Atos 27

H.A. Ironside · Citado em PreceptAustin

Atos 27

Ironside comments "Following his rebuke, Paul said: “And now I exhort you to be of good cheer.” I like that. He did not turn to them and exclaim, “Well, it serves you right. You are getting what is coming to you.” He said, “I have been praying and, when I prayed, God answered, and now I have something to tell you that will encourage you. You are going to lose the ship, but you are not going to lose your lives. I can promise you beforehand that every one of you is going to be saved.” (Ibid) Steven

Atos 27

Ironside notes how "the enemy comes in. Satan would make the plight of the seamen an excuse to destroy Paul. “And the soldiers’ counsel was to kill the prisoners, lest any of them should swim out, and escape.” (Acts 27:42) It was the voice of the devil, though he spoke through the soldiers’ lips. But the centurion again intervened and God’s word was fulfilled. All were saved, but they had to meet their own responsibility in the matter. There is surely a lesson here for every one of us. No word of God shall be void of power, but we are responsible to obey His Word and manifest our faith by our works. (Acts 27 Commentary) Application: Three Spiritual Anchors - When 276 people boarded the grain ship to leave Fair Havens, they expected to sail no more than 40 miles down the coast of Crete to Phoenix, a more suitable harbor for spending the winter. But, as often happens, nature turned their simple plan into a terrifying ordeal. A half-day jaunt became two weeks at sea, forcing them to fight for survival through a long series of life-threatening events. As their situation worsened, each leader aboard grew silent and faded from the narrative, leaving Paul as the standout leader. While the crew threw out anchors to regain control of the ship, Paul cast three spiritual anchors to help the people cling to hope. Spiritual Anchor #1: Assurance of God’s Presence (Acts 27:22-26). The Lord reassured Paul that he and everyone aboard would survive their distress at sea. Paul passed this along to the people, letting them know that God saw their trouble and had not forsaken them. In fact, he urged them to celebrate like they already had been rescued, because the Lord had, in fact, saved them. It was only a matter of time before His rescue plan played out. Paul trusted God’s word and he encouraged others to do the same. Imagine yourself traveling back in time to stand on the deck of this ship as one of the passengers, knowing the end of the story as you do now. How would your behavior differ from the others aboard? The unpleasant conditions would affect you no less, the wind and rain would chill you just the same, but anxiety would have no effect on your outlook. So it is with your circumstances now. Struggles and difficulties will always be a part of life this side of the grave, and your life in this realm will someday end, but we have been assured of God’s presence in the person of His Holy Spirit within us. And He has promised to save all who trust in Him. Furthermore, every experience—pleasure cruises and shipwrecks—will be used for our good. Spiritual Anchor #2: Practical Encouragement (Acts 27:33-38). After many days at sea, the people had forgotten God’s promise to preserve everyone alive. Some of the crew tried to get into the dinghy and abandon the ship and its passengers, but Paul intervened. As they appeared to be close to land, Paul urged the people to eat. He gave thanks to God for the food and His assurance of their safety, and he passed the bread. They had not yet spotted land, but they tossed the cargo overboard to prepare for a run toward a coast. Paul’s encouragement took physical, tangible form. Words were fine two weeks earlier; deeds made the promise of God concrete. His behavior reflected his belief that they would step onto dry land soon. Spiritual Anchor #3: Absolute Faith (Acts 27:39-44). Throughout the ordeal, Paul demonstrated a calm, assured belief in the promise of God, and his faith became contagious. When the soldiers prepared to kill the prisoners, the centurion stopped them. His primary motivation was to preserve Paul’s life, but he made his decision with confidence. The people followed Paul’s lead and never gave up hope of survival. How you face ordeals affects how others regard the Word of God. Your verbal testimony will help reveal the promises of God, but it is your personal demonstration of trust that adds validation to the message. People need to hear the gospel, but seeing the good news have its effect will do more to encourage their faith than anything you say. (See Swindoll Insights on Acts and Insights on Acts) Acts 27:44 and the rest should follow, some on planks, and others on various things from the ship. And so it happened that they all were brought safely to land. NET Acts 28:1 After we had safely reached shore, we learned that the island was called Malta. GNT Acts 28:1 Καὶ διασωθέντες τότε ἐπέγνωμεν ὅτι Μελίτη ἡ νῆσος καλεῖται. NLT Acts 28:1 Once we were safe on shore, we learned that we were on the island of Malta. KJV Acts 28:1 And when they were escaped, then they knew that the island was called Melita. ESV Acts 28:1 After we were brought safely through, we then learned that the island was called Malta. CSB Acts 28:1 Once ashore, we then learned that the island was called Malta. NIV Acts 28:1 Once safely on shore, we found out that the island was called Malta. NKJ Acts 28:1 Now when they had escaped, they then found out that the island was called Malta. NRS Acts 28:1 After we had reached safety, we then learned that the island was called Malta. YLT Acts 28:1 And having been saved, then they knew that the island is called Melita, NAB Acts 28:1 Once we had reached safety we learned that the island was called Malta. NJB Acts 28:1 Once we had come safely through, we discovered that the island was called Malta. GWN Acts 28:1 When we were safely on shore, we found out that the island was called Malta. BBE Acts 28:1 And when we were safe, we made the discovery that the island was named Melita. that they all were brought safely to land: Ac 27:22,24 Ps 107:28-30 Am 9:9 Joh 6:39,40 2Co 1:8-10 1Pe 4:18 Video - Shipwreck Acts 27 Resources - Multiple Sermons and Commentaries MYRA > MALTA GOD'S PROMISE OF SALVATION IS FULFILLED And the rest should follow, some on planks, and others on various things from the ship - The non-swimmers grabbed hold of pieces of wood and other floatable things they could cling to as the kicked toward the shore.

Atos 27

Ironside has an interesting note on how this chapter changed an unbeliever's life! - Acts 27 is one of the chapters of the Bible that we really ought to study with a map of the Mediterranean before us. Those who have carefully investigated Luke’s record are amazed at the accuracy with which he refers to the various ports and to ancient shipping routes. Some people have suggested that perhaps certain portions of the Bible were written at a date later than they professed to be. The book of Acts has been particularly attacked. Some years ago a little group of freethinkers in Scotland (UNBELIEVERS) decided on a plan whereby they might show up the supposed inaccuracies of Scripture, and so discredit the Word of God. One member was given the task of going to Asia Minor, southern Europe, and the islands of the Mediterranean, visiting all the places mentioned by Luke in connection with Paul’s journeys. It was hoped that he would be able to unearth enough information to make evident any falsity in Luke’s record, so that many who had pinned their faith to the book of Acts as a part of God’s inspired Word would have to give it up. The young man chosen was Sir William Mitchell Ramsay. He investigated very carefully, and after the most minute examination concluded that Luke was absolutely accurate in every particular. He himself, once a freethinker, became a Christian and wrote some splendid books in defense of the Word of God. (Acts 27 Commentary) When it was decided that we would sail for Italy - It was decided by the Roman authorities, presumably Festus and/or King Agrippa (Acts 26:31, 32+) Notice the "we" indicating that Luke is on board the ship with Paul. There are four "we" sections in Acts and this is the last and the longest. Why is this section so long? Constable thinks Luke "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." (See more detailed discussion below) The reappearance of "we" at the onset of the trip to Rome raises the possibility that Luke was not with Paul during his appearances before Felix, Festus and Agrippa. On the other hand the fact that "we" was not used in the passages on Paul's trial would make sense as Paul was the continual focus of attention so that it would have been unnecessary to even use the plural pronoun "we." I personally think Luke was on the scene but just in the background. Why would he all of a sudden appear after the trial and the inception of the trip? Richard Rackham comments that Luke tells this story "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." (Acts 27 Commentary) Acts 16:10-17+ Acts 20:5-15+ Acts 21:1-18+ Acts 27:1-28:16 What was the approximate date of Paul's departure for Rome? Sometime about October, A.D 59 (some sources say 60), but definitely during the reign of Nero which was from AD 54 to AD 68. Below is a timeline from Ryrie's Study Bible with approximate dates of key events to help you keep a temporal perspective of Paul's travels in these closing chapters. Related Resource: Timeline of Paul's life Was decided (2919)(krino) has the basic meaning of to divide or separate and thus to be of opinion. Louw-Nida "to come to a conclusion in the process of thinking and thus to be in a position to make a decision." And so in this context krino means to reach a decision that it was now right, proper and expedient to set sail for Rome. Homer Kent - "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 (Acts 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 (Acts 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 (ED: Simple Application - Am I willing to trust the "multi-colored" details of my life to my Creator, Redeemer and Sustainer?)." (Jerusalem to Rome: Studies in the Book of Acts) They proceeded to deliver Paul and some other prisoners to a centurion of the Augustan cohort (speira) named Julius - The Augustan was an honorary title given to more than one legion of the Roman army. These cohorts may have acted as bodyguards for the emperor or procurators. Robertson on some other prisoners - Bound (desmōtas) like Paul, but not necessarily appellants to Caesar, perhaps some of them condemned criminals to amuse the Roman populace in the gladiatorial shows, most likely pagans though heterous (other) does not have to mean different kind of prisoners from Paul. Proceeded to deliver (hand over) (3860)(paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. Paradidomi in Acts - Acts 3:13; Acts 6:14; Acts 7:42; Acts 8:3; Acts 12:4; Acts 14:26; Acts 15:26; Acts 15:40; Acts 16:4; Acts 21:11; Acts 22:4; Acts 27:1; Acts 28:17 Prisoners (1202)(desmotes from desmos = bond, band, shackles that impede) one who is involuntarily bound, under custody or confinement. Demostes uses in Septuagint and NT - Ge 39:20 = "king’s prisoners were confined"; Jer. 24:1; Jer. 29:2; Acts 27:1; Acts 27:42 Centurion (1543)(Hekatontarches from hekaton = one hundred + archo = to command) means a commander of a hundred soldiers, a centurion, and would be our equivalent of an army captain or company commander. Centurion is from Latin centurio an officer in charge of a hundred soldiers (the Latin equivalent being used by Mk 15:39-45). "The favourable references to centurions in the New Testament suggest that they may have been carefully chosen because of their quality of character. Some even became believers in Jesus Christ (Matthew 8:5-13; Matthew 27:54; Acts 10:1-2; Acts 23:17-18; Acts 27:43)." (Bridgeway) Centurions received double the salary of ordinary soldiers. It usually took fifteen years or more of military service to work one's way to the rank of centurion. Polybius says "that the centurions were chosen by merit, and so were men remarkable not so much for their daring courage as for their deliberation, constancy, and strength of mind." Another translation says “They wish centurions not so much to be venturesome and daredevil as natural leaders, of a steady and sedate spirit. They do not desire them so much to be men who will initiate attacks and open the battle, but men who will hold their ground when worsted and hard pressed and be ready to die at their posts” (Histories 6.24.9). Barclay translates it this way "Centurions are desired not to be overbold and reckless so much as good leaders, of steady and prudent mind, not prone to take the offensive to start fighting wantonly, but able when overwhelmed and hard-pressed to stand fast and die at their posts." Hekatontarches in Acts Acts 10:1; Acts 10:22; Acts 21:32; Acts 22:25; Acts 22:26; Acts 23:17; Acts 23:23; Acts 24:23; Acts 27:1; Acts 27:6; Acts 27:11; Acts 27:31; Acts 27:43 Julius - This Roman centurion was a man of superior character and was very kind to Paul, treating him with consideration and kindness (Acts 27:3, 43; cf Acts 28:16). One wonders if we will meet him in Heaven, for we know Paul shared the Gospel with him and undoubtedly every soul on the good ship. Some suggest, but it is only supposition, that Julius was among those dignitaries in the court when Paul made his defense before King Agrippa (Acts 25:23+). Here is one summary of Acts 27 from Preacher's Outline and Sermon Bible - 1. The journey to Rome began (Acts 27:1-3). 2. A picture of greed and godly counsel (Acts 27:4-12). 3. A picture of deceptive calm and great courage (Acts 27:13-26). 4. A picture of man's way vs. God's way to save men (Acts 27:27-32). 5. A picture of fear and hunger and godly trust (Acts 27:33-38). 6. A picture of trial and God's providence (Acts 27:39-44). Swindoll's introduction to Acts 27 - I’ve seen a number of bumper stickers that read, “I’d rather be sailing.” That’s understandable. Sea lovers can’t resist the exhilaration of skimming the water in a beautiful sailing vessel pushed along by the silent power of the wind. Captains tell me they love the challenge of harnessing nature’s energy and equally enjoy the calm, peaceful isolation of the open water. To hear them talk, I want to purchase a thirty-six-foot sailing yacht, take lessons, and chart a course for leisure on the sea. Then I recall my first sea voyage, which began in San Diego aboard a troop ship. The first several hours felt like a pleasure cruise, but two days later, forty-foot swells tossed our ship like a toothpick and our commander ordered each man to tie himself to his bunk. I never see bumper stickers that read, “I’d rather be shipwrecked.” No one sets sail with the hope of running aground somewhere, but experienced sailors have learned to accept certain risks in exchange for their love of the sea. You have to take the bad with the good. Likewise, Paul learned to accept suffering and difficulties as a natural part of the remarkable life God had planned for him. Read 2 Cor 11:24-28. I’ll admit that sometimes I would like to be a man like Paul; then I think about some of his experiences, and I feel more content with who I am and what God has for me instead. If that is the price of greatness, I’m tempted to be content with mediocrity! (See Insights on Acts) H A Ironside - As we read the book of Acts we are struck by the way in which Paul the prisoner takes command. This man of God, wherever you find him, seems to be master of every situation. When they put him and Silas in jail and made their feet fast in the stocks, he and his companion put on a sacred concert. There were only two of them and they had no organ accompaniment, but they gave such a splendid performance that they brought down the house! There was an earthquake, and next thing you know the jailer and all of his household were converted. Then when Paul was arraigned before various dignitaries, he always came out as the real master of the situation. Again and again we have seen the roles reversed-the prisoner questioning the judge! When he appeared before Felix he dared to reason with him concerning righteousness, temperance, and judgment to come. When he stood before Festus he said, “Why should it be thought a thing incredible with you that God should raise the dead?” To King Agrippa he declared, “I would to God, that not only thou, but also all that hear me this day. were both almost, and altogether such as I am, except these bonds”-a Christian. In this present chapter, when he was a prisoner on shipboard, it was not long before all the crew, the soldiers, the master of the ship, and Julius the centurion, were taking orders from Paul. He is God’s man for every occasion. There is one thing about a man who walks with God-circumstances never affect his fellowship and communion with the Lord. Paul could say, “I have learned in whatsoever state I am, therewith to be content.” (Php 4:11-13+) A brother once asked another brother in my hearing, “How are you getting on?” The other answered, “I am doing very well under the circumstances.” The first brother replied, “I am very sorry to hear that you are under the circumstances. You know, if you keep your eyes on the Lord, He will keep you above the circumstances.” So Paul always seemed to be above the circumstances. (Acts 27 Commentary) (See comments on Proverbs 18:10 on how to get "above" the circumstances) (Acts 27 Commentary) Michael Trull - On April 15, 1912, at approximately 2:20 A.M. the stern of the White Star liner Titanic (picture of Titanic) swung slowly upward toward the stars. Her lights went out, flashed on again, and then went out for good. Only a single kerosene lantern flickered high in the after mast. As her stern reached higher, a steady roar thundered across the water as every movable thing aboard her broke loose. There has never been a mixture like it: 15,000 bottles of ale and stout, huge anchor chains (each link weighed 175 pounds), thirty cases of golf clubs, 30,000 fresh eggs, potted palms, five grand pianos, a cask of china from Tiffany’s, a case of gloves from Marshall Fields, and, most valuable of all, 1,500 passengers who had not been able to get off the great ship. The great and the unknown tumbled together in a writhing heap as the bow eased deeper and the stern rose higher. The Titanic was now absolutely vertical, with her three dripping propellers glistening in the darkness. For nearly two minutes she stood poised as the noise finally stopped. Then she began sliding slowly under, until the sea closed over the flagstaff on her stern with an audible gulp. A wreck of any kind is a terrifying experience, whether it is a train derailment, an automobile collision, or a crash of an airplane. But probably the most terrifying of all is a shipwreck, because of the prolonged agony that the passengers and crew endure. Well, probably one of the most famous shipwrecks ever told is found in the Scriptures. It was the shipwreck that Paul and his crew experienced while heading to Rome. Luke describes every detail of the shipwreck vividly so that we can imagine being on board that ship. (Acts 27 - The Anchor Holds) Stanley D. Toussaint addresses the question - Why did Luke go into such lengthy detail about the voyage from Caesarea to Rome? There is no easy answer. (1) It may simply be a device to emphasize Paul's journey to and his arrival at Rome. As the Gospel writers stressed the Lord's final approach to Jerusalem and His last days there to heighten the impact of His death and resurrection, so Luke climaxed his Luke-Acts work with the proclamation of the gospel of the kingdom to Gentiles in the Roman capital. (2) Luke may have used the example of great ancient epics of his day which commonly employed the theme of a storm and shipwreck. This would parallel the modern use of a chase scene in a movie or television drama. The problem with this view is a simple one. How does this contribute to Luke's purpose in writing? Simply following the example of ancient epics would not really add to the book. (3) Possibly the writer desired to show a parallel with Jonah and his storm (Jonah 1:4-15). After Jonah lived through the storm by miraculous means he preached to a large Gentile capital city. The comparison with Paul is obvious. (4) The purpose of this account is to show God's sovereign protection and direction in Paul's ministry. It was God's will for the apostle to minister the gospel in Rome. (5) It was Luke's intention to show Paul's leadership and thereby to underscore the fact that God's program had become primarily Gentile and therefore Paul was God's man of the hour. In the account Paul certainly does come off as the one who is in control even in the spheres of ocean travel and shipwreck. (6) Some think the story is something of an allegory. In the Old Testament the sea was portrayed as an enemy; so here it figures opposition to the spread of the gospel. In spite of all antagonism the good news of the kingdom will survive and will ultimately reach its predetermined goal. But this is so allegorical it is a highly improbable view. The answer to the question of Luke's great emphasis on the journey to Rome may be a combination of answers 1, 3, 4, and 5, though it is difficult to be dogmatic. (See The Bible Knowledge Commentary Acts and Epistles) Background on the Sea Voyages In the Ancient World & Acts 27-28 Richard Rackham - The modern joy and delight in the sea was a sentiment almost unknown to the peoples of antiquity. One Greek poet, Aeschylus, could write of ‘the many-twinkling smile of ocean,’ but to the ancients generally the sea only inspired emotions of dislike and dread. The incommodious ships and the possibilities of long delays owing to contrary winds made a voyage anything but a pleasure: the lack of nautical instruments and the imperfect knowledge of navigation made the perils of the sea ten times worse than they are to-day. Hence the allusions to the sea in classical literature are generally prompted by the violence of storms and the horrors of shipwreck, or (in private correspondence) by the tediousness of a voyage or the unexpected good luck of a quick passage. During the winter months the sea was practically closed for navigation; and the present narrative is an illustration of what a traveller who ventured too near that season might expect. The party start from Palestine in August or September and do not reach Rome till the following March, having in the meanwhile lost their ship with all their belongings. If the sea had perils and drawbacks even for born sailors such as the Greeks and Phenicians, to the agricultural Israelites the Mediterranean which formed their western boundary must have indeed been an object of awe. This aspect of the sea was part of their most ancient heritage. In Babylonian mythology, before the earth was created there had existed chaos, a waste of waters, the realm of disorder and confusion. From this the earth or kingdom of order had been won, and the existing ocean was a remnant of the original waste, and therefore it was the symbol and the sphere of evil both physical and spiritual. These ideas we find reflected in the OT. There was the primeval chaos when ‘darkness was upon the face of the deep and the wind of God was brooding upon the face of the waters.’ In prophecy and apocalypse the raging waves were the symbol, as of confusion in general, so of the restless and tumultuous surging of the nations. The passage of the Red Sea made the sea the established type of the greatest peril through which man must pass on his way to the promised land,—the peril of death. Lastly, as the home of evil, the ocean represented the pit: it was the abyss, and the swallowing up of shipwrecked men in its cruel billows was the fittest picture of man’s going down into the deep. Turning to the NT, it is true that in the Gospels the sea of Tiberias casts a halo of beauty over the Galilean ministry. Yet it was but a lake, and to the apostles was chiefly associated with nights of fruitless toil, with storms and sudden squalls. S. Paul’s experience of the sea was similar: some years before now he could write that he had ‘three times suffered shipwreck and been a night and a day in the deep’ (2 Cor 11:25). In the Revelation one condition of the ideal heaven and earth is that ‘there shall be no more sea.’ (Rev 21:1) It comes upon us, then, somewhat as a surprise to find in the Acts full and picturesque accounts of two voyages. This is indeed an illustration of the all-embracing sympathies of Christianity, which extend to those also ‘who go down to the sea in ships and occupy themselves in great waters.’ The narratives seem specially written for sea-faring and sea-loving nations like our own (England): it is said that Nelson was reading this 27th chapter on the morning of the battle of Copenhagen. If Luke was a Greek, the fulness of the narrative might be put down to his national instincts: but, as we shall see, such a hypothesis is not needed. In these voyages the chief interest, as is natural, centres on the shipwreck. 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. Accurate as it is, nautical critics tell us that it is the account not of a sailor, but of a landsman—of a landsman, however, familiar with the sea and with a faculty of careful observation, who must have been himself on board. This being so, the terrible experience he went through must have indelibly impressed the details on his memory. To have been not one day but fourteen days in the deep, driven by a tempest along an unknown course, without light of sun or stars, unable to take food and expecting at any moment to founder—such an experience in itself is sufficient to prompt the pen of a ready writer. But we shall strangely fail to understand Luke, if we suppose that the vividness of the picture is simply due to the traveller’s impulse to tell his adventures to the public. We cannot but see how the whole narrative, the very desperateness of the situation, throws into the strongest relief the personality of Paul. At the moment of utter despair, he rises up in the midst and is found to be a rock on which all can trust, the inspirer of hope and the master-mind which is able to direct and command as the crisis requires—in a word their saviour. Nowhere in the Acts is there a finer display of sympathy and strength. Thus the very passages which glorify the apostle—and are for that reason suspected by some critics—are those which contain Luke’s motive for relating the history of the voyage, and the multitude of details supply the necessary background. Paul is the main subject throughout. The narrative begins with his own physical weakness. Then he appears as a counselor and a prophet, with his warnings and foresight of danger. In the crisis, like the rest he too falls into the deep of despair (though for others rather than himself), but as an intercessor he has recourse to prayer. Strengthened by a heavenly vision, he rises up to inspire his companions with courage. In the hour of danger he commands like a captain, like a priest he offers thanks to God, and like a deliverer brings them into a haven of safety. The Maltese, in the words which conclude the history, unconsciously express its true lesson—they said that he was a god. Besides the personal element, there is the inner spiritual meaning. There is one scene in the OT of which this is the most obvious counterpart—the shipwreck of Jonah. If Paul in some respects resembled Jeremiah, the parallel between the NT prophet and Jonah is still more striking,—all the more so because of the equally obvious contrast in character. Jonah is the prophet in the OT who more than any other might, like Paul, be called ‘the prophet of the Gentiles.’ Jonah indeed received his mission in a very different way: he fled from the presence of the Lord and took ship for Tarshish. But in their voyages the experience of the prophets coincided. Both suffered shipwreck; and although Jonah, unlike Paul, brought the storm upon his vessel, yet in each case the prophet won the salvation of his company,—Jonah by the sacrifice of himself. Finally both alike experienced deliverance, Jonah from the deep, Paul from the peril of death; and after this they fulfil their respective missions to the great cities of Nineveh and Rome. Jonah, however, was above all the sign of one greater than either, viz. of the Lord, who afforded the supreme example of the law that suffering goes before victory, going down to the deep before deliverance or resurrection. This experience had been realized by Peter in chapter 12. Now in Paul we have here another and a conspicuous instance. For if in the scheme of the Acts the last chapters correspond to the last chapters of the Gospel, this chapter forms the parallel (as is fairly evident) to the crucifixion or Lk 22–23. Of this a hint is given by one of the incidents of the shipwreck, viz. the breaking of bread on the last morning of the wreck before they committed themselves to the sea. No doubt Luke’s medical experience made him appreciate Paul’s sagacity in insisting on the partaking of food. But the very words with which he describes the apostle’s action recall at once the picture of the Lord breaking bread before his apostles on his last evening (Lk 22:19). It is difficult to believe that this meal was what we should call a celebration of the Holy Eucharist; yet we cannot but feel that Luke wishes to remind his readers of the Last Supper. Without, however, insisting upon this or noticing many resemblances which might be pointed out in details, we can draw attention to the parallelism in the general scheme. The storm and darkness correspond to the spiritual storm and darkness on Calvary, as the actual wreck and plunging into the deep to the death upon the cross (Lk 23:26–49, Acts 27:14–44). The rest and peace of the three winter months at Malta, when the apostle was entirely cut off from the outside world and his old life, is like the rest of the three days in the grave (Lk 23:50–6, Acts 28:1–10). The voyage to Rome in the spring, which was to the apostle the entrance into a new life, will correspond to the joyful period after the resurrection (Lk 24:1–49, Acts 28:11–28); and lastly the picture of quiet and expectant work at Rome is like that of the praying and waiting church at Jerusalem (Lk 24:52–3, Acts 28:30–1). But the application of this law is universal and not confined to Paul. The keynote to the interpretation is given in verse 34 in the word salvation. This and cognate words occur altogether 7 times: hope to be saved, ye cannot be saved, to be completely-saved (RV escape). While the contrary fate is no less richly depicted—injury, loss, throwing away (Acts 22), perish, kill, and to be cast away. The history, then, is a parable of the great salvation, by which man is brought through death to life. It is the companion to the picture in Acts 3–4; and in Acts 4:12 S. Peter has already given the means by which the salvation is won. Of all the narratives in the Acts this chapter bears the most indisputable marks of authenticity. In one passage (Acts 27:9–12) there is some obscurity due to editing or revision, but the attempt of some critics to remove as interpolations those passages which bring out the spiritual power of Paul (e.g. Acts 27:21–26, 31, 2, Acts 27:31–36) is as impossible as it is to eliminate the miraculous element from the Gospels; for, as we have seen, it was Paul’s action which inspired the writer to pen the narrative. Historical research and inscriptions have confirmed Luke’s facts, while the accuracy of his nautical observations is shown by the great help he has given to our understanding of ancient seamanship. None have impugned the correctness of his phrases; on the contrary, from his description contained in a few sentences, the scene of the wreck has been identified. Its traditional identification with St Paul’s Bay has been tested and, we may say, satisfactorily proved by Mr James Smith, of Jordanhill, who also thoroughly examined the whole narrative from the seaman’s point of view. Into such nautical investigations we need not enter, but it is quite easy for an ordinary landsman to follow the general course of the voyage, which we will proceed to do. (Acts 27 Commentary) Acts 27:2 And embarking in an Adramyttian ship, which was about to sail to the regions along the coast of Asia, we put out to sea accompanied by Aristarchus, a Macedonian of Thessalonica. NET Acts 27:2 We went on board a ship from Adramyttium that was about to sail to various ports along the coast of the province of Asia and put out to sea, accompanied by Aristarchus, a Macedonian from Thessalonica. GNT Acts 27:2 ἐπιβάντες δὲ πλοίῳ Ἀδραμυττηνῷ μέλλοντι πλεῖν εἰς τοὺς κατὰ τὴν Ἀσίαν τόπους ἀνήχθημεν ὄντος σὺν ἡμῖν Ἀριστάρχου Μακεδόνος Θεσσαλονικέως. NLT Acts 27:2 Aristarchus, a Macedonian from Thessalonica, was also with us. We left on a ship whose home port was Adramyttium on the northwest coast of the province of Asia; it was scheduled to make several stops at ports along the coast of the province. KJV Acts 27:2 And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us. ESV Acts 27:2 And embarking in a ship of Adramyttium, which was about to sail to the ports along the coast of Asia, we put to sea, accompanied by Aristarchus, a Macedonian from Thessalonica. CSB Acts 27:2 So when we had boarded a ship of Adramyttium, we put to sea, intending to sail to ports along the coast of Asia. Aristarchus, a Macedonian of Thessalonica, was with us. NIV Acts 27:2 We boarded a ship from Adramyttium about to sail for ports along the coast of the province of Asia, and we put out to sea. Aristarchus, a Macedonian from Thessalonica, was with us. NKJ Acts 27:2 So, entering a ship of Adramyttium, we put to sea, meaning to sail along the coasts of Asia. Aristarchus, a Macedonian of Thessalonica, was with us. NRS Acts 27:2 Embarking on a ship of Adramyttium that was about to set sail to the ports along the coast of Asia, we put to sea, accompanied by Aristarchus, a Macedonian from Thessalonica. YLT Acts 27:2 and having embarked in a ship of Adramyttium, we, being about to sail by the coasts of Asia, did set sail, there being with us Aristarchus, a Macedonian of Thessalonica, NAB Acts 27:2 We went on board a ship from Adramyttium bound for ports in the province of Asia and set sail. Aristarchus, a Macedonian from Thessalonica, was with us. NJB Acts 27:2 We boarded a vessel from Adramyttium bound for ports on the Asiatic coast and put to sea; we had Aristarchus with us, a Macedonian of Thessalonica. GWN Acts 27:2 We set sail on a ship from the city of Adramyttium. The ship was going to stop at ports on the coast of the province of Asia. Aristarchus, a Macedonian from the city of Thessalonica, went with us. BBE Acts 27:2 And we went to sea in a ship of Adramyttium which was sailing to the sea towns of Asia, Aristarchus, a Macedonian of Thessalonica, being with us. we: Ac 21:1 Lu 8:22 about to sail: Ac 20:15,16 21:1-3 Aristarchus: Ac 19:19 20:4 Col 4:10 Phm 1:24 with us: Ac 16:10-13,17 20:5 21:5 28:2,10,12,16 Video - Paul Sails for Rome Acts 27 Resources - Multiple Sermons and Commentaries And embarking (epibaino) in an Adramyttian ship, which was about to sail to the regions along the coast of Asia - Asia refers to the Roman Province of Asia. The ship would sail north for 70 miles to the coastal city of Sidon and then on the Asia. The home port of the ship was Adramyttium (see below) on the northeast coast of the Aegean Sea. In Acts 27:5 we see the prisoner party did not go all the way to Adramyttium but disembarked at Myra and began to sail south on a grain ship bound for Rome (Acts 27:6). The ship traveled along the coast to avoid the more unpredictable, dangerous open sea. If the departure date was indeed about October, 59, that would have been too late in the season to travel on the open seas. NET Note - Doubtless the centurion expected to find another ship, bound for Italy, at some of the ports of Asia Minor, without having to go with this ship all the way to Adramyttium; and in this he was not disappointed. (Ac 27:6). (Acts 27 Notes) Sail (4126)(pleo; Latin = pluo, fluo - float, flow, etc) to sail, describing movement of a boat through water whether blown by wind or powered by rowing. Travel by sea or by ship. To navigate. There are only 2 uses in the Septuagint - Isa 42:10, Jonah 1:3. Used metaphorically once in a secular setting = "while we keep [the ship of] our country right" Pleo -passenger*(1), sail(1), sailing(4). Lk. 8:23; Acts 21:3; Acts 27:2; Acts 27:6; Acts 27:24; Rev. 18:17 Adramyttium-Click to Enlarge Adramyttium - (See also Wikipedia article) An ancient city of Mysia in the Roman Province of Asia. The only reference in the New Testament to it is in Acts 27:2 which says that Paul, while being taken a prisoner from Caesarea to Rome, embarked upon a ship belonging to Adramyttium. The city, with a good harbor, stood at the head of the Gulf of Adramyttium facing the island of Lesbos, and at the base of Mt. Ida. Its early history is obscure. While some authors fancy that it was the Pedasus of Homer, others suppose that it was founded by Adramys, the brother of the wealthy Croesus; probably a small Athenian colony existed there long before the time of Adramys. When Pergamus became the capital of Asia, Adramyttium grew to be a city of considerable importance, and the metropolis of the Northwest part of the province. There the assizes were held. The coins which the peasants pick up in the surrounding fields, and which are frequently aids in determining the location and history of the cities of Asia Minor, were struck at Adramyttium as late as the 3rd century A.D., and sometimes in connection with Ephesus. Upon them the effigies of Castor and Pollux appear, showing that Adramyttium was the seat of worship of these deities. The ancient city with its harbor has entirely disappeared, but on a hill, somewhat farther inland, is a village of about one thousand houses bearing the name Edremid, a corruption of the ancient name Adramys. The miserable wooden huts occupied by Greek fishermen and by Turks are surrounded by vineyards and olive trees, hence the chief trade is in olive oil, raisins and timber. In ancient times Adramyttium was noted for a special ointment which was prepared there (Pliny, NH, xiii0.2.5). We put out to sea accompanied by Aristarchus, a Macedonian of Thessalonica - We identifies Luke as one of the companions and was with Paul in the end in 2 Ti 4:11 at his second imprisonment just prior to his execution. While Paul was clearly a man of unique talent and resolve, even this great apostle benefited from Christian fellowship. Paul Tournier, M.D. wrote that "There are two things we cannot do alone; one is to be married. The other is to be a Christian." Notice that the epistle to the Colossians was written during Paul's first Roman imprisonment and in that epistle Paul writes describes Aristarchus as "my fellow prisoner." Aristarchus was a Jewish believer (Col 4:11), though like many Jews of the Diaspora, he had a Greek name. He was a native of Thessalonica (Acts 20:4+; Acts 27:2). Aristarchus first appeared during Paul’s three year ministry at Ephesus. He was seized by the rioting mob, who recognized him as one of Paul’s companions (Acts 19:29+). He accompanied Paul on his return trip to Jerusalem (Acts 20:4+), and on his voyage to Rome (Acts 27:4). It is possible he stayed with Paul throughout his imprisonment in Palestine as well. As Paul writes Colossians, Aristarchus is still beside the apostle. This is an amazing testimony to this man Aristarchus! Would I have been willing to stay with Paul in prison? Jack Arnold has an interesting comment which may be true but I cannot find other support for his statement - Aristarchus was a young man whom Paul had met in Thessalonica on his second missionary journey. The only way the Romans would allow Aristarchus to travel with Paul was if he was Paul's slave (ED: THIS ASSUMPTION IS PROBABLY BASED ON THE WRITINGS OF RAMSAY WHO MAKES THAT ASSUMPTION IN HIS FAMOUS WORK "ST PAUL THE TRAVELLER"-SEE PAGE 165 OR IN PDF ACTUALLY 170). So great was Aristarchus' love for Paul and so strong were his desires to minister to his need that he volunteered to be Paul's slave. That is true Christian love." Aristarchus obviously was not ashamed to be identified with Paul and thus with Christ. His lot (prison with Paul) reminds me of Paul's exhortation to young Timothy "For God has not given us a spirit of timidity, but of power (dunamis) and love and discipline. Therefore (BECAUSE YOU HAVE THE SUPERNATURAL POWER - SEE SECOND USE OF POWER AT END OF THIS VERSE) do not be ashamed (epaischunomai) of the testimony of our Lord or of me His prisoner, but join with me in suffering (aorist imperative = command - the only way for one to keep a command like this is to be filled with/controlled by the Holy Spirit - see more discussion of this topic) for the Gospel according to the power (dunamis) of God." (2 Ti 1:7-8+) Aristarchus - mentioned 5x in the NT Acts 19:29+ The city was filled with the confusion, and they rushed with one accord into the theater, dragging along Gaius and Aristarchus, Paul’s traveling companions from Macedonia. Acts 20:4+ (See context Acts 20:1,2,3) And he was accompanied by Sopater of Berea, the son of Pyrrhus, and by Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia. Acts 27:2 And embarking in an Adramyttian ship, which was about to sail to the regions along the coast of Asia, we put out to sea accompanied by Aristarchus, a Macedonian of Thessalonica. Colossians 4:10+ Aristarchus, my fellow prisoner, sends you his greetings; and also Barnabas’s cousin Mark (about whom you received instructions; if he comes to you, welcome him); Philemon 1:24 as do Mark, Aristarchus, Demas, Luke, my fellow workers. Put out to sea (321)(anago from ana = up + ago = bring, lead) literally speaks of movement from a lower to a higher point and in this nautical context was a technical term meaning to lead out to the high sea, to put (out) to sea, to take to sea or set sail. Anago is the opposite of katago (put in) in the following verse. Anago in Acts - Acts 7:41; Acts 9:39; Acts 12:4; Acts 13:13; Acts 16:11; Acts 16:34; Acts 18:21; Acts 20:3; Acts 20:13; Acts 21:1; Acts 21:2; Acts 27:2; Acts 27:4; Acts 27:12; Acts 27:21; Acts 28:10; Acts 28:11; Dennis Gaertner - This ship was most likely a coasting vessel, one of the smaller ships which customarily sailed along the coast, stopping at major ports along the way. Such vessels were used for commercial purposes all over the Roman world. The Romans were quite content to transport their prisoners in a commercial vessel because it was as quick and inexpensive as any other procedure. This ship had probably traveled down the coast and, after completing its business, was now headed back to the home port, Adramyttium. (See Acts) Bruce Barton - A BUILT-IN NEED Paul constantly received assistance from others as he traveled to Rome and during his imprisonment there. He had help from his colleagues Luke and Aristarchus (Acts 27:1-2). The centurion Julius took care of Paul, as did the Sidonian Christians (Acts 27:3). Following his shipwreck, the Maltese people demonstrated unusual kindness (Acts 28:2), and later they showered Paul and his friends with gifts, supplies, and articles of appreciation (Acts 28:10). Publius, the chief official of the island, gave Paul (and his entourage) a warm welcome and three days of hospitality (Acts 28:7). Then, upon arriving in Italy, Paul was met by two delegations of Roman Christians. This encouraged Paul and prompted him to thank God (Acts 28:15). The point is this: Everyone, even the great apostle Paul, needs others. Do you have people you can rely on for encouragement? for insight? for advice? Get involved with a fellowship of believers where you can both receive help and offer assistance. (See Acts - Life Application Commentary) Acts 27:3 The next day we put in at Sidon; and Julius treated Paul with consideration and allowed him to go to his friends and receive care. NET Acts 27:3 The next day we put in at Sidon, and Julius, treating Paul kindly, allowed him to go to his friends so they could provide him with what he needed. GNT Acts 27:3 τῇ τε ἑτέρᾳ κατήχθημεν εἰς Σιδῶνα, φιλανθρώπως τε ὁ Ἰούλιος τῷ Παύλῳ χρησάμενος ἐπέτρεψεν πρὸς τοὺς φίλους πορευθέντι ἐπιμελείας τυχεῖν. NLT Acts 27:3 The next day when we docked at Sidon, Julius was very kind to Paul and let him go ashore to visit with friends so they could provide for his needs. KJV Acts 27:3 And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself. ESV Acts 27:3 The next day we put in at Sidon. And Julius treated Paul kindly and gave him leave to go to his friends and be cared for. CSB Acts 27:3 The next day we put in at Sidon, and Julius treated Paul kindly and allowed him to go to his friends to receive their care. NIV Acts 27:3 The next day we landed at Sidon; and Julius, in kindness to Paul, allowed him to go to his friends so they might provide for his needs. NKJ Acts 27:3 And the next day we landed at Sidon. And Julius treated Paul kindly and gave him liberty to go to his friends and receive care. NRS Acts 27:3 The next day we put in at Sidon; and Julius treated Paul kindly, and allowed him to go to his friends to be cared for. YLT Acts 27:3 on the next day also we touched at Sidon, and Julius, courteously treating Paul, did permit him, having gone on unto friends, to receive their care. NAB Acts 27:3 On the following day we put in at Sidon where Julius was kind enough to allow Paul to visit his friends who took care of him. NJB Acts 27:3 Next day we put in at Sidon, and Julius was considerate enough to allow Paul to go to his friends to be looked after. GWN Acts 27:3 The next day we arrived at the city of Sidon. Julius treated Paul kindly and allowed him to visit his friends and receive any care he needed. BBE Acts 27:3 And on the day after, we came to Sidon; and Julius was kind to Paul, and let him go to see his friends and take a rest. Sidon: Ac 12:20 Ge 10:15 49:13 Isa 23:2-4,12 Zec 9:2 Julius: Ac 24:23 27:1,3 28:16 Video - Paul Sails for Rome Acts 27 Resources - Multiple Sermons and Commentaries CAESAREA> SIDON The next day we put in at Sidon - So they traveled about 70 in a day indicating a fair wind. At Sidon they presumably took on supplies because the next leg of their journey was about 500 miles to Myra at Lycia. The unloading process at the port in Tyre took another ship seven days (Acts 21:3-4), so they may have been in Sidon a week or more. Put in (2609)(katago from kata = down + ago = bring) means literally to lead or bring down (Acts 9:30; 22:30; 23:15, 20, 28) but in the present context is a navigation term, which means to cause a boat to put in at a shore or to land (cf Lk 5:11) or be brought to shore (cf Acts 21:3; Acts 28:12). The idea is to bring the ship down from deep water to the land. In the preceding passage the opposite sense is seen in anago which means to bring the ship up (ana) from the land to deep water. Katago in Acts - Acts 9:30; Acts 22:30; Acts 23:15; Acts 23:20; Acts 23:28; Acts 27:3; Acts 28:12 And Julius treated Paul with consideration and allowed him to go to his friends and receive care - This is stated so simply it would easy to miss the import of Luke's statement. Clearly the centurion Julius allowed Paul to disembark, even though he was prisoner of Rome and the death penalty was usually administered to Roman guards who allowed their prisoners to escape. Either during this 70 mile trip from Caesarea or during Paul's trials, Julius had developed a sincere trust in Paul. Otherwise he would never have allowed him to leave the ship!

Atos 27

Ironside comments on Paul's boldness to remind them of his admonishment - Think of that! Here is a prisoner talking to both the centurion and his guard, as well as the master of the ship and his sailors, saying, “You should have listened to me and let me run this ship. If you had listened to me, everything would have been all right.” He had warned them that they ought not to leave a certain harbor, but they did not believe him. People do not believe God’s messengers; yet some day they are going to find out that as the servants of God tell of a fearful storm coming upon this poor world, they are speaking according to the Word of God. (Ibid) Keener has an interesting note that "Ancient people evaluated the sincerity of philosophers (e.g., Aristippus) according to how calm they stayed under pressure. A true philosopher consistent with his teachings would remain calm in a dangerous storm at sea (so Pyrrho the Skeptic), whereas as a false prophet like Peregrinus would not." (Ibid) R Kent

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Ironside - Here we find people who have come to the very end of their own ability. There they are in their ship, the cargo having been tossed overboard, the tackling gone, feeling absolutely hopeless of either the salvation of the ship or of their own lives. But it has been well said, “Man’s extremity is God’s opportunity,” and so here God intervenes. (ED: Of course given that God is omnipotent ANYTIME can be God's TIME to intervene!) R. Kent

Atos 27

Ironside comments that Acts 27:21-29 "bring before us in a very striking way the divine sovereignty of God." (Ibid) When they had gone a long time without food - Literally, "There being much abstinence from food." We do not know how long they went without taking in food but possibly going on 7-10 days. Notice their abstinence was not because they did not have food, for they still had wheat which they could have eaten (compare Acts 27:38+). And the Greek word (asitia) for without food can mean loss of appetite rather than deprivation of food. Seasickness can make one lose their appetite! Note that they would hold on to the wheat to the very last minute (so to speak), because this was the source of revenue for the owner of the ship. Isn't that just like human nature when danger strikes, to attempt to aggregate our earthly assets even though we know we cannot take them with us. But if you don't have Jesus as your treasure (Col 2:3+), your earthly goods are your worthless temporal treasure which cannot prevent your eternal doom! Many a man has tragically slipped into a Christless eternity (cf 2 Th 1:8-9) attempting to cling to their Gold, rather than clinging to God! (1 Ti 6:9,10) Notice gold and God are only one letter different, but the presence or absence of that one letter will determine one's eternal destiny! NET Note adds "since almost nobody wanted to eat because of anxiety or seasickness. This detail indicates how turbulent things were on board the ship." In other words, when seasoned sailors get sea sick the situation is serious! (Acts 27 Notes)

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Ironside - "How did Paul know that? Because God had told him so. He said, “For there stood by me this night the angel of God, whose I am, and whom I serve” (23). Oh, the dignity of that! Paul could look at these representatives of the Roman Empire who had put him in bonds, and say, “I am the servant of the most high God. I belong to Him, and I serve Him; I am in His service even now. He sent His angel to me. You couldn’t see him. You had eyes only for the storm, the creaking timbers, and the treacherous rocks ahead, but I have seen the angel of the Lord.” The man of God can see things that the man of the world can never see. Here is a striking instance of the sovereignty of God. God spoke through His angel and declared His purpose. He said in effect, “I have settled it that all these men are going to be saved.” Of course. He was speaking of their temporal salvation, their physical salvation, but it is God speaking, you might say, arbitrarily. He speaks in His sovereignty, just as He has chosen in Christ certain ones who are going to be saved for all eternity. Who are they? All who trust in the Lord Jesus. This is not hyper-Calvinistic fatalism. It is divine, elective love." (H A Ironside)

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Ironside - Here we get one side of this great truth of the divine sovereignty. God declared these men who sailed with Paul were all going to be saved. That part was settled. But next we notice the source of Paul’s confidence: “Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me, Howbeit we must be cast upon a certain island.” Can you say, “I believe God”? It is a great thing when God speaks, and you can just put your foot down and say, “God says it, and I believe it.” When studying the Chinese language many years ago, I was struck by the symbol for faith (ED: SEE THIS WORD DEPICTED ABOVE). It is partly made up of the character for word: the lower part of that character stands for a mouth, and above it are several lines indicating something coming out of the mouth. After all, that is what a word is! Then to one side there is a character of a man. And is not that what faith is-a man standing by the Word? I wonder where the ancient Chinese got that. They composed that symbol for faith thousands of years ago-long before the dawn of our civilization. Sometimes a poor soul comes to me in distress and says, “I have been praying and praying for months for salvation, but I don’t seem to get it and I am miserable.” I ask, “Do you believe in the Lord Jesus Christ?” “Oh I do,” is the response. “Do you believe He died for you?” “Yes.” “Do you believe He bore your sins in His own body on the tree?” “Yes I do.” “Have you come to Him and told Him you are a sinner and are ready to trust Him?” “Yes, but He doesn’t seem to accept me; I am not saved.” “Where are you looking for assurance?” “Well, I expect to feel different when I am saved.” I answer: “You might feel very happy and not be saved at all. You might be trusting in the wrong thing or the wrong person. The Lord Jesus Himself said, ‘Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” Notice, carefully what is said here. ‘He that heareth my word.’ Have you heard God’s Word? ‘And believeth on him that sent me.’ Do you believe that God sent Jesus to be your Savior, to die for you?” “Yes, I believe that,” “All right; now look at the next phrase: ‘Hath everlasting life.’ Have you everlasting life?” “Well, I hope so,” was her response. “But it does not say that maybe he will have everlasting life. Can’t you take your stand on the Word of God?” That poor woman’s face brightened and she said, “Oh, I see it. I must just take Him at His Word. That is sufficient.” Why, I know people who say, “I know everything is all right. I have been baptized.” But they were just deluded by the devil, for baptism itself saves nobody. Jesus alone saves and He does it for all who believe in Him. I remember speaking to a woman who had just joined a certain church that teaches salvation by sacraments and legal obedience. She said, “Before I joined this church I never was at peace, but now I just trust my salvation to those in authority.” That is false peace; a peace built on error. Paul said to his frightened traveling companions, “God has spoken and I believe God.” Christian, what about you? Do you believe God? Why do you then go about with your head hanging down like a bulrush, as much as to say, “Oh, if you only knew my circumstances; my health is poor, and I am afraid I shall lose my job; I don’t know what I shall do when I get old”? Do you trust the One who has said, “I will never leave thee nor forsake thee”? Do you know that it is written: “My God shall supply all your need according to his riches in glory by Christ Jesus”? Do you know the Holy Spirit has declared, “All things work together for good to them that love God”? Well then, why not brighten up and say, “I believe God; the devil is not going to get me down because circumstances seem to be against me? I believe there is a God who is above all circumstances.” (Commentary) Acts 27:26 "But we must run aground on a certain island." NET Acts 27:26 But we must run aground on some island." GNT Acts 27:26 εἰς νῆσον δέ τινα δεῖ ἡμᾶς ἐκπεσεῖν. NLT Acts 27:26 But we will be shipwrecked on an island." KJV Acts 27:26 Howbeit we must be cast upon a certain island. ESV Acts 27:26 But we must run aground on some island." CSB Acts 27:26 However, we must run aground on a certain island." NIV Acts 27:26 Nevertheless, we must run aground on some island." NKJ Acts 27:26 "However, we must run aground on a certain island." NRS Acts 27:26 But we will have to run aground on some island." YLT Acts 27:26 and on a certain island it behoveth us to be cast.' NAB Acts 27:26 We are destined to run aground on some island." NJB Acts 27:26 but we are to be stranded on some island.' GWN Acts 27:26 However, we will run aground on some island." BBE Acts 27:26 But we will be sent on to a certain island. a certain: Ac 28:1 Video - The Storm Acts 27 Resources - Multiple Sermons and Commentaries BAD NEWS - SHIPWRECK GOOD NEWS - LAND

Atos 27

Ironside - What a graphic picture of that little ship driven before the tempest all those days and nights! And now in the deep darkness they can’t see what is ahead of them, but they can hear the water dashing against the rocks, so they cast four anchors out of the stern and wish for the day. How we Christians are like that sometimes. Things all seem to be going wrong, and it looks as if we are going to crush against the rocks, but faith’s anchor holds because the Word of God can never fail. James Smith - THE ship now approaches the termination of her disastrous voyage. Land is not indeed in sight, but to the watchful senses of the ‘shipmen’ the sound or appearance of breakers tells them that it is near, or in the nautical language of St. Luke, that it is approaching. Such indications are the usual harbingers of destruction; here they call forth a display of presence of mind, promptitude and seamanship, which could not be surpassed in the present day, and by which, under Providence, the lives of all on board were saved. However appalling the alarm of breakers may be to a ship unexpectedly falling in with the land on an unknown coast, and in a dark and stormy night, it afforded in the present case a chance at least of safety. The hope which was taken away is restored. They can now adopt the last resource for a sinking ship, and run her ashore; but to do so before it was day would have been to have rushed on certain destruction. They must bring the ship, if it be possible, to anchor, and hold on till day-break, when they may perhaps discover some ‘creek with a shore,’ into which they may be able to ‘thrust the ship.’ (The Voyage and Shipwreck of St. Paul) Jack Andrews - They dropped anchors to steady the ship—to help the ship to stay on course! You and I need to make sure we are anchored in the Rock when storms arise! Our souls need anchors to keep it from drifting. Let me remind you of a few anchors: The Bible, Prayer, The Cross, Church Relationship, Christian Fellowship, The Promise and certain return of Jesus Christ. (The Jack Andrews Expository Studies: Understanding Acts) Acts 27:30 But as the sailors were trying to escape from the ship and had let down the ship's boat into the sea, on the pretense of intending to lay out anchors from the bow, NET Acts 27:30 Then when the sailors tried to escape from the ship and were lowering the ship's boat into the sea, pretending that they were going to put out anchors from the bow, GNT Acts 27:30 τῶν δὲ ναυτῶν ζητούντων φυγεῖν ἐκ τοῦ πλοίου καὶ χαλασάντων τὴν σκάφην εἰς τὴν θάλασσαν προφάσει ὡς ἐκ πρῴρης ἀγκύρας μελλόντων ἐκτείνειν, NLT Acts 27:30 Then the sailors tried to abandon the ship; they lowered the lifeboat as though they were going to put out anchors from the front of the ship. KJV Acts 27:30 And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, ESV Acts 27:30 And as the sailors were seeking to escape from the ship, and had lowered the ship's boat into the sea under pretense of laying out anchors from the bow, CSB Acts 27:30 Some sailors tried to escape from the ship; they had let down the skiff into the sea, pretending that they were going to put out anchors from the bow. NIV Acts 27:30 In an attempt to escape from the ship, the sailors let the lifeboat down into the sea, pretending they were going to lower some anchors from the bow. NKJ Acts 27:30 And as the sailors were seeking to escape from the ship, when they had let down the skiff into the sea, under pretense of putting out anchors from the prow, NRS Acts 27:30 But when the sailors tried to escape from the ship and had lowered the boat into the sea, on the pretext of putting out anchors from the bow, YLT Acts 27:30 And the sailors seeking to flee out of the ship, and having let down the boat to the sea, in pretence as if out of the foreship they are about to cast anchors, NAB Acts 27:30 The sailors then tried to abandon ship; they lowered the dinghy to the sea on the pretext of going to lay out anchors from the bow. NJB Acts 27:30 When the crew tried to escape from the ship and lowered the ship's boat into the sea as though they meant to lay out anchors from the bows, Paul said to the centurion and his men, GWN Acts 27:30 The sailors tried to escape from the ship. They let the lifeboat down into the sea and pretended they were going to lay out the anchors from the front of the ship. BBE Acts 27:30 Then the sailors made attempts secretly to get away from the ship, letting down a boat as if they were about to put down hooks from the front of the ship; boat: Ac 27:16,32 bow: Ac 27:41 Video - Shipwreck Acts 27 Resources - Multiple Sermons and Commentaries SELFISHNESS OF LOOKING ONLY TO ONE'S OWN SAFETY But as the sailors were trying (zeteo) to escape (pheugo) from the ship - They either did not heed or did not believe Paul's prediction that there would be no loss of life! In short, they had no faith in Paul (at least in this moment of crisis). Jack Andrews - The sailors didn’t trust the Word of the Lord at Fair Havens and they didn’t trust the Word of the Lord after a fourteen day disaster at sea! They were going to try to save themselves! Men and women still try to save themselves! They try to work their way to heaven. They try to give their way to heaven. They try religion to get them to heaven. They try harder and harder, moral reform, clean themselves up, etc...Men try to run away from the problems instead of trusting God through the problems! (The Jack Andrews Expository Studies: Understanding Acts) And had let down the ship's boat into the sea - This is the boat they had brought on board at Cauda. Let down (5465)(chalao) means to let go, to let down (from a higher place to a lower place). It is the same word used to describe the lowering of Paul in a large basket over a wall (Acts 9:25). It was used in Acts 27:17 probably referring to lowering the anchor. On the pretense of intending to lay out anchors from the bow - Their rationale for letting down the dinghy was that they were putting out anchors from the front end of the ship, but they were lying. Self-preservation and deception were on display in these men who were practicing "survival of the fittest" (so to speak)! Sadly the emotion of fear often causes one to think primarily of one's own needs and self-preservation. Pretense (4392)(prophasis from prophaíno = to cause to shine before) is that which is alleged as the cause. In other words it denotes something put forward for appearance to conceal what lies behind it and in the NT is alway used in a bad sense with the idea of an ulterior motive (Ulterior = going beyond what is openly said or shown and especially what is proper). All uses - Mt 23:14; Mk 12:40; Lk 20:47; Jn 15:22; Acts 27:30; Php 1:18; 1 Th 2:5 Robertson on the verb lay out - "Note here ekteino (lay out, stretch out) rather than rhipsantes (rhipto casting) in Acts 27:29, for they pretended to need the small boat to stretch out or lay out the anchors in front."

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Ironside comments on unless these men remain in the ship - The next verses suggest another side of the truth of faith and salvation. The sailors have had the word from God that they are all going to be saved, but it looks as if they are going to be dashed on the rocks. And so these miserable rascals say, “We will save our own lives and let the ship go to pieces.” Under cover of the darkness and pretending to cast out the anchors, they seek to let down the lifeboat, planning to row away and find some cove of safety. But Paul is on the alert. He sees what they are up to, and to the centurion he says, “Except these abide in the ship, ye cannot be saved.” Then see what happens. “The soldiers cut off the ropes of the boat, and let her fall off.” The captain might have said, “What difference does it make? You told us we are all to be saved anyway. It doesn’t make any difference what anybody does; if God has foreordained it, that is what will happen.” Then Paul might have replied: “Yes, it makes a great deal of difference.” You see, human responsibility is one spoke in the great wheel of God’s purpose, and divine foreordination is another, And so, though God foreordained the whole thing, He showed Paul that these men were responsible to abide in the ship. This was how He was to accomplish His purpose. In a similar way, man might say, “If God is going to save me, He will save me; and it doesn’t make any difference what I do.” It makes a great deal of difference! If you do not respond, you will be lost, but if you turn to God and confess your sin and put your trust in the Lord Jesus Christ, then-thank God-you will be saved. And when you are saved, you will be able to look up in gratitude to the God of all grace and say, “Lord, I thank Thee that Thou hast chosen me in Christ before the foundation of the world.” You see, there are two sides: Man’s responsibility and God’s sovereignty. Homer Kent - "Acts 27:24 and Acts 27:31 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. (Jerusalem to Rome: Studies in the Book of Acts) Larkin suggests that "The assurance of physical salvation through belief in the divine message to Paul and the commitment to remain with him is an acted parable of the essentials of spiritual salvation: believing the gospel message and solidarity with the gospel messenger (Acts 14:3-4; Acts 16:14-15, Acts 16:32-34; Acts 17:2-4, Acts 17:34; Acts 18:8)." (See Warning: Conserve Skilled Human Resources) LIFE APPLICATION - HANGING IN THERE - Apparently, a group of sailors concocted a plan to jump ship and leave everyone else to fend for themselves. The thought of remaining on a sinking ship seemed like sheer madness to them. But Paul learned of their plot and boldly spelled out the consequences. In essence, he told them exactly the opposite of what their senses told them: "You think you can find life by ignoring what God has said. Not true. You think you will experience death if you heed what God has said. Not true. No matter how desperate your situation seems, ultimate safety is found in remaining in God's will." This is a great lesson for us: It is far better to be with God in the midst of danger than to be without God in a place of apparent safety. (AMEN!)(Barton) Acts 27:32 Then the soldiers cut away the ropes of the ship's boat and let it fall away. NET Acts 27:32 Then the soldiers cut the ropes of the ship's boat and let it drift away. GNT Acts 27:32 τότε ἀπέκοψαν οἱ στρατιῶται τὰ σχοινία τῆς σκάφης καὶ εἴασαν αὐτὴν ἐκπεσεῖν. NLT Acts 27:32 So the soldiers cut the ropes to the lifeboat and let it drift away. KJV Acts 27:32 Then the soldiers cut off the ropes of the boat, and let her fall off. ESV Acts 27:32 Then the soldiers cut away the ropes of the ship's boat and let it go. CSB Acts 27:32 Then the soldiers cut the ropes holding the skiff and let it drop away. NIV Acts 27:32 So the soldiers cut the ropes that held the lifeboat and let it fall away. NKJ Acts 27:32 Then the soldiers cut away the ropes of the skiff and let it fall off. NRS Acts 27:32 Then the soldiers cut away the ropes of the boat and set it adrift. YLT Acts 27:32 then the soldiers did cut off the ropes of the boat, and suffered it to fall off. Lu 16:8 Php 3:7-9 Video - Shipwreck Acts 27 Resources - Multiple Sermons and Commentaries Then the soldiers cut away the ropes of the ship's boat and let it fall away - Or drift away. On one hand this was foolish as the dinghy could have aided the non-swimmers when the ship did come apart. On the other hand it was still dark and this would prevent a second attempt to escape on the boat. Now they were all forced to trust in what Paul had predicted, that all would survive.

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Ironside - Notice how he again took charge of the situation. He appointed himself chief steward, and said, “Come now, you are going to be saved, but you need some food. It has been fourteen days since you have had anything to eat. Wherefore I pray you to take some meat: for this is for your health. There shall not an hair fall from the head of any of you.” What confidence possessed the soul of this man because he had a word from God that he dared to believe! In gratefulness he looked up to God and thanked Him for preserving their lives and providing them food to eat. Wiersbe on Paul's example - His example encouraged the others to join him, and before long, everybody felt better. There are times when one dedicated believer can change the whole atmosphere of a situation simply by trusting God and making that faith visible. (BEC) Steven

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Ironside - Think of it! God had promised to deliver safely all 276 travelers! But notice how they were delivered. They were saved with difficulty, through great trials; but they were saved. God fulfilled His word. Paul Powell made this observation about storms and trials and how God brings us in and sees us through: “First: He brought me here; it is by His will that I am in this strait place—in that I will rest. Next: He will keep me here in His love, and give me grace in this trial to behave as His child. Then: He will make the trial a blessing, teaching me the lessons He intends me to learn and working in me the grace He means to bestow. Last: In His good time He can bring me out again— how and when, He knows. Say: I am here— By His appointment. In His keeping. Under His training. For His time.” Every Christian is either in a storm, coming out of a storm, or heading into one. God has not promised us smooth sailing in life, but He has promised us a safe arrival in heaven! Acts 27:38 When they had eaten enough, they began to lighten the ship by throwing out the wheat into the sea. NET Acts 27:38 When they had eaten enough to be satisfied, they lightened the ship by throwing the wheat into the sea. GNT Acts 27:38 κορεσθέντες δὲ τροφῆς ἐκούφιζον τὸ πλοῖον ἐκβαλλόμενοι τὸν σῖτον εἰς τὴν θάλασσαν. NLT Acts 27:38 After eating, the crew lightened the ship further by throwing the cargo of wheat overboard. KJV Acts 27:38 And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. ESV Acts 27:38 And when they had eaten enough, they lightened the ship, throwing out the wheat into the sea. CSB Acts 27:38 When they had eaten enough, they began to lighten the ship by throwing the grain overboard into the sea. NIV Acts 27:38 When they had eaten as much as they wanted, they lightened the ship by throwing the grain into the sea. NKJ Acts 27:38 So when they had eaten enough, they lightened the ship and threw out the wheat into the sea. NRS Acts 27:38 After they had satisfied their hunger, they lightened the ship by throwing the wheat into the sea. YLT Acts 27:38 and having eaten sufficient nourishment, they were lightening the ship, casting forth the wheat into the sea. NAB Acts 27:38 After they had eaten enough, they lightened the ship by throwing the wheat into the sea. NJB Acts 27:38 When they had eaten what they wanted they lightened the ship by throwing the corn overboard into the sea. GWN Acts 27:38 After the people had eaten all they wanted, they lightened the ship by dumping the wheat into the sea. BBE Acts 27:38 And when they had had enough food, they made the weight of the ship less, turning the grain out into the sea. they began to lighten: Ac 27:18,19 Job 2:4 Jon 1:5 Mt 6:25 16:26 Heb 12:1 Video - Shipwreck Acts 27 Resources - Multiple Sermons and Commentaries When they had eaten enough - Literally, "Having been satisfied with food." It is amazing that they were able to eat their fill at this time! It is like the Titanic was getting ready to go under and guests were still in the fine dining rooms partaking. David Peterson interprets the fact that they took heart and ate showed "the first signs that they too believe in the promise" Paul had passed to them from God's angelic messenger. (Pillar NT Commentary) They began to lighten the ship by throwing out the wheat into the sea - A lighter ship would be better able to pass over rocky shoals that if struck could quickly destroy the ship. Prior to this they must have been holding on to the slight hope that they would safely bring this valuable cargo to shore, but now it was clear that all profit was loss. One is reminded of Jesus' words in a spiritual context "For what does it profit a man to gain the whole world, and forfeit his soul? For what will a man give in exchange for his soul?" (Mk 8:36-37) As you have surely heard, there are no U-Hauls following the hearse and no pockets in suits made especially for burial. This realization is very difficult for rich people to grasp, for during their life their gold has been their god and has allowed them power to do anything they wish. Death is their final enemy, which can only be defeated by placing one's faith in Jesus and not gold! Began to lighten (Only NT use)(2893)(kouphizo from kouphos = hollow, light in weight) means to decrease the weight, make less heavy, in this case by jettisoning the wheat. The imperfect tense pictures them tossing one bag of wheat, then another and another. The lighter the ship, the closer it could come to the beach and make it easier for them to reach land. Gilbrant on kouphizo - This is a general word meaning “to make light.” It is often used figuratively in the context of lightening taxes or one’s burden. It is often used literally to refer to physical weight. Its one occurrence in the New Testament is in this literal sense. Before the shipwreck on the way to Rome and after Paul encouraged them, “they lightened the ship” (Acts 27:38) by throwing cargo overboard. (Complete Biblical Library) Throwing out (1544)(ekbállō from ek = out + bállō = to cast, throw, drive) means to cast, throw out often with the idea of force. Compare ekbole in Acts 27:18+. Acts 27:39 When day came, they could not recognize the land; but they did observe a bay with a beach, and they resolved to drive the ship onto it if they could. NET Acts 27:39 When day came, they did not recognize the land, but they noticed a bay with a beach, where they decided to run the ship aground if they could. GNT Acts 27:39 Ὅτε δὲ ἡμέρα ἐγένετο, τὴν γῆν οὐκ ἐπεγίνωσκον, κόλπον δέ τινα κατενόουν ἔχοντα αἰγιαλὸν εἰς ὃν ἐβουλεύοντο εἰ δύναιντο ἐξῶσαι τὸ πλοῖον. NLT Acts 27:39 When morning dawned, they didn't recognize the coastline, but they saw a bay with a beach and wondered if they could get to shore by running the ship aground. KJV Acts 27:39 And when it was day, they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship. ESV Acts 27:39 Now when it was day, they did not recognize the land, but they noticed a bay with a beach, on which they planned if possible to run the ship ashore. CSB Acts 27:39 When daylight came, they did not recognize the land but sighted a bay with a beach. They planned to run the ship ashore if they could. NIV Acts 27:39 When daylight came, they did not recognize the land, but they saw a bay with a sandy beach, where they decided to run the ship aground if they could. NKJ Acts 27:39 When it was day, they did not recognize the land; but they observed a bay with a beach, onto which they planned to run the ship if possible. NRS Acts 27:39 In the morning they did not recognize the land, but they noticed a bay with a beach, on which they planned to run the ship ashore, if they could. YLT Acts 27:39 And when the day came, they were not discerning the land, but a certain creek were perceiving having a beach, into which they took counsel, if possible, to thrust forward the ship, NAB Acts 27:39 When day came they did not recognize the land, but made out a bay with a beach. They planned to run the ship ashore on it, if they could. NJB Acts 27:39 When day came they did not recognise the land, but they could make out a bay with a beach; they planned to run the ship aground on this if they could. GWN Acts 27:39 In the morning they couldn't recognize the land, but they could see a bay with a beach. So they decided to try to run the ship ashore. BBE Acts 27:39 And when it was day, they had no knowledge of the land, but they saw an inlet of the sea with a floor of sand, and they had the idea of driving the ship up on to it if possible. Video - Shipwreck Acts 27 Resources - Multiple Sermons and Commentaries ST PAUL'S BAY SPOTTED See location of St. Paul's Bay on the northern side of Malta in the map above. Sir William Ramsay comments that "“Only the rarest conjunction of favorable circumstances could have brought about such a fortunate ending to their apparently hopeless situation…all these circumstances are united in St. Paul’s Bay.” F F Bruce adds that "“If they missed Malta, there would have been nothing for it but to hold on for 200 miles until they struck the Tunisian coast, and no one could have expected the ship to survive that long.” (NICNT- Acts) When day came, they could not recognize the land - Literally "They were not recognizing the land." All they can discern was a bay and beach (which of course is land). Presumably Luke means that they could not see any elevation like hills or mountains such as one often sees on an island. There is an 800 foot high hill/mountain but it is on the opposite side of the island and thus would not likely have been readily visible. So to see a bay and beach would signify land but would give no clue as to what was beyond the beach. Recognize (1921)(epiginosko) means to know fully, to know with certainty, to become thoroughly acquainted with or to know thoroughly, exactly, fully, or completely. Epiginosko means to possess more or less definite information about, and can imply a degree of thoroughness.