Acts 28:11-16

CRITICAL REMARKS

Acts 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 Acts 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).

Acts 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.

Acts 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 Acts 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.

Acts 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 Acts 20:6; Acts 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 Acts 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).

Acts 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 (Acts 2:10).

Acts 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 (Acts 2:10; Acts 18:2) and of numerous Christians, to whom Paul wrote an epistle (see “Hints” on Acts 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.—Acts 28:11

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 (Acts 27:3), and remembering the important services rendered to Julius by Paul during the preceding voyage (Acts 27:10; Acts 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 (Acts 20:6) and at Tyre (Acts 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., Acts 1:5; Acts 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 (Acts 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 Acts 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

Acts 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 (1 Corinthians 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.

Acts 28:12. 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.

Acts 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” (2 Corinthians 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 (Acts 23:11).

Acts 28:14. 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.

Acts 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.

Acts 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.