9 When much time had passed and the voyage was now dangerous because the Fast had now already gone by, Paul admonished them
10 and said to them, “Sirs, I perceive that the voyage will be with injury and much loss, not only of the cargo and the ship, but also of our lives.”
11 But the centurion gave more heed to the master and to the owner of the ship than to those things which were spoken by Paul.
12 Because the haven was not suitable to winter in, the majority advised going to sea from there, if by any means they could reach Phoenix and winter there, which is a port of Crete, looking southwest and northwest.
13 When the south wind blew softly, supposing that they had obtained their purpose, they weighed anchor and sailed along Crete, close to shore.
14 But before long, a stormy wind beat down from shore, which is called Euroclydon.
15 When the ship was caught and couldn’t face the wind, we gave way to it and were driven along.
16 Running under the lee of a small island called Clauda, we were able, with difficulty, to secure the boat.
17 After they had hoisted it up, they used cables to help reinforce the ship. Fearing that they would run aground on the Syrtis sand bars, they lowered the sea anchor, and so were driven along.
18 As we labored exceedingly with the storm, the next day they began to throw things overboard.
19 On the third day, they threw out the ship’s tackle with their own hands.
20 When neither sun nor stars shone on us for many days, and no small storm pressed on us, all hope that we would be saved was now taken away.
21 When they had been long without food, Paul stood up in the middle of them and said, “Sirs, you should have listened to me, and not have set sail from Crete and have gotten this injury and loss.
22 Now I exhort you to cheer up, for there will be no loss of life among you, but only of the ship.
23 For there stood by me this night an angel, belonging to the God whose I am and whom I serve,
24 saying, ‘Don’t be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.’
25 Therefore, sirs, cheer up! For I believe God, that it will be just as it has been spoken to me.
26 But we must run aground on a certain island.”
27 But when the fourteenth night had come, as we were driven back and forth in the Adriatic Sea, about midnight the sailors surmised that they were drawing near to some land.
28 They took soundings and found twenty fathoms. After a little while, they took soundings again, and found fifteen fathoms.
29 Fearing that we would run aground on rocky ground, they let go four anchors from the stern, and wished for daylight.
30 As the sailors were trying to flee out of the ship and had lowered the boat into the sea, pretending that they would lay out anchors from the bow,
31 Paul said to the centurion and to the soldiers, “Unless these stay in the ship, you can’t be saved.”
32 Then the soldiers cut away the ropes of the boat and let it fall off.
33 While the day was coming on, Paul begged them all to take some food, saying, “Today is the fourteenth day that you wait and continue fasting, having taken nothing.
34 Therefore I beg you to take some food, for this is for your safety; for not a hair will perish from any of your heads.”
35 When he had said this and had taken bread, he gave thanks to God in the presence of all; then he broke it and began to eat.
36 Then they all cheered up, and they also took food.
37 In all, we were two hundred seventy-six souls on the ship.
38 When they had eaten enough, they lightened the ship, throwing out the wheat into the sea.
39 When it was day, they didn’t recognize the land, but they noticed a certain bay with a beach, and they decided to try to drive the ship onto it.
40 Casting off the anchors, they left them in the sea, at the same time untying the rudder ropes. Hoisting up the foresail to the wind, they made for the beach.
41 But coming to a place where two seas met, they ran the vessel aground. The bow struck and remained immovable, but the stern began to break up by the violence of the waves.
42 The soldiers’ counsel was to kill the prisoners, so that none of them would swim out and escape.
43 But the centurion, desiring to save Paul, stopped them from their purpose, and commanded that those who could swim should throw themselves overboard first to go toward the land;
44 and the rest should follow, some on planks and some on other things from the ship. So they all escaped safely to the land.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 27:21–26Then after so great a storm he does not speak as insultingly over them, but as wishing that at any rate he might be believed for the future. Wherefore also he alleges what had taken place for a testimony of the truth of what was about to be said by him. … And he foretells two things; both that they must be cast upon an island, and that though the ship would be lost, those who were in it should be saved--which thing he spoke not of conjecture, but of prophecy--and that he "must be brought before Cæsar." But this that he says, "God hath given thee all," is not spoken boastfully, but in the wish to win those who were sailing in the ship: for (he spoke thus), not that they might feel themselves bound to him, but that they might believe what he was saying.
Then after so great a storm he does not speak as insultingly over them, but as wishing that at any rate he might be believed for the future. Wherefore also he alleges what had taken place for a testimony of the truth of what was about to be said by him. … And he foretells two things; both that they must be cast upon an island, and that though the ship would be lost, those who were in it should be saved--which thing he spoke not of conjecture, but of prophecy--and that he "must be brought before Cæsar." But this that he says, "God hath given thee all," is not spoken boastfully, but in the wish to win those who were sailing in the ship: for (he spoke thus), not that they might feel themselves bound to him, but that they might believe what he was saying.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 53; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 27:31–36See how as in a church they are instructed by the calmness of Paul's behavior, how he saved them out of the very midst of the dangers. And it is of providential ordering that Paul is disbelieved, that after proof of the facts, he might be believed: which accordingly was the case. And he exhorts them again to take some meat, and they do as he bids them, and he takes some first, to persuade them not by word, but also by act, that the storm did them no harm, but rather was a benefit to their souls.
See how as in a church they are instructed by the calmness of Paul's behavior, how he saved them out of the very midst of the dangers. And it is of providential ordering that Paul is disbelieved, that after proof of the facts, he might be believed: which accordingly was the case. And he exhorts them again to take some meat, and they do as he bids them, and he takes some first, to persuade them not by word, but also by act, that the storm did them no harm, but rather was a benefit to their souls.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 53; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 27:42–44Again the devil tries to hinder the prophecy, and they had a mind to kill some, but the centurion suffered them not, that he might save Paul, so much was the centurion attached to him. … Do you mark what good came of the storm? Why then it was no mark of their being forsaken, that the storm came upon them. … Now this that happened was in consequence of the season of the year; but the wonder is greater, that at such a season they were saved from the midst of the dangers, both he, and for his sake the rest
Again the devil tries to hinder the prophecy, and they had a mind to kill some, but the centurion suffered them not, that he might save Paul, so much was the centurion attached to him. … Do you mark what good came of the storm? Why then it was no mark of their being forsaken, that the storm came upon them. … Now this that happened was in consequence of the season of the year; but the wonder is greater, that at such a season they were saved from the midst of the dangers, both he, and for his sake the rest
John Chrysostom, Homilies on the Acts of the Apostles, Homily 53; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 27:10–11The centurion is not reproved because he hearkened rather to the master and governor of the ship than to Paul. For what should he have done? … Therefore he suffered himself to be governed by those which were expert, which was a point of a wise and modest man. … Luke reciteth this not in vain; but that we may know that Paul was from the beginning furnished with the sense of the Spirit, so that he did better see what things were profitable than did the masters. We know not whether he were taught by oracles, or whether he gave this counsel through secret inspiration.
The centurion is not reproved because he hearkened rather to the master and governor of the ship than to Paul. For what should he have done? … Therefore he suffered himself to be governed by those which were expert, which was a point of a wise and modest man. … Luke reciteth this not in vain; but that we may know that Paul was from the beginning furnished with the sense of the Spirit, so that he did better see what things were profitable than did the masters. We know not whether he were taught by oracles, or whether he gave this counsel through secret inspiration.
John Calvin, Commentaries, on 27:11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 27:23–25The solemn profession Paul makes of relation to God, the God from whom he had this favourable intelligence: It is he whose I am, and whom I serve. … Because God made us and not we ourselves, therefore we are not our own but his. His we are by creation, for he made us; by preservation, for he maintains us; by redemption, for he bought us. We are more his than our own. … Because his we are, therefore we are bound to serve him, to devote ourselves to his honour and employ ourselves in his work. … But God chooses rather, by preserving them all for his sake, to show what great blessings good men are to the world, than by delivering him only to show how good men are distinguished from the world. … He would not require them to give credit to that to which he did not himself give credit; and therefore solemnly professes that he believes it himself, and the belief of it makes him easy
The solemn profession Paul makes of relation to God, the God from whom he had this favourable intelligence: It is he whose I am, and whom I serve. … Because God made us and not we ourselves, therefore we are not our own but his. His we are by creation, for he made us; by preservation, for he maintains us; by redemption, for he bought us. We are more his than our own. … Because his we are, therefore we are bound to serve him, to devote ourselves to his honour and employ ourselves in his work. … But God chooses rather, by preserving them all for his sake, to show what great blessings good men are to the world, than by delivering him only to show how good men are distinguished from the world. … He would not require them to give credit to that to which he did not himself give credit; and therefore solemnly professes that he believes it himself, and the belief of it makes him easy
Matthew Henry, Commentary on the Whole Bible, on 27:21–44; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Acts 27:35and gave thanks to God in the presence of them all: and for them all … and when he had broken it he began to eat: which was all agreeably to the custom and manner of the Jews, who first gave thanks, and then said "Amen", at giving of thanks; when he that gave thanks brake and ate first: for he that brake the bread might not break it until the "Amen" was finished by all that answered by it, at giving of thanks; and no one might eat anything until he that brake, first tasted and ate
and gave thanks to God in the presence of them all: and for them all … and when he had broken it he began to eat: which was all agreeably to the custom and manner of the Jews, who first gave thanks, and then said "Amen", at giving of thanks; when he that gave thanks brake and ate first: for he that brake the bread might not break it until the "Amen" was finished by all that answered by it, at giving of thanks; and no one might eat anything until he that brake, first tasted and ate
John Gill, An Exposition of the Old and New Testament, on 27:35; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Acts 27:9–10the fast was now . . . past--that of the day of atonement, answering to the end of September and beginning of October, about which time the navigation is pronounced unsafe by writers of authority. … Paul assisted at the consultation and strongly urged them to winter where they were. … Sirs, I perceive, that this voyage will be with hurt and much damage, &c.--not by any divine communication, but simply in the exercise of a good judgment aided by some experience. The event justified his decision.
the fast was now . . . past--that of the day of atonement, answering to the end of September and beginning of October, about which time the navigation is pronounced unsafe by writers of authority. … Paul assisted at the consultation and strongly urged them to winter where they were. … Sirs, I perceive, that this voyage will be with hurt and much damage, &c.--not by any divine communication, but simply in the exercise of a good judgment aided by some experience. The event justified his decision.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 27:9 and 27:10; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Acts 27
Acts 27:9–44, World English Bible
Acts 27 in the Bible · Told in the Story: Chapter 30, Shipwreck
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 27:21–26Then after so great a storm he does not speak as insultingly over them, but as wishing that at any rate he might be believed for the future. Wherefore also he alleges what had taken place for a testimony of the truth of what was about to be said by him. … And he foretells two things; both that they must be cast upon an island, and that though the ship would be lost, those who were in it should be saved--which thing he spoke not of conjecture, but of prophecy--and that he "must be brought before Cæsar." But this that he says, "God hath given thee all," is not spoken boastfully, but in the wish to win those who were sailing in the ship: for (he spoke thus), not that they might feel themselves bound to him, but that they might believe what he was saying.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 53; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 27:31–36See how as in a church they are instructed by the calmness of Paul's behavior, how he saved them out of the very midst of the dangers. And it is of providential ordering that Paul is disbelieved, that after proof of the facts, he might be believed: which accordingly was the case. And he exhorts them again to take some meat, and they do as he bids them, and he takes some first, to persuade them not by word, but also by act, that the storm did them no harm, but rather was a benefit to their souls.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 53; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 27:42–44Again the devil tries to hinder the prophecy, and they had a mind to kill some, but the centurion suffered them not, that he might save Paul, so much was the centurion attached to him. … Do you mark what good came of the storm? Why then it was no mark of their being forsaken, that the storm came upon them. … Now this that happened was in consequence of the season of the year; but the wonder is greater, that at such a season they were saved from the midst of the dangers, both he, and for his sake the rest
John Chrysostom, Homilies on the Acts of the Apostles, Homily 53; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 27:10–11The centurion is not reproved because he hearkened rather to the master and governor of the ship than to Paul. For what should he have done? … Therefore he suffered himself to be governed by those which were expert, which was a point of a wise and modest man. … Luke reciteth this not in vain; but that we may know that Paul was from the beginning furnished with the sense of the Spirit, so that he did better see what things were profitable than did the masters. We know not whether he were taught by oracles, or whether he gave this counsel through secret inspiration.
John Calvin, Commentaries, on 27:11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 27:23–25The solemn profession Paul makes of relation to God, the God from whom he had this favourable intelligence: It is he whose I am, and whom I serve. … Because God made us and not we ourselves, therefore we are not our own but his. His we are by creation, for he made us; by preservation, for he maintains us; by redemption, for he bought us. We are more his than our own. … Because his we are, therefore we are bound to serve him, to devote ourselves to his honour and employ ourselves in his work. … But God chooses rather, by preserving them all for his sake, to show what great blessings good men are to the world, than by delivering him only to show how good men are distinguished from the world. … He would not require them to give credit to that to which he did not himself give credit; and therefore solemnly professes that he believes it himself, and the belief of it makes him easy
Matthew Henry, Commentary on the Whole Bible, on 27:21–44; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Acts 27:35and gave thanks to God in the presence of them all: and for them all … and when he had broken it he began to eat: which was all agreeably to the custom and manner of the Jews, who first gave thanks, and then said "Amen", at giving of thanks; when he that gave thanks brake and ate first: for he that brake the bread might not break it until the "Amen" was finished by all that answered by it, at giving of thanks; and no one might eat anything until he that brake, first tasted and ate
John Gill, An Exposition of the Old and New Testament, on 27:35; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Acts 27:9–10the fast was now . . . past--that of the day of atonement, answering to the end of September and beginning of October, about which time the navigation is pronounced unsafe by writers of authority. … Paul assisted at the consultation and strongly urged them to winter where they were. … Sirs, I perceive, that this voyage will be with hurt and much damage, &c.--not by any divine communication, but simply in the exercise of a good judgment aided by some experience. The event justified his decision.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 27:9 and 27:10; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.