Romans 4
TFGRomans 4:2
#Acts 28:1,2|
XXVIII:1, 2. (1) And after they had escaped, they knew that the island was called Melita.
Romans 4:3
(2) Now the barbarians showed us no little philanthropy; for they kindled a fire, on account of the rain that was falling, and on account of the cold, and brought us all to it.
In calling the islanders barbarians, Luke adopts the style of the Greeks, by whom all nations were styled barbarians except themselves. The term had not the same sense of reproach which it bears now; yet those to whom it was applied were regarded as comparatively uncivilized. Their kindness to the shipwrecked strangers was true philanthropy, being prompted by the simple fact that they were men in distress. It was a most timely relief to the drenched and chilled and exhausted voyagers.
(OCA 287-288)
Romans 4:4
3-6. While they were endeavoring to make themselves comfortable around the fire, an incident occurred which had an important bearing upon the future welfare of the travelers.
(3) Now Paul, having gathered a bundle of sticks, and laid them on the fire, a viper came out from the heat, and fastened on his hand.
(OCA 288)
Romans 4:5
(4) And when the barbarians saw the beast hanging from his hand, they said one to another, No doubt this man is a murderer; whom, though he has escaped from the sea, Justice permits not to live.
Romans 4:6
(5) Then he shook off the beast into the fire, and suffered no harm.
Romans 4:7
(6) But they were waiting for him to swell up, or suddenly fall down dead. And when they had waited a great while, and saw that no harm came to him, they turned about, and said that he was a god.
This scene is like that at Lystra reversed. There the people first took Paul for a god, and afterward stoned him [#Acts 14:11,19|]. Here they first suppose him to be a murderer, and then a god. Their bad opinion of him had not been based upon the mere fact that he was bitten by a serpent, for they knew that innocent men were liable to the same misfortune, but by the occurrence of this incident in so close connection with his safe escape from an almost hopeless shipwreck. The fact that he was a prisoner helped them to the conclusion that he had committed murder, and was now receiving a just retribution in a violent death. They attributed his punishment to the goddess of justice, using the Greek term ~dikh~, the name of that goddess. When, after watching a long time, they found that the bite, so fatal to other men, had no effect on him, their heathen education led them irresistibly to the conclusion that he was god [#Acts 28:6|].
It is almost universally conceded that the island here called Melita is the modern Malta, which lies directly south of Sicily. The evidence for this conclusion is fully summed up by Mr. Howson, to whom the inquisitive reader is referred. (c)
(c) Conybeare and Howson, vol. 2, pp. 341-346.
(OCA 288)
Romans 4:8
- The admiration awakened by this event among the rude populace finally led to a more comfortable entertainment of the ship’s company.
(7) In the regions around that place were the estates of the chief man of the island, Publius by name, who received us and entertained us courteously three days.
This “chief man” is supposed to have been the Roman governor of the island. It was an instance of distinguished hospitality, to entertain for three days, with food and lodging, two hundred and seventy-six strangers.
(OCA 288)
Romans 4:9
8-10. But no man ever loses by such hospitality, especially if it be extended to a servant of God. Publius was not without a reward for his kindness.
(8) And it came to pass that the father of Publius lay afflicted with fever and dysentery; to whom Paul went in, and having prayed, laid his hands upon him, and healed him.
(OCA 288)
Romans 4:10
(9) When this was done, others also in the island who had diseases came and were healed.
Romans 4:11
(10) And they honored us highly, and when we were departing, loaded us with such things as we needed.
The voyagers had lost every thing in the shipwreck, yet, through the services of Paul, they had lacked nothing during their stay on the island, and were now about to leave it with all the necessaries for the remainder of the voyage, supplied free of cost. At the beginning of the voyage Paul was one of the most unobserved of all the passengers; but he had gradually become the chief dependence of the whole company, and had acquired an ascendency over every mind. Much of this was due to his inspiration; yet native force of character and superior talent, place them where you will, will elevate their possessor to distinction and authority. Especially will this be true in times of danger and difficulty.
We can not suppose that Paul healed diseases so generally among the islanders, without mentioning the name of Jesus. On the contrary, though Luke makes no mention of it, we can not doubt that, from the palace of the governor to the remotest hamlet of the island, the name and power of Jesus were fully proclaimed during the three months of the apostle’s stay.
(OCA 289)
Romans 4:12
11-14. (11) Now after three months we set sail in a ship of Alexandria, which had wintered in the island, whose emblem was Castor and Pollux.
Castor and Pollux were represented, in Greek mythology, as sons of Jupiter, and the patron deities of sailors. Their images, carved or painted on the prow, served the purpose of distinguishing this vessel, as do the names painted upon ships and steamboats at the present day. The ship would now be called the Castor and Pollux.
(OCA 289)
Romans 4:13
(12) And landing at Syracuse, we remained there three days.
Romans 4:14
(13) Thence, taking an indirect course, we arrived at Rhegium. And after one day, a south wind sprang up, and we went the next day to Puteoli.
Syracuse, the famous capital of Sicily, where they remained three days, was directly in their route, and the delay was probably for the purposes of trade. From this place to Rhegium they were again troubled with unfavorable winds, as is evident from their sailing by an “indirect course,” and the mention of a south wind springing up the second day after they reached this port. The south wind was directly in their course, and they sailed rapidly before it to Puteoli, accomplishing a distance of one hundred and eighty miles (d) on the next day after they started.
(d) Conybeare and Howson, vol. 2, p. 349.
(OCA 289)
Romans 4:15
(14) Finding brethren there, we were entreated to remain with them seven days; and so we went to Rome.
It was, doubtless, an unexpected pleasure to Paul to find brethren in Puteoli, and equally unexpected to them to have the great apostle to the Gentiles in their midst. The request that he should remain with them seven days indicates a desire to have him present at their Lord’s-day meeting. It is suggestive of a season of religious intercourse, terminated by the day on which the disciples came together to break the loaf. The ship had reached her final port; for Puteoli, situated on the northern side of the Bay of Naples, was the chief landing-place for vessels engaged in the trade between Rome and Egypt. (e) The remainder of the journey was to be performed on foot, and there was nothing to prevent Paul’s delay with the brethren, except the will of the centurion, who was under too great obligations to him to refuse any reasonable request.
(e) Conybeare and Howson, vol. 2, p. 350-353.
(OCA 289-290)
Romans 4:16
- The delay of seven days was long enough for news to reach the brethren in Rome, that Paul was in Puteoli on his way to their city.
(15) And the brethren, having heard from that place concerning us, came out to meet us as far as Appii Forum and Three Taverns. When Paul saw them he thanked God and took courage.
The two place here mentioned were about ten miles apart, (f) and it was doubtless two different companies who met them, having left Rome at different times. One party had come about forty miles, to Appii Forum, and the other about thirty, to the places called Tres Tabernae, or Three Taverns. (g) Such a mark of respect extended to him in his bonds was highly gratifying, and no wonder that he “thanked God and took courage.”
(f) Conybeare and Howson, vol. 2, p. 360. (g) Hackett.
(OCA 290)
Romans 4:17
- Finally, the gates of “the eternal city,” as it was proudly styled, were entered. The prisoners were at the end of their long journey, and soon learned the disposition to be made of them for the time being.
(16) And when we came into Rome, the centurion delivered the prisoners to the Praetorian Prefect; but Paul was permitted to dwell by himself, with the soldier who guarded him.
The Praetorian Prefect was commander of the imperial guards, and had custody of all persons to be tried before the emperor. (h) It was probably the influence of Julius, the centurion, in his favor, which obtained for Paul the distinguished privilege of living in his own rented house, with only a single guard.
Paul had now accomplished a journey which he had contemplated for many years, and had met with some of the brethren whom he had called upon two years and a half ago, to strive together with him in prayer to God that he might come to them with joy, by the will of God, and with them to be refreshed (#Romans 15:30-32|). God had twice promised him that he should visit Rome (#Acts 23:11 27:24|), and now the promise was fulfilled, and his prayers were answered. But how different his entrance into the imperial city from what he had fondly hoped! Instead of coming in a free man, to appear in the synagogue, and in the forum, for the name of Jesus, he is marched in between files of soldiers, reported to the authorities as a prisoner sent up for trial, and kept night and day under a military guard. How poor his prospect for evangelizing the vast population! If Paul the tent-maker, a penniless stranger, had commenced his labors in the commercial emporium of Greece, “in weakness, and in fear and in much trembling” [#1 Corinthians 2:3|], how shall Paul the prisoner, with all the suspicion of crime which attaches to such a situation, begin the work of salvation in the capital of the whole world? The prospect was sufficiently disheartening; but he had one consolation which he did not enjoy in Corinth. He was not a stranger here; but was well known to all the brethren, who had heard his Epistle to the Romans read in the Lord’s-day meetings, and who were eager to form his personal acquaintance. He had already thanked God and taken courage, when some of them had met him on the way, and now he was emboldened, by their sympathy, to send forth even from his prison-walls a voice of warning to the vast multitudes around him.
(h) Conybeare and Howson, vol. 2, p. 364.
(OCA 290)
Romans 4:18
17-20. He made no delay in beginning his work; and his first appeal, according to his uniform custom, was addressed to his own kinsmen according to the flesh.
(17) And it came to pass, after three days, that he called together the chief men of the Jews; and when they had come together, he said to them, Brethren, I have done nothing against the people, or the customs of the fathers; yet I was delivered a prisoner from Jerusalem into the hands of the Romans;
(OCA 290-291)
Romans 4:19
(18) who, having examined me, were disposed to release me, because there was no cause of death in me.
Romans 4:20
(19) But the Jews opposing it, I was compelled to appeal to Caesar; not that I had any thing of which to accuse my nation.
Romans 4:21
(20) For this cause I have requested to see you, and speak to you. For it is on account of the hope of Israel that I am bound with this chain.
The propriety of this interview, and of the individual statements in the speech, is quite obvious. It might have been supposed, from the fact that he was accused by the Jews, that he had been guilty of some crime; and from his appeal to Caesar, that he intended to prefer charges against his accusers. The fact that the Romans would have released him but for the opposition of the Jews, was much in his favor on the first point; and on the latter, his own disavowal was sufficient. His closing remark, that it was for the hope of Israel that he was bound with a chain, was well calculated to enlist their sympathies; for it was no uncommon thing for Jews to be persecuted.
(OCA 291)
Romans 4:22
#Acts 28:21,22|
21, 22. The response of the Jews was candid and becoming.
(21) And they said to him, We have neither received letters from Judea concerning you, nor has any of the brethren who had come reported or spoken any evil concerning you.
Romans 4:23
(22) But we think it proper to hear from you what you think; though concerning this sect, it is known to us that it is everywhere spoken against.
It is rather surprising that they had heard nothing of the exciting scenes of Paul’s life in the last two years; but it often thus happens that events pass almost unnoticed by a living generation, which are destined, in subsequent ages, to figure as the leading events of history. By hearing nothing, however, they had heard nothing prejudicial to him, except that the sect of which he was an advocate had a bad reputation. If they had acted on the principle which often governs predominant religious parties, this would have been sufficient to turn away their ears. Doubtless, they had acted somewhat on this principle toward the preachers of the gospel who had preceded Paul in Rome; but the direct personal appeal which he made to them, and the conciliatory manner and matter of his address, induced them to think proper to hear what he thought. In these words, they gave good expression to an important rule of conduct; for, however a party who attempts to show us the truth may be spoken against, it is always proper to hear them before pronouncing sentence against them.
(OCA 291)
Romans 4:24
#Acts 28:23,24|
23, 24. Before the Jews took leave of Paul, they made arrangements for a formal and deliberate hearing of what he thought.
(23) And having appointed him a day, there came to him into his lodging a greater number, to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both from the law of Moses and the prophets, from morning till evening.
(OCA 291)
Romans 4:25
(24) Some believed the things which were spoken, and some believed not.
Sufficient time was occupied to place the whole subject before them, and to support each separate proposition with suitable evidence. The result was such a division of sentiment as almost uniformly attended the preaching of the gospel.
(OCA 291-292)