Acts 28:11

Act_28:11-14

And after three months we departed in a ship of Alexandria.

The journey to Rome

1. After a delay of three months--i.e., when winter was past and spring approaching--the party put to sea again. Castor and Pollux, the tutelary deities of seafaring men, constituted the figurehead of the ship in which they sailed, and gave it its name. The fact that this vessel, trading between Alexandria and Puteoli, passed the winter in Melita is clear proof that it was not Meleda, in the Gulf of Venice, where Paul was shipwrecked. Then, again, she called at Syracuse on the way, which lay in the course from Malta, but not from Meleda.

2. Syracuse was the great seaport of Sicily, and by far the most renowned of the cities founded by Greek emigrants on the western coasts of Europe. It occupied an important position in the struggles between the Greek republics, and also in the quarrel between Rome and Carthage. Perhaps no ancient city was so often besieged. There is a tradition that its Church was founded by Paul, and it is possible that Julius permitted him to go ashore and preach.

3. From Syracuse the Castor and Pollux fetched a compass and came to Rhegium, on the Italian shore, in the Sicilian straits--the place where Garibaldi landed after he had subjugated Sicily, and proceeded with a handful of men to deliver a fair country from the double tyranny of priest and king, and to introduce Italy into the community of nations.

4. After a halt here of a single day, the wind became fair, and they reached Puteoli, the great mercantile seaport of Rome. Here Paul found brothers. The family is multiplying and spreading. The fire of Christian life is going, like the lightning, against the wind; the sect is everywhere spoken against, yet it is increasing like the breaking forth of waters. The seven days stay is a Christian, not a Roman, measurement, and points, on the one hand, to the weekly Sabbath, and on the other to the confirmed ascendency of Paul. Julius seems by this time to have fallen into the habit of shaping his course by the advice of his prisoner.

5. So we went to Rome, along the much celebrated and frequented Appian Way. The brothers at Puteoli must have sent express to Rome to advise their fellow disciples of Pauls arrival, and a deputation started to meet him. The arrival of Paul was a great event. The Roman Christians had been longing for him, and he for them. Messages went round convening a meeting--at the house of Aquila probably--at which those who had never seen the great missionary would demand of those who had what his appearance was and wherein his power seemed to lie.

6. A large deputation was resolved upon, for he should have a royal welcome. Some started who seem to have been hardly fit for the journey, for they halted at Three Taverns, only seventeen miles away, while the rest went on to Appii Forum, ten more. The apostle and his company meanwhile pushed northward. For the last nineteen miles a canal ran alongside the highway, partly for the drainage of the marshes, partly for navigation. Appii Forum was the terminus of the canal, a rough spot, swarming with low tavern keepers and bargemen. At that disreputable place the front rank of the deputation met Paul, and the two ends of the coil were joined, and Jerusalem brought into contact with Rome. There the spirit of the kingdom passed out of the one into the other. Christ has come to the worlds great head, and Paul is the chosen vessel used to bear Him thither. (W. Arnot, D.)

The journey to Rome

1. In a heathen ship, with a pagan name, the gospel was borne to Rome. God frequently employs earthly forces to work out heavenly results.

2. In Gods way, Paul was brought to Rome, according to the promise. In Gods way, if we are faithful, we shall be brought to heaven at last. Paul passed through storms and dangers on the way; so must we.

3. In Gods care, Paul was perfectly protected against all perils by sea or by land. In that same care we are safe.

4. In Rome Paul received a joyful welcome from those who had waited long for his coming; in heaven we shall be joyfully greeted by the loved ones there.

5. In the hour of his deliverance, in the moment of his assured arrival, in the joy of safety, Paul remembered to thank God for it all. Let us remember to do likewise, for God as surely leads us as he led Paul, and we are as dependent on God as Paul was. (S. Times.)

The journey to Rome

I. The finding of good men where least expected. Little did the apostle expect to find Christians at Puteoli, or hastening to meet him from Rome. There is more goodness in the world than even charity will venture to believe. Elijah once thought he was alone, but God showed him there were seven thousand more.

II. The power of the gospel to fraternalise men. Though Paul had never seen these men before, and belonged to a different class, Christianity made the strangers brothers. Sin has broken the brotherhood of humanity; Christianity restores it. It binds the diverse races into oneness by--

1. Centring affection in a common Father.

2. Exhibiting energies in a common cause.

III. The Divine purposes realised under immense improbabilities. God had long ago revealed His purpose that Paul should visit Rome (chap. 23:11), but how many circumstances intervened to suggest the improbability of Paul ever seeing the imperial city. Trust God. His Word must come to pass. Apply this to--

1. The universal triumphs of the gospel. How unlikely, at present, does the universal reign of truth appear; yet it will come.

2. The universal resurrection of the dead. How unlikely that the buried myriads of the race shall arise; yet it will be.

IV. The spirit of the godly in relation to their history.

1. Gratitude for the past. What a past was his!

2. Courage for the future. What a future was now before him through his ministry at Rome. (D. Thomas, D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 28:11. And after three months — The three winter months, which time Paul doubtless improved, as a true labourer in the Lord’s vineyard. We departed in a ship of Alexandria, whose sign was Castor and Pollux — Two fabulous semi-deities of the Greeks and Romans, who were said to be the sons of Jupiter and Leda, and, being translated to the heavens, formed the constellation called Gemini, or the Twins, a constellation which, when it appeared, was deemed propitious to mariners. And, as it was the custom of the ancients to have images of their gods, both on the head and stern of their ships, this Alexandrian ship had these, either on her prow or stern. And yet, in a ship having such an idolatrous image, Paul did not refuse to sail, considering it as being only the name of the ship.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Paul’s Journey to Rome, Act_28:11-16.

11. It was about the beginning of February in the year 61 that, after a three months’ wintering in Malta, Julius embarked for Rome.

Ship of Alexandria—Malta was in the direct line of the great corn commerce from Alexandria to Puteoli and Rome. This ship, detained probably at Valetta, like Paul’s ship from Alexandria, was more fortunate in escaping shipwreck, though arrested in its career by winter. When the spring of this southern clime approached and navigation opened the Castor and Pollux was ready for Julius’ use.

Sign—A carved and gilded statue, (figure head,) sometimes a bas relief or painting, called by the Romans tutela, at the bow of the ship, and from which the ship usually received its name. The figure head of the present ship, Castor and Pollux, represented the deified twin brothers of the beautiful Helen who caused the fall of Troy. They were the fabulous patrons of sailors, and were by them identified with the heavenly constellation, the Gemini or Twins, and were supposed to be the meteoric fire balls (called by modern sailors the “fires of St. Elmo”) which are seen at sea. It was in a vessel consecrated to this complicated pagan superstition that our Christian hero sailed toward the pagan capital.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_28:11. After three months.—The departure from Malta took place in the following spring, probably towards the end of January—and once more in an Alexandrian ship (compare Act_27:6). Which had wintered in the isle.—At Valetta, the principal harbour of Malta. Whose sign was Castor and Pollux.—Lit., marked or badged with the Diosouroi—i.e., the Twin Brothers, Castor and Pollux, whom heathen mythology regarded as the sons of Jupiter by Leda, and as the patrons of sailors (see Hor., Odes, I. 3, 2; 12, 27–32).

Act_28:12, Syracuse.—The capital of Sicily, on the south-east coast of the island, and about eighty miles north of Malta. The modern Saragossa occupies only a portion of the ancient city—viz., Ortygia.

Act_28:13. And from thence we fetched a compass, or, made a circuit (R.V.)—Lit., having gone round about, περιἐλθόντες—i.e., either tacking because of the unfavourable wind (Smith), or standing out to sea (Lewin). Some ancient authorities read, περιελ ντες, taking up the anchors, as in Act_27:40. Rhegium.—The present-day Reggio, an Italian seaport opposite to the north-east point of Sicily, at which ships from Alexandria were accustomed to touch on their way to Rome, and where Caligula began the construction of a harbour for their accommodation (Jos., Ant., xix. ii. 5). Titus, taking the same road as Paul from Judæa to Rome, called in at Rhegium (Suet., Tit., c. 5). Rhegium was “a city whose patron divinities were, by a curious coincidence, the same hero-protectors of sea-faring men, ‘the Great Twin Brethren,’ to whom the ship itself was dedicated” (Conybeare and Howson, ii. 369). Puteoli.—Now Pozzuoli, eight miles south-west of Neapolis, the modern Naples. The city earlier called Δικαιάρχεια, derived its later name from the springs (putei) which abound there, or from the odour of its waters (a putendo). From Rhegium to Puteoli was a distance of about one hundred and eighty-two miles, a sail of two days with a fair wind.

Act_28:14. Where we found brethren.—The city, which was a principal station for Alexandrine ships (Suet., Aug., 981) was at that time the seat of a Christian Church, which had probably been founded from Rome. Seven days.—Compare Act_20:6; Act_21:4. Another indication that the early Christians had special Sabbath-day gatherings. Ramsay considers this statement about varying seven days “irreconcilable with Paul’s situation as a prisoner”; but Julius may have had sufficient reasons for granting Paul permission to comply with the request of the brethren (compare Act_28:12). We went toward Rome.—Better that, we came to Rome (R.V.). The road traversed by Julius and his prisoners would proceed first to Capua, distant twelve miles, where it would join the Appian Way, from Rome to Brundusium, the modern Brindisi. From Capua it would go by Sinuessa, twenty-one miles further on, and Terracina, seventy Roman miles from Capua. At Terracina “they would have to choose between two modes of travel, taking the circuitous road round the Pontine Marshes, or going by the more direct line of the canal,” both roads meeting at Appii Forum, eighteen miles from Terracina” (Plumptre).

Act_28:15. Appii Forum, or “the Market of Appius” (R.V.).—A small (perhaps an assize) town near the end of the above-named canal, forty-three miles distant from Rome, and called after the builder of the Appian Way. The Three Taverns.—Another town or wayside inn, ten miles nearer Rome. Cicero mentions both places in his letters to Atticus (Act_2:10).

Act_28:16. And when we came to, or entered into Rome.—The capital of Italy and of the Roman Empire, situated on the Tiber, fifteen miles from its mouth, was the residence of many Jews (Act_2:10; Act_18:2) and of numerous Christians, to whom Paul wrote an epistle (see “Hints” on Act_28:17). The centurion delivered the prisoners to the captain of the guard, or the commander of the camp—i.e., of the Prætorian camp, where the Emperor’s bodyguard was stationed. This clause, omitted in the best MSS., is regarded as spurious by many competent critics (Mill, Bengel, Griesbach, Lachmann, Tischendorf, Westcott and Hort), though by other scholars (Meyer, Alford, Hackett, Plumptre, Hausrath, Holtzmann) it is retained. Alford thinks the omission of the words may have been originally caused by the transcriber’s eye passing from—αρχος to—αρχω, as in Syr. (permisit centurio Paulo); and that this done, the emendation of the text became necessary. Lechler, while regarding the words as spurious, considers them true in fact. Wieseler, founding on the circumstance that Luke speaks of only one Stratopedarch or prefect of the Prætorian guard, whereas there were commonly two, infers that Paul must have come to Rome not later than the early part of A.D. 62, since Burrus Africanus, who had been appointed sole prefect by Claudius, died that year. Luke, however, was not so precise in relating Roman and civil matters that he must necessarily have written “to one of the new prefects,” if there were two, while even if there were Paul would in all probability be delivered not to the two, but to one—to him, namely, whose business it was to look after prisoners sent from the provinces. Ramsay (St. Paul, etc., pp. 347, 348) suggests that the Stratopedarch was not the Prætorian Prefect, but another officer called Princeps Peregrinorum, or Chief of the Foreigners—i.e., of the centurions who belonged to legions in the provinces, and who, when at Rome on military service, resided under his command in a camp on the Celian hill, called Castra Peregrinorum.

HOMILETICAL ANALYSIS.—Act_28:11-16

Castor and Pollux; or, Paul’s arrival in Rome

I. Departure from Malta.—

1. The time of sailing. After a three months’ residence in Malta, where Paul and his companions had been honourably and courteously entertained by Publius the Roman governor, and by the natives of the island who had been cured of their maladies, and no doubt in some degree had come to learn the true nobility of their benefactors’ characters. That these three months were not allowed to pass without an endeavour to disseminate amongst the islanders as well as the shipwrecked voyagers a knowledge of the truth may almost be inferred from Paul’s well-known zeal and enthusiasm for the gospel. This much is certain, that both he and his companions bore away with them from Valetta many marks of the affection and esteem of those whom they left behind. The precise date of embarkation, though not stated, may be roughly calculated. If they landed upon Malta about the end of October three months would bring them to the end of January, which was an early but still a possible date for sailing, and the passengers, as well as Julius, would naturally wish to embrace the first opportunity that offered for proceeding with their journey.

2. The vessel in which the voyagers re-embarked. Like the barque which had been wrecked, this was a ship of Alexandria; and like the former also, was probably laden with Egyptian corn for the Roman market. More fortunate than Paul’s vessel, it had escaped the storm which had proved so disastrous to that: or overtaken by the same Euroclydon, it had managed to reach the harbour of Valetta in safety. There, having spent the inclement months of winter, with the opening of spring it was ready to a second time affront the dangers of the deep. It lends to the picture a liveliness which could have proceeded only from an eyewitness to be told that the figurehead upon the ship’s bows was that of the Dioscuri or Twin Brethren, Castor and Pollux, whom heathen mythology regarded as the sons of Jupiter and Leda, and looked up to as the patrons of sea-faring men: “whose benign constellation,” sings Horace (Odes, I. xii), “as soon as it has shone forth to the sailors, the troubled surge falls down from the rocks, the winds cease, the clouds vanish, and the threatening waves subside in the sea, because it was their will.”

II. Progress of the voyage.—

1. Three days at Syracuse. This grand historic city, the capital of Sicily, famous for the siege which it suffered during the Peloponnesian war, lay about eighty or a hundred miles north of Malta—i.e., a day’s sail with a fair wind. Founded in B.C. 735 by Corinthian Dorians on the adjacent island of Ortygia, in B.C. 485 under Gelon, first its Tyrannus and afterwards its king, it became a splendid city, which extended over to the main island. In Paul’s day it contained the residence of the Roman governor, who, since the close of the Second Punic War, had ruled the Romish insular province of Sicily (Riehm’s Handwörterbuch des Biblischen Altertums, art. Syrakus). Having put into the harbour, the Twin Brothers lay for three days, most likely for purposes of trade, though possibly to wait for a favourable breeze. Whether the apostle and his companions were allowed to go ashore is not related; but, judging from the similar permission granted at Sidon (Act_27:3), and remembering the important services rendered to Julius by Paul during the preceding voyage (Act_27:10; Act_27:31), it may reasonably be concluded that they were.

2. One day at Rhegium. Having weighed anchor, and either tacked about or stood out to sea, because of adverse winds—certainly not having sailed round Sicily (De Wette)—“the Twin Brothers on the same day arrived at Rhegium, the modern Reggio, a seaport situated on the Italian coast, and nearly opposite to Messina.” “By a curious coincidence,” say Conybeare and Howson, “the same hero protectors of sea-faring men, the Great Twin Brethren,” were the patron divinities of the city, on whose ancient coins also their heads were exhibited.

3. Seven days at Puteoli. On the following morning, the south wind having begun to blow, the gallant ship resumed her voyage, and next day landed at Puteoli, the ancient Dikæarchia, now called Pozzuoli, eight miles south-west of Neapolis, the modern Naples, and lying in a sheltered recess of the bay. A few months before Paul’s arrival it had been elevated to the dignity of a Colonia (Tacitus, Ann., xiv. 27). Its distance of one hundred and eighty-two miles from Rhegium might easily have been traversed in twenty-six hours, supposing the ship to have made seven knots an hour. In any case it was a quick passage, and due to the favourable wind which filled the sails. “Puteoli,” say Conybeare and Howson, “was the Liverpool of Italy.” In its harbour the corn ships of Alexandria were accustomed to discharge their cargoes—Seneca (Epist., 77) mentioning that these vessels, easily recognised from afar by their flags, were welcomed by loud hurrahs when they sailed into port, especially when they arrived in early spring. From its wharves armies embarked, while ambassadors from foreign parts landed at its quay. Travellers from Syria commenced at Puteoli their land journey towards Rome. Before proceeding onward to the capital, Luke and Aristarchus, if not also Paul, embraced the opportunity of holding fellowship with the Christians whom they found there. That disciples should have existed in Puteoli was not surprising, since already they had become numerous in Rome. And indeed a remarkable confirmation of the wide and rapid extension of Christianity among the provincial towns of Italy has been recently derived from an inscription found among the ruins of Pompeii, destroyed by the first eruption of Mount Vesuvius in A.D. 79. Painted on a city wall prior to its overthrow, the words “Igni gaude Christiane,” “Rejoice in the fire, O Christian,” clearly show that in Pompeii, within fifteen miles of Puteoli, a little Christian community existed (see Modern Discoveries and the Christian Faith, by Dr. Stokes, in The Sunday at Home, January 1892, p. 149). Requested to remain among the Christians in Puteoli seven days, the apostle, first having obtained Julius’ permission, consented. That the centurion should have granted such permission need occasion no difficulty. He himself may have been waiting for orders, while his better acquaintance with Paul would undoubtedly dispose him to extend towards so remarkable a person as much indulgence as was consistent with his condition as a prisoner. How the seven days were spent can be easily imagined. As at Troas (Act_20:6-7) and at Tyre (Act_21:4), they would doubtless be devoted to Christian fellowship, to speaking and hearing things concerning the kingdom, and on the Lord’s day to the breaking of bread and prayers. Indeed, the mention of seven days in each of these places as the space of time over which Paul’s visit extended points by no means obscurely to the existence at that early date of the Christian practice of meeting for worship on the Lord’s day.

III. Entry into Rome.—

1. Met by the brethren. Having heard of Paul’s arrival at Puteoli, probably through tidings forwarded by the Christians there, “the brethren”—i.e., the Christians—of the metropolis determined to hurry out and proffer him a welcome before he could approach the town. In two separate companies they set forth, on the great military road called the Appian Way, which led from Rome to Capua, and from Capua to Brundusium (Brindisi), on the Adriatic shore. At Capua, distant twelve miles from Puteoli, and one hundred and twenty-five from Rome, Julius and his prisoners would join the road. The advanced party of Roman Christians—among whom may have been Aquila and Priscilla, and others named in the sixteenth chapter of the Romans (Spence)—encountered the apostle and his friends at Appii Forum, or “The Market of Appius,” about forty miles from the capital; the second company at “The Three Taverns,” ten miles nearer. The first of these towns, named from Appius Claudius Cæcus, the builder of the Appian Way, was situated on the northern border of the Pontine marshes, at the end of the canal which ran for several miles along the road, and is described by Horace (Sat., Act_1:5; Act_1:4) as having been full of low tavern-keepers and bargemen. The second, not far from the modern Cisterna, appears from Cicero’s letters to Atticus (Act_2:12) to have been located near the point where the road from Antium crossed the Appian Way. When at these two points in succession the apostle looked upon the Roman Christians who, with kindly forethought, had thus expressed to him their sympathy, he “thanked God and took courage”—he felt the burden of isolation lying on his heart in large measure relieved, and gave utterance to the gratitude to God which their coming inspired within his soul. “The diminution of fatigue, the more hopeful prospect of the future, the renewed elasticity of religious trust, the sense of a brighter light on all the scenery round him—all this, and more, is involved in Luke’s sentence. He thanked God and took courage” (Conybeare and Howson).

2. Lodged by himself. On arriving at Rome the centurion undoubtedly acted as the spurious clause in Act_28:16 intimates, delivered over the prisoners with whom he had been intrusted to the Prætorian prefect, whose duty it was to receive such as were sent up from the provinces to the capital for trial (see, however, “Critical Remarks”). In the case of Paul, however, through the intercession of Julius, or perhaps in consequence of the representations of Festus and Agrippa, an exception was made. Whereas ordinarily prisoners remanded from the provinces were confined in a prison attached to the Prætorian camp north-east of the city and outside of the Porta Viminalis, it was sometimes allowed a prisoner to dwell in his own lodging under the supervision of a soldier. This favour was extended to the apostle by the prefect of the day, who may have been Burrus Africanus, whom Claudius had appointed sole prefect, and who certainly retained this office as late as A.D. 62 (see “Critical Remarks”). If this was the individual into whose care Paul was delivered, then one more coincidence occurs between Luke’s narrative and the history of the times, since other calculations show that Paul must have reached Rome about—certainly not later than—that date.

Learn.—

1. That ships of commerce have often been used by God to carry His messengers throughout the world.

2. That God’s servants have frequently to visit places where no special blessing appears to be left behind.

3. That God’s hidden ones are commonly found in unexpected places.

4. That the hearts of true Christians beat towards one another with fraternal love.

5. That Christian sympathy has a rare power to support under trial.

6. That God can raise up friends for His people in unexpected places.

7. That when a man’s ways please God, even his enemies are at peace with him.

HINTS AND SUGGESTIONS

Act_28:11. On Board the “Dioscuron,” or, “The Twin Brothers.”—“The three Christians stepped without hesitation on board a ship which carried a heathen flag. Castor and Pollux are nothing (1Co_8:4); but all the ships belong to the Lord, and no idolatrous banner can injure those who sail with thankfulness thereupon—a consolation for the followers of the apostle of the Gentiles, who go forth with the banner of the cross, and sail in ships which have the golden calf of mammon for their banner.”—Besser.

Act_28:12-13. Quiet Days.

I. Are found in most people’s history.—No man’s life is all bustle and activity. Interludes must occur when seemingly nothing important transpires or is done. Such days Paul spent at Syracuse and Rhegium.

II. Have their uses when they do occur.—Afford opportunities for rest, if nothing else, and also for meditation, Whether Paul met with Christians at Syracuse is not stated.

III. Are worthy of being recorded in the story of one’s life.—Just because they are not so unimportant as they seem.

Act_28:14. Seven Days at Puteoli.

I. Seven days of rest in the onward pilgrimage of life.

II. Seven days of communion with the brethren of Christ.

III. Seven days of service in the edification of the Church.

IV. Seven days of preparation for entering the gates of Rome.

And so we went towards Rome.

I. As travellers towards their destination.—A picture of human life, and especially of Christian pilgrims nearing the city of the great king.

II. As prisoners to be tried by their judge.—Such were Paul and many others in the company. Once more a picture of life, both ordinary and Christian. “We must all appear before the judgment seat of Christ” (2Co_5:10).

III. As missionaries toward their field of labour.—Paul at least, and perhaps also his companions, should be viewed in this light, since Paul had already been assured that he should testify for Christ at Rome also (Act_23:11).

Act_28:14-15. Finding Brethren.

I. Christ’s people are to be met with in unexpected places.—Paul found them in places where he himself had not been before, as at Puteoli and Rome.

II. Have usually small difficulty in recognising each other.—All being brethren in Christ, and possessed more or less of the same moral and spiritual characteristics.

III. Commonly take (or should take) delight in each other’s society.—The communion of saints being an article in the creed which they profess in common.

IV. Should always endeavour to be mutually helpful.—Bearing each other’s burden’s, and so fulfilling the law of Christ.

Act_28:15. Gratitude and Courage.

I. Paul thanked God.—

1. For the approaching termination of his journey.

2. For the goodness and mercy that had attended him throughout his pilgrimage.

3. For the numerous friends that God had raised up around him at every time of need.

4. For the evidence afforded by the presence of these Roman Christians of the progress of the gospel.

II. Paul took courage.—Believing—

1. That God would guide him till his journey closed.

2. That God’s mercy would not fail him in the great city he was about to enter. 3 That friends would not be wanting to him in Rome, and that least of all would his heavenly Friend desert him.

4. That he would still have an opportunity to advance his Master’s cause in the metropolis of the world.

Act_28:16. Paul Before the Gates of Rome.

I. As a homeless stranger, and yet welcomed by loving brethren.

II. As an evildoer in bonds and yet with the gracious testimony of God in his heart.

III. As an offering appointed unto death (for sooner or later he was to lose his life within these walls), and yet a victorious conqueror, who plants the standard of the cross in the citadel of heathenism.—Gerok.

From Jerusalem to Rome.—This the course of the gospel in the Acts.

I. A painful course, full of shame and persecution.

II. A heroic course, full of the power of faith and the glow of love.

III. A victorious course, full of mighty acts and Divine wonders.

IV. A blessed course, full of salvation and grace for the present and the future.—Ibid.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

C.—CONCLUSION OF THE JOURNEY FROM MALTA TO ROME

Act_28:11-15

11And [But] after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux [isle, having the navalsign of the Dioscuri]. 12And landing at Syracuse, we tarried there three days8.13And from thence we fetched a compass, and came to [we came around, and arrived at] Rhegium: and after one day the south wind blew, and [as a south wind sprang up,] we came the next [on the second, δευτεραῖοι] day to Puteoli: 14Where [There] we found brethren, and were desired to tarry with them9 seven days: and so we wenttoward [and thus (οὕτως) we came to] Rome. 15And from thence, when the brethren heard of us, they came10 to meet us as far as Appii Forum, and the Three Taverns [and Tres Tabernæ]; whom when Paul saw, he thanked God, and took courage [gained confidence].

EXEGETICAL AND CRITICAL

Act_28:11. And after three months.—If the travellers commenced the voyage after the autumnal equinox (Act_27:9), and if, accordingly, they spent the months of November, December and January at Malta, they could not have continued the voyage until the month of February, A.D. 62. The ship in which they now embarked, also belonged to Alexandria [comp. Act_27:6], and exhibited the sign of the Dioscuri, that is, a painted or carved representation of Castor and Pollux, at the prow; these hero-twins were regarded by Greek and Roman sailors as their tutelar deities. The ship’s sign is designated by the term παράσημος. The word, however, appears to be an adjective, equivalent to: Dioscurorum effigiebus insignita. Meyer’s objection to this view, namely, that the adjectiveπαράσημος is always used in an unfavorable sense [e. g., notorious, exhibiting a spurious mark or impress, etc.—Tr.], is unfounded; for in the later Greek writers, e. g., Plutarch, παράσημος often occurs in a good sense, equivalent to insignis, conspicuus.

Act_28:12-14. The voyage was continued until Syracuse was reached; this city was situated on the south-east coast of Sicily, about eighty miles distant from Malta in a north-easterly direction. The next point was Rhegium, in southern Italy, opposite to the north-eastern angle of Sicily; the vessel at length reached Puteoli, the modern Pozzuoli, about seven miles west of Naples. It had, without doubt, been detained three days at Syracuse for commercial purposes.—The meaning of περιελθεῖν is doubtful. The word can in no case be understood as stating that the vessel had sailed entirely around Sicily (de Wette); it may, with greater probability mean that, on account of unfavorable winds, the vessel had repeatedly been compelled for short distances to take a circuitous route. [Mr. Howson remarks in a note (Conyb. and H. Vol. II., p. 358): “Mr. Smith’s view that περιελθόντες means simply ‘beating’ is more likely to be correct than that of Mr. Lewin, who supposes that ‘as the wind was westerly, and they were under shelter of the high mountainous range of Etna on their left, they were obliged to stand out to sea in order to fill their sails, and so come to Rhegium by a circuitous sweep.’ ”—Tr.]. The rapid passage from Reggio [the modern name of Rhegium] to Pozzuoli—a distance of 182 miles—in less than two days may be explained by the circumstance that a favorable wind (the south wind, Act_28:13) attended the vessel. The port of Puteoli was, during the centuries which immediately preceded and followed the birth of Christ, the most important of all those found on the coast of Lower Italy, and was especially frequented by vessels from the East. Those that brought grain from Egypt, generally discharged their cargoes at that port. Travellers from Syria also usually disembarked at the same point, and thence proceeded to Rome by land; see Josephus, Antiq. xvii. 12. 1, xviii. 7. 2, where, however, Josephus employs the Greek name Dikæarchia [Δικαίαρχεια].

Act_28:15. And so we went toward [thus we came to] Rome, that is, without delaying in any spot, after leaving Puteoli. This remark is made proleptically; the supplementary verse (Act_28:15) adds that, on the road, Paul had been met and saluted by Christians who came from Rome. This occurred both at Appii Forum, and at Tres Tabernæ. The former was a small town, about forty-three Roman miles from the city, on the Via Appia, which led from Rome to Capua, and which was named after Appius Claudius Caecus, who had constructed it; the town was situated on the northern border of the Pontine Marshes. [“Cicero mentions both in the letters to Atticus, II. Acts 11 : ‘Ab Appii Foro hora quarta: dederam aliam paullo ante Tribus Tabernis.’ (Alf.).—Tr.]. Tres Tabernæ was a place of entertainment for travellers, about ten miles nearer to Rome than Appii Forum. As Paul had tarried seven days in Puteoli, the Christians of this place no doubt at an early period communicated the intelligence of his arrival to those at Rome, so that it was possible for some of the latter to go forward and meet him at a distance of thirty Roman miles from the city, and for others to proceed even forty miles, in order to welcome him. [Took courage; θάρσος. “Both encouragement as to his own arrival, as a prisoner, in the vast metropolis,—in seeing such affection, to which he was of all men most sensible; and encouragement as to his great work so long contemplated, and now about to commence in Rome,—in seeing so promising a beginning for him to build on.” (Alf.)—Tr.]

DOCTRINAL AND ETHICAL

It was a result of the unity and relationship of men in Jesus Christ, who, although personally unacquainted, are nevertheless well known and closely allied to each other, that this meeting (Act_28:14) filled the heart of Paul with joy, and so greatly increased his courage, Act_28:15; comp. Rom_1:12.

HOMILETICAL AND PRACTICAL

Act_28:11. A ship … whose sign was Castor and Pollux [the Dioscuri].—The Dioscuri [i.e., Castor and Pollux, in heathen mythology, the sons of Jupiter and Leda.—Tr.] were regarded as the protectors of seafaring men; but the banner under which Paul really sailed, was the banner of the cross of Jesus Christ, on which the words are written: “By this sign thou shalt conquer” [an allusion to the vision which, as Eusebius relates (Vita Constant. I. 27 f.), the emperor Constantine saw at mid-day, viz., a cross in the sky, exhibiting in brilliant letters the inscription: τούτῳ νίκα.—Tr.].—Castor and Pollux are nothing, 1Co_8:4, but all the ships that sail are the Lord’s, and those who sail in them with thanksgiving, suffer no harm from any idolatrous banner. Herein those who succeed the apostle of the Gentiles find consolation, when they set forth with the banner of the cross, but sail in vessels that bear as their banner the golden calf of “Money-making.” (Besser).

Act_28:13. And from thence … to Rhegium.—The narrative before us states that the apostle visited many places, but does not add that a special blessing attended these visits. He was a prisoner, could not choose his own course, humbly submitted to the Lord, and waited for his instructions. Nevertheless, the divine promise was fulfilled: “When this cometh to pass, (lo, it will come,) then shall they know that a prophet hath been among them.” Eze_33:33. This was the case with Melita; and the other places also, which are here mentioned, afterwards received the Gospel. We have, therefore, no reason to despond, if the divine blessing does not immediately become visible in every spot in which the Lord employs us. Let us submit the result of our labors to Him; for although the seed may be buried for a season, the fruit will in due time appear. Many a servant of Jesus descends into the grave, and the seed which he had sown by his preaching, his tears, and his sufferings, begins to come forth and flourish only after his departure. (Ap. Past.).

Act_28:14. Where we found brethren.—The people of God are every where, although they may be concealed from public view. Let no one say: “I only am left.” 1Ki_19:14-18. (Starke).—Christians are spiritual brethren, whom the same Father begat with the word of truth [Jam_1:18]; they have the same brother—Christ [Heb_2:11], and they look for the same inheritance, Rom_8:16. Hence we should all regard each other with brotherly love.—(id.).—The hearts of Luke and Paul were filled with joy, when they found brethren at Puteoli. The honors which were paid to them at Melita were of little account, but when they met with children of God, they deemed that they had found a rich treasure. It is a sure sign that our hearts possess the true power of faith, when we love the brethren, desire communion with them, and are strengthened by their faith. Paul gained new courage, when, after having been long surrounded by rude [heathen] seamen, he again met with brethren; he remained seven days with them, no doubt in order that he might pass a Sunday with them, proclaim the word of God, and commemorate the Lord’s death in the Holy Supper, in company with them. May God, by His Holy Spirit, maintain in us such genuine brotherly love. (Ap. Past.).—And so we went toward Rome.—No doubt the apostle and his companions surveyed that pagan imperial city with deep emotion and anxious expectations, when its lofty buildings met their view. But the heart of the Roman emperor in his palace would have also been deeply moved, if he could have had a presentiment that at this moment a power, in the servile form of a Jewish prisoner, was entering by the gates, before which the Roman Empire, and, indeed, the whole heathen world, would sink into the dust. That was a far more decisive moment than when, on a former occasion, the cry was heard; Hannibal ante portas!

Act_28:15. From thence … the brethren … came to meet us.—The brethren of Rome, who thus cheered the heart of Paul by coming to meet him, displayed by that act a considerate love, which was itself one of the fruits of the Epistle that had previously been directed to them. We can thus perform many an act, which, without occasioning expense, will comfort and soothe the hearts of others during the wearisome journey of life. (Rieger).—Whom when Paul saw, he thanked God, and took courage.—The Spirit of God here indicates, that although Paul had hitherto furnished so many proofs of the power of his faith, he nevertheless continued to be a feeble human being. Now, when he was so near the city, his feelings may have somewhat resembled those of a delinquent who is approaching the place of execution. What thoughts and fears he may have entertained! What traces of a weak faith may have then appeared! Hence God strengthened and encouraged him anew through the believers at Rome. (Ap. Past.). This entrance of Paul into the city, in order to appear as an accused person before the imperial tribunal, after having been welcomed and conducted by his friends, naturally reminds us of Luther’s entrance into the city of Worms, where he, too, was to appear before the emperor [in the year 1521]. (Williger).

ON THE WHOLE SECTION.

The blessings of Christian fellowship, Act_28:14-15. (Lisco).

Christianity forms mankind into one family of God: I. It was the original purpose, at the creation, that mankind should constitute one family; II. Through sin, enmity entered into the world; III. Through Christ, peace is to be restored to the earth. (id.).

‘Here have we no continuing city, but we seek one to come’ [Heb_13:14]. (id.).

Paul before the gates of Rome: I. As a homeless stranger—and yet welcomed by loving brethren; II. As an evil-doer in bonds—and yet bearing in his heart the gracious testimony of God; III. As a man appointed unto death (for, at an earlier or later period, he was to surrender his life within those walls), —and yet, as a conqueror, triumphantly planting the banner of the cross of Christ in the very citadel of heathenism.

The arrival of Paul at Rome—the deep import of the event: I. With respect to the apostle; (a) the mission of his life is accomplished; (b) the mark toward which he pressed, is fixed [Php_3:14]. II. With respect to the heathen world; (a) the day of its gracious visitation arrives; (b) but also the day of the departure of its glory. III. With respect to Judaism; (a) the apostle of the Gentiles turns to his own people in Rome, for the last time; (b) the kingdom now passes over to the Gentiles [Act_28:28], and Rome takes the place of Jerusalem. IV. With respect to Christianity; (a) bloody contests await it in Rome; (b) but also most glorious victories.

Paul’s entrance into Rome, and Christ’s entrance into Jerusalem: I. Each enters in the form of a servant; II. Each is received with joyful acclamations [Mat_21:9]; III. Each subsequently suffer a violent death.

The fraternal reception of the apostle Paul at Rome, a beautiful illustration of the communion of saints: I. It unites the children of God; II. It subdues the kingdoms of the world; III. It proclaims the honor of the Lord.

[Act_28:14-15. Friends and enemies: I. We meet with both in the world; (a) such was the experience of the servants of God mentioned in the Scriptures; (b) such is still the experience of His servants. II. The causes which attract the friendship or enmity of others; (a) sometimes our own personal acts; (b) sometimes the peculiar circumstances in which we are placed. III. The conduct which the Christian observes; (a) towards friends; (b) towards enemies. IV. The lessons which the subject teaches; (a) the disordered state of the world which sin has produced; (b) the perfect peace which true faith in Christ would produce in the world.—Tr.].

Footnotes:

[8]Act_28:12. [Instead of the accusative plur. of text. rec., Lach. reads ἡμἐραις τρισίν, on the authority of B. Other editors generally adhere to the reading of the text. rec., which also Cod. Sin. sustains.—Tr.]

[9]Act_28:14. [Instead of ἐπʼ αὐτοις of text. rec., with G. H., Lach., Tisch. and Born. read παῤ αὐτ., with A. B., and also Cod. Sin. Alf., who retains the former reading, regards the latter as a “correction to the more usual expression.”—Tr.]

[10]Act_28:15. [Instead of ἐξῆλθον of text. rec., with G. H., Lach, and Tisch. read ἦλθον. Alf. retains the compound. A. exhibits ἦλθον; B. and also Cod. Sin. read ἦλθαν; for the latter form see Winer, § 13.1.a.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

28:11-16 Luke, himself present on this journey (see study note on 27:1–28:16), recorded Paul’s itinerary from Malta to Rome with great geographical detail.

28:11 Another Egyptian ship from Alexandria took Paul and his companions on board after an interval of three months and the worst of the winter had passed.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 28:11. Τρεῖς μῆνας, three months) So Paul obtained rest: [—and the inhabitants of the island, through Paul, reaped an abundant harvest of blessings.—V. g.]—παρασήμῳ) The sign of a ship was in the prow, and it was from it that ships took their names.—Διοσκούροις, the Twin-Sons of Jove) These were Castor and Pollux, or the Castors, esteemed to be sons of Jupiter, whom the sailors thought to be propitious to them.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_28:11. Παρασήμῳ Διοσκούροις] παρασ. is not an adjective (marked with the Dioscuri), as the adjective παράσημος has always a derogatory reference (e.g. falsely stamped, stigmatised, ill-famed, etc.), but a substantive, so that the dative is connected with ἀνήχθημεν: we put to sea … with a sign, which was the Dioscuri. An image of the Dioscuri was, namely, the ships device, i.e. the παράσημον (Plut. Mor. p. 162 A, and see Wetstein) or ἐπίσημον (Herod. viii. 88), the insigne of the ship. This name was given to the image of a divinity, of an animal, or of any other selected object, which was to be found either painted or sculptured on the prow (Lucian, Nav. 5) See on this, as well as on the distinction from the image of the Tutela navis at the stern, Ruhnken, de tutel. et ins. nav. p. 5, 42; Drackenb. and Ruperti, ad Sil. It. 16:84; the interpreters, ad Hor. Od. i. 14. 14; Stanl. ad Aesch. II. p. 751.

For such a παράσημον the image of the Dioscuri was very suitably chosen, as Castor and Pollux (fratres Helenae, lucida sidera, Hor. Od. i. 3. 2) were honoured as the ἀρωγοναῦται and generally as protectors in dangers. See Wetstein, and Lobeck, Aglaoph. p. 1231 f. On the forms under which they were represented, see Müller, Archaol. § 414. On the modes of writing Διόσκουροι and Διόσκοροι, see Lobeck, ad Phryn. p. 235; Pflugk, ad Eur. Hec. 943.

The mention of the ships sign belongs to the special accuracy of the recollection of an eye-witness. According to Baumgarten, Luke designs to intimate that in this vessel there did not prevail that former presumptuous security, but confidence in a super-human protection and assistance. So much the more arbitrarily invented, as we know not what παράσημον the wrecked ship had. Luke has noticed the sign in the case of the one, and not in the other. It is conceivable enough, even without assuming any set purpose, that after the surmounted disaster his attention was the more alive to such a special feature in the ship in which they now embarked.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 28:11 . τρεῖς μῆνας : no account is given of St. Paul’s doings in Malta, or of his preaching or founding a Church, but the writer’s interest is centred on the Apostle’s journey to Rome, and what immediately concerns it. ἀνήχ ., see above on Act 13:13 ; in the earlier part of February, as the shipwreck took place probably before the middle of November (Ramsay), but Blass thinks March, as he places the shipwreck about the commencement of December, but with a favourable wind the ship would risk the voyage, even before the regular sailing season commenced (so Wendt and Ramsay). Ἀλεξ .: very likely a corn ship, driven for refuge by the same gale; on the accent here and in Act 27:6 see Winer-Schmiedel, p. 73. παρακεχειμακότι : only in Luke and Paul in N.T., cf. Act 27:12 , 1Co 16:6 , Tit 3:12 , and in classical Greek. παρασήμῳ Διοσκ .: “whose sign was the Twin Brothers,” R.V., i.e. , Castor and Pollux; or perhaps in a ship “marked with the image or figure of the Dioscuri,” or the latter word in the dative may be a dedicatory inscription marked “To the Dioscuri,” i.e. , in honour of them, so Wendt, Holtzmann, Grimm-Thayer. Others take παρας as a noun, so Alford, Page, quoting from an inscription found near Lutro and given by J. Smith, in which reference is made to a Dionysius of Alexandria as gubernator navis parasemo Isopharia . Phryn. prefers the form Διόσκοροι Blass has ᾧ ἦν παράσημον Διοσκούρων , see critical note and Blass, in loco; cf. for the word 3Ma 2:29 . Castor and Pollux were best known as the tutelary gods of sailors, and probably at this date they were both the insigne and the tutela of the ship. St. Cyril of Alexandria tells us that it was always the Alexandrian method to ornament each side of the prow with the figures of deities, probably in this case Castor and Pollux, one on each side of the vessel; and we may further note that the twin brothers were specially honoured in the district of Cyrenaica, not far from Alexandria ( Schol. , Pind., Pyth. , v., 6). For other classical notices cf. Hor., Od. , i., 3, 2; iii., 29, 64; Catull. , iv., 27; lxviii., 65; Eur., Helen. , 1663, and “Castor and Pollux,” B.D. 2 , and “Dioscuri,” Hastings’ B.D. The mention of the ship’s sign shows the minuteness of the information of an eyewitness, and the fact that an Alexandrian ship thus wintered in the island is a strong piece of incidental evidence in favour of the identification of the island with Malta; the latter would be a natural harbour for a ship of Alexandria on the way to Italy, but Meleda would be altogether out of the course (see J. Smith, p. 278, fourth edit.).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

So they used to deck the forepart of their ships, whereupon the ships were called by such names.

Idols do not defile the Saints, which do in no wise consent unto them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

We have here the progress of Paul's voyage towards Rome, and his arrival there at length. A rough and dangerous voyage he had hitherto had, and narrowly escaped with his life; but after a storm comes a calm: the latter part of his voyage was easy and quiet.

Per varios casus, per tot discrimina rerum,

Tendimus ad Latium -

Through various hazards and events we move

To Latium.

Tendimus ad coelum.

We make for heaven.

- Dabit Deus his quoque finem.

To these a period will be fixed by Heaven.

We have here,

I. Their leaving Malta. That island was a happy shelter to them, but it was not their home; when they are refreshed they must put to sea again. The difficulties and discouragements we have met with in our Christian course must not hinder us from pressing forward. Notice is here taken, 1. Of the time of their departure: After three months, the three winter months. Better lie by, though they lay upon charges, than go forward while the season was dangerous. Paul had warned them against venturing to sea in winter weather, and they would not take the warning; but, now that they had learned it by the difficulties and dangers they had gone through, he needed not to warn them: their learning did them good when they had paid dearly for it. Experience is therefore called the mistress of fools, because those are fools that will not learn till experience has taught them. 2. Of the ship in which they departed. It was in a ship of Alexandria; so was that which was cast away, Act 27:6. This ship had wintered in that isle, and was safe. See what different issues there are of men's undertakings in this world. Here were two ships, both of Alexandria, both bound for Italy, both thrown upon the same island, but one is wrecked there and the other is saved. Such occurrences may often be observed. Providence sometimes favours those that deal in the world, and prospers them, that people may be encouraged to set their hands to worldly business; at other times Providence crosses them, that people may be warned not to set their hearts upon it. Events are thus varied, that we may learn both how to want and how to abound. The historian takes notice of the sign of the ship, which probably gave it its name: it was Castor and Pollux. Those little foolish pagan deities, which the poets had made to preside over storms and to protect seafaring men, as gods of the sea, were painted or graven upon the fore-part of the ship, and thence the ship took its name. I suppose this is observed for no other reason than for the better ascertaining of the story, that ship being well known by that name and sign by all that dealt between Egypt and Italy. Dr. Lightfoot thinks that Luke mentions this circumstance to intimate the men's superstition, that they hoped they should have better sailing under this badge than they had had before.

II. Their landing in or about Italy, and the pursuing of their journey towards Rome. 1. They landed first at Syracuse in Sicily, the chief city of that island. There they tarried three days, probably having some goods to put ashore, or some merchandise to make there; for it seems to have been a trading voyage that this ship made. Paul had now his curiosity gratified with the sight of places he had often heard of and wished to see, particularly Syracuse, a place of great antiquity and note; and yet, it should seem, there were no Christians there. 2. From Syracuse they came to Rhegium, a city in Italy, directly opposite to Messina in Sicily, belonging to the kingdom of Calabria or Naples. There, it seems they staid one day; and a very formal story the Romish legends tell of Paul's preaching here at this time, and the fish coming to the shore to hear him, - that with a candle he set a stone pillar on fire, and by that miracle convinced the people of the truth of his doctrine, and they were many of them baptized, and he ordained Stephen, one of his companions in this voyage, to be their bishop, - and all this, they tell you, was done in this one day; whereas it does not appear that they did so much as go ashore, but only came to an anchor in the road. 3. From Rhegium they came to Puteoli, a sea-port town not far from Naples, now called Pozzolana. The ship of Alexandria was bound for that port, and therefore there Paul, and the rest that were bound for Rome, were put ashore, and went the remainder of their way by land. At Puteoli they found brethren, Christians. Who brought the knowledge of Christ hither we are not told, but here it was, so wonderfully did the leaven of the gospel diffuse itself. God has many that serve and worship him in places where we little think he has. And observe, (1.) Though it is probable there were but few brethren in Puteoli, yet Paul found them out; either they heard of him, or he enquired them out, but as it were by instinct they got together. Brethren in Christ should find out one another, and keep up communion with each other, as those of the same country do in a foreign land. (2.) They desired Paul and his companions to tarry with them seven days, that is, to forecast to stay at least one Lord's day with them, and to assist them in their public worship that day. They knew not whether ever they should see Paul at Puteoli again, and therefore he must not go without giving them a sermon or two, or more. And Paul was willing to allow them so much of his time; and the centurion under whose command Paul now was, perhaps having himself friends or business at Puteoli, agreed to stay one week there, to oblige Paul. 4. From Puteoli they went forward towards Rome; whether they travelled on foot, or whether they had beasts provided for them to ride on (as Act 23:24), does not appear; but to Rome they must go, and this was their last stage.

III. The meeting which the Christians at Rome gave to Paul. It is probable that notice was sent to them by the Christians at Puteoli, as soon as ever Paul had come thither, how long he intended to stay there, and when he would set forward for Rome, which gave an opportunity for this interview. Observe,

1. The great honour they did to Paul. They had heard much of his fame, what use God had made of him, and what eminent service he had done to the kingdom of Christ in the world, and to what multitudes of souls he had been a spiritual father. They had heard of his sufferings, and how God had owned him in them, and therefore they not only longed to see him, but thought themselves obliged to show him all possible respect, as a glorious advocate for the cause of Christ. He had some time ago written a long epistle to them, and a most excellent one, the epistle to the Romans, in which he had not only expressed his great kindness for them, but had given them a great many useful instructions, in return for which they show him this respect. They went to meet him, that they might bring him in state, as ambassadors and judges make their public entry, though he was a prisoner. Some of them went as far as Appiiforum, which was fifty-one miles from Rome; others to a place called the Three Taverns, which was twenty-eight miles (some reckon it thirty-three miles) from Rome. They are to be commended for it, that they were so far from being ashamed of him, or afraid of owning him, because he was a prisoner, that for that very reason they counted him worthy of double honour, and were the more careful to show him respect.

2. The great comfort Paul had in this. Now that he was drawing near to Rome, and perhaps heard at Puteoli what character the emperor Nero now had, and what a tyrant he had of late become, he began to have some melancholy thoughts about his appeal to Caesar, and the consequences of it. He was drawing near to Rome, where he had never been, where there were few that knew him or that he knew, and what things might befall him here he could not tell; but he began to grow dull upon it, till he met with these good people that came from Rome to show him respect; and when he saw them, (1.) He thanked God. We may suppose he thanked them for their civility, told them again and again how kindly he took it; but this was not all: he thanked God. Note, If our friends be kind to us, it is God that makes them so, that puts it into their hearts, and into the power of their hands, to be so, and we must give him the glory of it. He thanked God, no doubt, for the civility and generosity of the barbarous people at Melita, but much more for the pious care of the Christian people at Rome for him. When he saw so many Christians that were of Rome, he thanked God that the gospel of Christ had had such wonderful success there in the metropolis of the empire. When we go abroad, or but look abroad, into the world, and meet with those, even in strange places, that bear up Christ's name, and fear God, and serve him, we should lift up our hearts to heaven in thanksgiving; blessed be God that there are so many excellent ones on this earth, bad as it is. Paul had thanked God for the Christians at Rome before he had ever seen them, upon the report he had heard concerning them (Rom 1:8): I thank my God for you all. But now that he saw them (and perhaps they appeared more fashionable and genteel people than most he had conversed with, or more grave, serious, and intelligent, than most) he thanked God. But this was not all: (2.) He took courage. It put new life into him, cheered up his spirits, and banished his melancholy, and now he can enter Rome a prisoner as cheerfully as ever he had entered Jerusalem at liberty. he finds there are those there who love and value him, and whom he may both converse with and consult with as his friends, which will take off much of the tediousness of his imprisonment, and the terror of his appearing before Nero. Note, it is an encouragement to those who are travelling towards heaven to meet with their fellow travellers, who are their companions in the kingdom and patience of Jesus Christ. When we see the numerous and serious assemblies of good Christians, we should not only give thanks to God, but take courage to ourselves. And this is a good reason why respect should be shown to good ministers, especially when they are in sufferings, and have contempt put upon them, that it encourages them, and makes both their sufferings and their services more easy. Yet it is observable that though the Christians at Rome were now so respectful to Paul, and he had promised himself so much from their respect, yet they failed him when he most needed them; for he says (Ti2 4:16), At my first answer, no man stood with me, but all men forsook me. They could easily take a ride of forty or fifty miles to go and meet Paul, for the pleasantness of the journey; but to venture the displeasure of the emperor and the disobliging of other great men, by appearing in defence of Paul and giving evidence for him, here they desire to be excused; when it comes to this, they will rather ride as far out of town to miss him as now they did to meet him, which is an intimation to us to cease from man, and to encourage ourselves in the Lord our God. The courage we take from his promises will never fail us, when we shall be ashamed of that which we took from men's compliments. Let God be true, but every man a liar.

IV. The delivering of Paul into custody at Rome, Act 28:16. He is now come to his journey's end. And, 1. He is still a prisoner. He had longed to see Rome, but, when he comes there, he is delivered, with other prisoners, to the captain of the guard, and can see no more of Rome than he will permit him. How many great men had made their entry into Rome, crowned and in triumph, who really were the plagues of their generation! But here a good man makes his entry into Rome, chained and triumphed over as a poor captive, who was really the greatest blessing to his generation. This thought is enough to put one for ever out of conceit with this world. 2. Yet he has some favour shown him. He is a prisoner, but not a close prisoner, not in the common jail: Paul was suffered to dwell by himself, in some convenient private lodgings which his friends there provided for him, and a soldier was appointed to be his guard, who, we hope, was civil to him, and let him take all the liberty that could be allowed to a prisoner, for he must be very ill-natured indeed that could be so to such a courteous obliging man as Paul. Paul, being suffered to dwell by himself, could the better enjoy himself, and his friends, and his God, than if he had been lodged with the other prisoners. Note, This may encourage God's prisoners, that he can give them favour in the eyes of those that carry them captive (Psa 106:46), as Joseph in the eyes of his keeper (Gen 39:21), and Jehoiachin in the eyes of the king of Babylon, Kg2 25:27, Kg2 25:28. When God does not deliver his people presently out of bondage, yet, if he either make it easy to them or them easy under it, they have reason to be thankful.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

we departed in a ship of Alexandria--(See on Act 27:6).

which had wintered in the isle--no doubt driven m by the same storm which had wrecked on its shores the apostle's vessel--an incidental mark of consistency in the narrative.

whose sign--or "figurehead"; the figure, carved or painted on the bow, which gave name to the vessel. Such figureheads were anciently as common as now.

was Castor and Pollux--the tutelar gods of mariners, to whom all their good fortune was ascribed. St. Anthony is substituted for them in the modern superstitions of Mediterranean (Romanist) sailors. They carry his image in their boats and ships. It is highly improbable that two ships of Alexandra should have been casually found, of which the owners were able and willing to receive on board such a number of passengers (Act 27:6). We may then reasonably conceive that it was compulsory on the owners to convey soldiers and state travellers [WEBSTER and WILKINSON].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. After three months] Supposing that they had reached Malta about the end of October, as we have already seen, then it appears that they left it about the end of January, or the beginning of February; and, though in the depth of winter, not the worst time for sailing, even in those seas, the wind being then generally more steady; and, on the whole, the passage more safe.

Whose sign was Castor and Pollux.] These were two fabulous semi-deities, reported to be the sons of Jupiter and Leda, who were afterwards translated to the heavens, and made the constellation called Gemini, or the Twins. This constellation was deemed propitious to mariners; and, as it was customary to have the images of their gods both on the head and stern of their ships, we may suppose that this Alexandrian ship had these on either her prow or stern, and that these gave name to the ship. We, who profess to be a Christian people, follow the same heathen custom: we have out ships called the Castor, the Jupiter, the Minerva, the Leda, (the mother of Castor and Pollux,) with a multitude of other demon gods and goddesses; so that, were ancient Romans or Grecians to visit our navy, they would be led to suppose that, after the lapse of more than 2000 years, their old religion had continued unaltered!

Virgil speaks of a vessel called the Tiger. AEneid, x. ver. 166:-

Massicus aerata princeps secat aequora TIGRI.

"Massicus, chief, cuts the waves in the brazen-beaked TIGER."

Of another called the Chimera. AEn. v. ver. 118, 223:-

Ingentemque Gyas ingenti mole CHIMAERAM.

"Gyas the vast Chimera's bulk commands."

And of another called the Centaur. AEn. v. ver. 122, 155, 157:-

__________________ CENTAURO invehitur magna.

"Sergestus, in the great Centaur, took the leading place."

Besides these names, they had their tutelary gods in the ship, from whom they expected succour; and sometimes they had their images on the stern; and when they got safely to the end of their voyage, they were accustomed to crown these images with garlands: thus Virgil, Geor. i. ver. 304: -

PUPPIBUS et laeti naute imposuere CORONAS.

"The joyous sailors place garlands on their sterns."

Several ancient fables appear to have arisen out of the names of ships. Jupiter is fabled to have carried off Europa, across the sea, in the shape of a bull; and to have carried away Ganymede, in the shape of an eagle. That is, these persons were carried away, one in a ship called Taurus, or Bull; and the other in one denominated Aquila, the Eagle. Why not Taurus, as well as Tigris? and why not Aquila, as well as Chimera?-which names did belong to ships, as we find from the above quotations.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. In a ship of Alexandria. By these words, Luke giveth us to understand, that the former ship was either drowned, or else so rent and beaten, that it served for no use afterward; whereby the greatness of the shipwreck doth the better appear. And he setteth down expressly that the badge of the ship of Alexandria, wherein they were carried to Rome, was Castor and Pollux, that we may know that Paul had not liberty granted to sail with such as were like to himself; but was enforced to enter into a ship which was dedicated to two idols. The old poets did feign that Castor and Pollux came of Jupiter and Leda; for which cause they are called in Greek διοσκουροι; which word Luke useth in this place, as if you should say, Jupiter’s sons. Again, they said that they are the sign in the zodiac called Gemini. There was also another superstition among the mariners, that those fine exhalations which appear in tempests are the very same. Therefore, in times past, they were thought to be gods of the seas, and were therefore called upon as at this day, Nicholas and Clement, and such like. Yea, as in Popery, they retain the old errors, changing the names only; so at this day they worship these exhalations under the name of Saint Hermes, or Saint Ermus. And because if one exhalation appear alone, it is a doleful token; but if two together, (as Pliny writeth) then they foreshow a prosperous course. To the end the mariners of Alexandria might have both Castor and Pollux to favor them, they had both for the badge of their ship. Therefore, as touching them, the ship was polluted with wicked sacrilege; but because Paul did not make choice thereof, of his own accord, he is not polluted thereby.

And surely seeing an idol is nothing, it cannot infect the creatures of God, but that the faithful may use them purely and lawfully. And we must needs think thus, that all those blots wherewith Satan doth go about to stain the creatures of God through his juggling, are washed away by no other means but by a good and pure conscience, whereas the wicked and ungodly do defile those things which are of themselves pure, though they do but touch them. Finally, Paul was no more defiled by entering into this ship, than when he did behold the altars at Athens; because, being void of all superstition, he knew that all the rites of the Gentiles were mere illusions. Again, the men could not think that he did agree to that profane error; for if he had been to do any worship to Castor and Pollux, though it had been only for fashion’s sake, he would rather have died a thousand deaths than once have yielded.

Therefore, because he needed not to fear any offense, he entereth the ship without any more ado; and undoubtedly he did this heavily, and with inward sorrow; because he saw the honor which is due to God alone given to vain inventions. Therefore, this ought to be numbered among his exercises, in that he had those to be his guides, who thought that they were governed of idols, and had committed their ship to their tuition.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) After three months.—The date may be approximately fixed. The Fast, falling on the 10th of Tisri, which has been calculated as falling in that year on September 24th, was passed, we are not told how long, when the ship left the Fair Havens (Act_27:9). Then came the “fourteen days” of Act_27:27, bringing us to the end of October or beginning of November. Three months from this carries us to the beginning of February. This was earlier than that usually fixed for the general navigation of the Mediterranean (see Note on Act_27:9), but the officers and the crew of the Alexandrian ship were naturally anxious to take the earliest opportunity for pressing on to their destination. The fact that the latter had wintered in the island is obviously in favour of the identification of Melita with Malta, which lay on the usual line of the voyage from Alexandria to Italy, while Meleda was altogether out of the way.

Whose sign was Castor and Pollux.—Literally, the Dioscuri, the two sons of Zeus and Leda, who were regarded as the guardian deities of sailors. So Horace (Od. i. 3, 2) speaks of the “fratres Helenœ, lucida sidera” (“brothers of Helen, beaming stars”), and (Od. i. 12, 25) of the “puerosque Ledce” (“the children of Leda”), whose bright star shines propitiously on sailors. In Greek mythology, Zeus had rewarded their brotherly devotion by placing them among the stars as the Gemini, which were connected with the month of May in the signs of the Zodiac, and Poseidon (= Neptune) had given them power over the winds and waves that they might assist the shipwrecked. So in the Helena of Euripides they appear, in 1550–60, as promising a fair wind and a safe voyage. The figure-heads of the Greek and Roman ships were commonly placed both at the prow and the stern.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11–16. The voyage from Malta and the arrival in Rome

11. And after three months] The proper season for sailing having again come round, now that the winter was over.

we departed] [R. V. set sail]. The verb is the same as in the preceding verse.

in a ship of Alexandria] Another vessel employed in the same trade probably as that in which (Act_28:6) they had embarked at Myra, and suffered so many perils.

which had wintered in the isle] Having got so far on the voyage out before the stormy weather came on. As the harbour was then where it now is, the ship had wintered in what is now Valetta.

whose sign was Castor and Pollux] [R. V. the Twin Brothers]. The Greek is Dioscuri, the name given to Jupiter’s two sons born of Leda, who, when they were translated to the sky, became a constellation of special favour towards sailors. Horace speaks of them as “lucida sidera” (Od. i. 3. 2), where he describes their beneficent influence on the ocean. By “sign” is meant what we now call “figure-head,” only that the ancient ships had such signs both at stem and stern, and often the figure was that of some divinity.

If for no other reason than the description of the vessel in which the further journey was performed we cannot accept the theory that the wreck took place in the Adriatic sea. It would be hard to conceive of a vessel from Alexandria, which had stopped on its voyage to Italy to avoid the storms of winter, being found so far out of its course as Meleda in the Adriatic.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And after three months we departed,.... From Melita; here they stayed the three winter months, which were unseasonable for navigation; but now the spring coming on, and the weather agreeable, they left the island, and sailed

in a ship of Alexandria; See Gill on Act 27:6;

which had wintered in the isle; perhaps all the said three months, for the same reason:

whose sign was Castor and Pollux; or Dioscuri, that is, the sons of Jupiter; for Castor and Pollux were his sons, by Leda: these are placed among the constellations in the Zodiac, and go by the name of Gemini, or the twins; and these were supposed to have a power of saving men in danger at sea: wherefore such as were about to go to sea, first paid their devoirs, and made vows to them; which they performed when they returned, and were delivered from shipwreck; and when they were in danger at sea, they used to pray unto them: the fiery exhalations that sometimes appear at sea, they took for them; and when only one appeared, it was looked on as a bad omen; but when both, it was reckoned to portend a prosperous voyage; hence they were considered as sea deities; and the Ethiopic version accordingly renders it here "Dioscoura", and adds, "who is the god of the mariners": now the images of these two brothers were sometimes set at the head, or forepart of the ship, as they were in this, from whence the ship took its name; as it is very common for the names of ships to be the same with the pictures or images that are placed at the head of them: whether the centurion chose this ship because of its sign, imagining there might be more safety in it, he having suffered shipwreck already; or whether this was the only one in the island, that was going for Italy, is not certain, nor very material: the Arabic version takes the word rendered Castor and Pollux, to be the name of a man, who was the owner of the ship; for it reads the words thus, "in a ship of Alexandria", that belonged "to a man of Alexandria, called Dioscorides".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux.

Ver. 11. Whose sign was Castor and Pollux] Seamen say that if these two stars arise not together, it is a sign of an ensuing tempest. Dissension is a forerunner of destruction.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And after three months - Probably they remained there so long because there was no favorable opportunity for them to go to Rome. If they arrived there, as is commonly supposed, in October, they left for Rome in January.

In a ship of Alexandria - See the notes on Act 27:6.

Whose sign - Which was ornamented with an image of Castor and Pollux. It was common to place on the prow of the ship the image of some person or god, whose name the ship bore. This custom is still observed.

Castor and Pollux - These were two semi-deities. They were reputed to be twin brothers, sons of Jupiter and Leda, the wife of Tyndarus, king of Sparta. After their death, they are fabled to have been transported to heaven, and made constellations under the name of Gemini, or the Twins. They then received divine honors, and were called the sons of Jupiter. They were supposed to preside over sailors, and to be their protectors; hence it was not uncommon to place their image on ships. Compare Lempriere’s Dictionary.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

These three months that St. Paul staid at Malta, he spent like a true labourer in the Lord’s vineyard, planting a church that was famous for its stedfastness in the truth.

Had wintered in the isle; it was their wont to lay up their ships all the winter season; as we may see, Act 27:12. And to this day the galleys seldom go out on those seas in winter.

Castor and Pollux; feigned to be the sons of Jupiter, and to have the ordering of tempests, and the care of mariners, and were chosen for the patrons of that ship, by the pagan owners of it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Set sail for departed, A.V.; island for isle, A.V.; The Twin Brothers for Castor and Pollux, A.V.. After three months. At the very earliest period when the sailing season began after the winter. It would be, perhaps, about the middle of February, or, as Alford thinks, about March 10. If the weather was fine, having so short a voyage before them, theywould venture to sail without further delay. Set sail (see preceding verso, note). A ship of Alexandria. Some ship, better fated than that one (Act_27:6) which was wrecked in St. Paul"s Bay, which had weathered or avoided the gale, and probably got into the harbor of Valetta in good time. One would have thought that this ship wintering at Malta on its way from Alexandria to Italy, via Sicily, would be of itself a sufficient proof that Melita was Malta. Which had wintered (parakeceimakoti); seeoskouroi, Act_27:12, note. Whose sign was The Twin Brothers (Di Latin the constellation Gemini). The twin sons of Jupiter and Leda, Castor and Pollux, brothers of Helena ("fratres Helenis, lucida sidera," Horace, "Od.," 1:3, 2), were called by the Greeks Dioscuri, the sons of Jove. It was their special office to assist sailors in danger of shipwreck. Hence Horace, in the ode just quoted, prays that Castor and Pollux, in conjunction with other deities, would carry the ship in which Virgil sailed safe to Attica. And in Ode 12:27, etc., he describes the subsidence of the storm, and the calming of the waves, at the appearance of the twin stars, of Leda"s sons. It was, therefore, very natural to have the Dioscuri for the parashmon, the sign of the ship. Every ancient ship had a parashmon, "a painted or carved representation of the sign which furnished its name on the prow, and at the stern a similar one of their tutelary deity." (Alford), which was called the tutela. These were sometimes the same, and perhaps were so in this instance. Ovid tells us that Minerva was the tutela of the ship in which he sailed, and that her painted helmet gave it its name ("Trist.," 1 9:1), Galea, or the like. We may notice the continual trial to Jews and Christians of having to face idolatry in all the common actions of life.

Vers. 11-15. Refreshment.

What a weary time had Paul"s three last years of life been! Incessant fightings with his hard-hearted, virulent countrymen; a pitiless storm of hatred and persecution and false accusation raging incessantly against him; trial succeeding trial, yet bringing no respite from injustice; weary prison hours, while the active spirit was bound by the chain which kept him prisoner at Caesarea; and then the furious tempest, and the labors and anxieties of that terrific voyage, and the threats of the savage soldiery, and the loss of all he had in the shipwreck, and the hardships to be endured by his frail body in the cold wintry season. Save the kindness of the barbarians, there had been no rest to mind or body since he arrived at Jerusalem. And now his face was set towards Rome. But who could tell what awaited him there? He was going there as a prisoner. He was going to another trial. He was going to stand before Nero, with no protection but his innocence. He had countrymen at Rome. Would they behave towards him as his countrymen in Judaea had done? And what had he to expect from the populace at Rome? He had never seen Rome. But for a poor lone prisoner there was plenty in that city of blood and lust and unbounded power to awaken vague fears and undefined anxieties, and to trouble the firmest spirit. And so he walked on toward the goal, hopes and fears perhaps struggling within him for the mastery. And now they were just arriving at Appii Forum, when, lo! a considerable crowd advanced to meet him. Who could they be? and what was their errand? A moment or two soon explained it. They were brethren, Christian brethren, issuing from the foulness of the great heathen city in all the purity of faith and love, to come and greet and welcome the apostle. There, at a thousand miles from his native land, he was not among strangers; he was surrounded by those who had never indeed seen his face, but who loved him fervently in Christ Jesus. There, in the land of idolatry, amidst heathen temples and every form of wickedness flourishing in that hot-bed of corruption, he was in the midst of saints, by whom the Name of Jesus was loved and adored. In that stronghold of Satan there was a chosen band not ashamed to confess the faith of Christ crucified, not ashamed of Paul his prisoner a band of men to whom Paul"s arrival was a joy and a glory, and who were come upwards of forty miles, in all the warmth of love and admiration, to honor him and welcome him, and to give him proof of their obedience and devotion to him. Their presence was like a bright gleam of sunshine upon the apostle"s way. His heart leaped up in response to that welcome greeting. His bruised and wearied spirit revived. Love and joy and hope made music in his soul, and his first thought was to give God thanks for this refreshment. Then with fresh courage he went on his way like a giant refreshed with wine, ready to work or to suffer, to contend, to bear witness, to preach, to travel, to write, to spend and be spent, to live or to die for Christ, as his heavenly Father should appoint, till the set time should come when all his toil would be over, and the cress would be exchanged for the glorious crown of righteousness and of life.

Vers. 11-15. The passage from Malta to Rome.

I BLESSINGS BY THE WAY. Christian fellowship is enjoyed. Unity and relationship in Jesus Christ make the unknown as known. The heart dissolves distance and strangeness. God has everywhere hidden children. The discovery of them is the discovery of a dear bond of brotherhood, and this fills the heart with joy. (comp. Rom_1:12) The coming forth of the brethren from Rome to meet the party showed that his letter to them had not been without result. So he thanked God and took heart. This slight word seems to allude to a certain failing of heart and dejection, such as the greatest souls are liable to in critical moments. His life was passed in cloud and sunshine, and the record of both has been faithfully left behind. In both there is deep encouragement for us.

II THE ARRIVAL AT ROME. It was an epoch:

1. For him. His life-goal is at last reached. He comes, a homeless stranger, yet escorted by loving friends; as an evildoer in bonds, yet with the grace of God in his heart; as a victim doomed to sacrifice, yet as a victorious conqueror, to plant the banner of the cross in the citadel of heathendom.

2. For heathendom it was a critical moment. It is the signal for the wane of its glory and pride. For the next three centuries it was to lead a struggling existence, until all that was good in it should be absorbed into the kingdom of God, and the rest be cast away with the refuse of time.

3. For Judaism. Paul turns for the last time to his people. Exclusiveness is decaying; the priest and the doctor and their followers, who refuse to come to terms with Christ, must fold their garments about them and pass into solitude amidst the life of civilization. Rome is to replace Jerusalem.

4. For Christianity. Sanguinary struggles await her in Rome, but in the end a glorious victory. J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Whose sign was - It was the custom of the ancients to have images on the head of their ships, from which they took their names. Castor and Pollux - Two heathen gods who were thought favourable to mariners.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

From Melita to Rome:

v. 11. and after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux.

v. 12. And landing at Syracuse, we tarried there three days.

v. 13. and from thence we fetched a compass and came to Rhegium; and after one day the south wind blew, and we came the next day to Puteoli;

v. 14. where we found brethren, and were desired to tarry with them seven days; and so we went toward Rome.

v. 15. and from thence, when the brethren heard of US, they came to meet us as far as Appii Forum and The Three Taverns; whom when Paul saw, he thanked God and took courage.

v. 16. and when we came to Rome, the centurion delivered the prisoners to the captain of the guard; but Paul was suffered to dwell by himself with a soldier that kept him.

The stay at Melita was made as short as possible, since Julius was anxious to deliver his prisoners to the imperial court. After three months, or at the very latest at the end of February or the beginning of March, they all sailed in a ship from Alexandria which had wintered in the island, whose distinguishing mark, or sign, either on the figurehead at the prow or on the pennant, was the Twin Brothers, Castor and Pollux. These two heathen gods were considered the special protectors of sailors, and ships were often ornamented with their carved figures. Sailing almost due north, they put in at Syracuse, a city on the eastern coast of Sicily, where they remained for three days, probably waiting for favorable winds. When they had cast off here, the wind was still from the wrong quarter, and they were obliged to work up along the coast by tacking, and thus reached Rhegium, in the southwestern corner of Italy, on the Strait of Messina. Here they were more fortunate, for after a stay of only one day a steady south wind arose: enabling them in two days to come to Puteoli. Here the vessel ended her voyage, and Paul and his fellow prisoners disembarked. The city was one of the leading ports of Italy in those days, its relation to Rome being about that of Liverpool to London. Here Paul and his companions looked up and found brethren, Christians forming a congregation, and were begged by them to remain for seven days before going on to the capital, some hundred and forty miles distant. That Paul received the permission from Julius to accede to the urgent request of the local Christians shows that he was held in high respect by the Roman. Thus they here, in Puteoli, reached the boundaries of the territory of Rome, for Luke carefully distinguishes between the city proper and the wider territory which was commonly reckoned with it. News of Paul’s coming had meanwhile traveled ahead to the city, where the brethren were awaiting the coming of their great teacher with eager interest. Some of the disciples of Rome went down to meet them, as far as Appii Forum, a village on the Appian Way, forty-three miles from Rome; and ten miles nearer to the capital, at Three Taverns, there was another delegation of Christians awaiting the apostle. Though the two little towns, therefore, were of no importance otherwise, and one of them, at least, was noted for its road-houses, their names have been preserved in sacred history as halting-places of Paul’s company. This indication of respect and affection on the part of the Roman brethren filled Paul with great joy and comforted his heart, for when he saw them, he gave thanks to God and took courage. It is both elevating and strengthening to the faith when Christians on their journey through life find everywhere brethren that with them serve the true God of heaven. When Julius and his band of prisoners reached Rome, he delivered Paul to the proper officers, or to the prefect of the emperor’s guard. And the centurion’s report as well as the letter of Festus must have been very favorable; for Paul, while waiting for his case to be called and during the course of his trial, was given permission to remain in his own lodgings, having only a soldier with him as a guard. He was bound to this soldier by a light chain, a fact which map have been irksome at times, but it was almost the lightest form of imprisonment known to the Romans and gave the apostle the free opportunity to see the brethren and hold all the services that he chose to have. The exalted Christ Himself held His protecting hand over Paul, in order that the congregation at Rome might receive the benefit of Paul’s teaching and be established in the Christian doctrine.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. That St. Paul at the command of God, though shipwrecked before, yet puts forth to sea again. A clear call from God, will carry on a Christian cheerfully to grapple with all imaginary difficulties and dangers, without either dispute or delay.

Thus did the apostle here; he enters a ship of Alexandria, sails from Malta to Syracuse in Sicily, from thence to Rhegium, in Italy, from thence to Puteoli; where they found some Christians, with whom they abode seven days.

Here note, How wonderfully the Christian religion was spread abroad in the Italian country, yea, in and about Rome before St. Paul’s coming thither. From Puteoli the apostle passes to Rome, the chief city in Italy, the empress of the world, and seat of the Roman emperor. He is met upon the road by many eminent persons, as conquerors used to be, to congratulate their great victories; even by Christians, who are called brethren, Act 28:15 who are not ashamed of St. Paul’s chain, but left their houses and came forth to meet him, some fifty miles, others thirty; some one day’s journey, others two; to congratulate his coming, and pay their respect unto him: for which favour the apostle thanked God and took courage. That is, he owned it as an encouragement sent from God unto him, and was greatly refreshed by their company. But how came Christians so early to be found at Rome? Who converted them? St. Paul had never been there till now, and we read not of St. Peter, or any of the apostles, having been there thus early; yet St. Paul finds many Christians at and about Rome.

Answer. These brethren are thought to be converted by such as were present at Jerusalem at the feast of Pentecost, Act 2:10, where it is expressly said, That there were strangers of Rome then present, when those mighty miracles were wrought there; and we may suppose that they, becoming true converts at that time, did propogate the gospel in and about Rome, according to their ability; and the blessing of God so accompanied and succeeded their endeavours, that the apostle now found some saints even in Nero’s house: Thus mightily grew the word of God, and prevailed.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

RE-EMBARKATION FOR ITALY

11. It was an Alexandrian ship that went down in the muck. Now they embark in another of the same company which had spent the winter in the island, and was dedicated to the sons of Jupiter, i. e., Castor and Pollux, who were believed to have great power over storms. Hence they were sacred to sailors. When I was in Rome I saw their statues, very large, and said to be two thousand years old. Rhegium is on the coast of Italy. They sailed in a circle from Syracuse, the capital of the large island of Cicily, on a direct course from Malta to Rome. The circular course was to keep away from the Scylla and Charybdis, terrible whirlpools off the coast of Cicily, the consternation of all ancient mariners, the theme of many a legend and poem, but of latter days utterly bereft of their glory by the steam engine and mariner’s compass.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

11-14. (11) " Now after three months we set sail in a ship of Alexandria, which had wintered in the island, whose emblem was Castor and Pollux. (12) And landing at Syracuse, we remained there three days. (13) Thence, taking an indirect course, we arrived at Rhegium. And after one day, a south wind sprang up, and we went the next day to Puteoli. (14) Finding brethren there, we were entreated to remain with them seven days; and so we went to Rome. " Castor and Pollux were represented, in Greek mythology, as sons of Jupiter, and the patron deities of sailors. Their images, carved or painted on the prow, served the purpose of distinguishing this vessel, as do the names painted upon ships and steamboats at the present day. The ship would now be called the Castor and Pollux.

Syracuse, the famous capital of Sicily, where they remained three days, was directly in their route, and the delay was probably for the purposes of trade. From this place to Rhegium they were again troubled with unfavorable winds, as is evident from their sailing by an "indirect course," and the mention of a south wind springing up the second day after they reached this port. The south wind was directly in their course, and they sailed rapidly before it to Puteoli, accomplishing a distance of one hundred and eighty miles on the next day after they started.

It was, doubtless, an unexpected pleasure to Paul to find brethren in Puteoli, and equally unexpected to them to have the great apostle to the Gentiles in their midst. The request that he should remain with them seven days indicates a desire to have him present at their Lord's-day meeting. It is suggestive of a season of religious intercourse, terminated by the day on which the disciples came together to break the loaf. The ship had reached her final port; for Puteoli, situated on the northern side of the Bay of Naples, was the chief landing-place for vessels engaged in the trade between Rome and Egypt. The remainder of the journey was to be performed on foot, and there was nothing to prevent Paul's delay with the brethren, except the will of the centurion, who was under too great obligations to him to refuse any reasonable request.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

11–14. After three months. They remained here most of the winter. As soon as the weather would justify they would go forward. It was probably February or March when they departed. A ship of Alexandria. So was the one shipwrecked. This, no doubt, was also laden with wheat. It had put into Malta, driven by bad weather, and wintered there in the excellent harbor. Castor and Pollux. Two favorite sea gods of the Greeks and Romans. Their figures were carried on the prow, and probably gave name to the vessel. “The great twin brothers” were famous in Roman legend.

Landing at Syracuse. Then the leading city of the great island of Sicily, about eighty miles north of Malta. Three days. Probably waiting for a fair wind.

Fetched a compass. Did not sail a straight course. To Rhegium. On the Italian side of the straits of Messina, opposite Messina on the Sicilian side. At this place they waited one day and then the south wind blew, just the wind they wanted, as their course lay north. Came the next day to Puteoli. About 180 miles north of Rhegium, on the bay of Naples, near the city of Naples. It is now called Pozzuoli. Ostia, near Rome, and Puteoli were the two ports where the Egyptian corn ships landed with their cargoes. In one of Seneca's letters (he was then living) he describes the crowds that would gather at the wharf of Puteoli when a great corn ship came in.

Where we found brethren. We know from the Epistle to the Romans that there was a church at Rome that Paul was anxious to visit, and that the brethren were numerous (see chap. 16). Here we find also a church at a great seaport on the route from Palestine to Rome. Were desired to tarry with them seven days. Compare also 20:6, 7 and 21:4. In all these cases the object must have been to pass a Lord's day and to celebrate the Lord's Supper. The courteous Julius consenting, there was no difficulty in Paul's delay here.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul's journey to Rome continues.

General Information:

The Twin Brothers refers to Castor and Pollux, the twin sons of Zeus, a Greek god. They were thought to be protectors of ships. (See: Assumed Knowledge and Implicit Information)

that had spent the winter at the island

"that the crew left at the island for the cold season"

a ship of Alexandria

Possible meanings are this refers to 1) a ship that came from Alexandria, or 2) a ship that was registered or licensed in Alexandria.

the twin gods

On the bow of the ship, there was a carving of the two idols called "the twin gods." Their names were Castor and Pollux.

city of Syracuse

Syracuse is a city on the southeast coast of the modern-day island of Sicily, just southwest of Italy. (See: How to Translate Names)

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11–16. THE VOYAGE FROM MALTA, AND THE ARRIVAL IN ROME

11. μετὰ δὲ τρεῖς μῆνας, and after three months. The proper season for sailing having again come round, now that winter was over.

ἀνήχθημεν, we set sail. See on Act 27:3.

ἐν πλοίῳ … Ἀλεξανδρινῷ, in a ship of Alexandria which had wintered in the island. This was another vessel employed probably in the same corn-carrying trade as that other in which (Act 28:6) they had embarked at Myrrha, and suffered so many perils. This vessel had got as far as Melita, on its way to Italy, before the stormy weather came on. As the harbour was then where it now is, the ship had wintered in what is now Valetta.

παρασήμῳ Διοσκούροις, whose sign was the Twin brothers. Διοσκοῦροι is the name given in mythological story to Jupiter’s two sons (Castor and Pollux) born of Leda, who, when they were translated to the sky, became a constellation of special favour towards sailors. Horace speaks of them as ‘lucida sidera’ (Od. I. 3. 2), where he describes their beneficent influence on the ocean. By παράσημον πλοῖον is meant a boat with what we should now call a figure-head. But the ancient ships had such signs both at stem and stern, and often the figure was that of some divinity.

If for no other reason than the description of the vessel in which the further journey was performed we cannot accept the theory that the wreck took place in the Adriatic Sea. It would be hard to conceive of a vessel from Alexandria, which had stopped on its voyage to Italy to avoid the storms of winter, being found so far out of its course as Meleda in the Adriatic.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11.] They probably set sail (see on ch. 27:9) not earlier than the sixth of the ides of March (i.e. Mar_10).

παρασήμῳ Διοσκούροις] with the sign (of) the Dioscuri, as ὀνόματι Ποπλίῳ, ver. 7; not, ‘with the Dioscuri as a sign.’ So in the inscription found by the Rev. G. Brown at Lutro (Phœnice) in Crete, given at length in the excursus at the end of the prolegg. to Acts, we have “gubernator navis parasemo Isopharia.” The ancient ships carried at their prow a painted or carved representation of the sign which furnished their name, and at the stern a similar one of their tutelar deity. Sometimes these were one and the same, as appears to have been the case with this ship. Cyril, in Cat., says, ἔθος ἀεί πως ἐν ταῖς Ἀλεξανδρέων μάλιστα ναῦσι πρός γε τῇ πρώρῃ δεξιά τε καὶ εἰς εὐώνυμα γραφὰς εἶναι τοιαύτας. See Virg. Æu. x. 209; Ovid, Trist. i. 9. 1; Pers. Sat. vi. 30.

Castor and Pollux, sons of Jupiter and Leda, were considered the tutelar deities of sailors. See Hor. Od. i. 3. 2; 12.28.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Sign. Answering to the ship 's name in modern times. It was the image of a God, a man, a beast, or of some other object, sculptured or painted on the prow. The figure of the guardian deity was affixed to the stern.

Castor and Pollux. Known as the twin brothers and the Dioscuri, or sons of Jove. They were regarded as tutelary deities of sailors.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.