Where much time was spent ( Hikanou chronou diagenomenou ).

Genitive absolute again with second aorist middle participle of diaginomai , to come in between (dia ). "Considerable time intervening,"since they became weatherbound in this harbour, though some take it since they left Caesarea.

And the voyage was now dangerous ( kai ontos ēdē episphalous ).

Genitive absolute, "and the voyage being already (ēdē =Latin jam ) dangerous"(old word from epi and sphallō , to trip, to fall, and so prone to fall, here only in N.T.).

Because the Fast was now already gone by ( dia to kai tēn nēsteian ēdē parelēluthenai ).

Accusative (after dia ) of the articular infinitive perfect active of parerchomai , to pass by, with the accusative of general reference (nēsteian , the great day of atonement of the Jews, Lev 16:29.) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In a.d. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in Act 20:6 though a Gentile Christian. Paul did it also (1Co 16:8). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (Act 27:7) besides the long delay here in this harbour of Fair Havens.

Paul admonished them ( parēinēi ho Paulos ).

Imperfect active of paraineō , old word to exhort from para and aineō , to praise (Act 3:8), only here and Act 27:22in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning.

I perceive ( theōrō ).

Old word from theōros , a spectator. See note on Luk 10:18. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2Co 11:25) to justify his apprehension.

Will be ( mellein esesthai ).

Infinitive in indirect assertion followed by future infinitive after mellein in spite of hoti which would naturally call for present indicative mellei , an anacoluthon due to the long sentence (Robertson, Grammar , p. 478).

With injury ( meta hubreōs ).

An old word from huper (above, upper, like our "uppishness") and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus ( Ant. III. 6, 4) uses it of the injury of the elements.

Loss ( zēmian ).

Old word, opposite of kerdos , gain or profit (Phi 3:7.). Nowhere else in N.T.

Lading ( phortiou ).

Diminutive of phortos (from pherō , to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Mat 11:30; Mat 23:4; Luk 11:46; Gal 6:5.

But also of our lives ( alla kai tōn psuchōn ).

Common use of psuchē for life, originally "breath of life"(Act 20:10), and also "soul"(Act 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Act 27:24), not to the wisdom of the officers in rejecting Paul’ s advice. Paul begins now to occupy the leading role in this marvellous voyage.

Gave more heed ( māllon epeitheto ).

Imperfect middle of peithō , to yield to (with the dative case). The "Frumentarian"centurion ranked above the captain and owner. As a military officer the centurion was responsible for the soldiers, the prisoners, and the cargo of wheat. It was a government ship. Though the season was not advanced, the centurion probably feared to risk criticism in Rome for timidity when the wheat was so much needed in Rome (Knowling).

To the master ( tōi kubernētēi ).

Old word from kubernaō , to steer, and so steersman, pilot, sailing-master. Common in this sense in the papyri. In N.T. only here and Rev 18:17.

And to the owner of the ship ( kai tōi nauklērōi ).

Old word compounded of naus and klēros and used for owner of the ship who acted as his own skipper or captain. The papyri examples (Moulton and Milligan’ s Vocabulary ) all have the meaning "captain"rather than "owner."

Because the haven was not commodious to winter in ( aneuthetou tou limenos huparchontos pros paracheimasian ).

Genitive absolute again present tense of huparchō : "The harbour being unfit (aneuthetou , this compound not yet found elsewhere, simplex in Luk 9:62; Luk 14:35; Heb 6:7) for wintering"(paracheimasia , only here in N.T., but in Polybius and Diodorus, in an inscription a.d. 48, from paracheimazō ).

The more part advised ( hoi pleiones ethento boulēn ).

Second aorist middle indicative of tithēmi , ancient idiom with boulēn , to take counsel, give counsel. Lysias held a council of the officers of the ship on the issue raised by Paul.

If by any means they could reach Phoenix and winter there ( ei pōs dunainto katantēsantes eis Phoinika paracheimasai ).

The optative dunainto (present middle of dunamai ) here with ei is a condition of the fourth class with the notion of purpose implied and indirect discourse (Robertson, Grammar , p. 1021). "We vote for going on the chance that we may be able"(Page). Phoenix is the town of palms (Joh 12:13), the modern Lutro, the only town in Crete on the southern coast with a harbour fit for wintering, though Wordsworth and Page argue for Phineka which suits Luke’ s description better. The verb paracheimazō , to winter, is from para and cheimōn (see also Act 28:11). Used in several Koiné[28928]š writers.

Looking northeast and southeast ( bleponta kata liba kai kata chōron ).

There are two ways of interpreting this language. Lips means the southwest wind and chōros the northwest wind. But what is the effect of kata with these words? Does it mean "facing"the wind? If so, we must read "looking southwest and northwest."But kata can mean down the line of the wind (the way the wind is blowing). If so, then it is proper to translate "looking northeast and southeast."This translation suits Lutro, the other suits Phoenike. Ramsay takes it to be Lutro, and suggests that sailors describe the harbour by the way it looks as they go into it (the subjectivity of the sailors) and that Luke so speaks and means Lutro which faces northeast and southeast. On the whole Lutro has the best of the argument.

When the south wind blew softly ( hupopneusantos notou ).

Genitive absolute with aorist active participle of hupopneō , old verb to blow under, then to blow gently, here only in N.T. "A south wind having blown gently,"in marked contrast to the violent northwest wind that they had faced so long. They were so sure of the wisdom of their decision that they did not even draw up the small boat attached by a rope to the vessel’ s stern (Act 27:16). It was only some forty miles to Lutro.

Their purpose ( tēs protheseōs , set before them, from protithēmi )

, genitive after krateō (kekratēkenai , perfect active infinitive in indirect discourse).

They weighed anchor ( ārantes ).

First aorist active participle of airō , old verb used in technical sense with tas agkuras (anchors) understood as in Thucydides I. 52; II. 23, "having lifted the anchors."Page takes it simply as "moving."

Sailed along Crete ( parelegonto tēn Krētēn ).

Imperfect middle. See Act 27:8, "were coasting along Crete."

Close in shore ( āsson ).

Comparative adverb of agki , near, and so "nearer"to shore. Only here in N.T.

After no long time ( met' ou polu ).

Litotes again.

Beat down from it ( ebalen kat' autēs ).

Second aorist active indicative of ballō , to throw. Here "dashed"(intransitive). Autēs is in the ablative, not genitive case, beat "down from it"(Crete), not "against it or on it."(Robertson, Grammar , p. 606). Autēs cannot refer to ploion (boat) which is neuter. So the ablative case with kata as in Mar 5:13, Homer also. The Cretan mountains are over 7,000 feet high.

A tempestuous wind which is called Euraquilo ( anemos tuphōnikos ho kaloumenos Eurakulōn ).

Tuphōn̂Tuphōs was used for the typhoon, a violent whirlwind (turbo ) or squall. This word gives the character of the wind. The Eurakulōn (reading of Aleph A B against the Textus Receptus Eurokludōn ) has not been found elsewhere. Blass calls it a hybrid word compounded of the Greek euros (east wind) and the Latin aquilo (northeast). It is made like euronotos (southeast). The Vulgate has euroaquilo . It is thus the east north east wind. Page considers Euroclydon to be a corruption of Euraquilo. Here the name gives the direction of the wind.

When the ship was caught ( sunarpasthentos tou ploiou ).

Genitive absolute again with first aorist passive of sunarpazō , old word, in N.T. only Luk 8:29; Act 6:12; Act 19:29, and here. Graphic picture as if the ship was seized by a great monster.

Face the wind ( antophthalmein tōi anemōi ).

Dative case with the vivid infinitive of antophthalmeō from antophthalmos , looking in the eye, or eye to eye (anti , facing and opthalmos , eye). Eyes were painted on the prows of vessels. The ship could not face the wind enough to get to Phoenix. Modern sailors talk of sailing into the eye of the wind. We were not able to look the wind in the eye. Koiné[28928]š verb used by Polybius. Some MSS. have it in Act 6:11, but only here in N.T. In Wisdom of Sol. 12:14 it is used of a prince who cannot look God in the face. Clement of Rome 34 uses it of an idle workman not able to look his employer in the face (Milligan and Moulton’ s Vocabulary ).

We gave way ( epidontes ).

Second aorist active participle of epididōmi , giving way to the wind.

Were driven ( epherometha ).

Imperfect passive of pherō , "we were being borne along."We "scudded before the gale"(Page). "The suddenness of the hurricane gave no time to furl the great mainsail"(Furneaux).

Running under the lee of ( hupodramontes ).

Second aorist active participle of hupotrechō . Same use of hupo as in hupepleusamen (Act 27:4, Act 27:8) for "under the lee", under the protection of. Nēsion is diminutive of nēsos , a small island. The MSS. vary between Cauda (B) and Clauda (Aleph).

To secure the boat ( perikrateis genesthai tēs skaphēs ).

"To become masters (perikrateis from peri and kratos , power over, found in Susannah and ecclesiastical writers, and here only in N.T.) of the boat ("dug out,"like Indian boats, literally, from skaptō , to dig, old word, here only in N.T. and Act 27:30, Act 27:32). The smooth water behind the little island enabled them to do this.

When they had hoisted it up ( hēn ārantes ).

"Which (the little boat) having hoisted up (arantes , Act 27:13)."Even so it was "with difficulty"(molis ). Perhaps the little boat was waterlogged.

Used helps ( boētheiais echrōnto ).

Imperfect middle of chraomai with instrumental case. The "helps"were ropes or chains, no doubt.

Under-girding the ship ( hupozōnnuntes to ploion ).

Present active participle of hupozōnnumi . Old verb, here only in N.T. Probably cables (hupozōmata ) or ropes were used under the hull of the ship laterally or even longitudinally, tightly secured on deck. This "frapping"was more necessary for ancient vessels because of the heavy mast. The little island made it possible to do this also.

Lest we be cast upon the Syrtis ( mē eis tēn Surtin ekpesōsin ).

Final clause after verb of fearing (phoboumenoi ) with mē and the second aorist active subjunctive of ekpiptō , old verb to fall out or off, to be cast away. So here and Act 27:26, Act 27:29, a classical use of the verb for a ship driven out of its course on to shoals or rocks (Page who cites Xenophon, Anab. VII. 5, 12). The Syrtis was the name for two quicksands between Carthage and Cyrenaica, this clearly being the Syrtis Major most dangerous because of the sandbanks (surtis , from surō ). The wind would drive the ship right into this peril if something were not done.

They lowered the gear ( chalasantes to skeuos ).

First aorist active participle of chalaō (cf. Luk 5:4 for lowering the nets). Skeuos means vessel or gear. They slackened or reduced sail, especially the mainsail, but leaving enough to keep the ship’ s head as close to the wind as was practicable.

So were driven ( houtōs epheronto ).

Imperfect passive indicative again as in Act 27:15with the addition of houtōs (thus). The ship was now fixed as near to the wind (E N E) as possible (seven points). That would enable the ship to go actually W by N and so avoid the quicksands. J. Smith has shown that, a day being lost around Cauda, the ship going 36 miles in 24 hours in 13 days would make 468 miles. The Island of Malta (Melita) is precisely in that direction (W by N) from Cauda and is 480 miles. Page sees a difficulty about this explanation of the steady drift of the ship in the word diapheromenon in Act 27:27, but that was at the end of the drifting and the varied winds could have come then and not before. The whole narrative as explained carefully in Smith’ s Voyage and Shipwreck of St. Paul is a masterpiece of precise and accurate scholarship. A resume of his results appears in my Luke the Historian in the Light of Research .

As we laboured exceedingly with the storm ( sphodrōs cheimazomenōn hēmōn ).

Genitive absolute with present passive participle of cheimazō , old verb to afflict with a tempest (cheima , stormy weather), to toss upon the waves, here alone in N.T.

They began to throw overboard ( ekbalēn epoiounto ).

Literally, "They began to make (inchoative imperfect middle of poieō ) a casting out"(ekbolēn from ekballō , to cast out, old word, only here in N.T.). Cf. Latin jacturam facere . This to lighten the ship by throwing overboard the cargo. The grain in the ship would shift and make it list and so added to the danger.

They cast out ( eripsan ).

Third person plural aorist active of riptō , not eripsamen as Textus Receptus.

With their own hands ( autocheires ).

Old word (autos , cheir ) but here alone in N.T. Vivid and graphic touch by Luke who, of course, watched every movement day by day.

The tackling ( tēn skeuēn ).

The furniture of the ship that could be spared. It was becoming desperate.

When neither sun nor stars shone upon us ( mēte hēliou mēte astrōn epiphainontōn ).

Genitive absolute again.

For many days ( epi pleionas hēmeras ).

For more days than a few.

No small tempest ( cheimonos ouk oligou ).

Litotes again.

All hope that we should be saved was now taken away ( loipon periēireito elpis pāsa tou sōzesthai hēmas ).

"For the rest (or future) there began to be taken from around us (periēireito inchoative imperfect and see use of the verb in 2Co 3:16 of the veil) all hope of the being saved so far as we were concerned."Despair was beginning to settle like a fog on all their hopes. Had Paul lost hope?

When they had been long without food ( pollēs te asitias huparchousēs ).

Genitive absolute, the old word asitia from asitos (Act 27:33) a privative and sitos , food, here alone in N.T. Literally, "There being much abstinence from food."They had plenty of grain on board, but no appetite to eat (sea-sickness) and no fires to cook it (Page). "Little heart being left for food"(Randall). Galen and other medical writers use asitia and asitos for want of appetite.

Stood forth ( statheis ).

As in Act 1:15; Act 2:14; Act 17:22. Pictorial word (Page) that sets forth the vividness and solemnity of the scene (Knowling).

Ye should have hearkened unto me ( edei men peitharchēsantas moi ).

Literally, "It was necessary for you hearkening unto me not to set sail (mē anagesthai )."It was not the "I told you so"of a small nature, "but a reference to the wisdom of his former counsel in order to induce acceptance of his present advice"(Furneaux). The first aorist active participle is in the accusative of general reference with the present infinitive anagesthai .

And have gotten this injury and loss ( kerdēsai te tēn hubrin tautēn kai tēn zēmian ).

This Ionic form kerdēsai (from kerdaō ) rather than kerdēnai or kerdēnai is common in late Greek (Robertson, Grammar , p. 349). The Revised Version thus carries over the negative mē to this first aorist active infinitive kerdēsai from kerdaō (cf. Mat 16:26). But Page follows Thayer in urging that this is not exact, that Paul means that by taking his advice they ought to have escaped this injury and loss. "A person is said in Greek ‘ to gain a loss’ when, being in danger of incurring it, he by his conduct saves himself from doing so."This is probably Paul’ s idea here.

And now ( kai ta nun ).

Accusative plural neuter article of general reference in contrast with men in Act 27:21. Paul shows modesty (Bengel) in the mild contrast.

No loss of life ( apobolē psuchēs oudemia ).

Old word from apoballō , to throw away, only twice in N.T. Rom 11:15 (rejection) and here. He had foretold such loss of life as likely (Act 27:10), but he now gives his reason for his changed view.

For there stood by me ( parestē gar moi ).

Second aorist active (intransitive) indicative of paristēmi with the locative case (beside me). The very form used by Paul of his trial (2Ti 4:17) when "the Lord stood by me"(ho de kurios moi parestē ) when others deserted him. This angel of the God whom Paul serves (in distinction from the heathen gods) is the reason for Paul’ s present confidence.

Thou must stand before Caesar ( Kaisari se dei parastēnai ).

Note the same dei (must) as in Act 23:11 when Jesus appeared to Paul in Jerusalem and the same verb parastēnai (second aorist active infinitive) used in Act 27:23.

Hath granted thee ( kecharistai soi ).

Perfect middle indicative of charizomai and that from charis , a gift or grace. The lives of those that sailed with Paul God had spared as a gift (charis ) to Paul.

Wherefore be of good cheer ( dio euthumeite ).

God had spoken. That was enough. This old verb from euthumos in the N.T. only here, Act 27:25; Jam 5:13. See the adjective Act 27:36.

For I believe God ( pisteuō gar tōi theōi ).

This is Paul’ s reason for his own good cheer and for his exhortation to confidence in spite of circumstances so untoward. Paul had doubtless prayed for his own life and for the lives of all. He was sure that he was to bear his witness in Rome.

We must be cast ( dei hēmās ekpesein ).

It is necessary for us to fall out (ekpesein , second aorist active infinitive of ekpiptō ). It was not revealed to Paul what island it would be.

As we were driven to and fro ( diapheromenōn hēmōn ).

Genitive absolute with present passive participle of diapherō , old verb to bear different ways (diâduo , two), this way and that. Continued to be tossed to and fro in the rough seas. It would seem so to those on board. It does not necessarily mean that the wind had changed. The fourteenth night is reckoned from the time they left Fair Havens.

In the sea of Adria ( en tōi Hadriāi ).

Not the Adriatic Sea as we now call the sea between Italy and the mainland of Illyricum, but all the lower Mediterranean between Italy and Greece. Luke’ s usage is like that of Strabo.

Surmised ( hupenooun ).

Imperfect active indicative of huponoeō , inchoative, began to suspect.

That they were drawing near to some country ( prosagein tina autois chōran ).

Infinitive with accusative of general reference in indirect assertion. Prosagō is here used intransitively and Luke writes from the sailor’ s standpoint that a certain land was drawing near to them (autois , dative). The sailors heard the sound of breakers and grew uneasy.

They sounded ( bolisantes ).

First aorist active participle of bolizō rare verb only here and in Eustathius who says it was familiar in ancient Greek. Apparently from bolis , a missile or dart, and so to throw down the lead into the sea, to heave the lead, to take soundings. The inscriptions give bolimos for "leaden."

Twenty fathoms ( orguias eikosi ).

This old word, from oregō , to stretch, means the distance from one outstretched middle finger tip to the other likewise out-stretched.

After a little space ( brachu diastēsantes ).

Literally, "standing apart a little"(second aorist active participle of diistēmi ), that is, the ship going a short distance further on. A ship today approaching St. Paul’ s Bay by the rocky point of Koura would pass first twenty, then fifteen fathoms (Furneaux).

Lest haply we should be cast ashore on rocky ground ( mē pou kata tracheis topous ekpesōmen ).

The usual construction after a verb of fearing (mē and the aorist subjunctive ekpesōmen ). Literally, "Lest somewhere (pou ) we should fall out down against (kata ) rocky places."The change in the soundings made it a very real fear. Tracheis (rough) is old adjective, but in the N.T. only here and Luk 3:5 (from Isa 40:4).

Four anchors ( agkuras tessaras ).

Old word from agkē . In N.T. only in this chapter, with rhiptō here, with ekteinō in Act 27:30, with periaireō in Act 27:40; and Heb 6:19 (figuratively of hope).

From the stern ( ek prumnēs ).

Old word, but in N.T. only in Mar 4:38; here and 41 in contrast with prōira (prow). The usual practice was and is to anchor by the bows. "With a view to running the ship ashore anchoring from the stern would, it is said, be best"(Page). Nelson is quoted as saying that he had been reading Acts 27 the morning of the Battle of Copenhagen (April, 1801) where he anchored his ships from the stern.

Wished for the day ( ēuchonto ).

Imperfect middle, kept on praying for "day to come"(hēmeran genesthai ) before the anchors broke under the strain of the storm or began to drag. If the ship had been anchored from the prow, it would have swung round and snapped the anchors or the stern would have faced the beach.

The sailors ( tōn nautōn ).

Old word from naus (ship), in N.T. only here, Act 27:30; Rev 18:17.

Were seeking ( zētountōn ).

Genitive absolute again with present active participle of zēteō to seek.

Had lowered ( chalasantōn ).

Aorist active participle of chalazō .

Under colour ( prophasei ).

Possibly the same word as "prophecy"(from prȯphēmi , to speak forth), but here pretence, pretext, although it may come from prophainō , to show forth. The use here is an old one and appears also in Mar 12:40; Luk 20:47; 1Th 2:5; Phi 1:18.

As though ( hōs ).

The alleged reason, a common Greek idiom with hōs and the participle (Robertson, Grammar , p. 966). Here with mellontōn .

From the foreship ( ek prēirōs ).

Old word for prow of the ship. In the N.T. only here and Act 27:41. Note here ekteinein (lay out, stretch out) rather than rhipsantes (casting) in Act 27:29, for they pretended to need the small boat to stretch out or lay out the anchors in front.

Except these abide in the ship ( Ean mē houtoi meinōsin en tōi ploiōi ).

Condition of the third class (undetermined, but with hope, etc.). Paul has no hesitancy in saying this in spite of his strong language in Act 27:24about God’ s promise. He has no notion of lying supinely down and leaving God to do it all. Without the sailors the ship could not be properly beached.

The ropes ( ta schoinia ).

Diminutive of schoinos , old word, but in N.T. only here and Joh 2:15. Paul is now saviour of the ship and the soldiers quickly cut loose the skiff and "let her fall off"(eiasan autēn ekpesein ) rather than be the means of the escape of the sailors who were needed. This dastardly scheme of the sailors would have brought frightful loss of life.

While the day was coming on ( achri hou hēmera ēmellen ginesthai ).

More likely here achri hou (for achri toutou hēi ) with the imperfect ēmellen , has its usual meaning, "until which time day was about to come on (ginesthai , present middle infinitive, linear action)."That is Paul kept on exhorting or beseeching (parekalei , imperfect active) them until dawn began to come on (cf. Act 27:39when day came). In Heb 3:13 achri hou with the present indicative has to mean "so long as"or while, but that is not true here (Robertson, Grammar , p. 975). See note on Act 2:46 for the same phrase for partaking food (metalambanō trophēs , genitive case) as also in Act 27:34. Paul wanted them to be ready for action when day really came. "Fourteenth day"repeated (Act 27:27), only here in the accusative of duration of time (hēmeran ). It is not clear whether the "waiting"(prosdokōntes , present active participle predicate nominative complementary participle after diateleite , Robertson, Grammar , p. 1121) means fourteen days of continuous fasting or only fourteen successive nights of eager watching without food. Galen and Dionysius of Halicarnassus employ the very idiom used here by Luke (asitos diateleō ).

Having taken nothing ( mēthen proslabomenoi ).

Second aorist middle participle of proslambanō with the accusative mēthen rather than the more usual mēden . Probably Paul means that they had taken no regular meals, only bits of food now and then.

For this is for your safety ( touto gar pros tēs humeteras sōtērias huparchei ).

Note sōtēria in sense of "safety,"literal meaning, not spiritual salvation. This is the only instance in the N.T. of the use of pros with the ablative meaning "from the side of"your safety, though a classic idiom (Robertson, Grammar , p. 623), an example of Luke’ s literary style.

Perish ( apoleitai ).

Future middle (intransitive) of apollumi ‛̇uō' , to destroy. So the oldest MSS. rather than peseitai from piptō , to fall. This proverbial expression occurs also in Luk 21:18 which see and in 1Sa 14:45; 2Sa 14:11; 1Ki 1:52.

Gave thanks to God ( eucharistēsen tōi theōi ).

First aorist active indicative of eucharisteō from which our word "Eucharist"comes. It was saying grace like the head of a Hebrew family and the example of Paul would encourage the others to eat. Probably Paul, Luke, and Aristarchus had memories of the Lord’ s supper (Act 2:42) while to others it was only an ordinary meal (Luk 24:30).

Then were they all of good cheer ( euthumoi de genomenoi ).

More exactly, "Then all becoming cheerful,"because of Paul’ s words and conduct.

Took food ( proselabonto trophēs ).

Partitive genitive here (some food), not accusative as Act 27:33. Paul’ s courage was contagious.

Two hundred three-score and sixteen souls ( diakosiai hebdomēkonta hex ).

The Vatican Manuscript (B) has hōs in place of diakosiai (two hundred) which Westcott and Hort put in the margin. But Alford is probably correct in suggesting that the scribe of B wrote hōs by repeating the omega in ploiōi with s = 200 (Greek numeral). If the number 276 seems large, it is to be remembered that we do not know the size of the ship. Josephus ( Life , 3) says that there were 600 on the ship that took him to Italy. The grain ships were of considerable size. The number included sailors, soldiers, and prisoners. A muster or roll call may have been made.

When they had eaten enough ( koresthentes trophēs ).

First aorist passive of korennumi , old verb to satisfy, to satiate, with the genitive. Literally, "Having been satisfied with food."Here only in the N.T.

They lightened ( ekouphizon ).

Inchoative imperfect active, began to lighten. Old verb from kouphos and originally to be light, but transitive to lighten, as here, from Hippocrates on.

Throwing out the wheat ( ekballomenoi ton siton ).

The cargo of wheat. The second ekbolē (Act 27:18) or casting out and overboard which was only partially done at first.

They knew not ( ouk epeginōskon ).

Imperfect active of epiginōskō , to recognize. Probably conative, tried to recognize and could not (Conybeare and Howson). The island was well-known (Act 28:1, epegnōmen ), but St. Paul’ s Bay where the wreck took place was some distance from the main harbour (Valetta) of Melita (Malta).

They perceived ( katenooun ).

Imperfect active of katanoeō , gradually perceived after some effort as in Act 11:16. This beach seemed their only hope.

They took counsel ( ebouleuonto ).

Imperfect middle showing the process of deliberation and doubt. The bay "having a beach"(echonta aigialon ) is a phrase found in Xenophon’ s Anabasis VI. 4, 4.

Whether they could drive ( ei dunainto eksōsai ).

This use of the optative with ei in questions of this sort (implied indirect) is a neat Greek idiom (Robertson, Grammar , p. 1021). B C Bohairic read eksōsai (first aorist active infinitive of eksōzō ), to save out (so Westcott and Hort), instead of exōsai (from exōtheō , to push out, as Textus Receptus).

Casting off ( perielontes ).

Second aorist active of periaireō . Literally, "Having taken away from around,"that is all four anchors from around the stern. Cf. the other verbs with agkuras in Act 27:29, Act 27:30.

They left them in the sea ( eiōn eis tēn thalassan ).

Imperfect active of eaō , either descriptive or inchoative. They let the anchors go and the ropes fell down into the sea.

At the same time loosing the bands of the rudders ( hama anentes tas zeuktērias tōn pēdaliōn ).

On the use of hama with the participle, old Greek idiom see Robertson, Grammar , p. 1139. The second aorist active participle of aniēmi , to relax, loosen up. Old verb, in N.T. Act 16:26; Act 27:40; Eph 6:9; Heb 13:5. Thayer notes that zeuktērias (bands) occurs nowhere else, but several papyri use it of yokes and waterwheels (Moulton and Milligan’ s Vocabulary ). The word for rudders (pēdalion ) is an old one (from pēdon , the blade of an oar), but in the N.T. only here and Jam 3:4. Page notes that the ancient ships had a pair of paddle rudders like those of the early northmen, one on each quarter. The paddle rudders had been fastened while the ship was anchored.

Hoisting up the foresail to the wind ( eparantes ton artemōna tēi pneousēi ).

Supply aurāi (breeze) after pneousēi (blowing). It is not clear what "sail"is meant by "artemōna ."No other example in Greek is known, though the scholiast to Juvenal XII. 68 explains velo prora suo by artemone solo . Hence "foresail"is probably correct.

They made for the beach ( kateichon eis ton aigialon ).

Imperfect active of katechō , to hold down, perhaps inchoative. "They began to hold the ship steadily for the beach."

But lighting upon ( peripesontes de ).

Second aorist active participle of peripiptō , old verb to fall into and so be encompassed by as in Luk 10:30; Jam 1:2. There is a current on one side of St. Paul’ s Bay between a little island (Salmonetta) and Malta which makes a sand bank between the two currents. Unexpectedly the ship stuck in this sandbar.

Where two seas met ( dithalasson ).

Used in Strabo and Dio Chrysostom for divided seas (dis , thalassa ).

They ran the vessel aground ( epekeilan tēn naun ).

First aorist active indicative of old verb epikellō , to run a ship ashore. Only here in N.T. Here also we have the only N.T. use of naus for ship (from naō , neō , to swim) so common in ancient Greek. Our word navy is from this word through the Latin.

Struck ( ereisasa ).

First aorist active participle of ereidō , old verb to fix firmly. Only here in N.T.

Unmoveable ( asaleutos ).

From a privative and saleuō to shake. Old word. In N.T. only here and Heb 12:28.

Began to break up ( elueto ).

Inchoative imperfect passive of the old verb luō , to loosen. The prow was stuck in the sand-bar, and the stern was breaking to pieces by the opposing waves lashing on both sides. It was a critical moment.

Counsel was to kill ( boulē egeneto hinȧ̇apokteinōsin ).

The soldiers did not relish the idea of the escape of the prisoners. Hence there came this "counsel"(boulē ). Regular Greek idiom for purpose (hina and aorist active subjunctive of apokteinō , to kill). Soldiers were responsible for the lives of prisoners (Act 12:19).

Swim out ( ekkolumbēsas ).

First aorist active participle of ekkolumbaō , old verb to swim out and so away.

Escape ( diaphugēi ).

Second aorist (effective) active subjunctive of diapheugō , to make a clean (dia ) escape.

To save Paul ( diasōsai ton Paulon ).

Effective first aorist active infinitive of diasōzō . And no wonder for the centurion knew now how much they all owed to Paul.

Stayed them from their purpose ( ekōleusen autous tou boulēmatos .)

Ablative case of boulēma after ekōleusen (from kōleuō , to hinder, common verb).

And get first to land ( prōtous eis tēn gēn exienai ).

This classic verb exeimi occurs four times in Act 13:42; Act 17:15; Act 20:7; Act 27:32 and nowhere else in the N.T. It was a wise command.

Some on planks ( hous men epi sanisin ).

Common Greek idiom (hous meṅ̇hous de ) for "some--some."The only N.T. instance of the old Greek word sanis for board or plank. The breaking of the ship gave scraps of timber which some used.

They all escaped safe ( pantas diasōthēnai ).

First aorist passive infinitive of diasōzō (the very word used for the desire of the centurion about Paul) with accusative of general reference, the clause being subject of egeneto . So Luke in this marvellous narrative, worthy of any historian in any age, shows how Paul’ s promise was fulfilled (Act 27:24). Paul the prisoner is the hero of the voyage and shipwreck, a wonderful example of God’ s providential care.

The Fast

The great day of atonement, called " the Fast" by way of eminence. It occurred about the end of September. Navigation was considered unsafe from the beginning of November until the middle of March.

I perceive ( θεωρῶ )

As the result of careful observation. See on Luk 10:18.

Hurt ( ὕβρεως )

The word literally means insolence, injury, and is used here metaphorically: insolence of the winds and waves, " like our 'sport' or 'riot' of the elements" (Hackett). Some take it literally, with presumption, as indicating the folly of undertaking a voyage at that season; but the use of the word in Act 27:21 is decisive against this.

Damage ( ζημίας )

Better, as Rev., loss. Hurt and damage (A. V.) is tautological. See on the kindred verb, notes on lose, Mat 16:26, and east away, Luk 9:25.

Master ( κυβερνήτῃ )

Only here and Rev 18:17. Lit., the steersman.

Not commodious ( ἀνευθέτου )

Lit., not well situated.

Lieth toward the southwest and northwest ( βλέποντα κατὰ Αίβα καὶ κατὰ Χῶρον )

Instead of lieth, Rev., literally and correctly, renders looking. The difference between the Rev. and A. V., as to the points of the compass, turns on the rendering of the preposition κατά . The words southwest and northwest mean, literally, the southwest and northwest winds . According to the A. V., κατά means toward, and has reference to the quarter from which these winds blow. According to the Rev., κατά means down: " looking down the southwest and northwest winds," i.e., in the direction toward which they blow, viz., northeast and southeast. This latter view assumes that Phenice and Lutro are the same, which is uncertain. For full discussion of the point, see Smith, " Voyage and Shipwreck of St. Paul;" Hackett, " Commentary on Acts ;" Conybeare and Howson, " Life and Epistles of St. Paul."

Loosing thence ( ἄραντες )

Lit., having taken up. It is the nautical phrase for weighing anchor. So Rev.

There arose against it ( ἔβαλε κατ ' αὐτῆς )

Against what? Some say, the island of Crete; in which case they would have been driven against the island, whereas we are told that they were driven away from it. Others, the ship. It is objected that the pronoun αὐτῆς it, is feminine, while the feminine noun for ship (ναῦς ) is not commonly used by Luke, but rather the neuter, πλοῖον . I do not think this objection entitled to much weight. Luke is the only New Testament writer who uses ναῦς (see Act 27:41), though he uses it but once; and, as Hackett remarks, " it would be quite accidental which of the terms would shape the pronoun at this moment, as they were both so familiar." A third explanation refers the pronoun to the island of Crete, and renders, " there beat down from it. " This is grammatical, and according to a well-known usage of the preposition. The verb βάλλω is also used intransitively in the sense of to fall; thus Homer Iliad," xi., 722), of a river falling into the sea. Compare Mar 4:37 : " the the waves beat (ἐπέβαλλεν ) into the ship ;" and Luk 15:12 the portion of goods that falleth (ἐπιβάλλον ) to me." The rendering of the Rev. is, therefore, well supported, and, on the whole, preferable' there beat down from it. It is also according to the analogy of the expression in Luk 8:23, there came down a storm. See note there, and see on Mat 8:24.

A tempestuous wind ( ἄνεμος τυφωνικὸς )

Lit., a typhonic wind. The word τυφῶν means a typhoon, and the adjective formed from it means of the character of a typhoon.

Euroclydon ( Εὐροκλύδων )

The best texts read Εὐρακύλων , Euraquilo: i.e., between Eurus, " the E. S. E. wind," and Aquilo, " the north-wind, or, strictly, N. 1/3 E." Hence, E. N. E.

Bear up ( ἀντοφθαλμεῖν )

Only here in New Testament. From ἀντί , opposite, and ὀφθαλμός , the eye. Lit., to look the wind in the eye. The ancient ships often had an eye painted on each side of the bow. To sail " into the eye of the wind" is a modern nautical phrase.

We let her drive ( ἐπιδόντες ἐφερόμεθα )

Lit., having given up to it, we were borne along.

We had much work to come by the boat ( μόλις ἰσχύσαμεν περικρατεῖς γενέσθαι τῆς σκάφης )

Lit., we were with difficulty able to become masters of the boat: i.e., to secure on deck the small boat which, in calm weather, was attached by a rope to the vessel's stern. Rev., we were able with difficulty to secure the boat. On with difficulty, see note on scarce, Act 27:7.

Helps ( βοηθείαις )

Any apparatus on hand for the purpose: ropes, chains, etc.

Undergirding ( ὑποζωννύντες )

In modern nautical language, frapping: passing cables or chains round the ship's hull in order to support her in a storm. Mr. Smith (" Voyage and Shipwreck of St. Paul" ) cites the following from the account of the voyage of Captain George Back from the arctic regions in 1837: " A length of the stream chain-cable was passed under the bottom of the ship four feet before the mizzen-mast, hove tight by the capstan, and finally immovably fixed to six ring-bolts on the quarter-deck. The effect was at once manifest by a great diminution in the working of the parts already mentioned; and, in a less agreeable way, by impeding her rate of sailing."

Quicksands ( τὴν σύρτιν )

The rendering of the A. V. is too general. The word is a proper name, and has the article. There were two shoals of this name - the " Greater Syrtis" ( Syrtis Major ) , and the " Smaller Syrtis" ( Syrtis Minor ). It was the former upon which they were in danger of being driven; a shallow on the African coast, between Tripoli and Barca, southwest of the island of Crete.

Strake sail ( χαλάσαντες τὸ σκεῦος )

Lit., as Rev., lowered the gear. See on goods, Mat 12:29. It is uncertain what is referred to here. To strike sail, it is urged, would be a sure way of running upon the Syrtis, which they were trying to avoid. It is probably better to understand it generally of the gear connected with the fair-weather sails. " Every ship situated as this one was, when preparing for a storm, sends down upon deck the 'top-hamper,' or gear connected with the fair-weather sails, such as the topsails. A modern ship sends down top-gallant masts and yards; a cutter strikes her topmast when preparing for a gale" (Smith, " Voyage," etc.). The storm sails were probably set.

Lightened ( ἐκβολὴν ἐποιοῦντο )

Lit., made a casting out. Rev., began to throw the freight overboard. Note the imperfect, began to throw. The whole cargo was not cast overboard: the wheat was reserved to the last extremity (Act 27:38).

Tackling ( σκευὴν )

The word means equipment, furniture. The exact meaning here is uncertain. Some suppose it to refer to the main-yard; an immense spar which would require the united efforts of passengers and crew to throw overboard. It seems improbable, however, that they would have sacrificed so large a spar, which, in case of shipwreck, would support thirty or forty men in the water. The most generally received opinion is that it refers to the furniture of the ship - beds, tables, chests, etc.

Hearkened ( πειθαρχήσαντας )

See on obey, Act 5:29.

Loosed ( ἀνάγεσθαι )

Rev., set sail. See on Luk 8:22.

Harm ( ὕβριν )

See on Act 27:10.

The angel

Rev., correctly, an angel. There is no article.

Of God ( τοῦ Θεοῦ )

Rev., correctly, supplies the article: " the God," added because Paul was addressing heathen, who would have understood by angel a messenger of the gods.

Adria

The Adriatic Sea: embracing all that part of the Mediterranean lying south of Italy, east of Sicily, and west of Greece.

Deemed ( ὑπενόουν )

Better, as Rev., suspected or surmised.

That they drew near to some country

Lit., that some land is drawing near to them.

Under color ( προφάσει )

Lit., on pretence.

Cast ( ἐκτείνειν )

Lit., to stretch out. The meaning is, to carry out an anchor to a distance from the prow by means of the small boat. Rev., lay out.

While the day was coming on ( ἄχρι δὲ οὗ ἔμελλεν ἡμέρα γίνεσθαι )

Lit., until it should become day: in the interval between midnight and morning.

Bay ( κόλπον )

See on bosom, Luk 6:38.

Shore ( αἰγιαλὸν )

See on Mat 13:2. Better, as Rev., beach.

They were minded ( ἐβουλεύσαντο )

Better, as Rev., took counsel. See on Mat 1:19.

Taken up ( περιελόντες )

Wrong. The word means to remove, and refers here to cutting the anchor-cables, or casting off , as Rev.

Committed themselves ( εἴων )

Wrong. The reference is to the anchors. Rev., correctly, left them in the sea.

Rudder-bands ( ζευκτηρίας τῶν πηδαλίων )

Lit., the bands of the rudders. The larger ships had two rudders, like broad oars or paddles, joined together by a pole, and managed by one steersman. They could be pulled up and fastened with bands to the ship; as was done in this ease, probably to avoid fouling the anchors when they were cast out of the stern. The bands were now loosened, in order that the ship might be driven forward.

Mainsail ( ἀρτέμωνα )

Only here in New Testament. Probably the foresail. So Rev.

Made toward ( κατεῖχον )

Lit., held; bore down for.

The fast, or day of atonement, was kept on the tenth of Tisri, that is, the 25th of September. This was to them an ill time of sailing; not only because winter was approaching, but also because of the sudden storms, which are still common in the Mediterranean at that time of the year.

Not to leave Crete. Even in external things, faith exerts itself with the greatest presence of mind, and readiness of advice.

To the centurion and other officers.

And indeed it is a general rule, believe an artificer in his own art. Yet when there is the greatest need, a real Christian will often advise even better than him.

Having a double opening, one to the southwest, the other to the northwest.

The south wind; a tempestuous wind, called in those parts Euroclydon. This was a kind of hurricane, not carrying them any one way, but tossing them backward and forward. These furious winds are now called levanters, and blow in all directions from the northeast to the southeast.

To prevent its being staved.

Casting the heavy goods into the sea.

Cutting away even those masts that were not absolutely necessary.

Which they could the less spare, before the compass was found out.

Which is before your eyes.

How short a compendium of religion! Yet how full! Comprehending both faith, hope, and love.

Paul had prayed for them. And God gave him their lives; perhaps their souls also. And the centurion, subserving the providence of God, gave to Paul the lives of the prisoners. How wonderfully does his providence reign in the most contingent things! And rather will many bad men be preserved with a few good, (so it frequently happens,) than one good man perish with many bad. So it was in this ship: so it is in the world.

At such a time as this, there was not the same danger, which might otherwise have been, of St. Paul's seeming to speak out of vanity, what he really spoke out of necessity.

Not only all the prisoners, as Julius afterward did, Act 27:43; ask for souls, they shall be given thee: yea, more than thou hopest for, that sail with thee - So that Paul, in the sight of God, was the master and pilot of the ship.

Since they left Crete, Act 27:18-19.

So the ancients called all that part of the Mediterranean, which lay south of Italy.

Supposing the boat would go more safely over the shallows.

Without them ye know not how to manage her, ye cannot be saved - He does not say we. That they would not have regarded. The soldiers were not careful for the lives of the prisoners: nor was Paul careful for his own. We may learn hence, to use the most proper means for security and success, even while we depend on Divine Providence, and wait for the accomplishment of God's own promise. He never designed any promise should encourage rational creatures to act in an irrational manner; or to remain inactive, when he has given them natural capacities of doing something, at least, for their own benefit. To expect the accomplishment of any promise, without exerting these, is at best vain and dangerous presumption, if all pretence of relying upon it be not profane hypocrisy.

No regular meal, through a deep sense of their extreme danger. Let us not wonder then, if men who have a deep sense of their extreme danger of everlasting death, for a time forget even to eat their bread, or to attend to their worldly affairs. Much less let us censure that as madness, which may be the beginning of true wisdom.

That ye may be the better able to swim to shore.

By his example, as well as words.

So firmly did they now depend on what St. Paul had said.

Which they saw near them: having a level shore.

Their ships had frequently two rudders, one on each side. were fastened while they let the ship drive; but were now loosened, when they had need of them to steer her into the creek.

Probably by reason of a sand bank running parallel with the shore.

Cruel, unjust, ungrateful.

And some of them doubtless received the apostle as a teacher sent from God. These would find their deliverance from the fury of the sea, but an earnest of an infinitely greater deliverance, and are long ere this lodged with him in a more peaceful harbour than Malta, or than the earth could afford.

Since leaving Cæsarea. But for unforeseen delays they might have reached the Italian coast before the stormy season.

The navigation of the open sea.

That of the day of atonement, answering to the end of September and beginning of October, about which time the navigation is pronounced unsafe by writers of authority. Since all hope of completing the voyage during that season was abandoned, the question next was, whether they should winter at Fair Havens, or move to Port Phenice, a harbor about forty miles to the westward. Paul assisted at the consultation and strongly urged them to winter where they were.

Not by any divine communication, but simply in the exercise of a good judgment aided by some experience. The event justified his decision.

He would naturally think them best able to judge, and there was much to say for their opinion, as the bay at Fair Havens, being open to nearly one-half of the compass, could not be a good winter harbor.

"Phenix," now called Lutro.

If this means that it was open to the west, it would certainly not be good anchorage! It is thought therefore to mean that a wind from that quarter would lead into it, or that it lay in an easterly direction from such a wind [SMITH]. Act 27:13 seems to confirm this.

With such a wind they had every prospect of reaching their destination in a few hours.

"typhonic"

That is, like a typhon or tornado, causing a whirling of the clouds, owing to the meeting of opposite currents of air.

The true reading appears to be Euro-aquilo, or east-northeast, which answers all the effects here ascribed to it.

"face"

Before the gale.

The lee of.

"small"

Southwest of Crete, now called Gonzo; about twenty-three miles to leeward.

That is, to hoist up and secure.

Now become necessary. But why was this difficult? Independently of the gale, raging at the time, the boat had been towed between twenty and thirty miles after the gale sprang up, and could scarcely fail to be filled with water [SMITH].

That is, passing four or five turns of a cable-laid rope round the hull or frame of the ship, to enable her to resist the violence of the seas, an operation rarely resorted to in modern seamanship.

"be cast ashore" or "stranded upon the Syrtis," the Syrtis Major, a gulf on the African coast, southwest of Crete, the dread of mariners, owing to its dangerous shoals.

"struck"

This cannot be the meaning, for to strike sail would have driven them directly towards the Syrtis. The meaning must be, "lowered the gear" (appurtenances of every kind); here, perhaps, referring to the lowering of the heavy mainyard with the sail attached to it [SMITH].

Passengers and crew together.

Whatever they could do without that carried weight. This further effort to lighten the ship seems to show that it was now in a leaking condition, as will presently appear more evident.

"several"

Probably most of the fourteen days mentioned in Act 27:27. This continued thickness of the atmosphere prevented their making the necessary observations of the heavenly bodies by day or by night; so that they could not tell where they were.

"Their exertions to subdue the leak had been unavailing; they could not tell which way to make for the nearest land, in order to run their ship ashore, the only resource for a sinking ship: but unless they did make the land, they must founder at sea. Their apprehensions, therefore, were not so much caused by the fury of the tempest, as by the state of the ship" [SMITH]. From the inferiority of ancient to modern naval architecture, leaks were sprung much more easily, and the means of repairing them were fewer than now. Hence the far greater number of shipwrecks from this cause.

(See on Act 27:33). "The hardships which the crew endured during a gale of such continuance, and their exhaustion from laboring at the pumps and hunger, may be imagined, but are not described" [SMITH].

Not meaning to reflect on them for the past, but to claim their confidence for what he was now to say:

As in Act 16:9; Act 23:11.

(1Co 6:19-20).

In the sense of worship or religious consecration (see on Act 13:2).

While the crew were toiling at the pumps, Paul was wrestling in prayer, not for himself only and the cause in which he was going a prisoner to Rome, but with true magnanimity of soul for all his shipmates; and God heard him, "giving him" (remarkable expression!) all that sailed with him. "When the cheerless day came he gathered the sailors (and passengers) around him on the deck of the laboring vessel, and raising his voice above the storm" [HOWSON], reported the divine communication he had received; adding with a noble simplicity, "for I believe God that it shall be even as it was told me," and encouraging all on board to "be of good cheer" in the same confidence. What a contrast to this is the speech of Cæsar in similar circumstances to his pilot, bidding him keep up his spirit because he carried Cæsar and Cæsar's fortune! [PLUTARCH]. The Roman general knew no better name for the Divine Providence, by which he had been so often preserved, than Cæsar's fortune [HUMPHRY]. From the explicit particulars--that the ship would be lost, but not one that sailed in it, and that they "must be cast on a certain island"--one would conclude a visional representation of a total wreck, a mass of human beings struggling with the angry elements, and one and all of those whose figures and countenances had daily met his eye on deck, standing on some unknown island shore. From what follows, it would seem that Paul from this time was regarded with a deference akin to awe.

From the time they left Fair Havens.

Drifting

The Adriatic, that sea which lies between Greece and Italy.

No doubt from the peculiar sound of the breakers.

"that some land was approaching them." This nautical language gives a graphic character to the narrative.

The ordinary way was to cast the anchor, as now, from the bow: but ancient ships, built with both ends alike, were fitted with hawseholes in the stern, so that in case of need they could anchor either way. And when the fear was, as here, that they might fall on the rocks to leeward, and the intention was to run the ship ashore as soon as daylight enabled them to fix upon a safe spot, the very best thing they could do was to anchor by the stern [SMITH]. In stormy weather two anchors were used, and we have instances of four being employed, as here.

"anxiously" or "devoutly wished."

The remark this of one present, and with all his shipmates alive to the horrors of their condition. "The ship might go down at her anchors, or the coast to leeward might be iron-bound, affording no beach on which they could land with safety. Hence their anxious longing for day, and the ungenerous but natural attempt, not peculiar to ancient times, of the seamen to save their own lives by taking to the boat" [SMITH].

Under cover of night.

"bow"--rather, "carry out" anchors, to hold the ship fore as well as aft. "This could have been of no advantage in the circumstances, and as the pretext could not deceive a seaman, we must infer that the officers of the ship were parties to the unworthy attempt, which was perhaps detected by the nautical skill of St. Luke, and communicated by him to St. Paul" [SMITH].

The only parties now to be trusted, and whose own safety was now at stake.

The soldiers and passengers could not be expected to possess the necessary seamanship in so very critical a case. The flight of the crew, therefore, might well be regarded as certain destruction to all who remained. In full assurance of ultimate safety, in virtue of a DIVINE pledge, to all in the ship, Paul speaks and acts throughout this whole scene in the exercise of a sound judgment as to the indispensable HUMAN conditions of safety; and as there is no trace of any feeling of inconsistency between these two things in his mind, so even the centurion, under whose orders the soldiers acted on Paul's views, seems never to have felt perplexed by the twofold aspect, divine and human, in which the same thing presented itself to the mind of Paul. Divine agency and human instrumentality are in all the events of life quite as much as here. The only difference is that the one is for the most part shrouded from view, while the other is ever naked and open to the senses.

Already lowered.

Let the boat drift away.

"until it should be day"; that is, in the interval between the cutting off of the boat and the approach of day, which all were "anxiously looking for" (Act 27:29).

Now looked up to by all the passengers as the man to direct them.

"partake of a meal."

"waited for a breathing time."

That is, taken no regular meal. The impossibility of cooking, the occupation of all hands to keep down leakage, &c., sufficiently explain this, which is indeed a common occurrence in such cases.

On this beautiful union of confidence in the divine pledge and care for the whole ship's health and safety see on Act 27:31.

Assuming the lead.

An impressive act in such circumstances, and fitted to plant a testimony for the God he served in the breasts of all.

Not understood by the Christians in the ship as a love-feast, or celebration of the Lord's Supper, as some think, but a meal to recruit exhausted nature, which Paul shows them by his own example how a Christian partakes of.

"took food"; the first full meal since the commencement of the gale. Such courage in desperate circumstances as Paul here showed is wonderfully infectious.

With fresh strength after the meal, they make a third and last effort to lighten the ship, not only by pumping, as before, but by throwing the whole cargo of wheat into the sea (see on Act 27:6).

This has been thought surprising in sailors accustomed to that sea. But the scene of the wreck is remote from the great harbor, and possesses no marked features by which it could be recognized, even by a native if he came unexpectedly upon it [SMITH], not to speak of the rain pouring in torrents (Act 28:2), which would throw a haze over the coast even after day broke. Immediately on landing they knew where they were (Act 28:1).

Every creek of course, must have a shore; but the meaning is, a practicable shore, in a nautical sense, that is, one with a smooth beach, in contradistinction to a rocky coast (as Act 27:41 shows).

This was their one chance of safety.

The Margin is here evidently right, "cut the anchors (away), they left them in the sea."

Ancient ships were steered by two large paddles, one on each quarter. When anchored by the stern in a gale, it would be necessary to lift them out of the water and secure them by lashings or rudder bands, and to loose these when the ship was again got under way [SMITH].

Her, "the foresail," the best possible sail that be set in the circumstances. How necessary must the crew have been to execute all these movements, and how obvious the foresight which made their stay indispensable to the safety of all on board (see on Act 27:31)!

SMITH thinks this refers to the channel, not more than one hundred yards broad, which separates the small island of Salmone from Malta, forming a communication between the sea inside the bay and that outside.

"The rocks of Malta disintegrate into extremely minute particles of sand and clay, which, when acted upon by the currents or surface agitation, form a deposit of tenacious clay; but, in still waters, where these causes do not act, mud is formed; but it is only in creeks, where there are no currents, and at such a depth as to be undisturbed by the waves, that the mud occurs. A ship, therefore, impelled by the force of a gale, into a creek, with such a bottom, would strike a bottom of mud, graduating into tenacious clay, into which the fore part would fix itself, and be held fast, while the stern was exposed to the force of the waves" [SMITH].

The continued action denoted by the tense here is to be noted--"was fast breaking," going to pieces.

Roman cruelty, which made the keepers answerable for their prisoners with their own lives, is here reflected in this cruel proposal.

Great must have been the influence of Paul over the centurion's mind to produce such an effect. All followed the swimmers in committing themselves to the deep, and according to the divine pledge and Paul's confident assurance given them, every soul got safe to land--yet without miracle. (While the graphic minuteness of this narrative of the shipwreck puts it beyond doubt that the narrator was himself on board, the great number of nautical phrases, which all critics have noted, along with the unprofessional air which the whole narrative wears, agrees singularly with all we know and have reason to believe of "the beloved physician"; see on Act 16:40).

Sailing was now dangerous, because the fast was now already past - It is generally allowed that the fast mentioned here was that of the great day of atonement which was always celebrated on the tenth day of the seventh month, which would answer to the latter end of our September; see Lev 16:29; Lev 23:27, etc. As this was about the time of the autumnal equinox, when the Mediterranean Sea was sufficiently tempestuous, we may suppose this feast alone to be intended. To sail after this feast was proverbially dangerous among the ancient Jews. See proofs in Schoettgen.

I perceive that this voyage will be with hurt, etc. - Paul might either have had this intimation from the Spirit of God, or from his own knowledge of the state of this sea after the autumnal equinox, and therefore gave them this prudent warning.

The centurion believed the master - Τῳ κυβερνητῃ, the pilot; and owner of the ship, τῳ ναυκληρῳ, the captain and proprietor. This latter had the command of the ship and the crew; the pilot had the guidance of the vessel along those dangerous coasts, under the direction of the captain; and the centurion had the power to cause them to proceed on their voyage, or to go into port, as he pleased; as he had other state prisoners on board; and probably the ship itself was freighted for government. Paul told them, if they proceeded, they would be in danger of shipwreck; the pilot and captain said there was no danger; and the centurion, believing them, commanded the vessel to proceed on her voyage. It is likely that they were now in the port called the Fair Havens.

Might attain to Phoenice - It appears that the Fair Havens were at the eastern end of the island, and they wished to reach Phoenice, which lay farther towards the west

Toward the south-west and north-west - Κατα λιβα και κατα χωρον . The libs certainly means the south-west, called libs , from Libya, from which it blows to. wards the Aegean Sea. The chorus , or caurus , means a north-west wind. Virgil mentions this, Geor. iii. ver. 356

Semper hyems, semper spirantes frigora cauri

"It is always winter; and the cauri, the north-westers, ever blowing cold.

Dr. Shaw lays down this, and other winds, in a Greek compass, on his map, in which he represents the drifting of St. Paul’ s vessel from Crete, till it was wrecked at the island of Melita. Travels, p. 331, 4to. edit.

When the south wind blew softly - Though this wind was not very favorable, yet, because it blew softly, they supposed they might be able to make their passage

They sailed close by Crete - Kept as near the coast as they could. See the track on the map.

A tempestuous wind, called Euroclydon - Interpreters have been greatly perplexed with this word; and the ancient copyists not less so, as the word is variously written in the MSS. and versions. Dr. Shaw supposes it to be one of those tempestuous winds called levanters, which blow in all directions, from N.E. round by the E. to S.E. The euroclydon, from the circumstances which attended it, he says, "seems to have varied very little from the true east point; for, as the ship could not bear, αντοφθαλμειν, loof up, against it, Act 27:15, but they were obliged to let her drive, we cannot conceive, as there are no remarkable currents in that part of the sea, and as the rudder could be of little use, that it could take any other course than as the winds directed it. Accordingly, in the description of the storm, we find that the vessel was first of all under the island Clauda, Act 27:16, which is a little to the southward of the parallel of that part of the coast of Crete from whence it may be supposed to have been driven; then it was tossed along the bottom of the Gulf of Adria, Act 27:27, and afterwards broken to pieces, Act 27:41, at Melita, which is a little to the northward of the parallel above mentioned; so that the direction and course of this particular euroclydon seems to have been first at east by north, and afterwards, pretty nearly east by south."These winds, called now levanters, and formerly, it appears, euroclydon, were no determinate winds, blowing always from one point of the compass: euroclydon was probably then, what levanter is now, the name of any tempestuous wind in that sea, blowing from the north-east round by east to the south-east; and therefore St. Luke says, there rose against it (i.e. the vessel) a tempestuous wind called euroclydon; which manner of speaking shows that he no more considered it to be confined to any one particular point of the compass, than our sailors do their levanter. Dr. Shaw derives ευροκλυδων from ευρου κλυδων, an eastern tempest, which is the very meaning affixed to a levanter at the present day

The reading of the Codex Alexandrinus is ευρακυλων, the north-east wind, which is the same with the euro-aquilo of the Vulgate. This reading is approved by several eminent critics; but Dr. Shaw, in the place referred to above, has proved it to be insupportable

Dr. Shaw mentions a custom which he has several times seen practised by the Mohammedans in these levanters: - After having tied to the mast, or ensign staff, some apposite passage from the Koran, they collect money, sacrifice a sheep, and throw them both into the sea. This custom, he observes, was practised some thousand years ago by the Greeks: thus Aristophanes: -

Αρν ’ , αρνα μελαιναν, παιδες, εξενεγκατε·

Τυφως γαρ εκβαινειν παρασκευαζεται.

Ran. Act. iii. s. 2, ver. 871

A lamb! boys, sacrifice a black lamb immediately

For a tempest is about to burst forth

Virgil refers to the same custom: -

Sic fatus, meritos aris mactavit honores:

Taurum Neptuno, taurum tibi, pulcher Apollo;

Nigram hyemi pecudem, zephyris felicibus albam

Aen. iii. ver. 118

Thus he spake, and then sacrificed on the altars the proper eucharistic victims: -

A bull to Neptune, and a bull to thee, O beautiful Apollo

A black sheep to the north wind, and a white sheep to the west

And again: -

Tres Eryci vitutos, et tempestatibus agnam,

Caedere deinde jubet

Aen. v. ver. 772

Then he commanded three calves to be sacrificed to Eryx, and a lamb to the tempests

In the days of the Prophet Jonah the mariners in this sea were accustomed to do the same. Then they offered a sacrifice to the Lord, and vowed vows; Joh 1:16. See Shaw’ s Travels, 4 to. edit. p. 329-333

The heathens supposed that these tempests were occasioned by evil spirits: and they sacrificed a black sheep in order to drive the demon away. See the ancient Scholiast on Aristophanes, in the place cited above

Sir George Staunton (Embassy to China, vol. ii. p. 403) mentions a similar custom among the Chinese, and gives an instance of it when the yachts and barges of the embassy were crossing the Yellow River: -

"The amazing velocity with which the Yellow River runs at the place where the yacht and barges of the embassy were to cross it rendered, according to the notions of the Chinese crews, a sacrifice necessary to the spirit of the river, in order to insure a safe passage over it. For this purpose, the master, surrounded by the crew of the yacht, assembled upon the forecastle; and, holding as a victim in his hand a cock, wrung off his head, which committing to the stream, he consecrated the vessel with the blood spouting from the body, by sprinkling it upon the deck, the masts, the anchors, and the doors of the apartments; and stuck upon them a few of the feathers of the bird. Several bowls of meat were then brought forward, and ranged in a line across the deck. Before these were placed a cup of oil, one filled with tea, one with some ardent spirit, and a fourth with salt; the captain making, at the same time, three profound inclinations of his body, with hands uplifted, and muttering a few words, as if of solicitation to the deity. The loo, or brazen drum, was beaten in the meantime forcibly; lighted matches were held towards heaven; papers, covered with tin or silver leaf, were burnt; and crackers fired off in great abundance by the crew. The captain afterwards made libations to the river, by emptying into it, from the vessel’ s prow, the several cups of liquids; and concluded with throwing in also that which held the salt. All the ceremonies being over, and the bowls of meat removed, the people feasted on it in the steerage, and launched afterwards, with confidence, the yacht into the current. As soon as she had reached the opposite shore, the captain returned thanks to heaven, with three inclinations of the body

"Besides the daily offering and adoration at the altar erected on the left or honorable side of the cabin in every Chinese vessel, the solemn sacrifices above described are made to obtain the benefit of a fair wind, or to avert any impending danger. The particular spot upon the forecastle, where the principal ceremonies are performed, is not willingly suffered to be occupied or defiled by any person on board."

And when the ship was caught - Συναρπασθεντος δε του πλοιου . The ship was violently hurried away before this strong levanter; so that it was impossible for her, αντοφθαλμειν, to face the wind, to turn her prow to it, so as to shake it out, as I have heard sailors say, and have seen them successfully perform in violent tempests and squalls

We let her drive - We were obliged to let her go right before this tempestuous wind, whithersoever it might drive her.

A certain island - called Clauda - Called also Gaudos; situated at the south-western extremity of the island of Crete, and now called Gozo, according to Dr. Shaw

Much work to come by the boat - It was likely to have been washed overboard; or, if the boat was in tow, at the stern of the vessel, which is probable, they found it very difficult to save it from being staved, or broken to pieces.

Undergirding the ship - This method has been used even in modern times. It is called frapping the ship. A stout cable is slipped under the vessel at the prow, which they can conduct to any part of the ship’ s keel; and then fasten the two ends on the deck, to keep the planks from starting: as many rounds as they please may be thus taken about the vessel. An instance of this kind is mentioned in Lord Anson’ s Voyage round the World. Speaking of a Spanish man-of-war in a storm: "They were obliged to throw overboard all their upper-deck guns, and take six turns of the cable round the ship, to prevent her opening."P. 24, 4to. edit. The same was done by a British line-of-battle ship in 1763, on her passage from India to the Cape of Good Hope

The quicksands - Εις την συρτιν, Into the syrt. There were two famous syrts, or quicksands, on the African coast; one called the syrtis major , lying near the coast of Cyrene; and the other, the syrtis minor , not far from Tripoli. Both these, like our Goodwin Sands, were proverbial for their multitude of ship-wrecks. From the direction in which this vessel was driven, it is not at all likely that they were in danger of drifting on any of these syrts, as the vessel does not appear to have been driven near the African coast through the whole of her voyage. And as to what is said, Act 27:27, of their being driven up and down in Adria, διαφερομενων εν τῳ Αδριᾳ, it must mean their being tossed about near to Sicily, the sea of which is called Adria, according to the old Scholiast upon Dionysius’ s Periegesis, ver. 85: το Σικελικον τουτο το πελαγος Αδριαν καλουσι· they call this Sicilian sea, Adria. We are therefore to consider that the apprehension, expressed in Act 27:17, is to be taken generally: they were afraid of falling into some shoals, not knowing in what part of the sea they then were; for they had seen neither sun nor stars for many days; and they had no compass, and consequently could not tell in what direction they were now driving. It is wrong therefore to mark the course of this voyage, as if the vessel had been driven across the whole of the Mediterranean, down to the African coast, and near to the syrts, or shoal banks; to which there is scarcely any reason to believe she had once approximated during the whole of this dangerous voyage

Strake sail - Χαλασαντες το σκευος . What this means is difficult to say. As to striking or slackening sail, that is entirely out of the question, in such circumstances as they were; when it is evident they could carry no sail at all, and must have gone under bare poles. Some think that lowering the yards, and taking down the top-mast, is what is intended; but in such a perilous situation this would have been of little service. Others think, letting go their main or sheet anchor, is what is meant; but this seems without foundation, as it would have been foolishness in the extreme to have hoped to ride out the storm in such a sea. Passing by a variety of meanings, I suppose cutting away, or by some means letting down the mast, is the action intended to be expressed here; and this would be the most likely means of saving the vessel from foundering.

Lightened the ship - Of what, we know not; but it was probably cumbrous wares, by which the deck was thronged, and which were prejudicial to the due trim of the vessel.

The tackling of the ship - Την σκευην ; All supernumerary anchors, cables, baggage, etc.

Neither sun nor stars in many days appeared - And consequently they could make no observation; and, having no magnetical needle, could not tell in what direction they were going.

After long abstinence - Πολλης δε ασιτιας ὑπαρχουσης . Mr. Wakefield connects this with the preceding verse, and translates it thus: Especially as there was a great scarcity of provisions. But this by no means can agree with what is said, Act 27:34-38. The vessel was a corn vessel; and they had not as yet thrown the wheat into the sea, see Act 27:38. And we find they had food sufficient to eat, but were discouraged, and so utterly hopeless of life that they had no appetite for food: besides, the storm was so great that it is not likely they could dress any thing

Have gained this harm and loss - It seems strange to talk of gaining a loss, but it is a correct rendering of the original, κερδησαι, which expresses the idea of acquisition, whether of good or evil. Those who wish it, may see this use of the term well illustrated by Bp. Pearce, in his note on this verse. The harm was damage to the vessel; the loss was that of the merchandise, furniture, etc.

There shall be no loss of - life - This must be joyous news to those from whom all hope that they should be saved was taken away: Act 27:20.

The - God, whose I am, and whom I serve - This Divine communication was intended to give credit to the apostle and to his doctrine; and, in such perilous circumstances, to speak so confidently, when every appearance was against him, argued the fullest persuasion of the truth of what he spoke; and the fulfillment, so exactly coinciding with the prediction, must have shown these heathens that the God whom Paul served must be widely different from theirs.

God hath given thee all them that sail with thee - Two hundred and seventy-six souls saved for the sake of one man! This was a strong proof of God’ s approbation of Paul; and must at least have shown to Julius the centurion that his prisoner was an injured and innocent man.

We must be cast upon a certain island - The angel which gave him this information did not tell him the name of the island. It turned out to be Melita, on which, by the violence of the storm, they were wrecked some days after.

Driven up and down in Adria - See the note on Act 27:17

Deemed that they drew near to some country - They judged so, either by the smell of land, which those used to the sea can perceive at a considerable distance, or by the agitation of the sea, rippling of the tide, flight of sea-birds, etc.

And sounded - Βολισαντες, Heaving the lead

Twenty fathoms - Οργυιας εικ̀¿σι, About forty yards in depth. The οργυια is thus defined by the Etymologicon: Σημαινει την εκτασιν των χειρων, συν τῳ πλατει του Ϛηθους· It signifies the extent of the arms, together with the breadth of the breast. This is exactly the quantum of our fathom.

Cast four anchors out of the stern - By this time the storm must have been considerably abated; though the agitation of the sea could not have subsided much. The anchors were cast out of the stern to prevent the vessel from drifting ashore, as they found that, the farther they stood in, the shallower the water grew; therefore they dropped the anchor astern, as even one ship’ s length might be of much consequence.

The shipmen - The sailors - let down the boat. Having lowered the boat from the deck into the sea, they pretended that it was necessary to carry some anchors ahead, to keep her from being carried in a dangerous direction by the tide, but with the real design to make for shore, and so leave the prisoners and the passengers to their fate. This was timely noticed by the pious and prudent apostle; who, while simply depending on the promise of God, was watching for the safety and comfort of all.

Except these abide in the ship, ye cannot be saved - God, who has promised to save your lives, promises this on the condition that ye make use of every means he has put in your power to help yourselves. While, therefore, ye are using these means, expect the co-operation of God. If these sailors, who only understand how to work the ship, leave it, ye cannot escape. Therefore prevent their present design. On the economy of Divine Providence, see the notes on Act 23:35.

The soldiers cut off the ropes - These were probably the only persons who dared to have opposed the will of the sailors: this very circumstance is an additional proof of the accuracy of St. Luke.

While the day was coining on - It was then apparently about day-break

This day is the fourteenth day that ye have - continued fasting - Ye have not had one regular meal for these fourteen days past. Indeed we may take it for granted that, during the whole of the storm, very little was eaten by any man: for what appetite could men have for food, who every moment had death before their eyes?

A hair fall from the head - A proverbial expression for, ye shall neither lose your lives nor suffer any hurt in your bodies, if ye follow my advice.

Gave thanks to God - Who had provided the food, and preserved their lives and health to partake of it. Some think that he celebrated the holy eucharist here: but this is by no means likely: he would not celebrate such a mystery among ungodly sailors and soldiers, Jews and heathens; nor was there any necessity for such a measure.

They lightened the ship - They hoped that, by casting out the lading, the ship would draw less water; in consequence of which, they could get nearer the shore.

They knew not the land - And therefore knew neither the nature of the coast, nor where the proper port lay

A - creek with a shore - Κολπον, Sinum, a bay, with a shore; a neck of land perhaps on either side, running out into the sea, and this little bay or gulf between them; though some think it was a tongue of land, running out into the sea, having the sea on both sides, at the point of which these two seas met, Act 27:41. There is such a place as this in the island of Malta, where, tradition says, Paul was shipwrecked; and which is called la Cale de St. Paul. See Calmet.

Taken up the anchors - Weighed all the anchors that they had cast out of the stern. Some think the meaning of the word is, they slipped their cables; and so left the anchors in the sea

Loosed the rudder bands - Or, the bands of the rudders; for large vessels in ancient times had two or more rudders, one at the side, and another at the stern, and sometimes one at the prow. The bands, ζευκτηριας, were some kind of fastenings, by which the rudders were hoisted some way out of the water; for, as they could be of no use in the storm, and, should there come fair weather, the vessel could not do without them, this was a prudent way of securing them from being broken to pieces by the agitation of the waves. These bands being loosed, the rudders would fall down into their proper places, and serve to steer the vessel into the creek which they now had in view

Hoisted up the mainsail - Αρτεμονα is not the mainsail, (which would have been quite improper on such an occasion), but the jib, or triangular sail which is suspended from the foremast to the bowspirit; with this they might hope both to steer and carry in the ship.

Where two seas meet - The tide running down from each side of the tongue of land, mentioned Act 27:39, and meeting at the point

Ran the ship aground - In striving to cross at this point of land, they had not taken a sufficiency of sea-room, and therefore ran aground

The forepart stuck fast - Got into the sands; and perhaps the shore here was very bold or steep, so that the stem of the vessel might be immersed in the quicksands, which would soon close round it, while the stern, violently agitated with the surge, would soon be broken to pieces. It is extremely difficult to find the true meaning of several of the nautical terms used in this chapter. I have given that which appeared to me to be the most likely; but cannot absolutely say that I have everywhere hit the true meaning.

The soldiers’ counsel was to kill the prisoners - What blood-thirsty, cowardly villains must these have been! Though, through the providence of God, those poor men had escaped a watery grave, and had borne all the anxiety and distresses of this disastrous voyage, as well as the others, now that there is a likelihood of all getting safe to land that could swim, lest these should swim to shore, and so escape, those men, whose trade was in human blood, desired to have them massacred! We have not many traits in the histories of the most barbarous nations that can be a proper counterpart to this quintessence of humano-diabolic cruelty.

Willing to save Paul, etc. - Had one fallen, for the reasons those cruel and dastardly soldiers gave, so must all the rest. The centurion saw that Paul was not only an innocent, but an extraordinary and divine man; and therefore, for his sake, he prevented the massacre; and, unloosing every man’ s bonds, he commanded those that could to swim ashore and escape. It is likely that all the soldiers escaped in this way, for it was one part of the Roman military discipline to teach the soldiers to swim.

And the rest - That could not swim: some on boards, planks, spars, etc., got safe to land; manifestly by an especial providence of God; for how otherwise could the sick, the aged, the terrified, besides women and children, (of which, we may naturally suppose, there were some), though on planks, get safe to shore? - where still the waves were violent, Act 27:41, and they without either skill or power to steer their unsafe flotillas to the land? It was (in this case, most evidently) God who brought them to the haven were they would be

1.    Paul had appealed to Caesar; and he must go to Rome to have his cause heard. God admitted of this appeal, and told his servant that he should testify of him at Rome; and yet every thing seemed to conspire together to prevent this appeal, and the testimony which the apostle was to bear to the truth of the Christian religion. The Jews laid wait for his life; and when he had escaped out of their hands, and from their territories, then the winds and the sea seemed to combine to effect his destruction. And God suffered all this malice of men, and war of elements, to fight against his servant, and yet overruled and counterworked the whole, so as to promote his own glory, and bring honor to his apostle. Had it not been for this malice of the Jews, Festus, Felix, Agrippa, Berenice, and many Roman nobles and officers, had probably never heard the Gospel of Christ. And, had it not been for Paul’ s tempestuous voyage, the 276 souls that sailed with him could not have had such displays of the power and wisdom of the Christians’ God as must have struck them with reverence, and probably was the cause of the conversion of many. Had the voyage been smooth and prosperous, there would have been no occasion for such striking interferences of God; and, had it not been for the shipwreck, probably the inhabitants of Malta would not so soon have heard of the Christian religion. God serves his will by every occurrence, and presses every thing into the service of his own cause. This is a remark which we have often occasion to make, and which is ever in place. We may leave the government of the world, and the government of the Church, most confidently to God; hitherto he has done all things well; and his wisdom, power, goodness, and truth, are still the same

2.    In considering the dangers of a sea voyage, we may well say, with pious Quesnel, To what perils do persons expose themselves, either to raise a fortune, or to gain a livelihood! How few are there who would expose themselves to the same for the sake of God! They commit themselves to the mercy of the waves; they trust their lives to a plank and to a pilot; and yet it is often with great difficulty that they can trust themselves to the providence of God, whose knowledge, power, and goodness, are infinite; and the visible effects of which they have so many times experienced

3.    What assurance soever we may have of the will of God, yet we must not forget human means. The life of all the persons in this ship was given to St. Paul; yet he does not, on that account, expect a visible miracle, but depends upon the blessing which God will give to the care and endeavors of men

4.    God fulfils his promises, and conceals his almighty power, under such means and endeavors as seem altogether human and natural. Had the crew of this vessel neglected any means in their own power, their death would have been the consequence of their inaction and infidelity.

9.When sailing was now jeopardous He doth not only mean that the winds were contrary then, but also that the time of the year was not then commodious, which he expresseth more plainly afterward, when he saith that the fast was passed; for I think that this word was added by way of exposition, to note the end of harvest. Neither do I pass for that, that that solemn time of fasting, whereof Luke speaketh, was strange to the centurion and the rest of the mariners; for he noteth out the times of the year according to the custom of the Jews. Furthermore, we need not doubt but that it was the harvest [autumnal] fast. Though I am not of their mind who think that it was one of the four fasts which the Jews did appoint after the carrying away into Babylon. For Luke would not have put down simply, without adding any distinction, the third fast, which was in the seventh month, seeing it was not more famous than the rest, being commanded to be kept because of the death of Godolia, and because of the destruction of the rest of the people. Again, I cannot tell whether that custom were retained by the people after their return. It is more likely that he meaneth the feast of the atonement, wherein the Lord commanded them to humble their souls seven days. And they began the tenth day of the seventh month; whereto partly September and partly October doth now agree ( Lev 16:29). Therefore, seeing they were now entered into October, it is said, not without cause, that sailing was jeopardous at that time. But and if you refer it unto hunger, (as some do) I do not see what sense can be gathered thence; for they had as yet store of wheat in the ship, so that they needed not to be hunger starved. And why should he say that the time of the voluntary fast was passed? Moreover, it shall hereafter appear by the text, that they were, therefore, exhorted by Paul to stay because winter was at hand, whose sharpness [severity] useth to shut up the seas. For though he were assured that God would govern the ship, yet he would not tempt him rashly by making too great haste. −

11.But the centurion The centurion is not reproved because he hearkened rather to the master and governor of the ship than to Paul. For what should he have done? For though he did well like − ⁶⁴¹ Paul’s counsel in other matters, yet he knew that he was unskillful in sailing. Therefore he suffered himself to be governed by those which were expert, which was a point of a wise and modest man. Yea, very necessity did almost compel him to do this; for the haven was not commodious to winter in. Neither did the governor give counsel to commit the ship to the main sea, but to thrust into the next haven, which was almost in view. So that, with taking a little pains, they might commodiously pass the winter. Luke reciteth this not in vain; but that we may know that Paul was from the beginning furnished with the sense of the Spirit, so that he did better see what things were profitable than did the masters. We know not whether he were taught by oracles, or whether he gave this counsel through secret inspiration. This is certain, that it served afterward to his commendation. Furthermore, in that he saith that they sailed beyond the coast of Candia, until they were caught and carried away; our friend Beza doth justly reprove the error of interpreters in this word ασσον, who make of an adverb the name of a city. −

15.When the ship was caught Luke saith that that fell out here, which useth to fall out in extreme danger; namely, they suffered themselves to be carried of the winds. Seeing they were first gone some space, and the mariners thought that all things fell out as they would have it, undoubtedly they did deride Paul’s admonition; as rash men use commonly to wax proud if fortune favor them. Being now caught, they are grievously punished for their boldness; yea, when they drew near to an haven, − ⁶⁴² they were no less afraid lest they should break the ship, than they were before of overturning the same. Luke doth diligently note all these things, out of which we may gather, that the storm was so vehement and fierce, and that it continued still at one stay, that they were still in danger of death. Also he declareth, that they did courageously use all remedies which might save them from suffering shipwreck, and that they spared not the merchandise and tackling; whence we gather that they were enforced, with a lively feeling of danger, to do what they were able. And Luke addeth, that when they had essayed all things, they despaired of their safety. And surely the very darkness of heaven was as it were a grave. Neither need we doubt but that the Lord meant by this means to commend and make more notable the grace of their deliverance which ensued shortly after. Nevertheless, he suffered his servant to labor with the rest, until he thought he should die. For he did not appear unto him by his angel, before it might seem that he was past hope of recovery. Wherefore his body was not only tossed amidst many storms, but his soul was also shaken with violent tentations. Notwithstanding the end doth show, that he stood upright by faith, so that he did not faint. Luke speaketh nothing of his prayers; but because he himself saith afterward that the angel of God, whom he served, appeared to him, it is likely that when others did curse both heaven and earth, he made his prayers to God, and so was quiet, and did patiently tarry the Lord’s leisure. And whereas he saith that all hope of safety was taken away, it must not be referred unto his sense, but only unto the means which men could use; − ⁶⁴³ as if he should say, that things were so far out of order, that there was no safety to be looked for at men’s hands.

21.After long abstinence Though Luke doth not plainly express how the mariners and soldiers behaved themselves, yet he doth plainly distinguish Paul from them, declaring that he stood in the midst of them that he might comfort their faint hearts; for no man is fit to exhort but he who is himself an example of constancy and fortitude. Furthermore, Paul deferred this exhortation until they were all even at the last cast. We may easily gather out of the common custom of the infidels, that they raged and made much ado at the first. A moderate and soft voice could never have been heard amongst those cries and tumults. Now, after they be weary with working and howling, they sit still all in a damp, and Paul beginneth to speak to them. Therefore, it was meet that they should languish like men half dead, until they were somewhat quiet, and could hear a man which would give them good counsel. −

Notwithstanding, Paul seemeth to deal unseasonably, when as he objecteth to them foolishness, because they would not do after his counsel when all was well, seeing that they knew that he was inexpert in sailing, as he himself also knew how unskillful and ignorant he was. −

But if we consider what an hard matter it is to bring men unto soundness of mind, this reprehension was very profitable. Paul’s authority should have been nothing worth, neither should it have moved them any whit, unless they should know this, that it had not gone well with them because they had despised him before. Chiding is indeed cruel, and bringeth no comfort; but if it be tempered with some remedy, it is now a part of the medicine. So, after that Paul had made the mariners attentive, and had taught by the very event that they ought to believe him, he exhorteth them to be of good courage, and promiseth them safety. And this is a token of no small boldness, when he saith that they ought to have obeyed him. Therefore, he testifieth by these words, that he spake nothing unadvisedly; but did command them to do that which God had prescribed. For though we do not read that he had some especial revelation then given him, yet he himself knew that the Spirit did secretly govern him, so that he might without fear take upon him to give counsel, seeing he had the Spirit of God to be his guide. Whereby that doth better appear which I touched of late, that Paul in speaking thus doth awake the mariners, that they may more attentively hear what he will say. Otherwise, it had been a ridiculous thing for a man which was in danger of drowning, to promise safety to those who were partakers with him in like calamity. −

23.For there stood by me Lest he might be accused of rashness, for promising so fully that they should be all safe, he bringeth in God for his author and witness. Neither is it to be doubted but that he was fully persuaded that it was a true vision, so that he did not fear Satan’s jugglings. For because that father of lies doth oftentimes deceive men under a color of revelations, God did never appear to his servants, either by himself or by his angels, but he put them out of doubt by showing them some plain and evident tokens; and, secondly, did furnish them with the spirit of discretion, that they might not be deceived. But Paul doth extol the name of his God in plain words among profane men, not only that they may learn that the true God is worshipped in Judea, but also that Paul himself doth worship him. They all knew why he was put in prison. Now, seeing angels come down unto him from heaven, they may easily gather that his cause is approved of God. Therefore, there is in these words a secret commendation of the gospel. Nevertheless, we see how Paul triumpheth in his bonds, when he is the minister of safety to so many men, and the interpreter of God. −

24.Fear not, Paul He is very desirous to bring to pass that they may give God alone the praise for their deliverance, lest these superstitious men do falsely translate it unto their idols; and by this means he inviteth them unto the true faith. But by this it appeareth how great the men’s wickedness is, in that they shut their ears against sound and wholesome counsel, and do forthwith forget the grace of God, though it were familiarly known to them. Yea, (that which worse is) they do not see nor perceive it when it is present before their eyes. But, howsoever, the more part was unthankful, yet this oracle was not revealed without fruit; yea, this was good, that those might be made without excuse who did flatter themselves too much in their deceit. And, seeing it was said that he must be presented before Caesar, it tended to this end, that his confession might the more strengthen the godly, when as they should know that he came forth from God as a witness to confirm and avouch the doctrine of the gospel, and that he was appointed and saved to that end. −

Hath given thee all the souls Luke seemeth to give us to understand by these words, that Paul prayed not only for himself, but also for the rest, that God would save them all from drowning. − ⁶⁴⁴ And, surely, it is not likely, that, seeing he saw the danger common to them all, he was so careful for his own life, that he cared not for the rest whom he saw in like danger. Notwithstanding, it may be that the Lord did of his own accord prevent his prayers. Neither is it any new thing, that his blessing should reach even unto the unworthy, who are joined to the faithful with any society. So he would have saved Sodom, if there had been ten good men found there. −

Here ariseth a question, how far the integrity of the saints doth profit the wicked? First, we must remove the superstition of the Papists, who, when they hear that God is good to the bad, for the good’s sake, dream that they be mediators, who obtain salvation for the world through their merits. And they be twice fools in that, that they apply these titles of the living unto the dead; and think that God will be favorable to them for no other cause, save only because he beholdeth them, and therefore they make them their patrons. I omit that, that by extolling men’s merits they darken the free goodness of God. Now, that we may answer the question propounded, we must briefly note this, that forasmuch as the good are mixed with the bad, as well prosperity as adversity doth happen as well to the one as to the other; and yet it falleth out sometimes that when the Lord doth spare his, he beareth also with the wicked for a time together with them. Again, that there be many causes for which God doth good to the wicked and reprobate for the faithful’s sake. −

“He blessed the house of Potiphar for Joseph’s sake,” −
( Gen 39:5) −

that he might move him to handle this holy man gently. He declared his goodwill toward Paul in saving many men, that he might bear witness of his godliness, that the majesty of the gospel might thereby appear more plainly. But we must note this, that whatsoever benefits God bestoweth upon the wicked, they turn at length to their destruction; as, on the other side, punishments are profitable for the godly, which they suffer together with the reprobate. −

In the mean season, this is a singular pledge of God’s love toward us, in that he maketh certain drops of his goodness distill from us unto others. −

25.For I believe God Paul telleth them again whence he had such boldness, that he affirmeth that though they be amidst infinite gulfs of the sea, yet shall they all come safe to the haven, namely, because God had promised it should be so; in which words the nature of faith is expressed, when there is a mutual relation made between it and the Word of God, that it may strengthen men’s minds against the assaults of temptations. And he doth not only exhort the mariners, by his own example, to believe, but doth, as it were, take upon him the office of a promiser, − ⁶⁴⁵ that he may win credit to the oracle. That which followeth immediately touching the isle is a latter sign, whereby it may more plainly appear after the end of the matter, that this their sailing was not uncertain, otherwise it had been to no end for the mariners to know how they should escape. Therefore, we see how God doth give that safety which he promised, a mark that it may not seem to come by chance. Notwithstanding, we must note, that God kept them still in some doubt, partly that he may exercise the faith of his servant, partly that they may all know that Paul learned that of the Holy Ghost, which he could not as yet comprehend by man’s reason. − ⁶⁴⁶ Notwithstanding, Luke teacheth in the text itself, that he was not believed for all this. For, seeing the mariners thought that there began some country − ⁶⁴⁷ to appear unto them, it did not agree with the promise made touching their arriving in an isle. Therefore, we see how that they were scarce enforced, even by experience, to think that he spake the truth. −

30.And as the mariners sought The grace of the Holy Spirit appeareth in Paul, even in this point also, in that he did wisely admonish that the mariners should not be suffered to fly. For why doth not rather the centurion, or some other of the company, smell out their fraud, save only that Paul may be the minister of their deliverance, even unto the end? But it is a marvel that he saith, that the rest could not be saved unless the mariners should remain in the ship; as if it were in their power to make the promise of God of none effect. I answer, that Paul doth not dispute, in this place, precisely of the power of God, that he may separate the same from his will and from means; and surely God doth not, therefore, commend his power to the faithful, that they may give themselves to sluggishness and carelessness, contemning means, or rashly cast away themselves when there is some certain way to escape. God did promise Hezekiah that the city should be delivered ( Isa 37:6, and 35). If he had set open the gates to the enemy, would not Isaiah straightway have cried, Thou destroyest both thyself and the city? And yet for all this it doth not follow that the hand of God is tied to means or helps; but when God appointeth this or that means to bring any thing to pass, he holdeth all men’s senses, that they may not pass the bounds which he hath appointed.