Acts 27:10

27:10-11 Paul realized what would happen if they went on. He warned the ship’s officers, but they and the Roman officer were unlikely to listen to an imprisoned Jewish rabbi with no experience as a seaman. Later, however, they would respect him more (27:30-36, 42-43).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 27:10. Αὐτοῖς, unto them) to the centurion and the rest.—ὅτι—μέλλιεν) ὅτι sometimes has an infinitive. Polybius writes, διαδοθείσης φήμης, ὅτι τὰ θηρία τοὺς πλείστους διαφθεῖραι. Raphelius adduces more instances from him.—ὕβρεως) ὕβρις, Latin injuria, is often said with respect to one suffering who had not deserved the injury, even though the operating (agent) cause be not culpable. This word, ὓβρις, especially has regard to the ship: ζημία has regard both to the ship and to the souls in it.—μέλλειν ἔσεσθαι) μέλλει makes the language modal [see Append. Sermo Modalis], is likely to be, is liable to be: and savours of modesty. [He does not expressly say that it ought or must be done; with which comp. Act 27:21; but merely indicates the danger impending from the course which they were choosing to adopt. So also in Act 27:31.—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_27:10-11. Θεωρῶ] when I view the tumult of the sea.

ὅτι … μέλλειν ἔσεσθαι] A mixing of two constructions, of which the former is neglected as the speech flows onward. See Heind. ad Plat. Phaed. p. 63 C; Winer, p. 318 [E. T. 426]; Raphel, Polyb. in loc. Comp. on Act_19:27, Act_23:23 f.

μετὰ ὕβρεως] with presumption. Paul warns them that the continuance of the voyage will not take place without temerity. Accordingly μετὰ ὕβρ. contains the subjective, and (μετὰ) πολλῆς ζημίας οὐ μόνον κ.τ.λ. the objective, detriment with which the voyage would be attended. The expositors (Ewald, however, takes the correct view) understand μετὰ ὕβρ. of the injuria or saevitia tempestatis. But as the definition tempestatis has no place in the text, the view remains a very arbitrary one, and has no corresponding precedent even in poets (comp. Pind. Pyth. i. 73: ναυσίστονον ὕβριν ἰδών, Anthol. iii. 22. 58: δείσασα θαλάττης ὕβριν). The whole utterance is, moreover, the natural expression of just fear, in which case Paul could say ἡμῶν without mistrusting the communication which he received in Act_23:11; for by πολλῆς the ζημία τῶν ψυχῶν is affirmed, not of all, but only of a great portion of the persons on board. He only received at a later period the higher revelation, by which this fear was removed from him, see Act_27:23-24. He speaks here in a way inclusive of others (ἡμῶν), on account of their joint interest in the situation. A special entering into the fellowship of the Gentiles (Baumgarten) is as little indicated as is the assumption that he did not preach out of grief over the Jews. The present time and situation were not at all suitable for preaching.

ἐπείθετο μᾶλλον] τοῖς ἐμπείρως ἔχουσι μᾶλλον πρὸς τὸ πλεῖν, ἢ ἐπιβάτῃ ἀπείρῳ ναυτικῆς, Oecumenius. So the opposite view of the steersman and the captain of the ship (ναύκληρος) prevailed with the centurion. By reason of the inconvenience of the haven for wintering, the majority of those on board came to the resolution, etc., Act_27:12.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 27:10 . θεωρῶ : here used of the result of experience and observation, not of a revelation, cf. Act 17:22 ; Act 19:26 ; Act 21:20 . θεωρῶ ὅτι … μέλλειν ἔσεσθαι : anacoluthon. ὅτι : forgotten by the number of words intervening in the flow of speech a vivid dramatic touch; cf. Xen., Hell. , ii., 2, 2, see Blass, Gram. , p. 279, Winer-Moulton, xliv., 8, A 2. μέλλειν ἔσεσθαι , cf. Act 11:28 , Act 24:15 ; Act 24:25 , only in Luke, Simcox, Language of the N.T. , p. 120. μετὰ ὕβρεως καὶ πολλῆς ζημίας , cf. Act 27:21 : “with injury and much loss,” A. and R.V. ὕβρις : used of the injury inflicted by the elements, injuria tempestatis, cf. Jos., Ant. , iii., 6, 4. τὴν ἀπὸ τῶν ὄμβρων ὕβριν : Anthol. , vii., 291, 3. δείσασα θαλάττης ὕβριν : Grimm-Thayer renders “injury inflicted by the violence of a tempest,” and this well combines the active and passive shades of meaning; for the passive signification of ὕβρις cf. 2Co 12:10 . ζημίαν : only elsewhere in Paul, cf. Phi 3:7-8 . οὐ μόνον : occurs regularly with the infinitive in the N.T. instead of μὴ μόνον , Burton, p. 183. φόρτου , see critical note, if we read φορτίου the word which is dim. in form not in significance is often found of the freight of a ship; but see also Blass and Wetstein, in loco , for distinction between φορτίον and φόρτος .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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 & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. I perceive that this voyage will be with hurt, &c.] Paul might either have had this intimation from the Spirit of God, or from his own knowledge of the state of this sea after the autumnal equinox, and therefore gave them this prudent warning.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) Sirs, I perceive that this voyage will be with hurt.—The tone is clearly that of a man who speaks more from the foresight gained by observation than from a direct supernatural prediction. St. Paul had had, it will be remembered, the experience of three shipwrecks (2Co_11:25), and the Epistle to Titus, though probably written later, shows an acquaintance with Crete which suggests that he may have had some knowledge even of the very harbour in which they had found refuge. His advice accordingly was to remain where they were, in comparative safety, in spite of the drawbacks referred to in Act_27:12. The word for “hurt,” which properly means “outrage,” is used here in the sense of a violent calamity.

Not only of the lading.—The cargo probably consisted chiefly of corn coming from Alexandria to Rome. (Comp. Notes on Act_27:18; Act_27:38.)

But also of our lives.—No lives were actually lost (Act_27:44), but the Apostle speaks now, as above, from the stand-point of reasonable opinion. When his counsel was rejected he gave himself to prayer, and to that prayer (Act_27:24) he attributes the preservation of his companions not less than his own.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. Sirs, I perceive that this (R. V. the) voyage will be with hur, and much damage (R. V. injury and much loss)]. Evidently the character of the Apostle had won him the regard and respect of those in charge of the vessel as well as of the centurion. He must have had some experience of sailing in the Mediterranean, and so was fitted to speak on the question which was now being debated. We should bear in mind too that he had seen more of perils by sea already than we gather from the Acts. For some time before this voyage to Rome, he wrote to the Corinthians (2Co_11:25), “Thrice I suffered shipwreck, a night and a day I have been in the deep.”

The verb rendered “I perceive” implies the results of observation, and does not refer to any supernatural communication which the Apostle had received. This is clear from the end of the verse where St Paul speaks of hurt to the lives of those on board, which did not come to pass (Act_27:44).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And said unto them, Sirs, I perceive,.... Not only by the tempestuous weather which they had met with, and still continued, and which they must expect to have, if they continued on their voyage; but by a spirit of prophecy, which he was endued with, by which he foresaw, and so foretold, as follows;

that this voyage will be with hurt, and with much damage not only of the lading and ship, but also of our lives; or of our persons, or bodies, that is, of the health of them; for certain it is that it was revealed to the apostle, that not one life should be lost; but yet through the shipwreck, what with the fright of it, and being in the water, much damage must accrue to their persons, as well as the ship and all its freight be lost.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 And said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives.

Ver. 10. But also of our lives] Which every creature, from the highest angel to the lowest worm, maketh much of. Why is living man sorrowful? Lam 3:39. As if the prophet should say, He hath cause to rejoice that he is yet alive amidst all his sorrows. A living dog is better than a dead lion. "Joseph is yet alive." This was more worth to Jacob than all Joseph’s honour. It is the Lord’s mercy that we are not consumed. Skin for skin, &c. It should not be grievous to any man to sacrifice his estate to the service of his life.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Sirs - Greek: Men.

I perceive - It is not certain that Paul understood this by direct inspiration. He might have perceived it from his own knowledge of the danger of navigation at the autumnal equinox, and from what he saw of the ship as unsuited to a dangerous navigation. But there is nothing that should prevent our believing also that he was guided to this conclusion by the inspiration of the Spirit of God. Compare Act 27:23-24.

Will be with hurt - With injury or hazard. It is not meant that their lives would be lost, but that they would be jeoparded.

The lading - The freight of the ship. It was laden with wheat, Act 27:38. Paul evidently, by this, intended to suggest the propriety of remaining where they were until the time of dangerous navigation was past.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ye men, I see, &c. This St. Paul foretells as a prophet. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Paul did not say this so much by reason of the time of the year, and the tempests which do usually attend it, as by a prophetical spirit: God intending to provide for Paul in this tedious and difficult journey, endues him with the gift of prophecy; which (especially when they saw it verified) could not but beget a great respect toward him, and might be a means of salvation to many that were with him.

But also of our lives; so it had been, their lives had been lost as well as the ship and goods, had not God given the lives of all in the ship unto Paul, and saved them for his sake; as Act 27:24.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. I perceive—Not by revelation, as in Act_27:23, but by natural perception and inference.

Lives—All escaped, so that Paul speaks not here as a prophet.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The, for this, A.V.; injury for hurt, A.V.; loss for damage, A.V.; the ship for ship, A.V.. Sirs, I perceive; etc. St. Paul"s opinion and reasons are evidently not fully given; only the result, that he strongly advised against the course to which they were inclined, and foretold disaster as likely to ensue from it. I perceive (qewrw), as Joh_4:19; Act_17:22. In all these places something actually seen or heard leads to the inference or conclusion stated. So here the angry state of the weather and of the sea perhaps they had walked as far as Cape Matala, and seen the rough waves convinced him of the rashness of the enterprise contemplated. Injury (ubrewv, and at ver. 21); literally, violence, rough usage properly of persons to persons, (as 2Co_12:10) but metaphorically here transferred to inanimate objects. Compare the use of uJbrizw (Mat_22:6; Luk_18:32; Act_14:5; 1Th_2:2) and the phrases nausistonon ubrin (Pindar), qalatthv ubrin (Anthol.), ojmbrwn ubriv (Josephus), quoted in Kninoel and Meyer. Meyer"s explanation of ubriv, as meaning "presumption" or "temerity" on the part of the navigators, is quite inadmissible, especially in view of ver. 21. Also of our lives. Observe the thorough honesty of the historian who thus records the words of the apostle, though they were not justified by the event (vers. 22, 24).

The mission of Divine warnings.

St. Paul was moved by God"s Spirit to warn the sailors of the consequences of proceeding on the voyage. No doubt the apostle had a large experience of the sea, and in part gave his personal opinion, but we must recognize that he had the gift of foresight, and this may very readily, on occasion, pass into the gift of prophecy. We note that it is an almost universal method of Divine dealing to warn before judgment falls. Illustration may be found in Noah"s warning before the flood, Jonah"s warning to Nineveh, Daniel"s to Nebuchadnezzar, the warnings of Jehovah"s prophets, and our Lord"s warning addressed to the guilty people of Jerusalem. We ask why these are given both to individuals and to nations, and what precise purposes do such warnings accomplish.

I THEY MAY BE PREVENTVE OF CALAMITY. St. Paul"s would have been if it had been heeded. The warning of Jonah was, for the king and people of Nineveh did give heed to it. Explain that in the Divine rule of the world and men, no events need be regarded as absolutely and irrevocably settled. God"s foreknowings and fore-ordainings are quite consistent with the conditional character of all events as regarded by men. We can prevent overhanging calamities up to certain limits of time. We can if we will duly keep Divine principles, and heed Divine warnings.

II THEY SHOW THE CONNECTION BETWEEN MAN"S CONDUCT AND MAN"S CIRCUMSTANCES. This is always the point of a Divine warning. This connection we are always in peril of denying or of forgetting. If we possibly can we think of events as accidents, and then all moral relations and uses are taken away from them. We never can call them "accidents" in the face of Divine warnings, for these distinctly affirm that the character of the coming events depends upon ourselves. It should be carefully shown that public events may not depend on individuals, but they do upon social conditions; and it may also be shown that the wrongdoing of some one may involve the calamity of many. In further and more minutely unfolding the mission of Divine warnings, it may be shown that

III THEY MAKE MEN PERSONALLY RESPONSIBLE, AND GIVE THEIR AFTER-ACTIONS A DISTINCT MORAL QUALITY. The warned man does not act at unawares. All excuses are taken away. The character of his proposed conduct is revealed to him in its issues. He acts upon knowledge, and the action is obedient or self-willed, good or bad.

IV THEY SOLEMNLY AFFIRM THE SUPREME KNOWLEDGE OF GOD, AND THE DIVINE OVERRULING OF ALL AFFAIRS. In man"s willfulness he says of some things, "They are mere calamities; man"s conduct had nothing to do with them;" and then again of other events he will say, "They are simply the natural consequences of men"s foolish and wicked doings, and we need not think that God has anything to do with them." Correcting both errors, God"s warnings make us understand that he rules and overrules all events, all actions, all sins, "making the very wroth of man to praise him." Show, in conclusion, that warnings still come to us

(1) through men;

(2) through the Word;

(3) through providences;

(4) through the inward witnessings of God"s Holy Spirit.

Individuals and nations now cannot press on in paths of evil without finding, again and again, God"s angel of warning blocking the way, as he did for foolish, covetous, willful Balaam. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Saying to them - To the centurion and other officers.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 9

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

10. ἄνδρες, θεωρῶ … ζημίας, Sirs, I perceive that the voyage will be with injury and much loss. Evidently the character of the Apostle had won him the regard and respect of those in charge of the vessel as well as of the centurion. He must have had some experience of sailing in the Mediterranean, and so was fitted to speak on the question which was now being debated. We should bear in mind too that he had seen more of perils by sea already than we gather from the Acts; for some time before this voyage to Rome, he wrote to the Corinthians (2Co 11:25), ‘Thrice I suffered shipwreck, a night and a day I have been in the deep.’

θεωρῶ implies the result of observation and does not refer to any supernatural communication which the Apostle had received. This is clear from the end of the verse, where St Paul speaks of hurt to the lives of those on board, which did not come to pass (Act 27:44).

For ὕβρις used of material damage by a storm, cf. Joseph. Ant. III. 6. 4, σινδόνες … τὴν ἀπὸ τῶν ὄμβρων ὕβριν ἀπομαχόμεναι.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] From the use of θεωρῶ here, and from the saying itself, it seems clear to me that Paul was not uttering at present any prophetic intimation, but simply his own sound judgment on the difficult question at issue. It is otherwise at vv. 22-24. As Smith remarks, “The event justified St. Paul’s advice. At the same time it may be observed, that a bay, open to nearly one half the compass, could not have been a good winter harbour.” (p. 47.)

μετὰ ὕβρεως is interpreted by Meyer as subjective—‘accompanied with presumption on our part:’ but not to mention that this would be a very unusual sense, ver. 21, κερδῆσαι τὴν ὕβριν ταύτ. κ. τ. ζημίαν, is decisive (De W.) against it.

ὅτι … μέλλειν] A mixing of two constructions, see Winer, edn. 6, § 44. 8, remark 2. This is most flagrant in later writers, as Pausanias and Arrian,—see Bernhardy, Syntax, p. 369; but is also found earlier, e.g. Plato, Charm., p. 165: οὐκ ἂν αἰσχυνθείην ὅτι μὴ οὐχὶ ὀρθῶς φάναι εἰρηκέναι. Isæus, περὶ τοῦ φιλοκτ. κληρ. p. 57: ἐπειδὴ δὲ προσδιαμεμαρτύρηκεν ὡς υἱὸν εἶναι γνήσιον Εὐκτήμονος τοῦτον … See other references in Winer, 1. c.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

I perceive [θεωρω] . As the result of careful observation. See on Luk 10:18.

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

Damage [ζημιας] . Better, as Rev., loss. Hurt and damage (A. V.) is tautological. See on the kindred verb, notes on lose, Mt 16:26, and cast away, Luk 9:25.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.