4. Ministry on the way to Rome 27:1-28:15

For a number of reasons Luke seems to have described this stage of the gospel expansion in detail. He evidently wanted to demonstrate God's protection of Paul, to illustrate the increasingly Gentile nature of gospel expansion, and to document the sovereign Lord's building of His church.

"Ever since the purpose of going to Rome had been planted in Paul's mind by the Holy Spirit, his plans had been formulated with that goal in view (19:21). No warnings of dangers to come could make him deviate from that ultimate aim, nor from the intermediate stages (Macedonia, Achaia, Jerusalem). The intervening weeks had stretched into months and then into years, and Paul had been confronted with one crisis after another, but he had divine assurance that Rome would yet be reached (23:11). The means were not what Paul could have foreseen nor what he might have chosen, but God was in control and the apostle was fully willing to leave the details in His hands."⁹⁴⁰

God led Luke to record Paul's journey to Rome in a way that is very similar to the biblical record of Jonah's journey. He may have done this so Luke's readers would note these similarities and connect the purposes for both journeys, namely God's concern for lost Gentiles.

The amount of detail in this section also raises the possibility that Luke, as a good storyteller, was building to his climax by emphasizing the improbability of Paul ever reaching Rome. He probably did this to produce a feeling of great relief and satisfaction in the reader when Paul finally did get there. Ancient Greek novelists often used this literary device for this purpose. Storms and shipwrecks were favorite obstacles heroes had to overcome to win their prizes, as in Homer's Odyssey, for example. Luke purposely built to his climax in this section as he did in his Gospel. There he described in detail Jesus' final trip to Jerusalem and His last days there, a feature peculiar to the third Gospel.⁹⁴¹

"The story is told with such a wealth of detail that in all classical literature there is no passage which gives us so much information about the working of an ancient ship."⁹⁴²

This story also throws more light on the personality and character of Paul. Though he was a prisoner, he became the leader and savior of all those who travelled with him. Though he was weak, God made him strong. He was God's man, the Holy Spirit working in and through him, for the blessing of everyone he touched. Paul is the main subject. Some people on the trip even concluded that he was a god (28:6; cf. Luke 8:25; 23:47).

Toward the end of the nineteenth century a group of Scottish unbelievers decided to expose errors in the Bible. They designated one of their number to visit all the places Luke mentioned that Paul visited with a view to proving the record in Acts inaccurate. The man chosen was Sir William Ramsay who, after thorough study of the matter, concluded that Luke was accurate in every detail. Ramsay became a Christian and wrote several books on Acts and Paul in defense of God's Word, some of which appear in the bibliography of these notes.⁹⁴³

 The voyage from Caesarea to Crete 27:1-8

27:1 Luke appears to have remained with Paul from the time he left Philippi on his third missionary journey (20:5). He may have ministered to him during his entire two-year detention at Caesarea. We know he travelled with Paul to Rome (28:16).⁹⁴⁴

Scholars have not been able to identify the Augustan Cohort (a battalion of 1,000 soldiers, cf. 21:31) with certainty. Some of them believe this was the cohort responsible for communications and service between the emperor and his provincial armies.⁹⁴⁵However this group may not have been in existence this early in Roman history.⁹⁴⁶Since "Augustan"was a title of honor that the government gave to several cohorts, this simply may have been one of the Augustan cohorts that was based in the Syrian province.⁹⁴⁷These Augustan cohorts served various police and judicial functions.⁹⁴⁸

Since he was a Roman citizen who had appealed to Caesar, Paul would have enjoyed greater privileges than the other regular prisoners.

Julius was another centurion (cf. Cornelius, ch. 10; 22:26; 24:23) who demonstrated fairness, consideration, and mercy, as this story will show.

27:2 Most likely Paul sailed from Caesarea. His ship originated from the port of Adramyttium just south of Troas opposite the island of Lesbos. It was a coastal vessel that docked at most ports along the northeastern Mediterranean shoreline.

Aristarchus, like Luke, seems to have stayed with Paul during his Caesarean imprisonment (cf. 19:29) and travelled with him all the way to Rome (Col. 4:10; Phile. 24). Their presence with the apostle probably contributed to the respect that Paul received as he travelled.⁹⁴⁹

27:3 Sidon stood about 70 miles north of Caesarea. Paul's friends were probably members of the church there (cf. 11:19). A soldier would have accompanied Paul wherever he went.

27:4-5 Prevailing winds in the Mediterranean during spring and fall blow from west to east and often from the northwest. Consequently this ship sailed north up the east side of the island of Cyprus (cf. 21:3). Proceeding north it came to the coast of Cilicia and turned west passing Pamphylia and landing at Myra in Lysia, the southernmost region in the province of Asia.

27:6 At Myra Julius transferred his party to another ship bound for Italy. This was a grain ship (v. 38) that had accommodations for at least 276 passengers (v. 37). Its port of origin was Alexandria, the capital of Egypt. Egypt was the major supplier of grain for Italy. A large fleet of these ships sailed between Egypt and Italy along the coast of Palestine, Syria, and Asia Minor carrying food. According to a contemporary description, these large ships were usually 180 feet long, 50 feet wide, and 44 feet deep from the deck to the hold.⁹⁵⁰

27:7-8 Cnidus stood on the southwestern tip of the province of Asia where the Aegean Sea met the Mediterranean. A northwesterly wind forced Paul's ship southwest to the 180-mile long island of Crete. By sailing along Crete's eastern and southern coasts it finally reached the port of Fair Havens near a town called Lasea having rounded Cape Salmone at the island's southeastern tip.

 The storm at sea 27:9-26

27:9-10 Evidently the captain waited for some time for the weather to improve in Fair Havens. The "Fast"refers to the day of Atonement that fell in the fall each year, sometimes as late as early October. People considered it dangerous to travel by sea between mid-September and mid-November, and the harbors closed for the winter from mid-November to mid-February. Paul had already experienced shipwreck three times (2 Cor. 11:25). He recommended staying through the winter at Fair Havens. A strong northerly or northwesterly wind that frequently came up unexpectedly at that season of the year could blow a ship far from its destination. This is what happened.

27:11-12 The centurion had the final word. Grain ships of this kind were part of a fleet that was under the control of the Roman government even though private individuals owned the ships.⁹⁵¹The pilot (captain) and the owner (rather than captain) carried more influence with the centurion than Paul did. Fair Havens was suitable for wintering but not as desirable as Phoenix (modern Phineka), which stood 40 miles farther to the west along the Cretan coastline.

It is doubtful that Paul had the time or opportunity to plant a church on Crete during this visit. He or others may have planted the church there at another time. He probably visited Crete with Titus after his release from Rome (Titus 1:5).

27:13-15 "Euroquilo"means northeastern. The wind changed from a mild southerly breeze to a violent northeasterly gale. This wind drove Paul's ship southwest away from Crete and the harbor at Phoenix.

"Ancient ships could not tack or face heavy seas . . ."⁹⁵²

27:16-17 The small island of Clauda (modern Gavdos or Gozzo) lay south of Crete about 23 miles. There appears to have been no adequate harbor there. However this island did provide enough temporary shelter for the sailors to haul the trailing lifeboat (dinghy) on board. Another safety measure was to feed ropes over the bow and hold them up against the ship's hull from each side. Drawn up tight under the ship these ropes helped to reinforce the internal braces of the hull.

The "shallows of Syrtis"probably refers to the quicksand and shoals off the African coast west of Cyrene (modern Libya) toward which the ship headed. The Greek word translated "sea anchors"simply means equipment and can refer to any gear, perhaps some of the sails and rigging here (cf. v. 40). Compasses did not exist at this time. Sailors plotted their courses by the stars and by using points of reference on land.

27:18-20 Evidently the ship was taking on so much water that the captain decided to jettison the wheat on board as well as other cargo and all but the most essential tackle. He kept some wheat on board probably for ballast as well as for food (v. 38).

27:21-26 Paul presumably mentioned his former advice at Fair Havens not to gloat, but to encourage his fellow travelers to believe what he was about to tell them. What he had predicted had taken place, and what he was about to predict would also. An angelic visitor now confirmed God's former assurance to Paul that he would reach Rome (23:11). He told Paul that all on board would reach land safely.

"This announcement that all will survive is remarkable. . . . This announcement is a key to understanding the rest of the episode, for it determines what must happen, and the acts of sailors, soldiers, and Paul are to be judged in light of it. From this point on, no method of escape is acceptable that doesn't include all."⁹⁵³

Paul encouraged his despairing and perhaps seasick companions twice (vv. 22, 25). His reference to God's promise would interest the other passengers in his Lord when God fulfilled this prediction if not before. Faith in God gave Paul great confidence and hope, as it always should. Notice also Paul's beautiful expression of his total commitment to the Lord: "to whom I belong and whom I serve"(v. 23).

"The prisoner had become the captain, for he is the only man with any courage left."⁹⁵⁴

 The shipwreck 27:27-44

27:27-28 The ancient name of the central part of the Mediterranean Sea was the Adriatic or Hadriatic Sea. People referred to what we now call the Adriatic Sea as the Gulf of Adria or Hadria or as the Ionian Sea.⁹⁵⁵The winds and currents had carried Paul's ship in a northwesterly direction from the south-central Mediterranean. The sailors may have smelled the land, which sailors can do, or they may have heard the waves breaking on shore.

"Took soundings"is literally "hearing the land"in Greek. To determine the depth of the water the sailors tied a weight to a line and threw it overboard. The depth to which it sank indicated the depth of the water. A fathom is 6 feet, so these depths were 120 and 90 feet.

27:29 Four stern anchors kept the ship pointing toward the land so when the sun came up the sailors could beach it prow first. Another rendering of the Greek word for "wished"(euchomai, v. 29) is "prayed."

27:30-32 The ship's crew was about to abandon ship and make for land in the lifeboat leaving the passengers to fend for themselves. Paul probably realized that anchors in front of the ship were unnecessary and sensed their plan.⁹⁵⁶The sailors would have been valuable on board to help beach the ship safely. They were the experts at maneuvering it. Perhaps the soldiers let the dinghy drift free so the sailors would not try another escape. This small boat would have been useful later when the passengers had to swim to land.

"Verses 24 and 31 provide an interesting illustration of the Biblical viewpoint regarding divine sovereignty and human responsibility. God knew that all on the vessel would be preserved (and if God knows it, it is certain and cannot be otherwise). At the same time God's sovereignty which insured their safety was not intended to discourage human effort, for this was the means by which God would achieve the end in view."⁹⁵⁷

27:33-37 All on board needed to eat to gain strength for the work of getting ashore that lay ahead. Paul gave thanks to God publicly for the food (cf. 1 Tim. 4:5-6). This would have helped all present to connect their deliverance with God. This meal was evidently not a celebration of the Lord's Supper, as some commentators suggested.⁹⁵⁸The circumstances of the occasion argue against this view as does the terminology Luke used (v. 35; cf. Luke 24:30). The rest of the people followed Paul's example and ate too.

"It could never be said of Paul as it was said of some people that they were so heavenly minded that they were of no earthly use.' He knew that hungry men are not efficient men; and so he gathered the ship's company around him and made them eat."⁹⁵⁹

27:38 It was necessary to lighten the ship so it would ride high into shallow water when the sailors beached it.

27:39-40 A sandy beach, traditionally St. Paul's Bay, was second best to a harbor. This type of ship had rudder-like paddles on the sides of the vessel that served to guide it. Evidently the sailors had locked these rudders in place when the ship was drifting, but now they put them into use again. The foresail on the front of the ship would have increased its maneuverability.

27:41 Evidently currents from two parts of the sea converged near the entrance to this bay resulting in an accumulation of sand or mud. The sailors did not see this bar and inadvertently ran the ship aground. It stuck firmly. "Reef"implies coral reef in English, but the Greek word (topon) and investigations at the site (St. Paul's Bay) suggest that Luke probably described a sand or mud bar.

27:42-44 The soldiers would have had to pay with their lives if their prisoners escaped (cf. 12:19; 16:27). The centurion was willing to take responsibility for the prisoners' safety to spare Paul's life. This unusual concern for the apostle raises the unanswerable question of whether this man may have become a Christian on this trip.

God kept His promise to keep Paul and his fellow travelers safe (cf. v. 24).

A British yachtsman and scholar who was familiar with the parts of the Mediterranean Sea that Paul covered on this journey retraced Paul's route in the first part of the nineteenth century. His book relates his experiences and findings. It is fascinating reading and confirms the accuracy of Luke's references in this chapter.⁹⁶⁰

This unusually dramatic and vivid chapter stresses God's sovereign control over circumstances to bring His will to pass, specifically that Paul should minister in Rome. It reminds us of Jesus' ability to control the winds and the waves of Galilee to accomplish His will and to communicate His identity. He had sent His disciples into a storm (Luke 8:22-25) just as He had sent Paul. Jesus had predicted that He would build His church and that Hades' gates would not overwhelm it (Matt. 16:18). This chapter shows to what lengths God will go to remain faithful to His promises.

 Paul's preservation on Malta 28:1-6

28:1-2 Malta, also called Melita (meaning refuge, which it proved to be for Paul and his companions), lies about 60 miles south of the island of Sicily. It is about 18 miles long and 8 miles wide. It is also about 500 miles west of Crete. People of Phoenician origin inhabited it in Paul's day. Luke called them "barbarians"(Gr. barbaroi) meaning people whose culture was not Greek. These people were not savages or uncultured, however, as is clear from their hospitable treatment of the shipwreck victims.

28:3 Notice that Paul made himself useful by gathering firewood; he did not sit around expecting others to take care of him. Evidently he had unknowingly picked up a small snake with his wood. It would have been sluggish because of the cold weather, but the heat of the fire woke it up. This snake is a "viper"in Greek. A viper is, of course, a specific variety of poisonous snake. The fact that there are no vipers on Malta now, which has been a stumbling block to some, simply shows that this variety of snake became extinct there after Paul's visit.⁹⁶¹Vipers do not normally fasten on what they bite; they strike and then retreat. However in this case the snake was evidently still somewhat lethargic and did not behave normally. Perhaps it got hung up on Paul's hand by its fangs.

28:4-6 People had mistaken Paul for a god previously (14:8-18). Perhaps his reaction here was the same as it had been at Lystra. Probably he used the opportunity to preach the gospel. Luke's purpose in recording this incident was probably not to supply a background for what Paul said. It was to show that God would even miraculously heal His servant to enable him to fulfill God's purpose that he bear witness in Rome (cf 23:11; 27:24).

"Paul did not deliberately pick up this viper. Paul was not tempting God. . . .

"The promise of God in Mark 16:18 was fulfilled in Paul's experience. He suffered no ill effects from the venom. When folk today deliberately pick up snakes and claim that promise as their protection, they are far afield from what God had in mind."⁹⁶²

 The healing of Publius' father 28:7-10

28:7-8 God not only healed Paul miraculously, He also enabled him to heal the father of the island's leading citizen (cf. 3:1-10). "The leading man of the island"was a title indicating that Publius was the Roman governor of Malta.⁹⁶³

28:9 Word of this healing spread across the island, and Paul was able to heal many other sick people. Doctor Luke had an obvious medical interest in physical recovery. However the Holy Spirit seems to have included these healings in the text to show that God's power was still working through Paul. God was working as strongly as ever in spite of the physical exhaustion caused by the sea voyage and shipwreck. Paul could heal anyone that God wanted healed, though not everyone (cf. 2 Tim. 4:20).

"Paul could exercise the gift of healing; and yet Paul had forever to bear about with him the thorn in the flesh. He healed others while he could not heal himself. Like his Master, in another sense, he saved others when he could not save himself."⁹⁶⁴

28:10 Paul was no god, but he was a messenger of the true God. His ministry to the people of Malta benefited them physically and spiritually, and they expressed their gratitude by honoring him in many ways. Even though Paul was a prisoner, his service of God resulted in blessing for others and for himself (cf. Matt. 6:33; Phil. 4:19).

"The account of Paul's healings on Malta is quite similar to the account of Jesus' healings at Capernaum at the beginning of his ministry (Luke 4:38-40). In both cases the healing of an individual is followed by the healing of all' or the rest' in a region. The individual, a relative of the healer's host, has been seized (sunexomene, sunexomenon)' by fever. There is also reference to laying on of hands. The similarities show that Jesus' healing ministry still continues through his witnesses, with benefit both to the host who receives the healer and to the whole community. A scene from the beginning of Jesus' ministry is echoed in the last description of healing in Acts, suggesting a chiastic relationship."⁹⁶⁵

 The trip from Malta to Rome 28:11-15

28:11 Paul and his companions spent the winter on the island of Malta. Ships began to sail again toward the middle of February. The centurion was able to secure passage on another Alexandrian ship, perhaps another grain ship, that had wintered in one of the Maltese ports. Valetta was the largest of these ports.

Luke's reference to the figurehead of this ship, from which it took its name, is unusual. This is the only ship's name that he recorded in Acts. The twin brothers were Castor and Pollux who were two gods thought to guard the safety of sailors. They were the sons of Zeus and Leda, queen of Sparta, whom Zeus transformed into gods, according to Greek mythology. The constellation Gemini represents them, and anyone who saw it during a storm supposedly would have good luck.⁹⁶⁶Perhaps Luke mentioned them to contrast God's real protection, as illustrated in the previous chapter and this one, with the protection the pagans superstitiously thought these gods provided. I can imagine Paul saying to Luke as they got ready to board this ship, "We have a better Protector than the twin brothers!"

28:12 Syracuse stood on the east coast of the island of Sicily. It was a busy port and the most important city on the island.

28:13 The site of Rhegium (modern Reggio di Calabria) was near the tip of the "toe"of Italy's boot opposite Sicily. It, too, was an important harbor. Puteoli (Modern Pozzuoli) stood 180 miles farther north on the "shin"of the boot. Its site occupied the most protected part of the bay of Naples. It was a very large port and the final destination of many Egyptian wheat ships at this time. There dock hands unloaded the cargo.

28:14 It is not strange that a church existed there. Puteoli had a Jewish colony.⁹⁶⁷Perhaps Roman Christians had planted this church, or perhaps Jewish converts had done so. The local Christians were very generous with their hospitality to Paul and his companions. "And thus we came to Rome"expresses Luke's eagerness to reach Paul's goal city. They had not really arrived in Rome (cf. vv. 15-16), but Luke viewed Puteoli as close enough to warrant this enthusiastic announcement of their arrival.

28:15 News of Paul's arrival preceded him to Rome. An entourage of believers travelled down the Appian Way, one of the major roads in Italy, 33 miles south to the Three Taverns, a resting spot. There some of them waited while the more energetic among them proceeded another 10 miles to Appii Forum, a market town. There Paul met his first Roman Christians. He had sent them his epistle to the Romans three years earlier (in 57 A.D.) from Corinth during his third missionary journey. This group of greeters would have been a great encouragement to Paul who had looked forward so long to ministering in Rome (Rom. 15:22-29). Their reception led Paul to thank God.

"It [Paul's growing party of friends proceeding to Rome] becomes almost a triumphal procession [cf. Jesus' triumphal entry]."⁹⁶⁸

Paul would have passed the tomb of the Roman poet Virgil between Puteoli and Neapolis. In his poems Virgil anticipated a savior, and Paul came with the message that God had provided one.⁹⁶⁹

These last verses bring Luke's account of the spread of the gospel to a climax. It had gone from Jerusalem to Judea and Samaria, and now to the uttermost part of the earth (1:8). Paul was now able to bear witness in the capital of the empire.

Tannehill suggested that Luke's purpose in his account of Paul's voyage to Rome was to illustrate the cooperative relationships that are possible between Christianity and pagan society.⁹⁷⁰This may have been part of his purpose.