Acts 27:21

The Apostles’ rebuke and cheer, Act_27:21-26.

To the general prevalence of total despair there is one exception. Paul could calmly face the storm, since he knew that He who ruled the storm had promised that he should face the emperor. Having withheld himself in serenity until the men had given up all hope, he now speaks to them words both of humiliation for the past and cheer for the future.

21. Long abstinence—Yet not total abstinence. Cooking had been impossible or difficult, and anxiety had destroyed appetite.

Stood forth— Assuming even in his fetters to make a regular and authoritative address. Before starvation and hopelessness had subdued this motley company they might hardly have allowed him the assumption.

Should have hearkened— We do not quite agree with Dr. Hackett that there is no “reproach,” or rather reproof, here. The apostle does not mean, indeed, that they ought to have obeyed him as an apostle, but that so good were the reasons for obeying his counsel they ought to have realized them. It was an inexcusable misdoing.

Gained—incurred.

Harm—Rather, rebuke, condemnation for folly. The same as used in Act_27:10 for hurt. It was fitting that the apostle should humble his unruly audience in order that a mastery over them should be attained for future use, (Act_27:31; Act_27:43.) The rebuke fell upon the majority, (Act_27:12,) more on the ship’s captain and ship’s owner, but most decisively upon Julius, (Act_27:11.)

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

27:21-26 Paul addressed the crew, first scolding them for not listening to him (27:10-12) and then encouraging them with the angel’s assurance of survival for all of them.

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

Act 27:21. Πολλῆς) Their abstinence was much, frequent, and long-continued.—τότε, then) When the world exults with joy, Christians abstain; when all others are in alarm, Christians are of good courage, and cheer up the others: Act 27:36.—ἔδει μὲν, ye ought indeed) It is not without cause that Paul thus begins: I had given you good counsel, I will give you good counsel again; now comply with it.—κερδῆσαι, to have gained) This does not depend on. μὴ. Κερδῆσαι, by a Euphemism, is equivalent to avoid. Josephus, b. ii. de Bello Jud. ch. xvi, τόγε τῆς ἣττης ὄνειδος κερδήσετε, ye will supersede (escape from) the disgrace of defeat. Add B. ii. Ant. Jud. ch. 3. Basilius of Seleucia, Or. 19, ἵνα, εἰ μὲν φθάσας ὁ λόγος ἐπιστρέψῃ τὴν ἔννοιαν, τὴν τιμωρίαν κερδάνωσιν. Casaubon on this passage compares Arist. ἠθ. μεγ. [153]. ii., ΚΑῚ ᾮ ΚΑΤᾺ ΛΌΓΟΝ ΖΗΜΊΑΝ ἯΝ ΛΑΒΕῖΝ, ΤῸΝ ΤῸ ΤΟΙΟῦΤΟΝ ΚΕΡΔΆΝΑΝΤΑ ΕὐΤΥΧῆ ΦΑΜΈΝ. So too the Latins use lucrifacere.—ταύτην, this) which is before our eyes.

[153] the Vatican MS., 1209: in Vat. Iibr., Rome: fourth cent.: O. and N. Test. def.

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

Act_27:21-22. The perplexity had now risen in the ship to despair. But, as the situation was further aggravated by the fact that there prevailed in a high degree (πολλῆς) that abstinence from food which anguish and despair naturally bring with them, Paul came forward in the midst of those on board (ἐν μέσῳ αὐτῶν), in the first instance with gentle censure, and afterwards with confident encouragement and promise.

On ἀσιτία, jejunatio (Vulg.), comp. Herod. iii. 52; Eur. Suppl. 1105; Arist. Eth. x. 9; Joseph. Antt. xii. 7. 1.

τότε] then, in this state of matters, as in Act_28:1. So also in the classics after participles, Xen. Cyr. i. 5. 6; Dem. 33. 5, 60. 18.

σταθεὶς κ.τ.λ.] has here, as in Act_17:22, Act_2:14, something solemn.

αὐτῶν] not ἡμῶν; for the censure as well as also primarily the encouragement was intended to apply to the sailors.

ἔδει μέν] it was necessary indeed. This μέν does not stand in relation to the following καί, but the contrast (possibly: but it has not been done) is suppressed. See Kühner, § 733, note, p. 430; Baeumlein, Partik. p. 163. Comp. on Act_28:22. Bengel well remarks: καί modestiam habet.

κερδῆσαι κ.τ.λ.] and to have spared us this insolence (see on Act_27:10) and the loss (suffered). ταὐτην points to the whole present position of danger in which the ὕβρις, wherewith the warnings of the apostle were despised and the voyage ventured, presented itself in a way to be keenly felt as such. κερδαίνειν, of that gain, which is made by omission or avoidance. See examples in Bengel, and Kypke, II. p. 139 f. The evil in question is conceived as the object, the non-occurrence of which goes to the benefit of the person acting, as the negative object of gain. Analogous to this is the Latin lucrifacere, see Grotius. On the form κερδῆσαι, see Lobeck, ad Phryn. p. 740 f.

ἀποβολή γὰρ ψυχῆς κ.τ.λ.] for there shall be no loss of a soul from the midst of you, except (loss) of the ship, i.e. no loss of life, but only the loss of the ship. An inaccuracy of expression, which continues with πλήν, as if before there had simply been used the words ἀποβ. γὰρ οὐδ. ἔσται. Comp. Winer, p. 587 [E. T. 789].

To what Paul had said in Act_27:10, his present announcement stands related as a correction. He has now by special revelation learned the contrary of what he had then feared, as respected the apprehended loss of life.

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 27:21 . δέ : if we read τε , see critical note, the word closely connects what follows as the result of the hopelessness. πολλῆς δὲ ( τε ) ἀσιτίας ὑπαρχ .: “and when they had been long without food,” R.V.; “abstinence” A.V. and Tyndale, “fasting” in Wycl., Rhem., imply rather a voluntary refraining which is not in the Greek; disinclination for food may have resulted from their anxiety (Humphry), and to the same effect Breusing, Goerne, “and little heart being left for food,” Rendall. But the storm may also have prevented the preparation of food (so Smith, Ramsay, Page, Farrar); the former gives instances to show that ἀσιτία was one of the most frequent concomitants of heavy gales, owing to the impossibility of cooking food, and to the destruction of provisions by leakage. ἀσιτίας , see below, Act 27:33 , for the adjective: both noun and adjective peculiar to St. Luke, and much employed in medical language, both so noted by Hobart and Zahn, the noun often meaning “want of appetite,” see instances in Hobart, p. 276, Hipp., Galen, Aret. The word was no doubt similarly used in classical Greek, so in Jos., but cf. the striking parallel in Act 27:33 in medical phraseology. For the genitive absolute cf. locutiones Lucanæ (Klostermann, p. 53), Act 15:7 , Act 19:40 , Act 21:40 . Act 23:10 . Felten, Zöckler, Bethge (and so Wendt, 1888, but cf. p. 410 (1899)), rightly refuse to regard Act 27:21-26 or Act 27:10 as interpolations in the “We” section, or a “vaticinium post eventum,” and no one has contended more forcibly than Weizsäcker that the narrative is to be taken as an indivisible whole, and that it is impossible to disentangle the mere history of travel from it, or to strip away the miraculous additions, see especially Apostolic Age ii., pp. 126, 127, E.T. τότε : in this state of things, at this juncture, hungry, and thirsty, and their soul fainting in them; cf. Act 28:1 , so also in classical Greek. σταθεὶς ὁ Π . ἐν μέσῳ αὐτῶν , cf. Act 1:15 , Act 2:14 , Act 17:22 ; vividness and solemnity of the scene ( αὐτῶν , not ἡμῶν ), characteristically marked by Luke; Mr. Page well says that it is impossible not to recall Horace, Od. , iii., 3, 1, “vir justus et propositi tenax,” unmoved amidst the storms “inquieti Adriæ”. ἔδει μὲν : antithesis, not strictly expressed.… καὶ τὰ νῦν , Act 27:22 , “modestiam habet,” Bengel. For μέν answered not by δέ , but occasionally by other particles, as here by καί , cf. Luk 22:22 , Act 4:16 ; see Simcox, Language of the N.T. , p. 168, and for τὰ νῦν , see Act 4:29 , Act 5:38 , Act 17:30 , Act 20:32 , and note on p. 135. On the imperfect ἔδει cf. Burton, p. 14; Winer-Moulton, xli., 2. ὦ ἄνδρες : “gentlemen,” “ viri quos decet virtus,” Bengel, the word may thus mark St. Paul’s courtesy, and also his firmness; in counsel, Act 27:10 , he had been prudent and confident; in danger he was equally so; cf. especially Weizsäcker, u. s. πειθαρχ .: only in Acts in N.T., Act 5:29 ; Act 5:32 , except once again as used by St. Paul, Tit 3:1 . ἀνάγ ., see above, Act 13:13 , and Blass, in loco , on the tense. κερδῆσαι : “and have gotten this injury and loss,” R.V., carrying on μή ; Page on the other hand prefers the combination ἔδει τε κερδῆσαι (“hoc non pendet a μή ,” Bengel), i.e. , you ought not to have put to sea, and (you ought by so not putting to sea) to have gained this loss, i.e. , not suffered it; with nouns signifying loss, injury, the verb κερδαίνειν is used of the gain arising from shunning or escaping from the evil, Grimm-Thayer, sub v. , see Eur., Cycl. , 312, with ζημίαν , to escape a loss, and cf. Jos., Ant. , ii., 3, 2, and the Latin lucrifacere , Pliny, N.H. , vii., 40, “lucri fecit injuriam”. The Genevan Version adds an explanatory note, “that is, ye should have saved the losse by avoyding the danger”; see also Act 27:10 . κερδῆσαι = κερδῶναι , - δῆναι ; almost always in N.T., cf. Winer-Schmiedel, p. 110.

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

God spareth the wicked for a time, for his elect and chosen’s sake.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

We have here the issue of the distress of Paul and his fellow-travellers; they escaped with their lives and that was all, and that was for Paul's sake. We are here told (Act 27:37) what number there were on board - mariners, merchants, soldiers, prisoners, and other passengers, in all two hundred and seventy-six souls; this is taken notice of to make us the more concerned for them in reading the story, that they were such a considerable number, whose lives were now in the utmost jeopardy, and one Paul among them worth more than all the rest. We left them in despair, giving up themselves for gone. Whether they called every man on his God, as Jonah's mariners did, we are not told; it is well if this laudable practice in a storm was not gone out of fashion and made a jest of. However, Paul among these seamen was not, like Jonah among his, the cause of the storm, but the comforter in the storm, and as much a credit to the profession of an apostle as Jonah was a blemish to the character of a prophet. Now here we have,

I. The encouragement Paul gave them, by assuring them, in the name of God, that their lives should all be saved, even when, in human appearance, all hope that they should be saved was taken away. Paul rescued them from their despair first, that they might not die of that, and starve themselves in that, and then they were in a fair way to be rescued from their distress. After long abstinence, as if they were resolved not to eat till they knew whether they should live or die, Paul stood forth in the midst of them. During the distress hitherto Paul hid himself among them, was one of the crowd, helped with the rest to throw out the tackling (Act 27:19), but now he distinguished himself, and, though a prisoner, undertook to be their counsellor and comforter.

1. He reproves them for not taking his advice, which was to stay where they were, in the road of Lasea (Act 27:8): "You should have hearkened to me and not have loosed from Crete, where we might have made a shift to winter well enough, and then we should not have gained this harm and loss, that is, we should have escaped them." Harm and loss in the world, if sanctified to us, may be truly said to be gain; for if they wean us from present things, and awaken us to think of a future state, we are truly gainers by them. Observe, They did not hearken to Paul when he warned them of their danger, and yet if they will but acknowledge their folly, and repent of it, he will speak comfort and relief to them now that they are in danger, so compassionate is God to those that are in misery, though they bring themselves into it by their own incogitancy, nay, by their own wilfulness, and contempt of admonition. Paul, before administering comfort, will first make them sensible of their sin in not hearkening to him, by upbraiding them with their rashness, and probably, when he tells them of their gaining harm and loss, he reflects upon what they promised themselves by proceeding on their voyage, that they should gain so much time, gain this and the other point: "But," says he, "you have gained nothing but harm and loss; how will you answer it?" That which they are blamed for is their loosing from Crete, where they were safe. Note, Most people bring themselves into inconvenience, because they do not know when they are well off, but gain harm and loss by aiming against advice to better themselves.

2. He assures them that though they should lose the ship yet they should none of them lose their lives: "You see your folly in not being ruled by me:" he does not say, "Now therefore expect to fare accordingly, you may thank yourselves if you be all lost, those that will not be counselled cannot be helped." No, "Yet now there is hope in Israel concerning this thing; your case is sad, but it is not desperate, now, I exhort you to be of good cheer." Thus we say to sinners that are convinced of their sin and folly, and begin to see and bewail their error, "You should have hearkened unto us, and should have had nothing to do with sin; yet now we exhort you to be of good cheer: though you would not take our advice when we said, Do not presume, yet take it now when we say, Do not despair." They had given up the cause, and would use no further means, because all hope that they should be saved was taken away. Now Paul quickens them to bestir themselves yet in working for their own safety, by telling them that it they would resume their vigour they should secure their lives. He gives them this assurance when they were brought to the last extremity, for now it would be doubly welcome to them to be told that not a life should be lost when they were ready to conclude they must inevitably be all lost. He tells them, (1.) That they must count upon the loss of the ship. Those who were interested in that and the goods were probably those greater part that were for pushing forward the voyage and running the venture, notwithstanding Paul's admonition, and they are made to pay for their rashness. Their ship shall be wrecked. Many a stately, strong, rich, gallant ship is lost in the mighty waters in a little time; for vanity of vanities, all is vanity and vexation of spirit. But, (2.) Not a life shall be lost. This would be good news to those that were ready to die for fear of dying, and whose guilty consciences made death look very terrible to them.

3. He tells them what ground he had for this assurance, that it is not a banter upon them, to put them into humour, nor a human conjecture, he has a divine revelation for it, and is as confident of it as that God is true, being fully satisfied that he has his word for it. An angel of the Lord appeared to him in the night, and told him that for his sake they should all be preserved (Act 27:23-25), which would double the mercy of their preservation, that they should have it not only by providence, but by promise, and as a particular favour to Paul. Now observe here,

(1.) 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. He looks upon God, [1.] As his rightful owner, who has a sovereign incontestable title to him, and dominion over him: Who I am. 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. [2.] As his sovereign ruler and master, who, having given him being, has right to give him law: Whom I serve. Because his we are, therefore we are bound to serve him, to devote ourselves to his honour and employ ourselves in his work. It is Christ that Paul here has an eye to; he is God, and the angels are his and go on his errands. Paul often calls himself a servant of Jesus Christ; he is his, and him he serves, both as a Christian and as an apostle; he does not say, "Whose we are, and whom we serve," for most that were present were strangers to him, but, "Whose I am, and whom I serve, whatever others do; nay, whom I am now in the actual service of, going to Rome, not as you are, upon worldly business, but to appear as a witness for Christ." Now this he tells the company, that, seeing their relief coming from his God whose he was and whom he served, they might thereby be drawn in to take him for their God, and to serve him likewise; for the same reason Jonah said to his mariners, I fear the Lord, the God of heaven, who has made the sea and the dry land, Jon 1:9.

(2.) The account he gives of the vision he had: There stood by me this night an angel of God, a divine messenger who used formerly to bring him messages from heaven; he stood by him, visibly appeared to him, probably when he was awake upon his bed. Though he was afar off upon the sea (Psa 65:5), on the uttermost parts of the sea (Psa 139:9), yet this could not intercept his communion with God, nor deprive him of the benefit of divine visits. Thence he can direct a prayer to God, and thither God can direct an angel to him. He knows not where he is himself, yet God's angel knows where to find him out. The ship is tossed with winds and waves, hurried to and fro with the utmost violence, and yet the angel finds a way into it. No storms nor tempests can hinder the communications of God's favour to his people, for he is a very present help, a help at hand, even when the sea roars and is troubled, Psa 46:1, Psa 46:3. We may suppose that Paul, being a prisoner, had not a cabin of his own in the ship, much less a bed in the captain's cabin, but was put down into the hold (any dark or dirty place was thought good enough for him in common with the rest of the prisoners), and yet there the angel of God stood by him. Meanness and poverty set none at a distance from God and his favour. Jacob, when he has no pillow but a stone, no curtains but the clouds, yet has a vision of angels. Paul had this vision but this last night. He had himself been assured by a former vision that he should go to Rome (Act 23:11), from which he might infer that he himself should be safe; but he has this fresh vision to assure him of the safety of those with him.

(3.) The encouragements that were given him in the vision, Act 27:14. [1.] He is forbidden to fear. Though all about him are at their wits' end, and lost in despair, yet, Fear not, Paul; fear not their fear, nor be afraid, Isa 8:12. Let the sinners in Zion be afraid, but let not the saints be afraid, no, not at sea, in a storm; for the Lord of hosts is with them, and their place of defence shall be the munitions of rocks, Isa 33:14-16. [2.] He is assured that for his part he shall come safely to Rome: Thou must be brought before Caesar. As the rage of the most potent enemies, so the rage of the most stormy sea, cannot prevail against God's witnesses till they have finished their testimony. Paul must be preserved in this danger, for he is reserved for further service. This is comfortable for the faithful servants of God in straits and difficulties, that as long as God has any work for them to do their lives shall be prolonged. [3.] That for his sake all that were in the ship with him should be delivered too from perishing in this storm: God hath given thee all those that sail with thee. The angel that was ordered to bring him this message could have singled him out from this wretched crew, and those that were his friends too, and have carried them safely to shore, and have left the rest to perish, because they would not take Paul's counsel. 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. God has given thee all those that sail with thee, that is, spares them in answer to thy prayers, or for thy sake. Sometimes good men deliver neither sons nor daughters, but their own souls only, Eze 14:18. But Paul here delivers a whole ship's crew, almost three hundred souls. Note, God often spares wicked people for the sake of the godly; as Zoar for Lot's sake, and as Sodom might have been, if there had been ten righteous persons in it. The good people are hated and persecuted in the world as if they were not worthy to live in it, yet really it is for their sakes that the world stands. If Paul had thrust himself needlessly into bad company, he might justly have been cast away with them, but, God calling him into it, they are preserved with him. And it is intimated that it was a great favour to Paul, and he looked upon it to be so, that others were saved for his sake: They are given thee. There is no greater satisfaction to a good man than to know that he is a public blessing.

4. He comforts them with the same comforts wherewith he himself was comforted (Act 27:25): "Wherefore, Sirs, be of good cheer, you shall see even this will end well; for I believe God, and depend upon his word, that it shall be even as it was told me." 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: "I doubt not but it shall be as it was told me." Thus he staggers not at the promise of God through unbelief. Hath God spoken, and shall he not make it good? No doubt he can, no doubt he will; for he is not a man that he should lie. And shall it be as God hath said? Then be of good cheer, be of good courage. God is ever faithful, and therefore let all that have an interest in his promise be ever cheerful. if with God saying and doing are not two things, then with us believing and enjoying should not.

5. He gives them a sign, telling them particularly what this tempestuous voyage would issue in (Act 27:26): "We must be cast upon a certain island, and that will both break the ship and save the passengers; and so the prediction in both respects will be fulfilled." The pilot had quitted his post, the ship was left to run at random, they knew not what latitude they were in, much less how to steer their course; and yet Providence undertakes to bring them to an island that shall be a refuge for them. When the church of God, like this ship, is tossed with tempests, and not comforted, when there is none to guide her of all her sons, yet God can bring her safely to shore, and will do it.

II. Their coming at length to an anchor upon an unknown shore, Act 27:27-29. 1. They had been a full fortnight in the storm, continually expecting death: The fourteenth night, and not sooner, they came near land; they were that night driven up and down in Adria, not in the Adriatic Gulf on which Venice stands, but in the Adriatic Sea, a part of the Mediterranean, containing both the Sicilian and Ionian seas, and extending to the African shore; in this sea they were tossed, and knew not whereabouts they were. 2. About midnight the mariners apprehended that they drew near to some shore, which confirmed what Paul had told them, that they must be driven upon some island. To try whether it was so or no, they sounded, in order to their finding the depth of the water, for the water would be shallower as they drew nearer to shore; by the first experiment they found they drew twenty fathoms deep of water, and by the next fifteen fathoms, which was a demonstration that they were near some shore; God has wisely ordered such a natural notice to sailors in the dark, that they may be cautious. 3. They took the hint, and, fearing rocks near the shore, they cast anchor, and wished for the day; they durst not go forward for fear of rocks, and yet would not go back in hope of shelter, but they would wait for the morning, and heartily wished for it; who can blame them when the affair came to a crisis? When they had light, there was no land to be seen; now that there was land near them, they had no light to see it by; no marvel then they wished for day. When those that fear God walk in darkness, and have no light, yet let them not say, The Lord has forsaken us, or, Our God has forgotten us; but let them do as these mariners did, cast anchor, and wish for the day, and be assured that the day will dawn. Hope is an anchor of the soul, sure and stedfast, entering into that within the veil. Hold fast by that, think not of putting to sea again, but abide by Christ, and wait till the day break, and the shadows flee away.

III. The defeating of the sailors' attempt to quit the ship; here was a new danger added to their distress, which they narrowly escaped. Observe, 1. The treacherous design of the seamen, and that was to leave the sinking ship, which, though a piece of wisdom in others, yet in those that were entrusted with the care of it was the basest fraud that could be (Act 27:30): They were about to flee out of the ship, concluding no other than that when it ran ashore it must be broken all to pieces; having the command of the boat, the project was to get all of them into that, and so save themselves, and leave all the rest to perish. To cover this vile design, they pretended they would cast anchors out of the fore-ship, or carry them further off, and in order to this they let down the boat, which they had taken in (Act 27:16, Act 27:17), and were going into it, having agreed among themselves, when they were in to make straight for the shore. The treacherous seamen are like the treacherous shepherd, who flees when he sees the danger coming, and there is most need of his help, Joh 10:12. Thus true is that of Solomon, Confidence in an unfaithful man in time of trouble is like a broken tooth or a foot out of joint. Let us therefore cease from man. Paul had, in God's name, assured them that they should come safely to land, but they will rather trust their own refuge of lies than God's word and truth. 2. Paul's discovery of it, and protestation against it, Act 27:31. They all saw them preparing to go into the boat, but were deceived by the pretence they made; only Paul saw through it, and gave notice to the centurion and the soldiers concerning it, and told them plainly, Except these abide in the ship, you cannot be saved. The skill of a mariner is seen in a storm, and, in the distress of the ship, then is the proper time for him to exert himself. Now the greatest difficulty of all was before them, and therefore the seamen were now more necessary than ever yet; it was indeed not by any skill of theirs that they were brought to land, for it was quite beyond their skill, but, now that they are near land, they must use their art to bring the ship to it. When God has done that for us which we could not, we must then in his strength help ourselves. Paul speaks humanly, when he says, You cannot be saved except these abide in the ship; and he does not at all weaken the assurances he had divinely given that they should infallibly be saved. God, who appointed the end, that they should be saved, appointed the means, that they should be saved by the help of these seamen; though, if they had gone off, no doubt God would have made his word good some other way. Paul speaks as a prudent man, not as a prophet, when he says, These are necessary to your preservation. Duty is ours, events are God's; and we do not trust God, but tempt him, when we say, "We put ourselves under his protection," and do not use proper means, such as are within our power, for our own preservation. 3. The effectual defeat of it by the soldiers, Act 27:32. It was not time to stand arguing the case with the seamen, and therefore they made no more ado, but cut the ropes of the boat, and though it might otherwise have done them service in their present distress, they chose rather to let it fall off, and lose it, than suffer it to do them this disservice. And now the seamen, being forced to stay in the ship whether they would or no, are forced likewise to work for the safety of the ship as hard as they could, because if the rest perish they must perish with them.

IV. The new life which Paul put into the company, by cheerfully inviting them to take some refreshment, and by the repeated assurances he gave them that they should all of them have their lives given them for a prey. Happy they who had such a one as Paul in their company, who not only had correspondence with Heaven, but was of a hearty lively spirit with those about him, that sharpened the countenance of his friend, as iron sharpens iron. Such a friend in distress, when without are fightings and within are fears, is a friend indeed. Ointment and perfume rejoice the heart; so doth the sweetness of a man's friend by hearty counsel, Pro 27:9. Such was Paul's here to his companions in tribulation. The day was coming on: those that wish for the day, let them wait awhile, and they shall have what they wish for. The dawning of the day revived them a little, and then Paul got them together. 1. He chid them for their neglect of themselves, that they had so far given way to fear and despair as to forget or not to mind their food: This is the fourteenth day that you have tarried, and continued fasting, having taken nothing; and that is not well, Act 27:33. Not that they had all, or any of them, continued fourteen days without any food, but they had not had any set meal, as they used to have, all that time; they ate very little, next to nothing. Or, "You have continued fasting, that is, you have lost your stomach; you have had no appetite at all to your food, nor any relish of it, through prevailing fear and despair." A very disconsolate state is thus expressed (Psa 102:4), I forget to eat my bread. It is a sin to starve the body, and to deny it its necessary supports; he is an unnatural man indeed that hateth his own flesh, and does not nourish and cherish it; and it is a sore evil under the sun to have a sufficiency of the good things of this life, and not to have power to use them, Ecc 6:2. If this arise from the sorrow of the world, and from any inordinate fear or trouble, it is so far from excusing it that it is another sin, it is discontent, it is distrust of God, it is all wrong. What folly is it to die for fear of dying! But thus the sorrow of the world works death, while joy in God is life and peace in the greatest distresses and dangers. 2. He courts them to their food (Act 27:34): "Wherefore I pray you to take some meat. We have a hard struggle before us, must get to shore as well as we can; if our bodies be weak through fasting, we shall not be able to help ourselves." The angel bade Elijah, Arise and eat, for otherwise he would find the journey too great for him, Kg1 19:7. So Paul will have these people eat, or otherwise the waves will be too hard for them: I pray you, parakalō, "I exhort you, if you will be ruled by me, take some nourishment; though you have no appetite to it, though you have fasted away your stomach, yet let reason bring you to it, for this is for your health, or rather your preservation, or safety, at this time; it is for your salvation, you cannot without nourishment have strength to shift for your lives." As he that will not labour, let him not eat; so he that means to labour must eat. Weak and trembling Christians, that give way to doubts and fears about their spiritual state, continue fasting from the Lord's supper, and fasting from divine consolations, and then complain they cannot go on in their spiritual work and warfare; and it is owing to themselves. If they would feed and feast as they ought, upon the provision Christ has made for them, they would be strengthened, and it would be for their souls' health and salvation. 3. He assures them of their preservation: There shall not a hair fall from the head of any of you. It is a proverbial expression, denoting a complete indemnity. It is used Kg1 1:51; Luk 21:18. "You cannot eat for fear of dying; I tell you, you are sure of living, and therefore eat. You will come to shore wet and cold, but sound wind and limb; your hair wet, but not a hair lost." 4. He himself spread their table for them; for none of them had any heart to do it, they were all so dispirited: When he had thus spoken, he took bread, fetched it from the ship's stores, to which every one might safely have access when none of them had an appetite. They were not reduced to short allowance, as sailors sometimes are when they are kept longer at sea than they expected by distress of weather; they had plenty, but what good did that do them, when they had no stomach? We have reason to be thankful to God that we have not only food to our appetite, but appetite to our food; that our soul abhors not even dainty meat (Job 33:20), through sickness or sorrow. 5. He was chaplain to the ship, and they had reason to be proud of their chaplain. He gave thanks to God in presence of them all. We have reason to think he had often prayed with Luke and Arisatarchus, and what others there were among them that were Christians, that they prayed daily together; but whether he had before this prayed with the whole company promiscuously is not certain. Now he gave thanks to God, in presence of them all, that they were alive, and had been preserved hitherto, and that they had a promise that their lives should be preserved in the imminent peril now before them; he gave thanks for the provision they had, and begged a blessing upon it. We must in every thing give thanks; and must particularly have an eye to God in receiving our food, for it is sanctified to us by the word of God and prayer, and is to be received with thanksgiving. Thus the curse is taken off from it, and we obtain a covenant-right to it and a covenant-blessing upon it, Ti1 4:3-5. And it is not by bread alone that man lives, but by the word of God, which must be met with prayer. He gave thanks in presence of them all, not only to show that he served a Master he was not ashamed of, but to invite them into his service too. If we crave a blessing upon our meat, and give thanks for it in a right manner, we shall not only keep up a comfortable communion with God ourselves, but credit our profession, and recommend it to the good opinion of others. 6. He set them a good example: When he had given thanks, he broke the bread (it was sea-biscuit) and he began to eat. Whether they would be encouraged or no, he would; if they would be sullen, and, like froward children, refuse their victuals because they had not every thing to their mind, he would eat his meat, and be thankful. Those that teach others are inexcusable if they do not themselves do as they teach, and the most effectual way of preaching is by example. 7. It had a happy influence upon them all (Act 27:36): Then were they all of good cheer. They then ventured to believe the message God sent them by Paul when they plainly perceived that Paul believed it himself, who was in the same common danger with them. Thus God sends good tidings to the perishing world of mankind by those who are of themselves, and in the same common danger with themselves, who are sinners too, and must be saved, if ever they be saved, in the same way in which they persuade others to venture; for it is a common salvation which they bring the tidings of; and it is an encouragement to people to commit themselves to Christ as their Saviour when those who invite them to do so make it to appear that they do so themselves. It is here upon this occasion that the number of the persons is set down, which we took notice of before: they were in all two hundred threescore and sixteen souls. See how many may be influenced by the good example of one. They did all eat, nay, they did all eat enough (Act 27:38), they were satiated with food, or filled with it; they made a hearty meal. This explains the meaning of their fasting before for fourteen days; not that they did not eat during all that time, but they never had enough all that time, as they had now. 8. They once more lightened the ship, that it might escape the better in the shock it was now to have. They had before thrown the wares and the tackle overboard, and now the wheat, the victuals and provisions they had; better they should sink the food than that it should sink them. See what good reason our Saviour had to call our bodily food meat that perishes. We may ourselves be under a necessity of throwing that away to save our lives which we had gathered and laid up for the support of our lives. It is probable that the ship was overloaded with the multitude of the passengers (for this comes in just after the account of the number of them) and that this obliged them so often to lighten the ship.

V. Their putting to shore, and the staving of the ship in the adventure. It was about break of day when they ate their meat, and when it was quite day they began to look about them; and here we are told, 1. That they knew not where they were; they could not tell what country it was they were now upon the coast of, whether it was Europe, Asia, or Africa, for each had shores washed by the Adriatic Sea. It is probable that these seamen had often sailed this way, and thought they knew every country they came near perfectly well, and yet here they were at a loss. Let not the wise man then glory in his wisdom, since it may perhaps fail him thus egregiously even in his own profession. 2. They observed a creek with a level shore, into which they hoped to thrust the ship, Act 27:39. Though they knew not what country it was, nor whether the inhabitants were friends or foes, civil or barbarous, they determined to cast themselves upon their mercy; it was dry land, which would be very welcome to those that had been so long at sea. It was a pity but they had had some help from the shore, a pilot sent them, that knew the coast, who might steer their ship in, or another second ship, to take some of the men on board. Those who live on the sea-coast have often opportunity of succouring those who are in distress at sea, and of saving precious lives, and they ought to do their utmost in order to it, with all readiness and cheerfulness; for it is a great sin, and very provoking to God, to forbear to deliver those that are driven unto death, and are ready to be slain; and it will not serve for an excuse to say, Behold, we knew it not, when either we did, or might, and should, have known it, Pro 24:11, Pro 24:12. I have been told there are some, and in our own nation too, who when from the sea-coast they see a ship in distress and at a loss will, by misguiding fires or otherwise, purposely lead them into danger, that the lives may be lost, and they may have the plunder of the ship. One can scarcely believe that any of the human species can possibly be so wicked, so barbarously inhuman, and can have so much of the devil in them; if there be, let them know of a truth that they shall have judgment without mercy who have shown no mercy. 3. They made straight to the shore with wind and tide (Act 27:40): They took up the anchors, the four anchors which they cast out of the stern, Act 27:29. Some think that they took pains to weigh them up, hoping they should have use for them again at the shore; others that they did it with such precipitation that they were forced to cut the cables and leave them; the original will admit either. They then committed themselves to the sea, the wind standing fair to carry them into the port, and they loosed the rudder-bands, which were fastened during the storm for the greater steadiness of the ship, but, now that they were putting into the port, were loosed, that the pilot might steer with the greater freedom; they then hoisted up the main-sail to the wind, and made towards shore. The original words here used for the rudder-bands and the main-sail find the critics a great deal of work to accommodate them to the modern terms; but they need not give us any difficulty who are content to know that when they saw the shore they hastened to it as fast as they could, and perhaps made more haste than good speed. And should not a poor soul that has long been struggling with winds and tempests in this world long to put into the safe and quiet haven of everlasting rest? Should it not get clear from all that which fastens it to this earth, and straitens the out-goings of its pious and devout affections heavenward? And should it not hoist up the main-sail of faith to the wind of the Spirit, and so with longing desires make to shore? 4. They made a shift among them to run the ship aground, in a shelf or bed of sand, as it should seem, or an isthmus, or neck of land, washed with the sea on both sides, and therefore two seas are said to meet upon it, and there the forepart stuck fast; and then, when it had no liberty to play, as a ship has when it rides at anchor, but remained immovable, the hinder part would soon be broken of course by the violence of the waves. Whether the seamen did not do their part, being angry that they were disappointed in their design to escape, and therefore wilfully ran the ship aground, or whether we may suppose that they did their utmost to save it, but God in his providence overruled, for the fulfilling of Paul's word, that the ship must be lost (Act 27:22), I cannot say; but this we are sure of that God will confirm the word of his servants, and perform the counsel of his messengers, Isa 44:26. The ship, that had strangely weathered the storm in the vast ocean, where it had room to roll, is dashed to pieces when it sticks fast. Thus if the heart fixes in the world, in love and affection, and adherence to it, it is lost. Satan's temptations beat against it, and it is gone; but, as long as it keeps above the world, though it be tossed with its cares and tumults, there is hope of it. They had the shore in view, and yet suffered shipwreck in the harbour, to teach us never to be secure.

VI. A part

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

But after long abstinence--(See on Act 27:33). "The hardships which the crew endured during a gale of such continuance, and their exhaustion from laboring at the pumps and hunger, may be imagined, but are not described" [SMITH].

Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened to me, &c.--not meaning to reflect on them for the past, but to claim their confidence for what he was now to say:

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 21. After long abstinence] Πολλης δε ασιτιας ὑπαρχουσης. Mr. Wakefield connects this with the preceding verse, and translates it thus: Especially as there was a great scarcity of provisions. But this by no means can agree with what is said, Ac 27:34-38. The vessel was a corn vessel; and they had not as yet thrown the wheat into the sea, see Ac 27:38. And we find they had food sufficient to eat, but were discouraged, and so utterly hopeless of life that they had no appetite for food: besides, the storm was so great that it is not likely they could dress any thing.

Have gained this harm and loss.] It seems strange to talk of gaining a loss, but it is a correct rendering of the original, κερδησαι, which expresses the idea of acquisition, whether of good or evil. Those who wish it, may see this use of the term well illustrated by Bp. Pearce, in his note on this verse. The harm was damage to the vessel; the loss was that of the merchandise, furniture, &c.

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

21. After long abstinence. Though Luke doth not plainly express how the mariners and soldiers behaved themselves, yet he doth plainly distinguish Paul from them, declaring that he stood in the midst of them that he might comfort their faint hearts; for no man is fit to exhort but he who is himself an example of constancy and fortitude. Furthermore, Paul deferred this exhortation until they were all even at the last cast. We may easily gather out of the common custom of the infidels, that they raged and made much ado at the first. A moderate and soft voice could never have been heard amongst those cries and tumults. Now, after they be weary with working and howling, they sit still all in a damp, and Paul beginneth to speak to them. Therefore, it was meet that they should languish like men half dead, until they were somewhat quiet, and could hear a man which would give them good counsel.

Notwithstanding, Paul seemeth to deal unseasonably, when as he objecteth to them foolishness, because they would not do after his counsel when all was well, seeing that they knew that he was inexpert in sailing, as he himself also knew how unskillful and ignorant he was.

But if we consider what an hard matter it is to bring men unto soundness of mind, this reprehension was very profitable. Paul’s authority should have been nothing worth, neither should it have moved them any whit, unless they should know this, that it had not gone well with them because they had despised him before. Chiding is indeed cruel, and bringeth no comfort; but if it be tempered with some remedy, it is now a part of the medicine. So, after that Paul had made the mariners attentive, and had taught by the very event that they ought to believe him, he exhorteth them to be of good courage, and promiseth them safety. And this is a token of no small boldness, when he saith that they ought to have obeyed him. Therefore, he testifieth by these words, that he spake nothing unadvisedly; but did command them to do that which God had prescribed. For though we do not read that he had some especial revelation then given him, yet he himself knew that the Spirit did secretly govern him, so that he might without fear take upon him to give counsel, seeing he had the Spirit of God to be his guide. Whereby that doth better appear which I touched of late, that Paul in speaking thus doth awake the mariners, that they may more attentively hear what he will say. Otherwise, it had been a ridiculous thing for a man which was in danger of drowning, to promise safety to those who were partakers with him in like calamity.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(21) After long abstinence . . .—We find from Act_27:35-38 that there was still a fair supply of food on board, but. as they could not tell how long it might be before they reached a harbour, the crew, amounting, with passengers, to two hundred and seventy-six men (Act_27:37), had been naturally put on reduced rations, and the storm, and the sacrifice which they had been obliged to make of all their goods that could be spared probably made cooking all but impossible.

Paul stood forth in the midst of them.—The narrative implies that while others had burst into the wailing cries of despair, calling, we may believe, like the sailors in Jon_1:5, “every man unto his god,” the Apostle had passed his hours of darkness in silent communing with God, and now came forward with the assurance that his prayers were heard. With the feeling natural to one whose counsel had been slighted, he reminds them that if they had followed it they would have been spared the harm and loss (the same words are used in the Greek as in Act_27:10) to which they were now exposed. “Sirs,” as in Act_14:15; Act_19:25, answers to the Greek for “men.”

And to have gained this harm and loss.—Better, to have been spared. The English reads as if the words were ironical, but parallel passages from other Greek writers show that to “gain” a harm and loss meant to escape them—to get, as it were, a profit out of them by avoiding them. This, St. Paul says, they would have done had they listened to his advice. The Geneva version adds an explanatory note, “that is, ye should have saved the losse by avoyding the danger.” Tyndale and Cranmer take the words as the English reader, for the most part, takes them now, “and have brought unto us this harm and loss.”

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

21. But after long abstinence] As this sentence stands in A. V. it seems to indicate that the Apostle had been observing this long abstinence before he spake to his companions. The Gk. means that everybody on board had been without food for a long time. Read (with R. V.) “when they had been long without food.” This was in consequence of the excitement which made it impossible to eat, as well as the condition of the vessel which made the preparation of food very difficult. They had been living on anything that happened to be attainable, and that had been very little.

and not have loosed [R. V. set sail] from Crete] His exhortation had been that they should stay at Fair Havens, even though it was not so very commodious as a harbour.

and to have gained [gotten R. V.] this harm [injury R. V.] and loss] “To gain a loss” is a Greek, though not an English expression, and signifies “to prevent the loss by avoiding the danger.” The negative of the previous clause must not therefore be taken with this clause too, but the whole read as meaning “ye would not have set sail from Crete, and so would have escaped (been the gainers in respect of) this harm and loss from which ye now suffer.”

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.

But after long abstinence,.... From food, not for want of it, as appears from what follows, Act 27:36 nor in a religious way, in order to obtain the favour of God; but either for want of appetite, and a nauseousness and loathing of food, through the tossing of the ship, fright at the storm, and fears of death; and chiefly for want of time, being employed for the security of themselves and the ship.

Paul stood forth in the midst of them; that all might hear him:

and said, sirs, ye should have hearkened unto me: it would have been better for them to have taken his advice, and stayed at the Fair Havens,

and not have loosed from Crete; or sailed from thence:

and to have gained this harm and loss; whereby they would have shunned the injuries of the weather, the storm and tempest which they had endured, to the prejudice of their health, and the terrifying of their minds, and have prevented the loss of the goods and merchandise of the ship, and its tackling, utensils, instruments, and arms; the former of these is expressed by "harm" or injury, and the latter by "loss". The apostle addresses them in a very courteous manner, and does not use sharp reproofs, severe language, or upbraid and insult them, only reminds them of the counsel he had given, which had it been taken, would have been to their advantage; and the rather he mentions this, that since what he had foretold was in part already come to pass, they might give the more heed to what he was about to say to them.

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

21 But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss.

Ver. 21. Gained this harm] i.e. Prevented it. Prevision (foresight) is the best way of prevention, but for lack of prudent forecast "men pass on and are punished." Leo cassibus irretitus dixit, si praescivissem. Men might by wisdom redeem many miseries.

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.

But after long abstinence - By the violence of the storm, by their long continued labor, and by their apprehension of danger, they had a long time abstained from food.

And to have gained this harm - To have procured this harm, or have subjected yourselves to it. Had you remained there you would have been safe. It seems to be bad English to speak of gaining a loss, but it is a correct translation of the original κερδῆσαί kerdēsai, which expresses the idea of acquiring or procuring, whether good or evil. See Act 27:9-10.

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

Not...have save this harm and loss, which you have brought upon you by not following my advice. (Witham) --- All the company being in consternation and hourly expectation of death, did not think of taking meat. For it appears they did not want provisions, and nothing else forced them to fast. (Calmet) --- The mildness of St. Paul’s address to them on this occasion is admirable. He mixes no severe rebuke for their past want of confidence in his words, but seems only solicitous for their future belief. In telling them that none of them should perish, he does not utter a mere conjecture, but speaks with prophetic knowledge; and, if he says they were all given to him, it was not to enhance his own merit, but to engage their faith and confidence in his veracity. (St. John Chrysostom, Act. hom. lii.)

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).

After long abstinence: these did not abstain from their meals for any want; for they had sufficient provision, as appears, Act 27:38; nor because the storm or tempest tossing the ship, and them in it, took away their stomach, for the sea men, at least, were not so long troubled with that sea sickness: but:

1. Their continually being employed, working for their lives. Or:

2. Their fear of perisiting, and sense of a future state, might take up their thoughts so effectually, that they minded nothing else.

Hence it hath been said, that whosoever cannot pray should go to sea, and there he would learn it; for in their affliction they will seek me early, saith the Lord, Hos 5:15.

Ye should have hearkened unto me; being Paul had foretold this that now befell them, as Act 27:10, they were bound to have believed him; which they not doing, are now deservedly punished.

Have gained this harm and loss; harm and loss, misery and calamity, is all that disobedience unto God gets at last, whatsoever it may promise us to tempt us with.

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

And when they had been long without food for but after long abstinence, A.V. and T.R.; then Paul for Paul, A.V.; set sail for loosed, A.V.; and gotten for to have gained, A.V.; injury for harm, A.V.. Long without food (pollhv ajsitiav uJparcoushv). jAsitia is only found here in the Bible; but it was the common medical term for loss of the appetite, and such is the most natural rendering here. There is nothing about "long abstinence" in the text, nor does the verb uJparcoushv admit of being translated when they had been." It describes a present condition. The literal rendering is, when there was a great (or, general) loss of appetite among the crew. The terror, the discomfort, the sea-sickness, the constant pressure of danger and labor, the difficulty of cooking, the unpalatableness of the food, combined to take away relish of their food, and they were becoming weak for want of nourishment. Have gotten (kerdhsai). Schleusner, Bengel, Meyer, Alford, and the "Speaker"s Commentary" explain this as equivalent to "have avoided," or "have escaped," and quote Josephus ("Ant. Jud," it. 3:2), To mianqhnai tanein, "To avoid staining their hands;" and "Bell. Jud.," it. 16:4 (towards the close of Agrippa"s speech), Thv htthv oneidov kerdhsete," You will gain (i.e. avoid) the disgrace of defeat," like the use in Latin of lucrifacere. But it is simpler on the whole to understand it in the sense of "getting" as the fruit of your own conduct. We should say in English, "What have yon gained by this? Nothing but loss and shame." Compare too the phrase Tania thv ajmartiav qanatov (Rom_6:23) So Liddell and Scott give us one use of kerdainein, to gain a loss, 1. e. reap disadvantage, and quote from Euripides, "Hecuba," 1. 518 (516, Scholefield), dipla dakrua kerdanai, "to gain double weeping." Injury (ubrin); see ver. 10, note. In the A.V "to have gained" observe the same idiom as in ver. 10, "and there to winter.

Vers. 21-30. The example of Paul in the storm,

I HIS FIRM FAITH IN HIS GOD, AND THE PEACE OF SOUL THENCE FLOWING, We may compare the picture of the Savior on the lake of Galilee, "Why are ye so fearful? How is it that ye have no faith?

II HIS CONSEQUENT CALMNESS AND PRUDENCE IN COUNSEL. He sets aside, with clear presence of mind, mistaken plans (vers. 27-32); he encourages dispirited minds (vers. 33-38); he acts with the fidelity of a pastor to the souls he feels committed to his care.

III HIS PROPHETIC POWER. It is seen in warning of danger (ver. 10), and exhortation amidst trial. The spirit of the prophet is at home amidst the storms of the world; flits like the petrel above the troubled waves. He has heard of the still small voice; the noise and crash of elemental war cannot shut out the melody of God. He rides upon the waters, directs the storm, furnishes an ark for the faithful in secret. God is our Refuge and Strength; this song was singing throughout in the heart of Paul.

IV HIS LOVING, THANKFUL, AND HOPEFUL SPIRIT. (Vers. 3436.) He breaks bread with the company, gives thanks, and utters the divinest and most successful consolation. A picture again that recalls the scene of the last Supper. J. Vers. 21-26. Good cheer from a good man.

This interesting incident of the voyage may be introduced by a description of the perilous condition of the vessel, and the distress and hopelessness of the sailors and passengers. Canon Farrar"s careful narrative will be found helpful ("Life of St. Paul," vol. 2. pp. 375, 376). A few sentences we may give: "The typhoon, indeed, had become an ordinary gale, but the ship had now been reduced to the condition of a leaky and dismantled hulk, swept from stem to stern by the dashing spray, and drifting, no one knew whither, under leaden and moonless heavens. A gloomy apathy began to settle more and more upon those helpless three hundred souls. There were no means of cooking, no fire could be lighted; the caboose and utensils must long ago have been washed overboard; the provisions had probably been spoiled and sodden by the waves that broke over the ship; indeed, with death staring them in the face, no one cared to eat. They were famishing wretches in a fast-sinking ship, drifting, with hopes that diminished day by day, to what they regarded as a swirl and certain death. But in that desperate crisis, one man retained his calm and courage. It was Paul the prisoner, probably in physical health the weakest, and the greatest sufferer of them all. But it is at such moments that the courage of the noblest souls shines with the purest luster, and the soul of Paul was inwardly enlightened." Notice the apostle"s sensitiveness to visions at all the great crises of his life. He was a man of prayer, and when a man has gained the habit of communion with God, special times of nearness and revelation are sure to come. A man may, by prayer and communion, make the veil between himself and God very thin and very shadowy, only a mist through which the shinings of God may, at times, easily pass. If we inquire why, on this most depressing occasion, this one man Paul kept so cheerful and so hopeful, the answer is that in him we see the triumph of the man who is conscious of God"s presence with him. St. Paul here gives an illustration of his own words, "I can do all things through him that strengtheneth me," In these verses note

I THE GOOD MAN"S REPROOF. (Ver. 21.) It might seem unfitting and unkind to remind the officers of their past mistake; but St. Paul was a moral teacher, and everywhere he sought to do his moral and religious work. He would not miss the opportunity of producing a sense of sin which might be the beginning of better things. If his reproof had been a mere taunt, in the spirit of our irritating way of saying, "I told you so," it could not be commended. It belongs rather to the reproofs of which it may be said, "Faithful are the wounds of a friend.

II THE GOOD MAN"S ASSURANCE. (Ver. 22.) It was found in the strong brave words St. Paul used, but even more in the tone with which they were uttered. There could be no question about his own assurance. On his own faith he could uplift and cheer others. Compare the calmness of St. Paul with the unnatural calmness of Jonah when the storm raged about him; and give illustration, from modern tales of shipwreck, of the power of the godly man to quiet alarm and prepare men for death.

III THE GROUND OF THE GOOD MAN"S CONFIDENCE. (Vers. 2326.) In this case a Divine communication. In other cases more general grounds, such as

(1) our good. Father"s care and power;

(2) the "exceeding great and precious promises;" or, sometimes, a strong impression made upon our minds. Impress that the power to cheer others may be won by any and every godly man. It follows upon a real living faith in God; it is the proper power of the man who is calm by reason of his trust in God, and cherished sense of the Divine presence. 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.

This loss - Which is before your eyes.

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

Paul comforts crew and passengers:

v. 21. But after long abstinence Paul stood forth in the midst of them and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss.

v. 22. and now I exhort you to be of good cheer; for there shall be no loss of any man’s life among you, but of the ship.

v. 23. for there stood by me this night the angel of God, whose I am and whom I serve,

v. 24. saying, Fear not, Paul; thou must be brought before Caesar; and, lo, God hath given thee all them that sail with thee.

v. 25. Wherefore, sirs, be of good cheer; for I believe God that it shall be even as it was told me.

v. 26. Howbeit, we must be cast upon a certain island.

For fourteen days and fourteen nights the vessel was tossed by the waves of the Mediterranean like a nutshell, during which time crew and passengers were in too great distress to think of eating; they abstained entirely. But when Paul, on one of these days, stepped into their midst and stood before them, they were willing to listen with greater respect to one whose judgment had been sounder than that of the great majority, if not of all of them. Without the slightest trace of malice in his attitude, but with the frankness which characterized him at all times, Paul told them that they should have permitted themselves to he persuaded by him and not have sailed from Crete. By not having put to sea, as he had advised, they would not have suffered this loss, they would have saved themselves both distress and injury or loss of property. But now he earnestly admonished them to be of good cheer, since there would be no loss of life in the case of any of them, unless it be of the ship. The ship would, in the events which were get to transpire, prove a total loss, but all lives would be spared. And this admonition Paul supported by the evidence of a vision or dream. In the night that had just come to a close the angel of the Lord, whose own he was and whom he served, had stood by him and told him not to fear, since it must happen that he would be placed before Caesar, be arraigned before the emperor, and God had granted him the lives of all that were sailing with him. They were his as a present, a gift, from God, with the implication that without such gift they all would have perished. And so Paul again urges the men to be of good cheer, for he had absolute trust in the words of God that things would come to pass in exactly that way which had been told him. And in a spirit of prophecy the apostle adds: On a certain island, however, we are to be stranded. It was not a part of the angel’s message to him, but he had this information through the Spirit of God. Note: Every true Christian considers himself as belonging to the Lord, as being His own: and every Christian spends his life in the service of his Lord, even as Paul did. Mark also: God often spares the unbelievers and scoffers for the sake of the Christians, who are then to carry out, the work of the Lord with double vigor.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

21-24. “Man’s extremity is God’s opportunity.” All are at their wits’ end, looking out every minute to be swept in watery, winding sheets. This is an auspicious epoch. They are ready now to listen to anybody or anything, as all resources are gone. Despair has come, and they are consequently ready to hail the dawn of hope from any source whatever. “Paul standing up in their midst.” Though a prisoner in chains and guarded by soldiers, he now comes to the front, takes command of the ship, sailors, soldiers and passengers, reminding them of their unfortunate mistake in disobeying him when they loose from Crete, thus incurring the hopeless loss of the ship and cargo. But now, to the unutterable surprise of all, hope for dear life dawns on them. This old prisoner assures them that the God whom he serves has come and stood over them amid the sweeping cyclone, assuring him that he is to stand before Caesar, and that he has given him the lives of all the people sailing with him, two hundred and seventy-six souls, not one of whom shall perish, though the ship shall go down to the bottom of the dark, deep sea.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

21-26. (21) " Now, after long abstinence, Paul stood in the midst of them, and said, Sirs, you should have hearkened to me, and not have sailed from Crete, and gained this harm and loss. (22) And now, I exhort you to be of good cheer; for there will be no loss of life among you, except of the ship. (23) For there stood by me this night an angel of God, whose I am and whom I serve, (24) saying, Fear not, Paul; you must be brought before Cæsar; and behold, God has given you all those who are sailing with you. (25) Wherefore, sirs, be of good cheer; for I believe God, that it will be even as it was told me. (26) But we must fall upon a certain island. " Paul's former prediction was already fulfilled in part, and they all believed that it was about to be in full. His reference to it was designed both to rebuke them for not heeding it, and to remind them of its correctness. His present prediction conflicted with the former in reference to loss of life; but their lives had been so completely despaired of, that they were not disposed to find fault with the former prediction, even in this particular. The present, however, was certainly spoken upon divine authority; and if we suppose the former to have been also, then the security of their lives may be regarded as a boon granted to Paul in answer to prayers offered subsequent to the first prediction. That their safety was in some sense owing to him, is evident from the words, "God has given to you all those who are sailing with you."

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.

21–26. After long abstinence. Anxiety and necessity would enforce abstinence. The fires were all put out, the provisions watersoaked, the men constantly employed, their fear too great to prepare regular meals. If there was eating at all, it would be by snatches. Paul stood forth. He chose some place on deck where all could hear him. Ye should have hearkened. He reminds them of his advice, not to taunt, but to secure confidence for what he shall now say. The vessel and cargo shall be lost, but no man's life.

An angel. He gives the grounds of his hope. An angel of God, the God he served, Jehovah, stood by him and declared it. Whose I am, and whom I serve. This short sentence is a sermon. It is the key-note of all Paul's ministry.

Fear not. They were in the midst of terrible peril, in a ruined ship, on an unknown sea, tossed by the storm, surrounded by angry waves beneath, and angry heavens above. But God had not forgotten his servant. God hath given thee all, etc. Paul had then prayed for his fellow-voyagers.

Howbeit we must be cast upon a certain island. Their safety and wreck on a certain island were assured; the details were not yet revealed.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul speaks to the sailors on the ship.

When they had gone long without food

Here "they" refers to the sailors. It is implied that Luke, Paul, and those with them had not eaten either. AT: "When we had gone a long time without food" (See: Assumed Knowledge and Implicit Information)

among the sailors

"among the men"

so as to get this injury and loss

"and as a result suffer this harm and loss"

there will be no loss of life among you

Paul is speaking to the sailors. It is implied that Paul also means that he and those with him will not die either. AT: "none of us will die" (See: Assumed Knowledge and Implicit Information)

but only the loss of the ship

Here "loss" is used in the sense of destroy. AT: "but the storm will destroy only the ship"

translationWords

Paul

Crete

courage

courage

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

21. πολλῆς τε ἀσιτίας ὑπαρχούσης, and when they had been long without food. This was in consequence of the excitement which made it impossible to eat, as well as the condition of the vessel which made the preparation of food very difficult. They had been living on anything that happened to be attainable, and that had been very little.

ἀσιτία is used Joseph. Ant. XII. 7. 1 of the want of food which made soldiers unwilling to fight.

μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης, not to have set sail from Crete. His exhortation had been that they should stay at Fair Havens, even though it was not so very commodious as a harbour.

κερδῆσαί τε τὴν ὕβριν ταύτην καὶ τὴν ζημίαν, and to have gotten (lit. gained) this harm and loss, i.e. and by so doing to have incurred this harm and loss. But κερδαίνειν is also used in the sense of ‘avoiding’ or ‘saving oneself from’ anything. Thus Joseph. Ant. II. 3. 2 says of Reuben’s desire to save Joseph’s life, καὶ τό γε μὴ μιανθῆναι τὰς χεῖρας αὐτοὺς κερδαίνειν = and that they would save themselves from having their hands defiled. So in this we may take κερδῆσαι, without a repetition of the μή from the previous clause, as meaning ‘to have saved ourselves this harm &c.’ The sense is the same in either case.

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.

21. ἀσιτίας] “What caused the abstinence? A ship with nearly 300 people on board, on a voyage of some length, must have had more than a fortnight’s provisions (and see ver. 38): and it is not enough to say with Kuinoel, ‘Continui labores et metus a periculis effecerant ut de cibo capiendo non cogitarent.’ ‘Much abstinence’ is one of the most frequent concomitants of heavy gales. The impossibility of cooking, or the destruction of provisions from leakage, are the principal causes which produce it.” Smith, p. 75: who quotes instances. But doubtless anxiety and mental distress had a considerable share in it.

τότε brings vividly before us the consequence of the ἀσιτία—when they were in that condition, languid and exhausted with fasting and fears.

κερδῆσαι] ‘lucrifecisse,’ to have gained, not = to have incurred,—but to have turned to your own account, i.e. ‘to have spared or avoided.’ So Jos. in ref. Aristotle, Magn. Mor. ii. 8, ᾧ κατὰ λόγον ζημίαν ἦν λαβεῖν, τὸν τοιοῦτον κερδάναντα εὐτυχῆ φάμεν (‘if he escape it’). Plin. vii. 40, ‘quam quidem injuriam lucrifecit ille.’ Cicero, Verr. 1:12, ‘lucretur indicia veteris infamiæ’ (‘may have them wiped out,’ and so make gain of them by getting rid of them).

ὕβριν] See on ver. 10. “The ὕβριν was to their persons, the ζημίαν to their property.” C. and H. ii. 410, note 4.

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

Hearkened [πειθαρχησαντας] . See on obey, ch. 5 29.

Loosed [αναγεσθαι] . Rev., set sail. See on Luk 8:22.

Harm [υβριν] . See on ver. 10.

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