11 And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here?   12 And they answered them, and said, He is; behold, he is before you: make haste now, for he came to day to the city; for there is a sacrifice of the people to day in the high place:   13 As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him.   14 And they went up into the city: and when they were come into the city, behold, Samuel came out against them, for to go up to the high place.   15 Now the LORD had told Samuel in his ear a day before Saul came, saying,   16 To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me.   17 And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people.

      Here, I. Saul, by an ordinary enquiry, is directed to Samuel, v. 11-14. Gibeah of Saul was not twenty miles from Ramah where Samuel dwelt, and was near to Mizpeh where he often judged Israel, and yet, it seems, Saul had lived so very privately, and had taken so little notice of public affairs, that he had never seen Samuel, for when he met him (v. 18) he did not know him, so that there was no cause to suspect any secret compact or collusion between them in this matter. I knew him not, says John Baptist concerning Christ, John i. 31. Yet I do not think it any commendation to Saul that he was a stranger to Samuel. However,

      1. The maid-servants of Ramah, whom they met with at the places of drawing water, could give him and his servant intelligence concerning Samuel; and very particular they were in their directions, v. 12, 13. We should always be ready to give what assistance we can to those that are enquiring after God's prophets, and to further them in their enquiries. Even the maid-servants could tell them, (1.) That there was a sacrifice that day in the high place, it being either an ordinary festival or an extraordinary day of prayer and thanksgiving, with which sacrifices were joined. The tabernacle being deprived of the ark, the altar there had not now the reputation it formerly had, nor were they confined to it, as they would be when God had again chosen a place to put his name in; and therefore now other places were allowed. Samuel had built an altar at Ramah (ch. vii. 17), and here we have him making use of that altar. (2.) That Samuel came that day to the city, either from his circuit or from his country seat. He was such a public person that his movements were generally known. (3.) That this was just the time of their meeting to feast before the Lord upon the sacrifice: "About this time you will find him in the street going up to the high place." They knew the hour of the solemn feast. (4.) That the people would not eat till Samuel came, not only because he was the worthiest person, and they ought in good manners to stay for him, and he was, as some think, the maker of this feast, the sacrifice being offered at his charge and upon his account; but because, as a man of God, whoever made the feast, he must bless the sacrifice, that is, those parts of the sacrifice which they feasted upon, which may be considered, [1.] As a common meal, and so this is an instance of the great duty of craving a blessing upon our meat before we partake of it. We cannot expect benefit from our food without that blessing, and we have no reason to expect that blessing if we do not pray for it. Thus we must give glory to God as our benefactor, and own our dependence upon him and our obligations to him. Or, [2.] As a religious assembly. When the sacrifice was offered, which was the ceremony, Samuel blessed it, that is, he prayed over it, and offered up spiritual sacrifices with it, which were the substance; and afterwards, when the holy duties were performed, they did eat. Let the soul first be served. The feast upon the sacrifice being a sacred rite, it was requisite that it should in a particular manner be blessed, as is the Christian eucharist. They feasted in token of their reconciliation to God by virtue of the sacrifice, and their participation of the benefits of it; and Samuel blessed the feast, that is, he prayed to God to grace the solemnity with his special presence, that it might answer those great ends. Bishop Hall observes what a particular account those maid-servants could give of the usages of those sacred feasts, and infers from it that, "where there is the practice and example of piety in the better sort, there will be a reflection of it upon the meanest. It is no small advantage to live in religious places; for we shall be much to blame if all goodness fall beside us."

      2. Saul and his servant followed the directions given them, and very opportunely met Samuel going to the high place, the synagogue of the city, v. 14. This seemed purely accidental, but the divine providence ordered it for the forwarding of this great event. The wise God serves very great and certain purposes by very small and casual occurrences. A sparrow falls not to the ground without our Father.

      II. Samuel, by an extraordinary revelation, is informed concerning Saul. He was a seer, and therefore must see this in a way peculiar to himself.

      1. God had told him, the day before, that he would, at this time, send him the man that should serve the people of Israel for such a king as they wished to have, like all the nations, v. 15, 16. He told him in his ear, that is, privately, by a secret whisper to his mind, or perhaps by a still small voice, some soft and gentle sounds conveyed to his ear, probably when he was praying in secret for direction in that and other affairs of the nation. He had spoken in the ears of the Lord (ch. viii. 21), and now God spoke in his ear, in token of friendship and familiarity, for he revealeth his secret to his servants the prophets, as secrets in their ear, Amos iii. 7. God told him before, that it might not be a surprise to him; and perhaps it was in expectation of it that he appointed the feast and the sacrifice, for the imploring of God's blessing upon this great and important affair, though he might keep the particular occasion in his own breast, God having only told it to him in his ear. The Hebrew phrase is, He uncovered the ear of Samuel, to which some allude for the explication of the way of God's revealing himself to us; he not only speaks, but uncovers our ear. We have naturally a covering on our ears, so that we perceive not what God says (Job xxxiii. 14), but, when God will manifest himself to a soul, he uncovers the ear, says, Ephphratha, Be opened; he takes the veil from off the heart, 2 Cor. iii. 16. Though God had, in displeasure, granted their request for a king, yet here he speaks tenderly of Israel; for even in wrath he remembers mercy. (1.) He calls them again and again his people; though a peevish and provoking people, yet mine still. (2.) He sends them a man to be captain over them, that they might not be a body without a head, and to save them out of the hand of the Philistines, which perhaps was more than many of them aimed at in desiring a king. (3.) He does it with a gracious respect to them and to their cry: I have looked upon my people, and their cry has come unto me. He gratified them with what they cried for, as the tender mother humours the froward child, lest it should break its heart. And (as bishop Patrick observes), though he would not hear their cry to relieve them against the oppression of their kings (ch. viii. 18), yet he was so gracious as to make those kings instruments of their deliverance from the oppression of their neighbours, which was more than they had reason to expect.

      2. When Saul came up towards him in the street God again whispered Samuel in the ear (v. 17): Behold the man whom I spoke to thee of! Saul being a man of unusual stature, it is natural to think that Samuel fixed his eye upon him at a distance, and perhaps looked the more wistfully towards him because the hour had now come when God would send him the man that should be king of Israel, and he fancied this might be he; but, that he might be fully satisfied, God told him expressly, That is the man that shall restrain (for magistrates are heirs of restraint) my people Israel.

      42 And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.   43 And fear came upon every soul: and many wonders and signs were done by the apostles.   44 And all that believed were together, and had all things common;   45 And sold their possessions and goods, and parted them to all men, as every man had need.   46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,   47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

      We often speak of the primitive church, and appeal to it, and to the history of it; in these verses we have the history of the truly primitive church, of the first days of it, its state of infancy indeed, but, like that, the state of its greatest innocence.

      I. They kept close to holy ordinances, and abounded in all instances of piety and devotion, for Christianity, admitted in the power of it, will dispose the soul to communion with God in all those ways wherein he has appointed us to meet him and promised to meet us.

      1. They were diligent and constant inn their attendance upon the preaching of the word. They continued in the apostles' doctrine, and never disowned nor deserted it; or, as it may be read, they continued constant to the apostles' teaching or instruction; by baptism they were discipled to be taught, and they were willing to be taught. Note, Those who have given up their names to Christ must make conscience of hearing his word; for thereby we give honour to him, and build up ourselves in our most holy faith.

      2. They kept up the communion of saints. They continued in fellowship (v. 42), and continued daily with one accord in the temple, v. 46. They not only had a mutual affection to each other, but a great deal of mutual conversation with each other; they were much together. When they withdrew from the untoward generation, they did not turn hermits, but were very intimate with one another, and took all occasions to meet; wherever you saw one disciple, you would see more, like birds of a feather. See how these Christians love one another. They were concerned for one another, sympathized with one another, and heartily espoused one another's interests. They had fellowship with one another in religious worship. They met in the temple: there was their rendezvous; for joint-fellowship with God is the best fellowship we can have with one another, 1 John i. 3. Observe, (1.) They were daily in the temple, not only on the days of the sabbaths and solemn feasts, but on other days, every day. Worshipping God is to be our daily work, and, where there is opportunity, the oftener it is done publicly the better. God loves the gates of Zion, and so must we. (2.) They were with one accord; not only no discord nor strife, but a great deal of holy love among them; and they heartily joined in their public services. Though they met with the Jews in the courts of the temple, yet the Christians kept together by themselves, and were unanimous in their separate devotions.

      3. They frequently joined in the ordinance of the Lord's supper. They continued in the breaking of bread, in celebrating that memorial of their Master's death, as those that were not ashamed to own their relation to, and their dependence upon, Christ and him crucified. They could not forget the death of Christ, yet they kept up this memorial of it, and made it their constant practice, because it was an institution of Christ, to be transmitted to the succeeding ages of the church. They broke bread from house to house; kat oikon--house by house; they did not think fit to celebrate the eucharist in the temple, for that was peculiar to the Christian institutes, and therefore they administered that ordinance in private houses, choosing such houses of the converted Christians as were convenient, to which the neighbours resorted; and they went from one to another of these little synagogues or domestic chapels, houses that had churches in them, and there celebrated the eucharist with those that usually met there to worship God.

      4. They continued in prayers. After the Spirit was poured out, as well as before, while they were waiting for him, they continued instant in prayer; for prayer will never be superseded till it comes to be swallowed up in everlasting praise. Breaking of bread comes in between the work and prayer, for it has reference to both, and is a help to both. The Lord's supper is a sermon to the eye, and a confirmation of God's word to us; and it is an encouragement to our prayers, and a solemn expression of the ascent of our souls to God.

      5. They abounded in thanksgiving; were continually praising God, v. 47. This should have a part in every prayer, and not be crowded into a corner. Those that have received the gift of the Holy Ghost will be much in praise.

      II. They were loving one to another, and very kind; their charity was as eminent as their piety, and their joining together in holy ordinances knit their hearts to each other, and very much endeared them to one another.

      1. They had frequent meetings for Christian converse (v. 44): All that believed were together; not all those thousands in one place (this was impracticable); but, as Dr. Lightfoot explains it, they kept together in several companies or congregations, according as their languages, nations, or other associations, brought them and kept them together. And thus joining together, because it was apart from those that believed not, and because it was in the same profession and practice of the duties of religion, they are said to be together, epi to auto. They associated together, and so both expressed and increased their mutual love.

      2. They had all things common; perhaps they had common tables (as the Spartans of old), for familiarity, temperance and freedom of conversation; they ate together, that those who had much might have the less, and so be kept from the temptations of abundance; and they who had little might have the more, and so be kept from the temptations of want and poverty. Or, There was such a concern for one another, and such a readiness to help one another as there was occasion, that it might be said, They had all things common, according to the law of friendship; one wanted not what another had; for he might have it for the asking.

      3. They were very cheerful, and very generous in the use of what they had. Besides the religion that was in their sacred feasts (their breaking bread from house to house) a great deal of it appeared in their common meals; they did eat their meat with gladness and singleness of heart. They brought the comforts of God's table along with them to their own, which had two good effects upon them:-- (1.) It made them very pleasant, and enlarged their hearts with holy joy; they did eat their bread with joy, and drank their wine with a merry heart, as knowing that God now accepted their works. None have such cause to be cheerful as good Christians have; it is a pity but that they should always have hearts to be so. (2.) It made them very liberal to their poor brethren, and enlarged their hearts in charity. They did eat their meat with singleness of heart, en apheloteti kardias--with liberality of heart; so some: they did not eat their morsels alone, but bade the poor welcome to their table, not grudgingly, but with all the hearty freedom imaginable. Note, It becomes Christians to be open-hearted and open-handed, and in every good work to sow plentifully, as those on whom God hath sown plentifully, and who hope to reap so.

      4. They raised a fund for charity (v. 45): They sold their possessions and goods; some sold their lands and houses, others their stocks and the furniture of their houses, and parted the money to their brethren, as every man had need. This was to destroy, not property (as Mr. Baxter says), but selfishness. Herein, probably, they had an eye to the command which Christ gave to the rich man, as a test of his sincerity, Sell that thou hast, and give to the poor. Not that this was intended for an example to be a constant binding rule, as if all Christians in all places and ages were bound to sell their estates, and give away the money in charity. For St. Paul's epistles, after this, often speak of the distinction of rich and poor, and Christ hath said that the poor we always have with us, and shall have, and the rich must be always doing them good out of the rents, issues, and profits, of their estates, which they disable themselves to do, if they sell them, and give all away at once. But here the case was extraordinary (1.) They were under no obligation of a divine command to do this, as appears by what Peter said to Ananias (ch. v. 4): Was it not in thine own power? But it was a very commendable instance of their raisedness above the world, their contempt of it, their assurance of another world, their love to their brethren, their compassion to the poor, and their great zeal for the encouraging of Christianity, and the nursing of it in its infancy. The apostles left all to follow Christ, and were to give themselves wholly to the word and prayer, and something must be done for their maintenance; so that this extraordinary liberality was like that of Israel in the wilderness towards the building of the tabernacle, which needed to be restrained, Exod. xxxvi. 5, 6. Our rule is, to give according as God has blessed us; yet, in such an extraordinary case as this, those are to be praised who give beyond their power, 2 Cor. viii. 3. (2.) They were Jews that did this, and those who believed Christ must believe that the Jewish nation would shortly be destroyed, and an end put to the possession of estates and goods in it, and, in the belief of this, they sold them for the present service of Christ and his church.

      III. God owned them, and gave them signal tokens of his presence with them (v. 43): Many wonders and signs were done by the apostles of divers sorts, which confirmed their doctrine, and incontestably proved that it was from God. Those that could work miracles could have maintained themselves and the poor that were among them miraculously, as Christ fed thousands with a little food; but it was as much for the glory of God that it should be done by a miracle of grace (inclining people to sell their estates, to do it) as if it had been done by a miracle in nature.

      But the Lord's giving them power to work miracles was not all he did for them; he added to the church daily. The word in their mouths did wonders, and God blessed their endeavours for the increase of the number of believers. Note, It is God's work to add souls to the church; and it is a great comfort both to ministers and Christians to see it.

      IV. The people were influenced by it; those that were without, the standers by, that were spectators. 1. They feared them, and had a veneration for them (v. 43): Fear came upon every soul, that is, upon very many who saw the wonders and signs done by the apostles, and were afraid lest their not being respected as they should be would bring desolation upon their nation. The common people stood in awe of them, as Herod feared John. Though they had nothing of external pomp to command external respect, as the scribes' long robes gained them the greetings in the market-places, yet they had abundance of spiritual gifts that were truly honourable, which possessed men with an inward reverence for them. Fear came upon every soul; the souls of people were strangely influenced by their awful preaching and living. 2. They favoured them. Though we have reason to think there were those that despised them and hated them (we are sure the Pharisees and chief priests did), yet far the greater part of the common people had a kindness for them--they had favour with all the people. Christ was so violently run upon and run down by a packed mob, which cried, Crucify him, crucify him, that one would think his doctrine and followers were never likely to have an interest in the common people any more. And yet here we find them in favour with them all, by which it appears that their prosecuting Christ was a sort of force put upon them by the artifices of the priests; now they returned to their wits, to their right mind. Note, Undissembled piety and charity will command respect; and cheerfulness in serving God will recommend religion to those that are without. Some read it, They had charity to all the people--charin echontes pros holon ton laon; they did not confine their charity to those of their own community, but it was catholic and extensive; and this recommended them very much. 3. They fell over to them. Some or other were daily coming in, though not so many as the first day; and they were such as should be saved. Note, Those that God has designed for eternal salvation shall one time or other be effectually brought to Christ: and those that are brought to Christ are added to the church in a holy covenant by baptism, and in holy communion by other ordinances.

      21 But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss.   22 And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship.   23 For there stood by me this night the angel of God, whose I am, and whom I serve,   24 Saying, Fear not, Paul; thou must be brought before Cæsar: and, lo, God hath given thee all them that sail with thee.   25 Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me.   26 Howbeit we must be cast upon a certain island.   27 But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country;   28 And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms.   29 Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day.   30 And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship,   31 Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.   32 Then the soldiers cut off the ropes of the boat, and let her fall off.   33 And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing.   34 Wherefore I pray you to take some meat: for this is for your health: for there shall not a hair fall from the head of any of you.   35 And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat.   36 Then were they all of good cheer, and they also took some meat.   37 And we were in all in the ship two hundred threescore and sixteen souls.   38 And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea.   39 And when it was day, they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship.   40 And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the mainsail to the wind, and made toward shore.   41 And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmoveable, but the hinder part was broken with the violence of the waves.   42 And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape.   43 But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land:   44 And the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land.

      We have here the issue of the distress of Paul and his fellow-travellers; they escaped with their lives and that was all, and that was for Paul's sake. We are here told (v. 37) what number there were on board--mariners, merchants, soldiers, prisoners, and other passengers, in all two hundred and seventy-six souls; this is taken notice of to make us the more concerned for them in reading the story, that they were such a considerable number, whose lives were now in the utmost jeopardy, and one Paul among them worth more than all the rest. We left them in despair, giving up themselves for gone. Whether they called every man on his God, as Jonah's mariners did, we are not told; it is well if this laudable practice in a storm was not gone out of fashion and made a jest of. However, Paul among these seamen was not, like Jonah among his, the cause of the storm, but the comforter in the storm, and as much a credit to the profession of an apostle as Jonah was a blemish to the character of a prophet. Now here we have,

      I. The encouragement Paul gave them, by assuring them, in the name of God, that their lives should all be saved, even when, in human appearance, all hope that they should be saved was taken away. Paul rescued them from their despair first, that they might not die of that, and starve themselves in that, and then they were in a fair way to be rescued from their distress. After long abstinence, as if they were resolved not to eat till they knew whether they should live or die, Paul stood forth in the midst of them. During the distress hitherto Paul hid himself among them, was one of the crowd, helped with the rest to throw out the tackling (v. 19), but now he distinguished himself, and, though a prisoner, undertook to be their counsellor and comforter.

      1. He reproves them for not taking his advice, which was to stay where they were, in the road of Lasea (v. 8): "You should have hearkened to me and not have loosed from Crete, where we might have made a shift to winter well enough, and then we should not have gained this harm and loss, that is, we should have escaped them." Harm and loss in the world, if sanctified to us, may be truly said to be gain; for if they wean us from present things, and awaken us to think of a future state, we are truly gainers by them. Observe, They did not hearken to Paul when he warned them of their danger, and yet if they will but acknowledge their folly, and repent of it, he will speak comfort and relief to them now that they are in danger, so compassionate is God to those that are in misery, though they bring themselves into it by their own incogitancy, nay, by their own wilfulness, and contempt of admonition. Paul, before administering comfort, will first make them sensible of their sin in not hearkening to him, by upbraiding them with their rashness, and probably, when he tells them of their gaining harm and loss, he reflects upon what they promised themselves by proceeding on their voyage, that they should gain so much time, gain this and the other point: "But," says he, "you have gained nothing but harm and loss; how will you answer it?" That which they are blamed for is their loosing from Crete, where they were safe. Note, Most people bring themselves into inconvenience, because they do not know when they are well off, but gain harm and loss by aiming against advice to better themselves.

      2. He assures them that though they should lose the ship yet they should none of them lose their lives: "You see your folly in not being ruled by me:" he does not say, "Now therefore expect to fare accordingly, you may thank yourselves if you be all lost, those that will not be counselled cannot be helped." No, "Yet now there is hope in Israel concerning this thing; your case is sad, but it is not desperate, now, I exhort you to be of good cheer." Thus we say to sinners that are convinced of their sin and folly, and begin to see and bewail their error, "You should have hearkened unto us, and should have had nothing to do with sin; yet now we exhort you to be of good cheer: though you would not take our advice when we said, Do not presume, yet take it now when we say, Do not despair." They had given up the cause, and would use no further means, because all hope that they should be saved was taken away. Now Paul quickens them to bestir themselves yet in working for their own safety, by telling them that it they would resume their vigour they should secure their lives. He gives them this assurance when they were brought to the last extremity, for now it would be doubly welcome to them to be told that not a life should be lost when they were ready to conclude they must inevitably be all lost. He tells them, (1.) That they must count upon the loss of the ship. Those who were interested in that and the goods were probably those greater part that were for pushing forward the voyage and running the venture, notwithstanding Paul's admonition, and they are made to pay for their rashness. Their ship shall be wrecked. Many a stately, strong, rich, gallant ship is lost in the mighty waters in a little time; for vanity of vanities, all is vanity and vexation of spirit. But, (2.) Not a life shall be lost. This would be good news to those that were ready to die for fear of dying, and whose guilty consciences made death look very terrible to them.

      3. He tells them what ground he had for this assurance, that it is not a banter upon them, to put them into humour, nor a human conjecture, he has a divine revelation for it, and is as confident of it as that God is true, being fully satisfied that he has his word for it. An angel of the Lord appeared to him in the night, and told him that for his sake they should all be preserved (v. 23-25), which would double the mercy of their preservation, that they should have it not only by providence, but by promise, and as a particular favour to Paul. Now observe here,

      (1.) The solemn profession Paul makes of relation to God, the God from whom he had this favourable intelligence: It is he whose I am, and whom I serve. He looks upon God, [1.] As his rightful owner, who has a sovereign incontestable title to him, and dominion over him: Who I am. Because God made us and not we ourselves, therefore we are not our own but his. His we are by creation, for he made us; by preservation, for he maintains us; by redemption, for he bought us. We are more his than our own. [2.] As his sovereign ruler and master, who, having given him being, has right to give him law: Whom I serve. Because his we are, therefore we are bound to serve him, to devote ourselves to his honour and employ ourselves in his work. It is Christ that Paul here has an eye to; he is God, and the angels are his and go on his errands. Paul often calls himself a servant of Jesus Christ; he is his, and him he serves, both as a Christian and as an apostle; he does not say, "Whose we are, and whom we serve," for most that were present were strangers to him, but, "Whose I am, and whom I serve, whatever others do; nay, whom I am now in the actual service of, going to Rome, not as you are, upon worldly business, but to appear as a witness for Christ." Now this he tells the company, that, seeing their relief coming from his God whose he was and whom he served, they might thereby be drawn in to take him for their God, and to serve him likewise; for the same reason Jonah said to his mariners, I fear the Lord, the God of heaven, who has made the sea and the dry land, Jonah i. 9.

      (2.) The account he gives of the vision he had: There stood by me this night an angel of God, a divine messenger who used formerly to bring him messages from heaven; he stood by him, visibly appeared to him, probably when he was awake upon his bed. Though he was afar off upon the sea (Ps. lxvi. 5), on the uttermost parts of the sea (Ps. cxxxix. 9), yet this could not intercept his communion with God, nor deprive him of the benefit of divine visits. Thence he can direct a prayer to God, and thither God can direct an angel to him. He knows not where he is himself, yet God's angel knows where to find him out. The ship is tossed with winds and waves, hurried to and fro with the utmost violence, and yet the angel finds a way into it. No storms nor tempests can hinder the communications of God's favour to his people, for he is a very present help, a help at hand, even when the sea roars and is troubled, Ps. xlvi. 1, 3. We may suppose that Paul, being a prisoner, had not a cabin of his own in the ship, much less a bed in the captain's cabin, but was put down into the hold (any dark or dirty place was thought good enough for him in common with the rest of the prisoners), and yet there the angel of God stood by him. Meanness and poverty set none at a distance from God and his favour. Jacob, when he has no pillow but a stone, no curtains but the clouds, yet has a vision of angels. Paul had this vision but this last night. He had himself been assured by a former vision that he should go to Rome (ch. xxiii. 11), from which he might infer that he himself should be safe; but he has this fresh vision to assure him of the safety of those with him.

      (3.) The encouragements that were given him in the vision, v. 14. [1.] He is forbidden to fear. Though all about him are at their wits' end, and lost in despair, yet, Fear not, Paul; fear not their fear, nor be afraid, Isa. viii. 12. Let the sinners in Zion be afraid, but let not the saints be afraid, no, not at sea, in a storm; for the Lord of hosts is with them, and their place of defence shall be the munitions of rocks, Isa. xxxiii. 14-16. [2.] He is assured that for his part he shall come safely to Rome: Thou must be brought before Cæsar. As the rage of the most potent enemies, so the rage of the most stormy sea, cannot prevail against God's witnesses till they have finished their testimony. Paul must be preserved in this danger, for he is reserved for further service. This is comfortable for the faithful servants of God in straits and difficulties, that as long as God has any work for them to do their lives shall be prolonged. [3.] That for his sake all that were in the ship with him should be delivered too from perishing in this storm: God hath given thee all those that sail with thee. The angel that was ordered to bring him this message could have singled him out from this wretched crew, and those that were his friends too, and have carried them safely to shore, and have left the rest to perish, because they would not take Paul's counsel. But God chooses rather, by preserving them all for his sake, to show what great blessings good men are to the world, than by delivering him only to show how good men are distinguished from the world. God has given thee all those that sail with thee, that is, spares them in answer to thy prayers, or for thy sake. Sometimes good men deliver neither sons nor daughters, but their own souls only, Ezek. xiv. 18. But Paul here delivers a whole ship's crew, almost three hundred souls. Note, God often spares wicked people for the sake of the godly; as Zoar for Lot's sake, and as Sodom might have been, if there had been ten righteous persons in it. The good people are hated and persecuted in the world as if they were not worthy to live in it, yet really it is for their sakes that the world stands. If Paul had thrust himself needlessly into bad company, he might justly have been cast away with them, but, God calling him into it, they are preserved with him. And it is intimated that it was a great favour to Paul, and he looked upon it to be so, that others were saved for his sake: They are given thee. There is no greater satisfaction to a good man than to know that he is a public blessing.

      4. He comforts them with the same comforts wherewith he himself was comforted (v. 25): "Wherefore, Sirs, be of good cheer, you shall see even this will end well; for I believe God, and depend upon his word, that it shall be even as it was told me." He would not require them to give credit to that to which he did not himself give credit; and therefore solemnly professes that he believes it himself, and the belief of it makes him easy: "I doubt not but it shall be as it was told me." Thus he staggers not at the promise of God through unbelief. Hath God spoken, and shall he not make it good? No doubt he can, no doubt he will; for he is not a man that he should lie. And shall it be as God hath said? Then be of good cheer, be of good courage. God is ever faithful, and therefore let all that have an interest in his promise be ever cheerful. If with God saying and doing are not two things, then with us believing and enjoying should not.

      5. He gives them a sign, telling them particularly what this tempestuous voyage would issue in (v. 26): "We must be cast upon a certain island, and that will both break the ship and save the passengers; and so the prediction in both respects will be fulfilled." The pilot had quitted his post, the ship was left to run at random, they knew not what latitude they were in, much less how to steer their course; and yet Providence undertakes to bring them to an island that shall be a refuge for them. When the church of God, like this ship, is tossed with tempests, and not comforted, when there is none to guide her of all her sons, yet God can bring her safely to shore, and will do it.

      II. Their coming at length to an anchor upon an unknown shore, v. 27-29. 1. They had been a full fortnight in the storm, continually expecting death: The fourteenth night, and not sooner, they came near land; they were that night driven up and down in Adria, not in the Adriatic Gulf on which Venice stands, but in the Adriatic Sea, a part of the Mediterranean, containing both the Sicilian and Ionian seas, and extending to the African shore; in this sea they were tossed, and knew not whereabouts they were. 2. About midnight the mariners apprehended that they drew near to some shore, which confirmed what Paul had told them, that they must be driven upon some island. To try whether it was so or no, they sounded, in order to their finding the depth of the water, for the water would be shallower as they drew nearer to shore; by the first experiment they found they drew twenty fathoms deep of water, and by the next fifteen fathoms, which was a demonstration that they were near some shore; God has wisely ordered such a natural notice to sailors in the dark, that they may be cautious. 3. They took the hint, and, fearing rocks near the shore, they cast anchor, and wished for the day; they durst not go forward for fear of rocks, and yet would not go back in hope of shelter, but they would wait for the morning, and heartily wished for it; who can blame them when the affair came to a crisis? When they had light, there was no land to be seen; now that there was land near them, they had no light to see it by; no marvel then they wished for day. When those that fear God walk in darkness, and have no light, yet let them not say, The Lord has forsaken us, or, Our God has forgotten us; but let them do as these mariners did, cast anchor, and wish for the day, and be assured that the day will dawn. Hope is an anchor of the soul, sure and stedfast, entering into that within the veil. Hold fast by that, think not of putting to sea again, but abide by Christ, and wait till the day break, and the shadows flee away.

      III. The defeating of the sailors' attempt to quit the ship; here was a new danger added to their distress, which they narrowly escaped. Observe, 1. The treacherous design of the seamen, and that was to leave the sinking ship, which, though a piece of wisdom in others, yet in those that were entrusted with the care of it was the basest fraud that could be (v. 30): They were about to flee out of the ship, concluding no other than that when it ran ashore it must be broken all to pieces; having the command of the boat, the project was to get all of them into that, and so save themselves, and leave all the rest to perish. To cover this vile design, they pretended they would cast anchors out of the fore-ship, or carry them further off, and in order to this they let down the boat, which they had taken in (v. 16, 17), and were going into it, having agreed among themselves, when they were in to make straight for the shore. The treacherous seamen are like the treacherous shepherd, who flees when he sees the danger coming, and there is most need of his help, John x. 12. Thus true is that of Solomon, Confidence in an unfaithful man in time of trouble is like a broken tooth or a foot out of joint. Let us therefore cease from man. Paul had, in God's name, assured them that they should come safely to land, but they will rather trust their own refuge of lies than God's word and truth. 2. Paul's discovery of it, and protestation against it, v. 31. They all saw them preparing to go into the boat, but were deceived by the pretence they made; only Paul saw through it, and gave notice to the centurion and the soldiers concerning it, and told them plainly, Except these abide in the ship, you cannot be saved. The skill of a mariner is seen in a storm, and, in the distress of the ship, then is the proper time for him to exert himself. Now the greatest difficulty of all was before them, and therefore the seamen were now more necessary than ever yet; it was indeed not by any skill of theirs that they were brought to land, for it was quite beyond their skill, but, now that they are near land, they must use their art to bring the ship to it. When God has done that for us which we could not, we must then in his strength help ourselves. Paul speaks humanly, when he says, You cannot be saved except these abide in the ship; and he does not at all weaken the assurances he had divinely given that they should infallibly be saved. God, who appointed the end, that they should be saved, appointed the means, that they should be saved by the help of these seamen; though, if they had gone off, no doubt God would have made his word good some other way. Paul speaks as a prudent man, not as a prophet, when he says, These are necessary to your preservation. Duty is ours, events are God's; and we do not trust God, but tempt him, when we say, "We put ourselves under his protection," and do not use proper means, such as are within our power, for our own preservation. 3. The effectual defeat of it by the soldiers, v. 32. It was not time to stand arguing the case with the seamen, and therefore they made no more ado, but cut the ropes of the boat, and though it might otherwise have done them service in their present distress, they chose rather to let it fall off, and lose it, than suffer it to do them this disservice. And now the seamen, being forced to stay in the ship whether they would or no, are forced likewise to work for the safety of the ship as hard as they could, because if the rest perish they must perish with them.

      IV. The new life which Paul put into the company, by cheerfully inviting them to take some refreshment, and by the repeated assurances he gave them that they should all of them have their lives given them for a prey. Happy they who had such a one as Paul in their company, who not only had correspondence with Heaven, but was of a hearty lively spirit with those about him, that sharpened the countenance of his friend, as iron sharpens iron. Such a friend in distress, when without are fightings and within are fears, is a friend indeed. Ointment and perfume rejoice the heart; so doth the sweetness of a man's friend by hearty counsel, Prov. xxvii. 9. Such was Paul's here to his companions in tribulation. The day was coming on: those that wish for the day, let them wait awhile, and they shall have what they wish for. The dawning of the day revived them a little, and then Paul got them together. 1. He chid them for their neglect of themselves, that they had so far given way to fear and despair as to forget or not to mind their food: This is the fourteenth day that you have tarried, and continued fasting, having taken nothing; and that is not well, v. 33. Not that they had all, or any of them, continued fourteen days without any food, but they had not had any set meal, as they used to have, all that time; they ate very little, next to nothing. Or, "You have continued fasting, that is, you have lost your stomach; you have had no appetite at all to your food, nor any relish of it, through prevailing fear and despair." A very disconsolate state is thus expressed (Ps. cii. 4), I forget to eat my bread. It is a sin to starve the body, and to deny it its necessary supports; he is an unnatural man indeed that hateth his own flesh, and does not nourish and cherish it; and it is a sore evil under the sun to have a sufficiency of the good things of this life, and not to have power to use them, Eccl. vi. 2. If this arise from the sorrow of the world, and from any inordinate fear or trouble, it is so far from excusing it that it is another sin, it is discontent, it is distrust of God, it is all wrong. What folly is it to die for fear of dying! But thus the sorrow of the world works death, while joy in God is life and peace in the greatest distresses and dangers. 2. He courts them to their food (v. 34): "Wherefore I pray you to take some meat. We have a hard struggle before us, must get to shore as well as we can; if our bodies be weak through fasting, we shall not be able to help ourselves." The angel bade Elijah, Arise and eat, for otherwise he would find the journey too great for him, 1 Kings xix. 7. So Paul will have these people eat, or otherwise the waves will be too hard for them: I pray you, parakalo, "I exhort you, if you will be ruled by me, take some nourishment; though you have no appetite to it, though you have fasted away your stomach, yet let reason bring you to it, for this is for your health, or rather your preservation, or safety, at this time; it is for your salvation, you cannot without nourishment have strength to shift for your lives." As he that will not labour, let him not eat; so he that means to labour must eat. Weak and trembling Christians, that give way to doubts and fears about their spiritual state, continue fasting from the Lord's supper, and fasting from divine consolations, and then complain they cannot go on in their spiritual work and warfare; and it is owing to themselves. If they would feed and feast as they ought, upon the provision Christ has made for them, they would be strengthened, and it would be for their souls' health and salvation. 3. He assures them of their preservation: There shall not a hair fall from the head of any of you. It is a proverbial expression, denoting a complete indemnity. It is used 1 Kings i. 51; Luke xxi. 18. "You cannot eat for fear of dying; I tell you, you are sure of living, and therefore eat. You will come to shore wet and cold, but sound wind and limb; your hair wet, but not a hair lost." 4. He himself spread their table for them; for none of them had any heart to do it, they were all so dispirited: When he had thus spoken, he took bread, fetched it from the ship's stores, to which every one might safely have access when none of them had an appetite. They were not reduced to short allowance, as sailors sometimes are when they are kept longer at sea than they expected by distress of weather; they had plenty, but what good did that do them, when they had no stomach? We have reason to be thankful to God that we have not only food to our appetite, but appetite to our food; that our soul abhors not even dainty meat (Job xxxiii. 20), through sickness or sorrow. 5. He was chaplain to the ship, and they had reason to be proud of their chaplain. He gave thanks to God in presence of them all. We have reason to think he had often prayed with Luke and Aristarchus, and what others there were among them that were Christians, that they prayed daily together; but whether he had before this prayed with the whole company promiscuously is not certain. Now he gave thanks to God, in presence of them all, that they were alive, and had been preserved hitherto, and that they had a promise that their lives should be preserved in the imminent peril now before them; he gave thanks for the provision they had, and begged a blessing upon it. We must in every thing give thanks; and must particularly have an eye to God in receiving our food, for it is sanctified to us by the word of God and prayer, and is to be received with thanksgiving. Thus the curse is taken off from it, and we obtain a covenant-right to it and a covenant-blessing upon it, 1 Tim. iv. 3-5. And it is not by bread alone that man lives, but by the word of God, which must be met with prayer. He gave thanks in presence of them all, not only to show that he served a Master he was not ashamed of, but to invite them into his service too. If we crave a blessing upon our meat, and give thanks for it in a right manner, we shall not only keep up a comfortable communion with God ourselves, but credit our profession, and recommend it to the good opinion of others. 6. He set them a good example: When he had given thanks, he broke the bread (it was sea-biscuit) and he began to eat. Whether they would be encouraged or no, he would; if they would be sullen, and, like froward children, refuse their victuals because they had not every thing to their mind, he would eat his meat, and be thankful. Those that teach others are inexcusable if they do not themselves do as they teach, and the most effectual way of preaching is by example. 7. It had a happy influence upon them all (v. 36): Then were they all of good cheer. They then ventured to believe the message God sent them by Paul when they plainly perceived that Paul believed it himself, who was in the same common danger with them. Thus God sends good tidings to the perishing world of mankind by those who are of themselves, and in the same common danger with themselves, who are sinners too, and must be saved, if ever they be saved, in the same way in which they persuade others to venture; for it is a common salvation which they bring the tidings of; and it is an encouragement to people to commit themselves to Christ as their Saviour when those who invite them to do so make it to appear that they do so themselves. It is here upon this occasion that the number of the persons is set down, which we took notice of before: they were in all two hundred threescore and sixteen souls. See how many may be influenced by the good example of one. They did all eat, nay, they did all eat enough (v. 38), they were satiated with food, or filled with it; they made a hearty meal. This explains the meaning of their fasting before for fourteen days; not that they did not eat during all that time, but they never had enough all that time, as they had now. 8. They once more lightened the ship, that it might escape the better in the shock it was now to have. They had before thrown the wares and the tackle overboard, and now the wheat, the victuals and provisions they had; better they should sink the food than that it should sink them. See what good reason our Saviour had to call our bodily food meat that perishes. We may ourselves be under a necessity of throwing that away to save our lives which we had gathered and laid up for the support of our lives. It is probable that the ship was overloaded with the multitude of the passengers (for this comes in just after the account of the number of them) and that this obliged them so often to lighten the ship.

      V. Their putting to shore, and the staving of the ship in the adventure. It was about break of day when they ate their meat, and when it was quite day they began to look about them; and here we are told, 1. That they knew not where they were; they could not tell what country it was they were now upon the coast of, whether it was Europe, Asia, or Africa, for each had shores washed by the Adriatic Sea. It is probable that these seamen had often sailed this way, and thought they knew every country they came near perfectly well, and yet here they were at a loss. Let not the wise man then glory in his wisdom, since it may perhaps fail him thus egregiously even in his own profession. 2. They observed a creek with a level shore, into which they hoped to thrust the ship, v. 39. Though they knew not what country it was, nor whether the inhabitants were friends or foes, civil or barbarous, they determined to cast themselves upon their mercy; it was dry land, which would be very welcome to those that had been so long at sea. It was a pity but they had had some help from the shore, a pilot sent them, that knew the coast, who might steer their ship in, or another second ship, to take some of the men on board. Those who live on the sea-coast have often opportunity of succouring those who are in distress at sea, and of saving precious lives, and they ought to do their utmost in order to it, with all readiness and cheerfulness; for it is a great sin, and very provoking to God, to forbear to deliver those that are driven unto death, and are ready to be slain; and it will not serve for an excuse to say, Behold, we knew it not, when either we did, or might, and should, have known it, Prov. xxiv. 11, 12. I have been told there are some, and in our own nation too, who when from the sea-coast they see a ship in distress and at a loss will, by misguiding fires or otherwise, purposely lead them into danger, that the lives may be lost, and they may have the plunder of the ship. One can scarcely believe that any of the human species can possibly be so wicked, so barbarously inhuman, and can have so much of the devil in them; if there be, let them know of a truth that they shall have judgment without mercy who have shown no mercy. 3. They made straight to the shore with wind and tide (v. 40): They took up the anchors, the four anchors which they cast out of the stern, v. 29. Some think that they took pains to weigh them up, hoping they should have use for them again at the shore; others that they did it with such precipitation that they were forced to cut the cables and leave them; the original will admit either. They then committed themselves to the sea, the wind standing fair to carry them into the port, and they loosed the rudder-bands, which were fastened during the storm for the greater steadiness of the ship, but, now that they were putting into the port, were loosed, that the pilot might steer with the greater freedom; they then hoisted up the main-sail to the wind, and made towards shore. The original words here used for the rudder-bands and the main-sail find the critics a great deal of work to accommodate them to the modern terms; but they need not give us any difficulty who are content to know that when they saw the shore they hastened to it as fast as they could, and perhaps made more haste than good speed. And should not a poor soul that has long been struggling with winds and tempests in this world long to put into the safe and quiet haven of everlasting rest? Should it not get clear from all that which fastens it to this earth, and straitens the out-goings of its pious and devout affections heavenward? And should it not hoist up the main-sail of faith to the wind of the Spirit, and so with longing desires make to shore? 4. They made a shift among them to run the ship aground, in a shelf or bed of sand, as it should seem, or an isthmus, or neck of land, washed with the sea on both sides, and therefore two seas are said to meet upon it, and there the forepart stuck fast; and then, when it had no liberty to play, as a ship has when it rides at anchor, but remained immovable, the hinder part would soon be broken of course by the violence of the waves. Whether the seamen did not do their part, being angry that they were disappointed in their design to escape, and therefore wilfully ran the ship aground, or whether we may suppose that they did their utmost to save it, but God in his providence overruled, for the fulfilling of Paul's word, that the ship must be lost (v. 22), I cannot say; but this we are sure of that God will confirm the word of his servants, and perform the counsel of his messengers, Isa. xliv. 26. The ship, that had strangely weathered the storm in the vast ocean, where it had room to roll, is dashed to pieces when it sticks fast. Thus if the heart fixes in the world, in love and affection, and adherence to it, it is lost. Satan's temptations beat against it, and it is gone; but, as long as it keeps above the world, though it be tossed with its cares and tumults, there is hope of it. They had the shore in view, and yet suffered shipwreck in the harbour, to teach us never to be secure.

      VI. A particular danger that Paul and the rest of the prisoners were in, besides their share in the common calamity, and their deliverance from it. 1. In this critical moment, when every man hung in doubt of his life, the soldiers advised the killing of the prisoners that were committed to their custody, and whom they were to give an account of, lest any of them should swim out and escape, v. 42. There was no great danger of that, for they could not escape far, weak and weary as they were; and, under the eye of so many soldiers that had the charge of them, it was not likely they should attempt it; and if it should so happen, though they might be obnoxious to the law for a permissive escape, yet in such a case as this equity would certainly relieve them. But it was a brutish barbarous motion, and so much the worse that they were thus prodigal of other people's lives when without a miracle of mercy they must lose their own. 2. The centurion, for Paul's sake, quashed this motion presently. Paul, who was his prisoner, had found favour with him, as Joseph with the captain of the guard. Julius, though he despised Paul's advice (v. 11), yet afterwards saw a great deal of cause to respect him, and therefore, being willing to save Paul, he prevented the execution of that bloody project, and in favorem vitæ--from a regard to his life, he kept them from their purpose. It does not appear that they were any of them malefactors convicted, but only suspected, and waiting their trial, and in such a case as this better ten guilty ones should escape than one that was innocent be slain. As God had saved all in the ship for Paul's sake, so here the centurion saves all the prisoners for his sake; such a diffusive good is a good man.

      VII. The saving of the lives of all the persons in the ship, by the wonderful providence of God. When the ship broke under them, surely there was but a step between them and death; and yet infinite mercy interposed, and that step was not stepped. 1. Some were saved by swimming: The centurion commanded his soldiers in the first place, as many of them as could swim, to get to land first, and to be ready to receive the prisoners, and prevent their escape. The Romans trained up their youth, among other exercises, to that of swimming, and it was often of service to them in their wars: Julius Caesar was a famous swimmer. It may be very useful to these who deal much at sea, but otherwise perhaps more lives have been lost by swimming in sport, and learning to swim, than have been saved by swimming for need. 2. The rest with much ado scrambled to the shore, some on boards that they had loose with them in the ship, and others on the broken pieces of the ship, every one making the best shift he could for himself and his friends, and the more busy because they were assured their labour should not be in vain; but so it came to pass that through the good providence of God none of them miscarried, none of them were by accident turned off, but they escaped all safely to land. See here an instance of the special providence of God in the preservation of people's lives, and particularly in the deliverance of many from perils by water, ready to sink, and yet kept from sinking, the deep from swallowing them up and the water-floods from overflowing them, the storm turned into a calm. They were rescued from the dreaded sea, and brought to the desired haven. O that men would praise the Lord for his goodness! Ps. cviii. 30, 31. Here was an instance of the performance of a particular word of promise which God gave, that all the persons in this ship should be saved for Paul's sake. Though there be great difficulty in the way of the promised salvation, yet it shall without fail be accomplished; and even the wreck of the ship may furnish out means for the saving of the lives, and, when all seems to be gone, all proves to be safe, though it be on boards, and broken pieces of the ship.