Acts 27:24

God hath given thee all them who sail with thee.

Christian pilotage

What Paul was in that ship, Christianity seeks to be in the vessel of the world. What was that?

I. He took upon himself the direction of common affairs. The master of the ship gave way, the centurion was no longer the centurion but in name, and the apostle stood forward at the front and took upon himself the responsibility of the whole situation. That is what Christianity wants to do in the world--to be the senior member in every firm, to be the director of every company, to be the head of every family, to be the one lamp in the dark night time, and to assume the leadership and be the benediction of the world. Christianity says, “I will go to business with you; I will keep your books for you; I will issue all your papers--sign and stamp them every one,” and that is precisely what the hottest Christian on earth respectfully declines. Do we wonder, then, that the Church is empty, that the infidel is laughing, and that the great enemy is feasting himself at the table of prosperity? We have come under the dominion of the sophism that Christianity is a set of theological views, or ritualistic forms. There are Christian people who say, “Leave to men of the world the direction of the world.” No. As soon say, “Leave to agriculture the lighting of the stars.”

II. He maintained the supremacy of God. “I believe God.” Christianity seeks to utter the word “God” in a tone that will amount to argument, with a pathos that will ensure conviction. It seeks to remind the world every day of the existence, government, personal superintendence, fatherly love, and motherly care of God. If any man really and truly believed God, he could never be in fear, he could never commit sin, he could never be unhappy. Do we believe God? No. We do not disbelieve Him, and our want of disbelief is so complete as to amount to a kind of intellectual assent to the proposition that there is a God; but if we believed God, our joy would be too great for time and earth. There is a religion in the world that proclaims God--personal, living, near, redeeming. That religion, by the very energy of its declaration, is keeping right the balance that would soon lose its equipoise.

III. He cheered the distracted and helpless (Acts 27:22). That is what Christianity would do in the world: it would make us all glad: it would have us sing songs in the night time. Christianity never said it wished to darken any man’s window, silence the singing birds which he had in his house, put out his fire, limit his food, and make his life into a pain or a fear. When Christianity meets men, it says, “All hail! This is Sabbath day; the bitterness of death is past: be glad.” The glad heart can never go far wrong. Joy is a protective influence. Christianity is the religion of joy. Who would think it to look upon Christian countenances? What wonder if people run away from us, and little children are glad when we are gone? Why are we not more glad? In so far as we carry any other spirit with us--I care not how we pray or preach--we are not lying unto men, we are lying unto God.

IV. He blessed the food of men (Acts 27:34). It is but a little food we need, but the blessing may be immeasurable. Eating and drinking are religious acts. We have lost the sacramental idea. We have allowed the world to debase everything we do, and to take out of it dignity and music and hope. The crust is a feast when Christ breaks it for us: the little table, with room for only two, becomes a great banqueting board when Jesus lays His hands upon it. (J. Parker, D. D.)

The Church the world’s hope

Paul had given some very good advice, which was rejected. What then? Now some of us in a similar ease would be in a huff, and never offer advice more, and feel some sort of pleasure in seeing those persons get into mischief. Not so the apostle. After he had prudently abstained for some time from saying anything, he at length gave proof of his unabated affection. Let us take a lesson from him.

I. A Godly man may often be thrown into an ill position for the good of others.

1. If they were not so placed they would not be like their Lord. Why was Christ on earth at all but for the good of sinners?

2. Moreover, is not this just the reason why the saints of God are on earth at all? Why does He not send an express chariot to take them at once to heaven?

3. There have been special cases in Scripture where the putting a person into an unpleasant condition has been a great boon to his fellow men--Joseph, Jeremiah, Naaman’s captive maid, etc.

4. As regards these positions--

(1) Do not get into them of your own choice. “Put your finger in the fire,” said one to a martyr once, “and see whether you can burn.” “No,” said he, “I don’t see the use of that. If I put my own finger into the fire I have no promise from God; but if He calls me to burn for His sake I have no doubt He will give me strength to do it.” You have no business to pick bad places to live in; you have no right to expose yourself to danger.

(2) But if God should do it, do not be in a hurry to undo it. You may leap out of the frying pan into the fire. You may go from bad to worse. It is just possible that if the present place has one temptation, the next may have another set. If you are placed in a family that is irreligious, make them value you. And when the time comes, do not hesitate to speak, but let your speaking be mainly by your actions. The best sermon Paul preached was when he took bread and gave thanks.

II. Wherever we are cast we should anxiously ask of God all the souls that sail with us.

1. God says He gave the souls to Paul; therefore I conclude Paul had asked Him. How many were they? Some two hundred and seventy. Father, some seven or eight make up your family; do not in your prayers leave out one child, nor one connection. Now they will be of all sorts. Let me describe those that sailed with Paul. There was one good one, Luke. You have got one pious child; perhaps you have one courteous passenger, like Julius, etc., etc.

pray for all.

2. Notice that the apostle did not pray for the ship. Now, the ship is like your family name--like your family dignity. Do not be praying about that.

3. Nor did he pray about the cargo. He let them fling the wheat out, and never cared for that. So you need not pray about your wealth.

4. Nor did he make any condition. He did not tell the Lord when or how the people should be saved.

5. He did not ask God to save them without means; nor did it please God to do so either, for though the means were contemptible, yet they were means--“Boards, and broken pieces.”

III. As we should ask for all, so we should labour for the conversion of all that sail with us. There were two Athenians who were to be employed by the republic in some great work. The first one had great gifts of speech; he stood up before the populace and addressed them, describing the style in which the work should be done, and depicting his own qualifications and the congratulations with which they would receive him when they saw how beautifully he had finished all their designs. The next workman had no powers of speech, so he said, “I cannot speak, but all that So-and-so has said, I will do.” They chose him, and wisely, believing he would be a man of deeds, while the other might probably be a man of words. He that only prays for a thing, but does not work for it, is like the workman that could talk well.

1. You can begin early with good advice. Paul gave his advice before they set sail. As soon as ever your children can understand anything, let them know about Christ. But after having given this early advice you must not think the work is done. Your boy may forget it. He may turn out a wild youth, and run quite away from you; but continue in prayer, continue in family prayer.

2. Then remember, if you would have your children saved, there is something you must not do. If Paul had prayed for these people, and then had gone down below, and had begun boring holes in the ship, you would have said, “Oh, it is no use that scoundrel praying, for see, he is scuttling the ship; he is praying to God to save them, and then going straight and doing the mischief.” You parents that are inconsistent--you mothers that don’t keep your promises--you fathers that talk as you ought not to talk--especially careless, prayerless parents, I do not ask you to pray for your children. Pray for yourselves first.

3. And as Paul was very anxious to point them the way in which they might be saved, telling them that the sailors must abide in the ship, and they must do this and that, so we should be very careful to explain to our children, neighbours, and connections, the way of salvation; and I think we ought to do this as much as possible, in private ways.

4. Still, never be satisfied without clinching the whole work with prayer. You see, Paul did not get those that were in the ship by his works. God gave them to him. Everything is of grace. (C. H. Spurgeon.)

Social influences

An impression prevailed among heathens of antiquity that there was danger in the company of wicked men, and especially of the impious. The Deity, says Horace, often involves the man of integrity in the punishment of the depraved. And the risk which they apprehended in an immediate visitation of Divine power, we may equally apprehend in the course of those laws by which the Almighty uniformly governs the universe. What they dreaded in the shipwreck, the fire, and the long catalogue of accidents, we find accomplished in the contamination of evil, the proneness to assimilate habits of thought and conduct, and the perplexities that harass a man who ventures to stand by while that is done which he disapproves. On the other hand, the text is an instance of the influence that a good man may have to save his associates from impending ruin. Two hundred, threescore, and fifteen persons were preserved for the godliness of one prisoner! The unrighteous are saved for the sake of the righteous; and over those who know not God, His faithful servants throw the shield of their fidelity, when they are associated together. Abraham interceded for the cities of the plain, “And the Lord said, If I find in Sodom ten righteous men, then will I spare all the cities for their sakes.” It was not Lot alone who was rescued from destruction; but the angel said to him, “Hast thou here any besides?” etc. It was not Joseph alone who was prosperous; but “the Lord blessed the Egyptian’s house,” etc. It was not Elijah only who was fed by the handful of meal and a little oil many days during the famine; for the widow of Zarephath also, and her son, with whom he lodged, the barrel of meal wasted not, and the cruse of oil did not fail. And it was not St. Paul alone, the ambassador of the Cross to the capital of the Western world, who was rescued from the waves not only his comrades, Luke and Timothy, or the kind centurion, who was saved for the apostle’s sake; but the selfish mariners also, and the brutal soldiers, all were included in the general protection one good man afforded: “God hath given thee all them that sail with thee.” The tares are mingled with the wheat in this world, and Christ Himself has told us, why the very angels may not root them out until the time of gathering both at the great harvest; lest with the tares ye root out the wheat also. The briar that obstructs our path, and the poisonous hemlock, obtains a share of the dew and sunshine which nourishes the food that supports our life. Such are the relations of things, such is the mutual dependence of mankind, in spiritual attainments as well as earthly welfare, that great blessings cannot be bestowed on one, without the participation of others; and an individual cannot be visited with great calamities without his fellows being afflicted or corrupted by them. In the affairs of every day we must have partners in our joy and woe. Obscure as we may be in station, retired and humble as maybe the scene on which we act our part in life, we cannot hoard up happiness, as the miser his pelf, for ourselves alone; we cannot hide our depravity, or conceal our degradation, so that it shall deprave or degrade no others. Who inflicts more fatal injury on society, or drags along with him accomplices to more certain ruin, than the thief lurking in the dark corners of the city, and dwelling in holes and cellars of the earth, lest the light of day should discover him to his pursuers? Who offers more victims on the shrine of her own wretchedness and infamy than the outcast driven from her parent’s roof, lest she should corrupt her own kindred? What is it imparts harshness and suspicion, that turns a deaf ear to a tale of woe, so much as fraud practised on those who should relieve distress? The depravity or debasement of the multitude soon eats its way to the heart of the few; and he who has seen the slave ignorant, timid, false, malignant, sensual, and trodden under foot of man, has discovered the master also to be not only an oppressor and cruel, but irritable, intemperate, violent, unscrupulous, profligate, divested of natural affection as a parent, a husband, or a brother, a greater slave to evil passions, than the object at his feet is to him. Corruption at the foundation rises to every pinnacle of the social structure, pervades its fluted columns, and plants its rottenness in ornamental capitals, and brings down the proudest and the firmest fabric crumbling into dust. There is a contagion in sin and suffering, if we enter into its vicinity; the disease is catching and the moral canker spreads, and he that was whole becomes infected, and feels unwonted pains. That the errors of princes involve their people in disaster is a maxim of the world’s experience; and that the sins of fathers shall be visited on their children is the assurance of the Word of God. How much guilt and misery is wrought by one wicked man! Not, indeed, that the ship is tossed by the storm because an infidel walks her deck. Not that a timber falls from the house top because the ungodly is beneath its roof;--but that the whole family within is made wretched by the father’s vice: that the whole circle of friends is ruined by intimacy with a spendthrift: that neighbours and dependants, unsuspecting youth and guileless innocence, are brought to wretchedness and infamy by the intrusion of a heartless profligate to their company: that honesty is branded with dishonour, and generous confidence reduced to beggary by association with a rogue. But let us turn to a more grateful subject, the deliverance the good man effects for all around in working out his own, and the happiness he imparts to others, as surely as he obtains it for himself. How many families are made prosperous and happy by the industry, temperance, frugality, and good nature of one member! How do his virtues diffuse themselves throughout his home, and bring a blessing on all around! And contentment ever smiles, where he does not find a want: and variance obtains no place, where he is gentle and conciliating: and children, and servants, the whole household, are impressed with the love and fear of God, who is the object of his daily worship, and their own. Nor is it only at the domestic hearth that the good man saves his fellow creatures with himself. How many little ones in Christ borrow the tone, and build the structure of principles that will govern life, from their master in that larger family, the school! How much again may the minister of the sanctuary shed a holy influence over the little flock committed to his care, himself a pattern, as well as teacher of what is good! How may whole cities and principalities and nations be saved by one man’s wisdom, or another’s splendid example! (G. D. Hill, M. A.)