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The Acts of the Apostles - Chapter 27

Paul has been alone throughout his trials in Judea, as a lonely pawn-prisoner, with no mention of James and the Jerusalem Church, and appears to have converted and healed noone. Now he appears to regain his authority and to resume missionary travels, and even as a prisoner he again has effects on those around him, giving courage to the ship's crew and gaining the confidence of his captors, as a Greek experienced in sailing the Greek sea. He is now in a wider company, of other prisoners (suffering servant, "counted among the lawless", Lk 22:37, Is 53:12), visits friends, accompanied by "we", including his associate Aristarchus (19:29, 20:4). Paul also regains his authority and effectively takes command as a storm threatens. And resumes ministry by giving aid to others who lose hope, and makes sure that all aboard take some food.
Some see this as a general nautical story, like Odyseus, which Luke has adapted to emphasise the divine plan that brings Paul to Rome. Is it based on events recorded by Luke or by Aristarchus, or is it more likely that Paul, as a prisoner, would have been below deck in chains?
Very puzzling why Luke spends so much time on this splendid narrative. Clearly shows Greek culture, contrast with the land-bound Israelites, who perhaps saw the sea largely in terms of chaos (Gen 1:2, Ps 104:6, Ezek 26:19-20). Greek and Roman culture was closely bound up with the sea, although they knew intimately its terrors. Sea voyages with shipwreck were regular elements of classical literature - to the extent that they were often parodied. The frequency of such narratives only increases the concern whether Paul's sea journey was historical or inserted for dramatic effect - because it was expected! But shipwreck themes were common just because shipwrecks were common. The accurate details indicate historicity - perhaps with literary "shaping". The real question is why so much detail here - much more than previous eye-witness "we" accounts in Acts (eg 21:1-7)? As an allegory of salvation it is all rather laboured. But as a literary device, presumably with some historical foundation, it gives us time to reflect on Paul's situation: in danger from the sea, but even ashore still a prisoner liable to execution (and, the reader knows, heading towards martyrdom). Luke's aim is perhaps mainly to point to God's work in history - not intervening directly in nature, but through Paul and his visions: God's mastery of history is available to the eyes of faith; God works in history through the human heart perceiving God's call and purposes. "Not a hair will be lost" (27:34) is meant to remind us of the next words of Jesus: "You will gain possession of your lives by endurance" (Lk 21:19). Our faith must not be focussed on seeking God to intervene or to ameliorate nature, but on helping us to endure with God's help. In this journey we see Paul as philosopher and as prophet, pausing at the most dangerous moment to give thanks to God. Like Mary he places his trust entirely in God.
1 The "we" narrative resumes, without saying who "we" are. A graphic account of a hazardous sea journey. Sea travel was risky, and not undertaken in winter, with boats unable to sail into the wind or navigate far away from shore. The Roman names add to the prestige of the prisoner. Other sources attest to a Cohort Augusta in Syria in 1stC. In company of "some other prisoners": like Jesus "counted among the lawless" (Lk 22:37, Is 53:12).
2 Adramyttium: east of Troas. The re-appearance of Aristarchus (19:29, 20:4), our "fellow prisoner" (Col 4:10), "fellow worker" (Phlm 24) hints at a start of another missionary journey. Western Text adds Secundus (20:4) to the company. Probably about AD 60. Catch any available boat in the right direction! Proceeds by daily coastal hops.
3 Paul is in the hands of Romans, who treat him fairly - ie "ethical and civilised behaviour" - and even allow him to visit friends ashore (and saving his life - v.43) - clearly having won the confidence of Julius as to his good behaviour. Christians did not normally address each other as "friends", although all were friends of God (Jn 15:14). But understandable that pagans should see their relationship as that of friends. Sidon about 70 miles from Caesarea. Could be one of the churches of Phoenicia (11:19, 15:3). Julius gives a lesson in treating even prisoners kindly. A lesson both for those in authority, and those subject to authority - accept such kindness as kindly meant.
4 Sailing north along east coast of Cyprus to gain shelter from strong north-west winds.
5 Myra about 150 miles north-west of Cyprus - a difficult journey against the prevailing winds. Western texts add "for 15 days" for this leg. Greek says "go down" to Myra, indicating they had hugged the coast north of Myra. Close to Patara (21:1).
6 The Centurion is still in charge and procures an Alexandrian ship for further travel, probably a grain ship from Alexandria almost exactly due south of Myra (E of Patara), with two masts and movable timbers covering the hold, where passengers could shelter in bad weather. Paul remains a passive prisoner.
7 Headwinds of autumn are from NW, therefore sheltered side is SE. Again NW winds make it impossible to sail directly towards Greece and Italy, so they sail south around south coast of Crete.
8 "Fair Havens" is ironically named - the weather in not "fair" and there are doubts whether the place is a haven for the winter. About 350 miles from Myra. Probably taken about 40 days to get here, instead of usual few days. Vivid impression of making way slowly with difficulty, "barely hugging the shore".
9 "the fast" - ie on the Day of Atonement (Lev 16:29-31), late Sept/early Oct - end of Oct in AD60. Sea travel suspended from Nov to Mar - so difficult that Claudius guaranteed insurance and offered bonuses for grain ships to Rome in these months.
10 Paul, with experience of 3 previous shipwrecks, prophesies disaster, but his prophecy is rejected by the majority. So far Paul has been a passive prisoner, but he now starts to assert himself from his wider experience of this "Greek" sea.
11 Surprisingly, Paul's views are listened to, but he is out-voted. St John Chrysostom compares the faith to the safe port, in which we should stay, and the pilot to our reason within, which can be an uncertain guide. Presumably the owner was anxious to deliver his cargo - time is money!
14 The onset of the northeaster vindicates Paul. The ship is driven south away from Crete by the storm, without food or guiding light, unable to make much headway towards Italy, and is forced to jettison cargo and gear. Cf chaos before creation (Gen 1:1-3).
16 An island give brief shelter from the wind, enough to make emergency measures, but not to land. The dinghy would have been used to tow the ship out of harbour - perhaps now lashed securely to the ship.
17 "They" - presumably the ship's crew - are distinguished from "we". Syrtis sandbanks off coast of North Africa. Unclear what the protective actions were - perhaps lashings around or under the ship to strengthen it - dire straits indeed! To avoid the Srytis they lower the "skeuos" - literally "vessel", as in Peter's vision (10:11), but perhaps meaning the main sail.
18 Cargo is jettisoned to improve control over the ship's direction - just as we should throw out everything - even necessities, like the ship's tackle - that is in the way of gaining eternal life.
19 Now life-threatening, so even sailing gear is thrown overboard. Obvious allegory to path of life towards eternity: when our supernatural life is threatened, we must jettison everything not needed, even things previously essential.
20 The situation continues to deteriorate. We can sometimes find ourselves in darkness, without clear sight of our faith or God. In darkness and without guiding lights, comparable to the primordial chaos at the beginning of creation (Gen 1), we need to rely on the resources God has given us - faith and grace. Paul now provides life-giving aid to those who had abandoned hope of being saved - a different ministry from during the trials.
21 When all hope is lost, Paul again intervenes and "stood among them" (Cf Lk 24:36). In storm and wind Paul stands and makes a speech! We can perhaps forgive his "I told you so" since it underlines that they should now pay attention to him. Paul effectively takes over command of the ship (cf 13:4-12).
22 Paul's effect on the ship contrasts with Jonah's: Jonah's sinfulness polluted and endangered his ship; Paul is the salvation of his - and of the Church and all who embark in her?
23 Paul is encouraged by an Angel, as on other occasions of danger, who tells him he "must" testify in Rome. We see the source of Paul's authority to take command, ie God. Paul mediates God's power to control the sea. Paul's very intense allegiance to and belief in God shown: "the God to whom I belong and whom I worship".
24 Paul is not boasting of his vision, but seeks to bring his hearers to faith in God who will save them.
25 Inspired by a vision, Paul twice exhorts the whole company to "keep up your (plural) courage". Paul has complete trust in God - not easy when things are going badly. "I blieve it will turn out in just the way he has spoken to me" - Cf Elizabeth (Lk 1:45). How well do we trust God? How do we develop and maintain our courage to do what is right, and to accept upsets?
26 The bad news is saved to the end! "Run adrift" or "cast ashore" may be better translation.
27 Sea of Adria: this part of the Mediterranean between Crete and Malta, south of Sicily and Italy. What is now called the Adriatic Sea was then called the Gulf of Adria.
28 With the depth rapidly decreasing, their fear of hitting land at night increased. Hence the sea anchor.
29 Had they been fasting as well as praying for deliverance? - contrast to the fasting preparatory to trying to kill Paul (23:12-15).
30 Solidarity would be lost if the sailors were allowed to go. They are needed to handle the ship. So they are prevented from leaving: no one should leave the ship (Church) to save himself - we all need each other - we must practise our faith in solidarity with others. It is not to be practised on our own, if others can join with us.
31 Paul now intervenes: this time the Centurion recognises Paul's authority - he was right about not setting sail earlier - and they follow Paul's advice (Cf Lk 23:44-47). Salvation is only through the ship of faith.
32 The centurion finally accepts Paul's guidance (cf Lk 23:44-47). The drastic action of casting the lifeboat adrift prevents anyone else deserting, but also prevents it being used to save anyone else - although it would be too small to be very effective in and emergency for all 276.
33 They had neared land at midnight (v 27), prayed for day to come after taking soundings (v 29), now it is about to arrive, and finally comes in v 39.
34 Practical advice from Paul. "Not a hair of the head of anyone of you will be lost" - echoes Lk 12:7, 21:18. Salvation is linked to breaking of bread in v. 35.
35 Breaking of bread sounds eucharistic, but is not, as those present are mainly pagans. The normal Jewish custom of giving thanks before a meal. But also gives an example to them to eat. Or is this a private Eucharist by Paul and "we"? Encouraging all to eat more practical than to pray at this point!
36 The sudden availability of food is puzzling, after being "without for a long time" (v. 21 usual translation) - unless it is because of sea-sickness, or they had been fasting, as well as praying (v. 29) in hope of pacifying the storm? If so, contrasts with earlier fast associated with plot to kill Paul (23:12-15). Sudden appearance of food - enough to feed 276 people - could also have mystical significance. Cf Jesus feeding 5,000 "in a deserted place (Lk 9:10-17), and Jesus made known "in the breaking of bread" (Lk 24:25). Paul exemplifies a model minister in time of danger. But St John Chrysostum sees the sudden appearance of food not as a miracle, but that they recovered their appetite after Paul encouraged them to lose their fear and trust in God.
37 276 not unreasonable - the grain ships were big.
38 They further lighten the ship by jettisoning their own food and supplies. Expecting to reach shore, food no longer needed, but buoyancy is.
40 3 coordinated actions: releasing the sea anchors, unlashing the rudder, hoisting a foresail.
41 They hit a sand bar and are wrecked some way from the actual shore. St Paul's Bay on NE coast of Malta exactly fits this description. The lost lifeboat might have been useful here!
42 In spite of again being vindicated by all being saved, Paul's life is again threatened. Seems unlikely he could swim away, given that the sea was breaking up the ship, but the penalties for losing prisoners were severe (12:19, 16:27). Luke shows the centurion's resolve to save Paul.
43 Paul's presence thus saves the other prisoners (cf Lk 23:39-43), at least for an earthly "paradise", and indeed all those on the ship, as he had promised.
44 Paul's faith finally vindicated - all reach shore alive. Worth noting Paul's leadership skills: confidence, speaking out, encouraging, taking the lead. A very detailed account of this sea journey - seems like eye-witness, compelling us to believe it as true history. How do we know that the Bible is "true, accurate, reliable"? Why is this important? What sort of truth do we find in the Bible - historical, theological? Paul might have felt frustrated by this slow journey. Patience is needed when progress is slow - how do we develop patience? How can we be sure the intended progress is in the right direction?