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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 28:11–16. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Five Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And all the remaining details of his course with Paul he recounts, indicating with all diligence both places, and cities, and number of days, until they went up to Jerusalem; and what befell Paul there, how he was sent to Rome in bonds; the name of the centurion who took him in charge; and the signs of the ships, and how they made shipwreck; and the island upon which they escaped, and how they received kindness there, Paul healing the chief man of that island; and how they sailed from thence to Puteoli, and from that arrived at Rome; and for what period they sojourned at Rome.
Observe how in all this voyage they nowhere touched at a city, but were cast on an island, and passed the entire winter there or sailing - those being herein under training for faith, his fellow-voyagers, I mean. "And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux." Probably this was painted on it: so addicted were they to their idols.
"And after three months, we sailed in a ship of Alexandria," etc. After three months, going on board a ship of Alexandria, they came to Syracuse, a city of the Sicilians; from there to Rhegium; from there to Puteoli; from there, now on foot, to the Three Taverns, where Paul was gladly received by the brethren and entered Rome led by them. There, after the third day, having called together the ancients in the synagogue, […] soldier […] in order, for what reason he had been brought by centurions, showing them the glorious chain with which he was bound for the sake of Israel's salvation.
We sailed in an Alexandrian ship, which had wintered on the island and had the insignia of Castor and Pollux. I believe that at first the insignia of Castor was placed, but due to the mistake of the scribes, letters were added, just as “frustra panis” is written instead of “frusta,” and “appropriat” instead of “appropiat,” which we find often written in the oldest manuscripts. For in Greek instead of the insignia of Castor, it is written παρασήμῳ διοσκούροις, but Διόσκουροι, the twin Castors, that is, Castor and Pollux, are called in Greek. The city of the Colchians is a witness, which, made by the charioteers Amphitus and Cercyon, is called Dioscuria from their name. For this reason, the pagans invoke them as gods at sea, because in the omens of sailors, if solitary stars appear on the ship or on the masts, they are dangerous; but if twin stars, they are harbingers of a prosperous voyage. At their arrival, they say the dreadful star called Helen is driven away. In another translation, we saw written for παρασήμῳ διοσκούροις, "bearing the emblem of Jupiter's sons." For the fables say that Jupiter, transformed into a swan, ravished Leda, the wife of Theseus, and Helen was born from that. Hence it is said: That melodious bird sought Leda’s embrace, and similarly, he transformed into a star and fathered Castor and Pollux as twins.
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Summary
Acts 28:11 marks a pivotal moment in Paul's journey to Rome, detailing the departure from Malta after a three-month wintering period. This verse provides specific historical and cultural details about the ship secured for the next leg of the voyage, identifying it as an Alexandrian vessel bearing the pagan sign of Castor and Pollux, thereby underscoring the providential continuation of Paul's mission despite significant delays and the secular context in which God's purposes unfold.
Context
Literary Context
Acts 28:11 serves as a crucial transition point, picking up the narrative thread immediately after Paul and his companions' unexpected three-month stay on the island of Malta, following their dramatic shipwreck in Acts 27. The preceding verses in Acts 28:1-10 recount the miraculous events on the island, including Paul's survival of a viper bite and his healing ministry, which brought honor and provisions to the shipwrecked group. Verse 11 signals the end of this unplanned interlude and the resumption of the divinely ordained journey toward Rome, a destination that had been prophesied by the Lord himself in Acts 23:11. It demonstrates Luke's meticulous attention to detail in tracing the progress of the gospel from Jerusalem to the heart of the Roman Empire.
Historical & Cultural Context
The mention of an "Alexandrian ship" is significant. Alexandria, in Egypt, was one of the ancient world's most important port cities, renowned for its vast grain fleets that supplied Rome. These ships were typically large, robust vessels capable of long voyages, making them suitable for transporting goods and passengers across the Mediterranean. The detail "whose sign was Castor and Pollux" refers to the ship's figurehead or painted emblem on the prow. Castor and Pollux, known as the Dioscuri, were twin brothers in Greek and Roman mythology, revered as patrons of sailors and associated with safe passage and favorable winds. Mariners would invoke them for protection against storms. This practice highlights the pervasive pagan religious beliefs and superstitions of the Greco-Roman world, even as God's plan for Paul's journey unfolded through these very channels.
Key Themes
This verse contributes to several overarching themes in Acts. First, it powerfully illustrates God's Providence in Delays and Adversity. The shipwreck and the wintering period were not setbacks but rather divinely orchestrated detours that allowed for significant ministry on Malta, demonstrating God's sovereignty over natural disasters and human plans. Second, it underscores the Unstoppable Advance of the Gospel Mission. Despite imprisonment, storms, and delays, Paul's ultimate goal of reaching Rome to bear witness to Christ (Acts 23:11) remains firmly on track. Finally, the inclusion of specific details like the ship's origin and sign reinforces the Historical Veracity and Reliability of Luke's Account. These precise, verifiable elements lend credibility to the narrative, assuring the reader that this is a factual historical record of the early church's expansion.
Exposition and Analysis
Key Word Analysis
Refers to a standard lunar month, indicating a precise duration of three months. This period was likely dictated by the severe winter weather conditions, which made sea travel perilous and was a common practice for ancient mariners to "winter over" in safe harbors. The specific duration emphasizes the significant, yet temporary, pause in Paul's journey.
From para (near) and cheimazo (to winter), meaning "to stay with over the rainy season" or "to winter near." This word highlights the necessity of the stay on Malta due to the dangerous winter storms that made sailing impossible or extremely hazardous. It underscores the practical realities of ancient maritime travel and the wisdom of waiting for safer conditions.
Literally "sons of Jupiter" (Zeus), referring to the twin deities revered as protectors of sailors. The mention of this specific "sign" (Greek, parasēmos, meaning "side-marked" or "labeled with a badge") indicates the ship's identifying figurehead or emblem. This detail vividly portrays the pagan religious context of the Roman world, where even commercial vessels invoked mythical gods for protection, contrasting sharply with the divine providence that truly guided Paul's voyage.
Verse Breakdown
"And after three months"
This phrase precisely marks the duration of Paul and his companions' involuntary stay on Malta, emphasizing the end of the winter season and the resumption of favorable sailing conditions. It highlights the passage of time and the patience required during this divinely orchestrated delay.
"we departed in a ship of Alexandria"
"We departed" signifies the continuation of the journey, with Luke still including himself in Paul's company. The "ship of Alexandria" specifies its origin, indicating a large, well-built vessel from a major grain-shipping port, suggesting a reliable means of transport for the next leg of their voyage to Rome.
"which had wintered in the isle"
This clause clarifies that the ship they boarded had also been stranded on Malta for the winter, likely for the same reasons of safety. It indicates a practical solution for their continued travel, as they found a vessel ready to resume its journey once the weather improved.
"whose sign was Castor and Pollux"
This detail identifies the ship by its figurehead or emblem, a common practice in the ancient world. The "Dioscuri" were pagan deities invoked for safe passage, providing a striking contrast between the pagan superstitions of the mariners and the true divine protection that had been demonstrably at work throughout Paul's perilous journey.
Literary Devices
Luke's account in Acts 28:11 is rich with Historical Detail, a hallmark of his writing. The precise mention of "three months," "a ship of Alexandria," and "Castor and Pollux" grounds the narrative firmly in verifiable historical and cultural realities of the Roman world. This meticulousness lends significant credibility to the entire book of Acts, presenting it not as myth but as a factual record. The phrase "whose sign was Castor and Pollux" also employs Symbolism and Irony. The pagan symbol of protection on the ship's prow stands in stark contrast to the true divine protection and guidance that has been consistently demonstrated throughout Paul's journey, particularly during the recent shipwreck where God, not pagan deities, ensured their safety. This subtle Juxtaposition highlights the supremacy of God's providence over human superstition and the ordinary means through which His extraordinary purposes are accomplished. The verse also serves as a point of Narrative Progression, signaling the end of one significant episode (the Malta interlude) and the commencement of the final leg of Paul's journey to Rome, maintaining the forward momentum of the gospel's spread.
Theological and Thematic Connections
Acts 28:11 powerfully illustrates God's sovereign control over all circumstances, even those seemingly mundane or rooted in pagan culture. The fact that Paul, a prisoner of Christ, departs on a ship bearing the sign of pagan gods, underscores that God works through the ordinary, and even the religiously antithetical, structures of the world to advance His kingdom. His providence is not limited by human beliefs or the prevailing cultural norms. The delay on Malta, though unexpected and caused by disaster, was not a hindrance but an opportunity for God's power to be displayed through Paul's ministry, setting the stage for the next phase of the mission. This passage reminds us that God's plans are unthwartable, and He can use any vessel, literally and figuratively, to achieve His divine will.
Reflection and Application
Acts 28:11 offers profound encouragement for believers navigating the complexities of life. Just as Paul's journey was marked by unexpected delays and detours, our own lives often present unforeseen pauses, setbacks, or periods of waiting. This verse reminds us that such interruptions are not necessarily deviations from God's plan but can be integral parts of His sovereign design. The three months on Malta, though forced by circumstances, became a season of miraculous ministry and provision. This teaches us to embrace periods of waiting with faith, recognizing that God can use them to deepen our character, expand our influence, or prepare us for the next phase of our calling. Furthermore, the detail about the ship's pagan sign is a powerful reminder that we are called to live out our faith in a world that often operates by different principles and beliefs. God's purposes are accomplished not by our avoidance of the world, but by our engagement within it, trusting that His power transcends all human systems and superstitions. We are to be faithful in our journey, knowing that the Lord is our ultimate guide and protector, regardless of the "signs" or circumstances around us.
Questions for Reflection
FAQ
Why is the ship's sign, Castor and Pollux, specifically mentioned by Luke?
Luke's mention of "Castor and Pollux" as the ship's sign serves multiple purposes. First, it provides a specific, verifiable historical detail, characteristic of Luke's meticulous reporting, which lends authenticity and credibility to his account of Paul's journey. Second, it highlights the cultural and religious context of the ancient maritime world. Castor and Pollux (the Dioscuri) were revered by sailors as protectors and bringers of good fortune, reflecting the pervasive pagan beliefs of the time. This detail creates a subtle but profound theological contrast: while the ship's crew and passengers relied on pagan deities for safety, the true protection and guidance for Paul and his companions came from the sovereign God, who had already demonstrated His power through the miraculous survival of the shipwreck in Acts 27 and the events on Malta in Acts 28:1-10. It underscores that God works His purposes even through means associated with non-Christian beliefs, demonstrating His ultimate authority over all things.
Christ-Centered Fulfillment
Acts 28:11, while a historical detail of Paul's journey, points to the broader narrative of God's unwavering plan of salvation, ultimately centered in Christ. The "ship of Alexandria" with its pagan sign, though an ordinary vessel, becomes an instrument in the divine purpose of bringing the gospel to Rome, just as all of creation and human history serve the ultimate reign of Christ. The true "sign" of safe passage and ultimate deliverance is not Castor and Pollux, but Jesus Christ Himself, who is the Way, the Truth, and the Life. His death and resurrection are the ultimate act of divine providence, securing eternal safety for all who believe. Paul's journey, marked by divine protection despite earthly perils, mirrors the journey of the church, which is guided by the Spirit of Christ through a world often hostile or indifferent to God. Christ is the one who holds all things together, ensuring that His mission, initiated by His incarnation and completed through His atoning work, will reach its final destination—the establishment of His kingdom throughout the earth. Just as Paul was divinely appointed to bear witness to Christ in Rome (Acts 23:11), so too is the church commissioned to carry the message of the Lamb of God to the ends of the earth, confident that He who began a good work will bring it to completion (Philippians 1:6).