their title to it, his grace as their meetness for it, and have a share both in his intercession and in his preparations of it: moreover, the apostle taught that there would be a general resurrection of the dead, upon which would succeed a state of everlasting happiness for the righteous; and which was the hope of the tribes of Israel in common, especially of every Israelite indeed: now these things had irritated the carnal Jews against him, who could not rest till they had been the means of bringing him into the condition he now was; nor were they content with this, without having his life.

He wished to exculpate both himself and others; himself, that they might not accuse him, and by so doing hurt themselves; and those others, that it might not seem that the whole thing was of their doing. For it was likely that a report was prevalent, that he had been delivered up by the Jews; and this was enough to alarm them. He therefore addresses himself to this, and defends himself as to his own conduct.

For it is for your sakes "that I am bound with this chain." So far am I, he says, from any hostile feeling towards you.

"Who having examined me," says he, "found nothing in me." When those ought to have rescued, they "delivered him into the hands of the Romans." And such the superabundance, because those had not power to condemn but delivered him prisoner. "Not as having aught to accuse my nation of," am I come. See what friendliness of expression "my nation:" he does not hold them as aliens. He does not say, I do not accuse, but, "I have not whereof to accuse:" although he had suffered so many evils at their hands. But nothing of all this does he say, nor make his speech offensive: neither does he seem to be sparing them as matter of favor. For this was the main point, to show that they delivered him prisoner to the Romans, when those ought to have condemned him. "For this cause," he says, "I wished to see you:" that it might not be in any man's power to accuse me, and to say what naturally might suggest itself, that having escaped their hands I have come for this: not to bring evils upon others, but myself fleeing from evils. "I was compelled to appeal unto Caesar."

"For the hope of Israel I am bound with this chain." That is, by the Scriptures one hope has been granted to the Jews—Christ, and it was by preaching Him that Paul found himself in this condition of a prisoner.

St. Paul, and the rest of the crew, getting safely ashore, find that the island on which they were shipwrecked is called Melita, Act 28:1. They are received with great hospitality by the inhabitants, Act 28:2. A viper comes out of the bundle of sticks, laid on the fire, and seizes on Paul's hand, Act 28:3. The people, seeing this, suppose him to be a murderer, and thus pursued by Divine vengeance, Act 28:4. Having shook it off his hand, without receiving any damage, they change their minds, and suppose him to be a god, Act 28:5, Act 28:6. Publius, the governor of the island, receives them courteously, and Paul miraculously heals his father, who was ill of a fever, etc., Act 28:7, Act 28:8. He heals several others also, who honor them much, and give them presents, Act 28:9, Act 28:10. After three months' stay, they embark in a ship of Alexandria, land at Syracuse, stay there three days, sail thence, pass the straits of Rhegium, and land at Puteoli; find some Christians there, tarry seven days, and set forward for Rome, Act 28:11-14. They are met at Appii Forum by some Christians, and Paul is greatly encouraged, Act 28:15. They come to Rome, and Julius delivers his prisoners to the captain of the guard, who permits Paul to dwell by himself only attended by the soldier that kept him, Act 28:16. Paul calls the chief Jews together, and states his case to them, Act 28:17-20. They desire to hear him concerning the faith of Christ, Act 28:21, Act 28:22; and, having appointed unto him a day, he expounds to them the kingdom of Christ, Act 28:23. Some believe, and some disbelieve; and Paul informs them that, because of their unbelief and disobedience, the salvation of God is sent to the Gentiles, Act 28:24-29. Paul dwells two years in his own hired house, preaching the kingdom of God, Act 28:30, Act 28:31.

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

THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31) knew the island was called Melita--(See on Act 27:39). The opinion that this island was not Malta to the south of Sicily, but Meleda in the Gulf of Venice--which till lately had respectable support among Competent judges--is now all but exploded; examination of all the places on the spot, and of all writings and principles bearing on the question, by gentlemen of the highest qualification, particularly SMITH (see on Act 27:41), having set the question, it may now be affirmed, at rest.

For this cause . . . have I called for you . . . because . . . for the hope of Israel--(See on Act 26:6-7). I am bound with this chain--"This cause is not so much mine as yours; it is the nation's cause; all that is dear to the heart and hope of Israel is bound up with this case of mine." From the touching allusions which the apostle makes to his chains, before Agrippa first, and here before the leading members of the Jewish community at Rome, at his first interview with them, one would gather that his great soul felt keenly his being in such a condition; and it is to this keenness of feeling, under the control of Christian principle, that we owe the noble use which he made of it in these two cases.