Resultados para: "JULIUS"

<p>The Lord shall bring a nation against thee from far--the invasion of the Romans--&quot;they came from far.&quot; The soldiers of the invading army were taken from France, Spain, and Britain--then considered &quot;the end of the earth.&quot; Julius Severus, the commander, afterwards Vespasian and Hadrian, left Britain for the scene of contest. Moreover, the ensign on the standards of the Roman army was &quot;an eagle&quot;; and the dialects spoken by the soldiers of the different nations that composed that army were altogether unintelligible to the Jews.</p>

<p>Here we have, I. The deep impressions which these visions made upon the prophet. God in them put honour upon him, and gave him satisfaction, yet not without a great allay of pain and perplexity (Dan 7:15): I Daniel was grieved in my spirit, in the midst of my body. The word here used for the body properly signifies a sheath or scabbard, for the body is no more to the soul; that is the weapon; it is that which we are principally to take care of. The visions of my head troubled me, and again (Dan 7:28), my cogitations much troubled me. The manner in which these things were discovered to him quite overwhelmed him, and put his thoughts so much to the stretch that his spirits failed him, and the trance he was in tired him and made him faint. The things themselves that were discovered amazed and astonished him, and put him into a confusion, till by degrees he recollected and conquered himself, and set the comforts of the vision over against the terrors of it.
II. His earnest desire to understand the meaning of them (Dan 7:16): I came near to one of those that stood by, to one of the angels that appeared attending the Son of man in his glory, and asked him the truth (the true intent and meaning) of all this. Note, It is a very desirable thing to take the right and full sense of what we see and hear from God; and those that would know must ask by faithful and fervent prayer and by accomplishing a diligent search.
III. The key that was given him, to let him into the understanding of this vision. The angel told him, and told him so plainly that he made him know the interpretation of the thing, and so made him somewhat more easy.
1. The great beasts are great kings and their kingdoms, great monarchs and their monarchies, which shall arise out of the earth, as those beasts did out of the sea, Dan 7:17. They are but terraefilii - from beneath; they savour of the earth, and their foundation is in the dust; they are of the earth earthy, and they are written in the dust, and to the dust they shall return.
2. Daniel pretty well understands the first three beasts, but concerning the fourth he desires to be better informed, because it differed so much from the rest, and was exceedingly dreadful, and not only so, but very mischievous, or it devoured and broke in pieces, Dan 7:19. Perhaps it was this that put Daniel into such a fright, and this part of the visions of his head troubled him more than any of the rest. But especially he desired to know what the little horn was, that had eyes, and a mouth that spoke very great things, and whose countenance was more fearless and formidable than that of any of his fellows, Dan 7:20. And this he was most inquisitive about because it was this horn that made war with the saints, and prevailed against them, Dan 7:21. While no more is intimated than that the children of men make war with one another, and prevail against one another, the prophet does not show himself so much concerned (let the potsherds strive with the potsherds of the earth, and be dashed in pieces one against another); but when they make war with the saints, when the precious sons of Zion, comparable to fine gold, are broken as earthen pitchers, it is time to ask, &quot;What is the meaning of this? Will the Lord cast off his people? Will he suffer their enemies to trample upon them and triumph over them? What is this same horn that shall prevail so far against the saints?&quot; To this his interpreter answers (Dan 7:23-25) that this fourth beast is a fourth kingdom, that shall devour the whole earth, or (as it may be read) the whole land. That the ten horns are ten kings, and the little horn is another king that shall subdue three kings, and shall be very abusive to God and his people, shall act, (1.) Very impiously towards God. He shall speak great words against the Most High, setting him, and his authority and justice, at defiance. (2.) Very imperiously towards the people of God. He shall wear out the saints of the Most High; he will not cut them off at once, but wear them out by long oppressions and a constant course of hardships put upon them, ruining their estates and weakening their families. The design of Satan has been to wear out the saints of the Most High, that they may be no more in remembrance; but the attempt is vain, for while the world stands God will have a church in it. He shall think to change times and laws, to abolish all the ordinances and institutions of religion, and to bring every body to say and do just as he would have them. He shall trample upon laws and customs, human and divine. Diruit, aedificut, mutat quadrata rotundis - He pulls down, he builds, he changes square into round, as if he meant to alter even the ordinances of heaven themselves. And in these daring attempts he shall for a time prosper and have success; they shall be given into his hand until time, times, and half a time (that is, for three years and a half), that famous prophetical measure of time which we meet with in the Revelation, which is sometimes called forty-two months, sometimes 1260 days, which come all to one. But at the end of that time the judgment shall sit and take away his dominion (v. 26), which he expounds (v. 11) of the beast being slain and his body destroyed. And (as Mr. Mede reads v. 12) as to the rest of the beast, the ten horns, especially the little ruffling horn (as he calls it), they had their dominion taken away. Now the question is, Who is this enemy, whose rise, reign, and ruin, are foretold? Interpreters are not agreed. Some will have the fourth kingdom to be that of the Seleucidae, and the little horn to be Antiochus, and show the accomplishment of all this in the history of the Maccabees; so Junius, Piscator, Polanus, Broughton, and many others: but others will have the fourth kingdom to be that of the Romans, and the little horn to be Julius Caesar, and the succeeding emperors (says Calvin), the antichrist, the papal kingdom (says Mr. Joseph Mede), that wicked one, which, as this little horn, is to be consumed by the brightness of Christ&#039;s second coming. The pope assumes a power to change times and laws, potestas autokratorikē - an absolute and despotic power, as he calls it. Others make the little horn to be the Turkish empire; so Luther, Vatablus, and others. Now I cannot prove either side to be wrong; and therefore, since prophecies sometimes have many fulfillings, and we ought to give scripture its full latitude (in this as in many other controversies), I am willing to allow that they are both in the right, and that this prophecy has primary reference to the Syrian empire, and was intended for the encouragement of the Jews who suffered under Antiochus, that they might see even these melancholy times foretold, but might foresee a glorious issue of them at last, and the final overthrow of their proud oppressors; and, which is best of all, might foresee, not long after, the setting up of the kingdom of the Messiah in the world, with the hopes of which it was usual with the former prophets to comfort the people of God in their distresses. But yet it has a further reference, and foretels the like persecuting power and rage in Rome heathen, and no less in Rome papal, against the Christian religion, that was in Antiochus against the pious Jews and their religion. And St. John, in his visions and prophecies, which point primarily at Rome, has plain reference, in many particulars, to these visions of Daniel.
3. He has a joyful prospect given him of the prevalency of God&#039;s kingdom among men, and its victory over all opposition at last. And it is very observable that in the midst of the predictions of the force and fury of the enemies this is brought in abruptly (Dan 7:18 and again Dan 7:22), before it comes, in the course of the vision, to be interpreted, Dan 7:26, Dan 7:27. And this also refers, (1.) To the prosperous days of the Jewish church, after it had weathered the storm under Antiochus, and the power which the Maccabees obtained over their enemies. (2.) To the setting up of the kingdom of the Messiah in the world by the preaching of his gospel. For judgment Christ comes into this world, to rule by his Spirit, and to make all his saints kings and priests to their God. (3.) To the second coming of Jesus Christ, when the saints shall judge the world, shall sit down with him on his throne and triumph in the complete downfall of the devil&#039;s kingdom. Let us see what is here foretold. [1.] The Ancient of days shall come, Dan 7:22. God shall judge the world by his Son, to whom he has committed all judgment, and, as an earnest of that, he comes for the deliverance of his oppressed people, comes for the setting up of his kingdom in the world. [2.] The judgment shall sit, Dan 7:26. God will make it appear that he judges in the earth, and will, both in wisdom and in equity, plead his people&#039;s righteous cause. At the great day he will judge the world in righteousness by that man whom he has ordained. [3.] The dominion of the enemy shall be taken away, Dan 7:26. All Christ&#039;s enemies shall be made his footstool, and shall be consumed and destroyed to the end: these were the apostle uses concerning the man of sin, Th2 2:8. He shall be consumed with the spirit of Christ&#039;s mouth and destroyed with the brightness of his coming. [4.] Judgment is given to the saints of the Most High. The apostles are entrusted with the preaching of a gospel by which the world shall be judged. All the saints by their faith and obedience condemn an unbelieving disobedient world; in Christ their head they shall judge the world, shall judge the twelve tribes of Israel, Mat 19:28. See what reason we have to honour those that fear the Lord; how mean and despicable soever the saints now appear in the eye of the world, and how much contempt soever is poured upon them; they are the saints of the Most High; they are near and dear to God, and he owns them for his, and judgment is given to them. [5.] That which is most insisted upon is that the saints of the Most High shall take the kingdom, and possess the kingdom for ever, Dan 7:18. And again (Dan 7:22), The time came that the saints possessed the kingdom. And again (Dan 7:27), The kingdom and dominion, and the greatness of the kingdom under the whole heavens, shall be given to the people of the saints of the Most High. Far be it from us to infer hence that dominion is founded on grace, or that this will warrant any, under pretence of saintship, to usurp kingship. No; Christ&#039;s kingdom is not of this world; but this intimates the spiritual dominion of the saints over their own lusts and corruptions, their victories over Satan and his temptations, and the triumphs of the martyrs over death and its terrors. It likewise promises that the gospel kingdom shall be set up, a kingdom of grace, the privileges and comforts of which now, under the heavens, shall be the earnest and first-fruits of the kingdom of glory in the heavens. When the empire became Christian, and princes used their power for the defence and advancement of Christianity, then the saints possessed the kingdom. The saints rule by the Spirit&#039;s ruling in them (and this is the victory overcoming the world, even their faith) and by making the kingdoms of this world to become Christ&#039;s kingdom. But the full accomplishment of this will be in the everlasting happiness of the saints, the kingdom that cannot be moved, which we, according to his promise, look for (that is the greatness of the kingdom), the crown of glory that fades not away - that is the everlasting kingdom. See what an emphasis is laid upon this (Dan 7:18): The saints shall possess the kingdom for ever, even for ever and ever; and the reason is because he whose saints they are is the Most High and his kingdom is an everlasting kingdom, Dan 7:27. He is so, and therefore theirs shall be so. Because I live, you shall live also, Joh 14:19. His kingdom is theirs; they reckon themselves exalted in his exaltation, and desire no greater honour and satisfaction to themselves than that all dominions should serve and obey him, as they shall do, Dan 7:27. They shall either be brought into subjection to his golden sceptre or brought to destruction by his iron rod.
Daniel, in the close, when he ends that matter, tells us what impressions this vision made upon him; it overwhelmed his spirits to such a degree that his countenance was changed, and it made him look pale; but he kept the matter in his heart. Note, The heart must be the treasury and store-house of divine things; there we must hide God&#039;s word, as the Virgin Mary kept the sayings of Christ, Luk 2:51. Daniel kept the matter in his heart, with a design, not to keep it from the church, but to keep it for the church, that what he had received from the Lord he might fully and faithfully deliver to the people. Note, It concerns God&#039;s prophets and ministers to treasure up the things of God in their minds, and there to digest them well. If we would have God&#039;s word ready in our mouths when we have occasion for it, we must keep it in our hearts at all times.</p>

<p>We have here an account of some disturbance given to Paul and his friends at Corinth, but no great harm done, nor much hindrance given to the work of Christ there.
I. Paul is accused by the Jews before the Roman governor, Act 18:12, Act 18:13. The governor was Gallio, deputy of Achaia, that is, proconsul; for Achaia was a consular province of the empire. This Gallio was elder brother to the famous Seneca; in his youth he was called Novatus, but took the name of Gallio upon his being adopted into the family of Julius Gallio; he is described by Seneca, his brother, to be a man of great ingenuous and great probity, and a man of wonderful good temper; he was called Dulcis Gallio - Sweet Gallio, for his sweet disposition; and is said to have been universally beloved. Now observe, 1. How rudely Paul is apprehended, and brought before Gallio; The Jews made insurrection with one accord against Paul. They were the ringleaders of all the mischief against Paul, and they entered into a confederacy to do him a mischief. They were unanimous in it: they came upon him with one accord; hand joined in hand to do this wickedness. They did it with violence and fury: They made an insurrection to the disturbance of the public peace, and hurried Paul away to the judgment-seat, and, for aught that appears, allowed him no time to prepare for his trial. 2. How falsely Paul is accused before Gallio (Act 18:13): This fellow persuades men to worship God contrary to the law. They could not charge him with persuading men not to worship God at all, or to worship other gods (Deu 13:2): but only to worship God in a way contrary to the law. The Romans allowed the Jews in their provinces the observance of their own law; and what then? Must those therefore be prosecuted as criminals who worship God in any other way? Does their toleration include a power of imposition? But the charge was unjust; for their own law had in it a promise of a prophet whom God would raise up to them, and him they should hear. Now Paul persuaded them to believe in this prophet, who was come, and to hear him, which was according to the law; for he came not to destroy the law, but to fulfil it. The law relating to the temple-service those Jews at Corinth could not observe, because of their distance from Jerusalem, and there was no part of their synagogue-worship which Paul contradicted. Thus when people are taught to worship God in Christ, and to worship him in the Spirit, they are ready to quarrel, as if they were taught to worship him contrary to the law; whereas this is indeed perfective of the law.
II. Gallio, upon the first hearing, or rather without any hearing at all, dismisses the cause, and will not take any cognizance of it, Act 18:14, Act 18:15. Paul was going about to make his defence, and to show that he did not teach men to worship God contrary to the law; but the judge, being resolved not to pass any sentence upon this cause, would not give himself the trouble of examining it. Observe,
1. He shows himself very ready to do the part of a judge in any matter that it was proper for him to take cognizance of. He said to the Jews, that were the prosecutors, &quot;If it were a matter of wrong, or wicked lewdness, - if you could charge the prisoner with theft or fraud, with murder or rapine, or any act of immorality, - I should think myself bound to bear with you in your complaints, though they were clamorous and noisy;&quot; for the rudeness of the petitioners was no good reason, if their cause was just, why they should not have justice done them. It is the duty of magistrates to right the injured, and to animadvert upon the injurious; and, if the complaint be not made with all the decorum that might be, yet they should hear it out. But,
2. He will by no means allow them to make a complaint to him of a thing that was not within his jurisdiction (Act 18:15): &quot;If it be a question of words and names, and of your law, look you to it: end it among yourselves as you can, but I will be no judge of such matters; you shall neither burden my patience with the hearing of it, nor burden my conscience with giving judgment upon it;&quot; and therefore, when they were urgent and pressing to be heard, he drove them from the judgment-seat (Act 18:16), and ordered another cause to be called. Now, (1.) Here was something right in Gallio&#039;s conduct, and praise-worthy - that he would not pretend to judge of things he did not understand; that he left the Jews to themselves in matters relating to their own religion, but yet would not let them, under pretence of that, run down Paul, and abuse him; or, at least, would not himself be the tool of their malice, to give judgment against him. He looked upon the matter to be not within his jurisdiction, and therefore would not meddle in it. But, (2.) It was certainly wrong to speak so slightly of a law and religion which he might have known to be of God, and with which he ought to have acquainted himself. In what way God is to be worshipped, whether Jesus be the Messiah, whether the gospel be a divine revelation, were not questions of words and names, as he scornfully and profanely called them. They are questions of vast importance, and in which, if he had understood them himself aright, he would have seen himself nearly concerned. He speaks as if he boasted of his ignorance of the scriptures, and took a pride in it; as if it were below him to take notice of the law of God, or make any enquiries concerning it.
III. The abuse done to Sosthenes, and Gallio&#039;s unconcernedness in it, Act 18:17. 1. The parties put a great contempt upon the court, when they took Sosthenes and beat him before the judgment-seat. Many conjectures there are concerning this matter, because it is uncertain who this Sosthenes was, and who the Greeks were that abused him. It seems most probable that Sosthenes was a Christian, and Paul&#039;s particular friend, that appeared for him on this occasion, and probably had taken care of his safety, and conveyed him away, when Gallio dismissed the cause; so that, when they could not light on Paul, they fell foul on him who protected him. It is certain that there was one Sosthenes that was a friend of Paul, and well known at Corinth; it is likely he was a minister, for Paul calls him his brother, and joins him with himself in his first epistle to the church at Corinth (Co1 1:1), as he does Timothy in his second, and it is probable that this was he; he is said to be a ruler of the synagogue, either joint-ruler with Crispus (Act 18:8), or a ruler of one synagogue, as Crispus was of another. As for the Greeks that abused him, it is very probable that they were either Hellenist Jews, or Jewish Greeks, those that joined with the Jews in opposing the gospel (Act 18:4, Act 18:6), and that the native Jews put them on to do it, thinking it would in them be less offensive. They were so enraged against Paul that they beat Sosthenes; and so enraged against Gallio, because he would not countenance the prosecution, that they beat him before the judgment-seat, whereby they did, in effect, tell him that they cared not for him; if he would not be their executioner, they would be their own judges. 2. The court put no less a contempt upon the cause, and the persons too. But Gallio cared for none of these things. If by this be meant that he cared not for the affronts of bad men, it was commendable. While he steadily adhered to the laws and rules of equity, he might despise their contempts; but, if it be meant (as I think it is) that he concerned not himself for the abuses done to good men, it carries his indifference too far, and gives us but an ill character of him. Here is wickedness done in the place of judgment (which Solomon complains of, Ecc 3:16), and nothing done to discountenance and suppress it. Gallio, as a judge, ought to have protected Sosthenes, and restrained and punished the Greeks that assaulted him. For a man to be mobbed in the street or in the market, perhaps, may not be easily helped; but to be so in his court, the judgment-seat, the court sitting and not concerned at it, is an evidence that truth is fallen in the street, and equity cannot enter; for he that departeth from evil maketh himself a prey, Isa 59:14, Isa 59:15. Those that see and hear of the sufferings of God&#039;s people, and have no sympathy with them, nor concern for them, do not pity and pray for the, it being all one to them whether the interests of religion sink or swim, are of the spirit of Gallio here, who, when a good man was abused before his face, cared for none of these things; like those that were at ease in Zion, and were not grieved for the affliction of Joseph (Amo 6:6), like the king and Haman, that sat down to drink when the city Shushan was perplexed, Est 3:15.</p>

<p>It does not appear how long it was after Paul&#039;s conference with Agrippa that he was sent away for Rome, pursuant to his appeal to Caesar; but it is likely they took the first convenience they could hear of to do it; in the mean time Paul is in the midst of his friends at Caesarea - they comforts to him, and he a blessing to them. But here we are told,
I. How Paul was shipped off for Italy: a long voyage, but there is no remedy. He has appealed to Caesar, and to Caesar he must go: It was determined that we should sail into Italy, for to Rome they must go by sea; it would have been a vast way about to go by land. Hence, when the Roman conquest of the Jewish nation is foretold, it is said (Num 24:24), Ships shall come from Chittim, that is, Italy, and shall afflict Eber, that is, the Hebrews. It was determined by the counsel of God, before it was determined by the counsel of Festus, that Paul should go to Rome; for, whatever man intended, God had work for him to do there. Now here we are told, 1. Whose custody he was committed to - to one named Julius, a centurion of Augustus&#039;s band, as Cornelius was of the Italian band, or legion, Act 10:1. He had soldiers under him, who were a guard upon Paul, that he might not make his escape, and likewise to protect him, that he might have no mischief done him. 2. What bottom he embarked in: they went on board a ship of Adramyttium (Act 27:2), a sea-port of Africa, whence this ship brought African goods, and, as it should seem, made a coasting voyage for Syria, where those goods came to a good market. 3. What company he had in this voyage, there were some prisoners who were committed to the custody of the same centurion, and who probably had appealed to Caesar too, or were upon some other account removed to Rome, to be tried there, or to be examined as witnesses against some prisoners there; perhaps some notorious offenders, like Barabbas, who were therefore ordered to be brought before the emperor himself. Paul was linked with these, as Christ with the thieves that were crucified with him, and was obliged to take his lot with them in this voyage; and we find in this chapter (Act 27:42) that for their sakes he had like to have been killed, but for his sake they were preserved. Note, It is no new thing for the innocent to be numbered among the transgressors. But he had also some of his friends with him, Luke particularly, the penman of this book, for he puts himself in all along, We sailed into Italy, and, We launched, v. 2. Aristarchus a Thessalonian is particularly named, as being now in his company. Dr. Lightfoot thinks that Trophimus the Ephesian went off with him, but that he left him sick at Miletum (Ti2 4:20), when he passed by those coasts of Asia mentioned here (v. 2), and that there likewise he left Timothy. It was a comfort to Paul to have the society of some of his friends in this tedious voyage, with whom he might converse freely, though he had so much loose profane company about him. Those that go long voyages at sea are commonly necessitated to sojourn, as it were, in Mesech and Kedar, and have need of wisdom, that they may do good to the bad company they are in, may make them better, or at lest be made never the worse by them.
II. What course they steered, and what places they touched at, which are particularly recorded for the confirming of the truth of the history to those who lived at that time, and could by their own knowledge tell of their being at such and such a place. 1. They touched at Sidon, not far off from where they went on board; thither they came the next day. And that which is observable here is, that Julius the centurion was extraordinarily civil to Paul. It is probable that he knew his case, and was one of the chief captains, or principal men, that heard him plead his own cause before Agrippa (Act 25:23), and was convinced of his innocency, and the injury done him; and therefore, though Paul was committed to him as a prisoner, he treated him as a friend, as a scholar, as a gentleman, and as a man that had an interest in heaven: He gave him liberty, while the business of the ship detained it at Sidon, to go among his friends there, to refresh himself; and it would be a great refreshment to him. Julius herein gives an example to those in power to be respectful to those whom they find worthy of their respect, and in using their power to make a difference. A Joseph, a Paul, are not to be used as common prisoners. God herein encourages those that suffer for him to trust in him; for he can put it into the hearts of those to befriend them from whom they least expect it - can cause them to be pitied, nay, can cause them to be prized and valued, even in the eyes of those that carry them captive, Psa 106:46. And it is likewise an instance of Paul&#039;s fidelity. He did not go about to make his escape, which he might have easily done; but, being out upon his parole of honour, he faithfully returns to his imprisonment. If the centurion is so civil as to take his word, he is so just and honest as to keep his word. 2. They thence sailed under Cyprus, Act 27:4. If the wind had been fair, they had gone forward by direct sailing, and had left Cyprus on the right hand; but, the wind not favouring them, they were driven to oblique sailing with a side wind, and so compassed the island, in a manner, and left it on the left hand. Sailors must do as they can, when they cannot do as they would, and make the best of their wind, whatever point it is in; so must we all in our passage over the ocean of this world. When the winds are contrary yet we must be getting forward as well as we can. 3. At a port called Myra they changed their ship; that which they were in, it is probable, having business no further, they went on board a vessel of Alexandria bound for Italy, Act 27:5, Act 27:6. Alexandria was now the chief city of Egypt, and great trading there was between that city and Italy; from Alexandria they carried corn to Rome, and the East-India goods and Persian which they imported at the Red Sea they exported again to all parts of the Mediterranean, and especially to Italy. And it was a particular favour shown to the Alexandrian ships in the ports of Italy that they were not obliged to strike sail, as other ships were, when they came into port. 4. With much ado they made The Fair Havens, a port of the island of Crete, Act 27:7, Act 27:8. They sailed slowly many days, being becalmed, or having the wind against them. It was a great while before they made the point of Cnidus, a port of Caria, and were forced to sail under Crete, as before under Cyprus; much difficulty they met with in passing by Salmone, a promontory on the eastern shore of the island of Crete. Though the voyage hitherto was not tempestuous, yet it was very tedious. They many that are not driven backward in their affairs by cross providences, yet sail slowly, and do not get forward by favourable providences. And many good Christians make this complaint in the concerns of their souls, that they do not rid ground in their way of heaven, but have much ado to keep their ground; they move with many stops and pauses, and lie a great while wind-bound. Observe, The place they came to was called The Fair Havens. Travellers say that it is known to this day by the same name, and that it answers the name from the pleasantness of its situation and prospect. And yet, (1.) It was not the harbour they were bound for; it was a fair haven, but it was not their haven. Whatever agreeable circumstances we may be in in this world, we must remember we are not at home, and therefore we must arise and depart; for, though it be a fair haven, it is not the desired haven, Psa 107:30. (2.) It was not a commodious haven to winter in, so it is said, Act 27:12. It had a fine prospect, but it lay exposed to the weather. Note, Every fair haven is not a safe haven; nay, there may be most danger where there is most pleasure.
III. What advice Paul gave them with reference to that part of their voyage they had before them - it was to be content to winter where they were, and not to think of stirring till a better season of the year. 1. It was now a bad time for sailing; they had lost a deal of time while they were struggling with contrary winds. Sailing was now dangerous, because the fast was already past, that is, the famous yearly fast of the Jews, the day of atonement, which was on the tenth day of the seventh month, a day to afflict the soul with fasting; it was about the 20th of our September. That yearly fast was very religiously observed; but (which is strange) we never have any mention made in all the scripture history of the observance of it, unless it be meant here, where it serves only to describe the season of the year. Michaelmas is reckoned by mariners as a bad time of the year to be at sea as any other; they complain of their Michaelmas-blasts; it was that time now with these distressed voyagers. The harvest was past, the summer was ended; they had not only lost time, but lost the opportunity. 2. Paul put them in mind of it, and gave them notice of their danger (Act 27:10): &quot;I perceive&quot; (either by notice from God, or by observing their wilful resolution to prosecute the voyage notwithstanding the peril of the season) &quot;that this voyage will be with hurt and damage; you that have effects on board are likely to lose them, and it will be a miracle of mercy if our lives be given us for a prey.&quot; There were some good men in the ship, and many more bad men: but in things of this nature all things come alike to all, and there is one event to the righteous and to the wicked. If both be in the same ship, they both are in the same danger. 3. They would not be advised by Paul in this matter, Act 27:11. They thought him impertinent in interposing in an affair of this nature, who did not understand navigation; and the centurion to whom it was referred to determine it, though himself a passenger, yet, being a man in authority, takes upon him to overrule, though he had not been oftener at sea perhaps than Paul, nor was better acquainted with these seas, for Paul had planted the gospel in Crete (Tit 1:5), and knew the several parts of the island well enough. But the centurion gave more regard to the opinion of the master and owner of the ship than to Paul&#039;s; for every man is to be credited in his own profession ordinarily: but such a man as Paul, who was so intimate with Heaven, was rather to be regarded in seafaring matters than the most celebrated sailors. Note, Those know not what dangers they run themselves into who will be governed more by human prudence than by divine revelation. The centurion was very civil to Paul (Act 27:3), and yet would not be governed by his advice. Note, Many will show respect to good ministers that will not take their advice, Eze 33:31.</p>

<p>next day we touched at Sidon--To reach this ancient and celebrated Mediterranean port, about seventy miles north from CÃ&amp;brvbrsarea, in one day, they must have had a fair wind.

Julius courteously--(See on Act 27:1).

gave him liberty to go to his friends--no doubt disciples, gained, it would seem, by degrees, all along the Phœnician coast since the first preaching there (see on Act 11:19 and Act 21:4).

to refresh himself--which after his long confinement would not be unnecessary. Such small personal details are in this case extremely interesting.</p>

<p>possessions of the chief man--&quot;the first man.&quot;

of the island--He would hardly be so styled in the lifetime of his father, if his distinction was that of the family. But it is now ascertained that this was the proper official title of the Maltese representative of the Roman prÃ&amp;brvbrtor to Sicily, to whose province Malta belonged; two inscriptions having been discovered in the island, one in Greek, the other in Latin, containing the same words which Luke here employs.

who received us--of Paul&#039;s company, but doubtless including the &quot;courteous&quot; Julius.

and lodged us three days courteously--till proper winter lodgings could be obtained for them.</p>

<p>Where we found brethren--not &quot;the brethren&quot; (see on Act 21:4), from which one would conclude they did not expect to find such [WEBSTER and WILKINSON].

and were desired--&quot;requested.&quot;

to tarry with them seven days--If this request came from Julius, it may have proceeded partly from a wish to receive instructions from Rome and make arrangements for his journey thither, partly from a wish to gratify Paul, as he seems studiously and increasingly to have done to the last. One can hardly doubt that he was influenced by both considerations. However this may be, the apostle had thus an opportunity of spending a Sabbath with the Christians of the place, all the more refreshing from his long privation in this respect, and as a seasoning for the unknown future that lay before him at the metropolis.

so we went toward Rome.</p>

<p>And from thence, when the brethren--of Rome

heard of us--by letter from Puteoli, and probably by the same conveyance which took Julius&#039; announcement of his arrival.

they came to meet us as far as Appii Forum--a town forty-one miles from Rome.

and the Three Taverns--thirty miles from Rome. Thus they came to greet the apostle in two parties, one stopping short at the nearer, the other going on to the more distant place.

whom when Paul saw, he thanked God--for such a welcome. How sensitive he was to such Christian affection all his Epistles show (Rom 1:9, &amp;c.).

and took courage--his long-cherished purpose to &quot;see Rome&quot; (Act 19:21), there to proclaim the unsearchable riches of Christ, and the divine pledge that in this he should be gratified (Act 23:11), being now about to be auspiciously realized.</p>

<p>when we came to Rome--the renowned capital of the ancient world, situated on the Tiber.

the centurion delivered the prisoners to the captain of the guard--the PrÃ&amp;brvbrtorian Prefect, to whose custody, as commander of the PrÃ&amp;brvbrtorian guard, the highest military authority in the city, were committed all who were to come before the emperor for trial. Ordinarily there were two such prefects; but from A.D. 51 to 62, one distinguished general--Burrus Aframus, who had been Nero&#039;s tutor--held that office; and as our historian speaks of &quot;the captain,&quot; as if there were but one, it is thought that this fixes the apostle&#039;s arrival at Rome to be not later than the year 62 [WIES]. But even though there had been two when Paul arrived, he would be committed only to one of them, who would be &quot;the captain&quot; who got charge of him. (At most, therefore, this can furnish no more than confirmation to the chronological evidence otherwise obtained).

but Paul was suffered to dwell by himself with a--&quot;the&quot;

soldier that kept him--&quot;guarded&quot; him. (See on Act 12:6). This privilege was allowed in the case of the better class of prisoners, not accused of any flagrant offense, on finding security--which in Paul&#039;s case would not be difficult among the Christians. The extension of this privilege to the apostle may have been due to the terms in which Festus wrote about him; but far more probably it was owing to the high terms in which Julius spoke of him, and his express intercession in his behalf. It was overruled, however, for giving the fullest scope to the labors of the apostle compatible with confinement at all. As the soldiers who kept him were relieved periodically, he would thus make the personal acquaintance of a great number of the PrÃ&amp;brvbrtorian guard; and if he had to appear before the Prefect from time to time, the truth might thus penetrate to those who surrounded the emperor, as we learn, from Phi 1:12-13, that it did.</p>