Acts 27:3

Act 27:3-8. And the next day we touched at Sidon — A celebrated city on the Phenician coast, not far from Tyre. Here Julius, to whose care the prisoners had been delivered, being a man of singular humanity, allowed Paul to go ashore and refresh himself with the brethren of that city; a favour which must have been peculiarly acceptable to one that had been so long in prison. After that, loosing from Sidon, they sailed under Cyprus — Leaving it on the left hand; to Myra, a city of Lycia; and there finding a ship of Alexandria, bound for Italy, they went aboard. This ship, it is probable, was laden with wheat, for the greatest part of the corn consumed in Rome was brought from Alexandria in Egypt; and the vessels employed in that trade were exceedingly large, as this vessel certainly was; for there were on board of her no fewer than two hundred and seventy-six persons. And when we had sailed slowly many days — By Rhodes and several other small islands, which lay near the Carian shore; and scarce were come over against Cnidus — A cape and city of Caria; the wind not suffering us —

To make greater despatch, steering to the south; we sailed under Crete — A well-known island in the Mediterranean sea; over against Salmone — A promontory on the eastern coast of that island. And hardly passing it — That is, passing the cape with difficulty; we came to a place called The Fair Havens — The most considerable port in that part of Crete, which still retains the same name: but the city Lasea, mentioned next, is now utterly lost, together with many more of the hundred cities for which Crete was once so renowned.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

27:3 Sidon, on the coast about 70 miles (110 km) north of Caesarea, was the first port of call. Julius treated Paul kindly and allowed his local Christian friends to care for him.

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

Act 27:3. Φιλανθρώπως, courteously) A suitable word, applied to offices of kindness on the part of comparative strangers, ch. Act 28:2; Tit 3:4, ἡ φιλανθρωπία.—Ἰούλιος, Julius) He seems to have heard Paul (when speaking before Agrippa, who is said to have been accompanied by the chief captains and principal men of the city), ch. Act 25:23.—φίλους, friends) who were at Sidon, [equally as (as also) at Tyre.—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_27:3. Εἰς Σιδῶνα] unto Sidon, into the seaport. Comp. Act_21:3, Act_26:12.

χρῆσθαι τινί] to have intercourse, fellowship, with any one. See Wetstein, and Ruhnk. ad Tim. p. 101. The fact that the centurion treated Paul so kindly may be sufficiently explained from the peculiar interest, which a character so lofty and pure could not but awaken in humane and unprejudiced minds. It may be also that the procurator had specially enjoined a gentle treatment.

πορευθέντα is to be analysed as accusative with infinitive. See on Act_26:20, and Lobeck, ad Soph. Aj. 1006.

πρὸς τ. φίλους] Without doubt Paul had told the centurion that he had friends (namely, Christian brethren, Act_9:19) in Sidon. Still the centurion would not leave him without military escort, as indeed his duty required this. Comp. Grotius, cum milite.

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 27:3 . τῇ δὲ ἑτέρᾳ : an easy journey to Sidon distance 69 sea miles (Breusing). κατήχ .: technical nautical term, opposite of ἀνάγειν in Act 27:2 , see above. φιλανθ . τε ὁ Ἰούλιος … χρης .: “and Julius treated Paul kindly,” R.V., cf. Act 28:2 . Bengel says “videtur audisse Paulum,” 25:32. Hobart, so also Zahn, sees in φιλανθ ., which is peculiar to Luke in N.T., the word a medical man might be likely to use. See also on φιλανθρωπία , Act 28:2 , below, but in Dem., 411, 10, we have the phrase φιλανθ . τινὶ χρῆσθαι , so in Plutarch, and the adverb occurs in 2Ma 9:27 , 3Ma 3:20 . χρης . only in Luke and Paul, cf. 2Co 13:10 , in LXX Gen 26:29 . πρὸς τοὺς φίλους παρευθέντα : probably with the soldier to whom he was chained, but see also [408] text, critical note. ἐπιμελείας τυχεῖν : “to receive attention,” R.V. margin, cf. Isocr., 113 D. The noun is found in Pro 3:8 , 1Ma 16:14 , 2Ma 11:23 , 3Ma 5:1 , and also in classical Greek; it was also frequently employed in medical language for the care bestowed upon the sick, and it may be so here; so Hobart, Zahn, Felten, Vogel, Luckock. St. Luke alone uses the word in the N.T., and he alone uses the verb ἐπιμελεῖσθαι in the sense of caring for the needs of the body, Luk 10:24 ; Luk 10:35 , another word frequently employed with this meaning by medical writers (Zahn). A delay would be made at Sidon, no doubt, for merchandise to be shipped or unladen. There is no occasion to regard the verse, with Overbeck, as an interpolation; see Wendt’s note in favour of its retention, p. 543 (1888)).

[408] R(omana), in Blass, a first rough copy of St. Luke.

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

3. Σιδῶνα] This celebrated city is generally joined in the N. T. with Tyre, from which it was distant 200 stadia (Strabo, xvi. 756 ff.), and of which it was probably the mother city. It was within the lot of the tribe of Asher (Jos 19:28), but never conquered by the Israelites (Jdg 1:31; Jdg 3:3). From the earliest times the Sidonians were renowned for their manufactures of glass (‘Sidon artifex vitri,’ Plin. v. 19), linen (πέπλοι παμποίκιλοι ἔργα γυναικῶν Σιδονίων, Il. ζ. 290), silversmith’s work (Il. ψ. 743, and Od. ο. 115, &c.), and for the hewing of timber (1Ki 5:6; Ezr 3:7). In ancient times, Sidon seems to have been under Tyre, and to have furnished her with mariners (see Eze 27:8). It went over to Shalmaneser, king of Assyria (Jos. Antt. ix. 14. 2); but seems under him, and afterwards under the Chaldæans and Persians, to have had tributary kings of its own (Jer 25:22; Jer 27:3; Herod. viii. 67). The Sidonians furnished the best ships in Xerxes’ navy, Herod. vii. 96, 99. Under Artaxerxes Oehus Sidon freed itself, but was by him, after a severe siege, taken and destroyed (Diod. Sic. xvi. 43 ff.). It was rebuilt, and soon after went over to Alexander, keeping its own vassal kings. After his death it was alternately under Syrian and Egyptian rule, till it fell under the Romans. The present Saida is west of ancient Sidon, and is a port of some commerce, but insecure, from the sanding up of the harbour (Winer, Realw. See also Robinson, vol. iii. pp. 415 ff., who gives an account of the history of Sidon during the middle ages).

πορευθέντι] This dat. looks very like a grammatical correction: the πορευθέντα of the rec. would be an instance of an acc. with inf. after a dat. preceding, as ch. 26:20; 22:17. The φίλοι here mentioned were probably Christian brethren (see ch. 11:19, where the Gospel is said to have been preached in Phœnicia; and ch. 21:3, where we find brethren at Tyre); but it is usual in that case for ἀδελφοί or μαθηταί to be specified: cf. ch. 21:4, 7. The ἐπιμελείας τυχεῖν was perhaps to obtain from them that outfit for the voyage which, on account of the official precision of his custody at Cæsarea, he could not there be provided with.

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

next day we touched at Sidon--To reach this ancient and celebrated Mediterranean port, about seventy miles north from Cæsarea, in one day, they must have had a fair wind.

Julius courteously--(See on Act 27:1).

gave him liberty to go to his friends--no doubt disciples, gained, it would seem, by degrees, all along the Phœnician coast since the first preaching there (see on Act 11:19 and Act 21:4).

to refresh himself--which after his long confinement would not be unnecessary. Such small personal details are in this case extremely interesting.

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 3. Touched at Sidon] For some account of this place, See Clarke on Mt 11:21; and See Clarke on Ac 12:20.

Julius courteously entreated Paul] At the conclusion of the preceding chapter, it has been intimated that the kind treatment which Paul received, both from Julius and at Rome, was owing to the impression made on the minds of Agrippa and Festus, relative to his innocence. It appears that Julius permitted him to go ashore, and visit the Christians which were then at Sidon, without using any extraordinary precautions to prevent his escape. He was probably accompanied with the soldier to whose arm he was chained; and it is reasonable to conclude that this soldier would fare well on St. Paul's account.

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

3. He suffered him to go to. Paul might have hid himself in a large city, which joined to the sea; but he was bound with the oracle, that he could not withdraw himself from the calling of God. Again, because the centurion had so courteously entertained him, that he suffered him to go to his friends, that they might dress and refresh him, whom he might have left in the stinking ship, he ought not nor could he provide for his own life, with the other man’s danger, without filthy treachery. Neither must we in any case suffer those who have courteously intreated us to be deceived by their courtesy through our fault. Let the readers fet [seek] the voyage whereof Luke speaketh out of those which describe places and countries; only I say thus much, that all that which is said tendeth to this end, that we may know that their sailing was dangerous and tempestuous, after that they were once gone out of the haven of Sidon, until they came near to Melita; and that afterward the mariners did strive long time with contrary winds, until a cruel storm arose, whose end was shipwreck, as we shall see.

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.

(3) And Julius courteously entreated.—The English fairly expresses the meaning of the Greek adverb, which is literally philanthropically. We note, as in other instances, the favourable impression made by St. Paul’s conduct on official persons who came in contact with him. (Comp. Act_18:14; Act_19:31; Act_19:37.) The “friends” of St. Paul at Sidon were probably Christian disciples who had seen him when he passed through Phœnicia, as in Act_15:3, or in other journeys.

To refresh himself.—Literally, to avail himself of their care. The Greek word suggests the thought of a provision of personal comforts, clothing and the like, for the voyage. After two years’ imprisonment we may well believe that such kindly care would be both necessary and acceptable.

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

3. Sidon] The well-known seaport on the coast of Phœnicia.

courteously entreated Paul] “To entreat” is in modern English only used as “to beseech” “to supplicate.” In the older language it had the same sense as “to treat,” “use” has now. Cp. Shaks. Hen. VI. (pt. 2) ii. 4. 81 “Entreat her not the worse, in that I pray you use her well.” The R. V. has “treated Paul kindly.”

to refresh himself] The Greek is literally “to receive attention.” The Apostle no doubt knew some of the residents in Sidon, and at his request the centurion allowed him, while the vessel stayed there, to enjoy their company and kind offices.

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 the next day we touched at Sidon,.... This was a famous city in Phoenicia, upon the northern border of the land of Israel; it was a maritime place, and noted for trade and navigation; Mela (q) calls it rich Sidon, and the chief of the maritime cities; Jerom (r) calls it the ancient city Sidon; and Curtius says (s) it was renowned for the antiquity and fame of its founders; it is thought to be built by Sidon, the firstborn of Canaan, Gen 10:15 from whom it took its name; so Josephus (t) affirms, that Sidonius, as he calls him, built a city in Phoenicia after his own name, and it is called by the Greeks Sidon; some say it was built by Sidus the son of Aegyptus, and named after him: according to R. Benjamin (u) it was a day's journey from hence to Tyre; and with others (w), it was not more than two hundred furlongs, about twelve or thirteen miles, which was another city of Phoenicia, as this was: Jerom's (x) account of Sidon is this,

"Sidon, a famous city of Phoenicia, formerly the border of the Canaanites, to the north, situated at the foot of Mount Libanus, and the artificer of glass:''

and so Pliny (y) calls it, it being famous for the making of glass; and Herodotus (z) speaks of it as a city of Phoenicia: Justin the historian says (a) it was built by the Tyrians, who called it by this name from the plenty of fish in it; for the Phoenicians call a fish "Sidon": and indeed Sidon or Tzidon seems to be derived from "Tzud", which signifies "to fish"; and the place is to this day called Said or Salt; and so R. Benjamin calls it Tzaida (b): to this city they came from Caesarea, the day following that they set out on, and here they stopped awhile:

and Julius courteously treated Paul; the centurion into whose hands the apostle was delivered, used him with great humanity and civility; he found grace in his sight, as Joseph did in the sight of Potiphar, and as he himself had done before with Lysias, Felix, Festus and Agrippa:

and gave him liberty to go unto his friends to refresh himself; for as there were disciples at Tyre, Act 21:3 so it seems there were at Sidon, both which cities were in Phoenicia, and are often mentioned together; and the apostle was allowed to go ashore, and visit his friends, and be refreshed by them, both in body and spirit, and be provided for by them with things convenient for his voyage. It is highly probable that there was here a Gospel church, but by whom planted cannot be said; our Lord himself was at the borders of this place, Mat 15:21 and the ministers of the word scattered at the death of Stephen, went as far as Phoenicia preaching the Gospel, Act 11:19 and that there were brethren there, appears from note on: See Gill on Act 15:3, in which country Sidon was: in the "third" century there was a church in this place, and Zenobius was presbyter of it, who suffered martyrdom under Dioclesian (c); in the "fourth" century there was a bishop of the church here, at the synod held at Nice; in the "fifth" century the bishop of the Sidonians, in the council of Chalcedon, declared his opinion with others against Dioscorus, whose name was Damianus; in the "sixth" century, mention is made of a bishop of Sidon, in the acts of the council held at Rome and Constantinople, and in the same century a synod met at Sidon, in the 20th year of Anastasius the emperor (d): the account of the bishops of Sidon, as given by Reland (e), is as follows; Theodorus bishop of Sidon subscribed in the first Nicene council, in the year 325; Paulus subscribed in the first council at Constantinople, in the year 381; Damianus was in the council held at Chalcedon, in the year 451; Megas is mentioned in the acts and epistles subjoined to the Chalcedon council; Andreas, bishop of this place, is taken notice of in a letter of John of Jerusalem.

(q) De orbis Situ, l. 1. c. 12. (r) Epitaph. Paulae, Tom. I. fol. 58. (s) Hist. l. 4. c. 1. (t) Antiqu. l. 1. c. 6. sect. 2. (u) Itinerar. p. 85. (w) Reland. Palestina Illustrata, l. 2. p. 433, 510. (x) De locis Hebraicis, fol. 96. I. (y) Nat. Hist. l. 5. c. 19. & l. 36. c. 26. (z) Euterpe, c. 116. & Thalia, c. 136. (a) Hist. ex Trogo, l. 18. c. 3. (b) Itinerar. p. 34. (c) Euseb. Eccl. Hist. l. 8. c. 13. (d) Magdeburg. Hist. Eccl. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 2. c. 10. p. 551. cent. 6. c. 2. p. 3. c. 3. p. 17. c. 9. p. 243. (e) Palestina Illustrata, l. 3. p. 1014.

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

3 And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself.

Ver. 3. Liberty to go to his friend] A great favour: there is no small comfort in the communion of saints. This heathen persecutors knew, and therefore banished and confined the Christians to isles and mines, where they could not have access one to another. (Cyprian.)

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.

We touched at Sidon - See the notes on Mat 11:21. Sidon was about 67 miles north of Caesarea, and the passage could be easily accomplished, under favorable circumstances, in 24 hours. It is probable that the vessel, being a “coaster,” put in there for purposes of trade. Sidon is the last city on the Phoenician coast in which the presence of the apostle can be traced.

And Julius courteously entreated Paul - Treated him kindly or humanely.

And gave him liberty ... - The same thing had been done by Felix, Act 24:23.

Unto his friends - In Sidon. Paul had frequently traveled in that direction in going to and returning from Jerusalem, and it is not improbable, therefore, that he had friends in all the principal cities.

To refresh himself - To enjoy the benefit of their care; to make his present situation and his voyage as comfortable as possible. It is probable that they would furnish him with many supplies which were needful for his long and perilous voyage.

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

Sidon; a city in Phenicia, bordering upon Palestine, mentioned Mat 11:21, and Act 12:20.

Julius courteously entreated Paul; as Felix had commanded that centurion to whom he committed him, Act 24:23.

And gave him liberty to go unto his friends to refresh himself; though Paul went with a soldier to guard him, as their manner was, yet it was a great favour that he might converse with his friends, and receive from them such refreshments towards his journey as he stood in need of. Now Paul indeed experienced the truth of God’s word, Act 18:10, that he was with him: and it is wonderful to consider the presence of God with Paul all along: which things are our examples, that we also may put our trust in God, who hath said he will not leave us nor forsake us, Heb 13:5,6.

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

3. Sidon—See note on Mat_11:21. A sail of sixty-seven miles.

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

Treated Paul kindly for courteously entreated Paul, A.V.; leave for liberty, A.V.; and refresh for to refresh, A.V.. We touched; kathcqhmen (as Luk_5:11; Act_21:3 Act_28:12) of coming from the sea to land, contrasted with ajnhcqhmen in vers. 2 and 4 (ajnacqentev) of going out to sea (as Luk_8:22; Act_13:13 Act_16:11 Act_18:21 Act_21:1, Act_21:2; and frequently in this chapter) At Sidon; where doubtless there were disciples, as well as at Tyre, (Act_21:4) though there is no special mention of such. Paul was glad to have an opportunity of visiting them while the ship was stopping there to unload, and set down and take up passengers; and Julius, perhaps by the orders of Festus and Agrippa, and also from the influence Paul"s character and conduct had on him, (comp. Dan_1:9) courteously gave him leave to land, probably accompanied by a soldier. And refresh himself; literally, to meet with care. jEpimeleia occurs only here in the New Testament, but is found in RAPC 1Ma 16:14; 2Ma 11:23, and is frequent in Xenophon and other classical writers, by whom it is used with tucein, as here. Luke also uses the verb ejpimeleomai; (Luk_10:34, Luk_10:35) and ejpimelwv. (Luk_15:8) It is in very common use among medical writers for the care and attention required by the sick. It is very probable that St. Paul was suffering from his long confinement at Caesarea, and that the ejpimelia here mentioned has reference to his invalid state.

Spiritual refreshment.

We like to think of Paul at Sidon. We are not only glad to know that he had the opportunity of gaining such material provision as would help to mitigate the severities of the long weeks of suffering in store; we like to dwell on that one day"s "happy interlude," when, forgetting the imprisonment at Caesarea, and ignorant of the imprisonment at Rome, he spent some hours of spiritual refreshment among his friends. We may dwell upon

I THE NEED OF SPIRITUAL REFRESHMENT. Our minds may be comparatively strong; our health may be sound; our spiritual faculties may be capable of very vigorous activity; but the time comes before many months, or perhaps weeks, or even days, when we need recreation and refreshment. The Father "worketh hitherto the omnipotent One, he who slumbereth not nor sleepeth, is putting forth untiring activity without cessation. But he is the Infinite One, the everlasting God who fainteth not, neither is weary; and even of him it is said that he "rested from his works." In some sense that was true even of the Supreme. We, with our feebleness and frailty, capable of such small and slight exertion, so soon weary with our work, need frequently recurring rest and refreshment of soul. Not only in mechanical industry or in mental exertion, but in philanthropic activities, and even in religious exercises, we need rest, change, and refreshment.

II THE JUSTIFICATION OF IT. Can we spare any time from duties so imperative as are ours who are engaged in holy usefulness, for mere recreation? Is it right to be passive, to leave the weapon untouched, the ground untilled, when so much is calling and even crying to be done, when such terrible weeds and thistles are disfiguring the "garden of the Lord"? It is right. We have:

1. The warrant of our Lord himself: "Come ye yourselves apart into a desert place, and rest awhile"; (Mar_6:31) and he himself often retired into the lonely mountain-fold for rest and refreshment of spirit.

2. Apostolic example. (Gal_1:18)

3. The experience of the wise and good of all ages.

4. The argument from necessity. Without it we break down; our spirit and our body are prostrated; the usefulness of our life is cut short. With it we regain strength, heart, and nerve for continued activity and helpfulness.

Oh, rest awhile, but only for a while; Life"s business presses, and the time is short. Ease may the weary of reward beguile; Let not the workman lose what he has wrought.

Rest for a while, if only for a while; The strong birds tire, and gladly seek their nest; With quiet heart enjoy Heaven"s quiet smile: What strength has he who never takes his rest?

III THE SOURCES OF IT. We naturally suggest

(1) relaxation of ordinary effort, of whatever kind it be;

(2) change of scene and of employment. These are the simple and efficacious expedients which we commonly adopt. But beside these, we may mention;

(3) genial and inspiring companionships the finding out such "friends" as those of our text, and having free, unfettered intercourse with them; and

(4) the solitude which suggests communion with God, that measure of loneliness which, without oppressing us, will send our thoughts first inward and then upward, in quiet meditation and in soothing, sustaining, refreshing prayer.

Oh, rest awhile, for rest is self-return; Leave the loud world, and visit thine own breast; The meaning of thy labors thou wilt learn. When thus at peace, with Jesus for thy Guest. C.

HOMILIES BY R. TUCK Ver. 3. The good man"s power to win confidence.

courteously entreated Paul, and gave him liberty;" and, in so doing, he did but act as almost everybody acted towards the great apostle who had anything to do with him. St. Paul had a remarkable power of personal fascination. For instances of the impression which he produced on individuals, compare Act_18:14 Act_19:31, Act_19:37. For Scripture illustrations of the power to win confidence, recall the incidents of Joseph"s early life in Egypt, and the narrative of the three Hebrew youths as given by Daniel.

For illustration in modern life, recall the liberty which the jailor gave to John Bunyan. Very possibly this Julius had heard Paul"s address before Agrippa, and the kind consideration of the centurion must have been very helpful to the apostle, whose two years" imprisonment must have told unfavorably upon his health, and who can have been but scantily provided with the requisites for a long voyage. We direct attention to that power which St. Paul evidently possessed, of winning the confidence and the favor of those who came into intimate contact with him; observing that

I POWER TO WIN CONFIDENCE IS A NATURAL GIFT. It belongs to some persons in an unusual degree. Children at once recognize and respond to it. We are wont to say that the true teacher is the person who can gain the confidence of the children. From some persons we instinctively shrink, to others we are as instinctively drawn. it is a power that belongs to natural disposition and character; it is a Divine endow-merit or gift, the talent entrusted to some. So far as it belongs to character we may notice its dependence on three elements.

1. Transparency. Some men make you feel their sincerity, honesty, integrity, guilelessness. They make you feel that you know them as they are, and that there is nothing hidden behind.

2. Firmness. Some men are changeable, undecided, and you cannot rely on them. Others may be slower in forming their judgments or expressing their decisions, but you know that you can trust them; they stand fast by their promise; they are as steady as a rock.

3. Sympathy. A mysterious attraction is in some persons as they seem to understand us and feel with us, and their brotherliness commands our confidence.

II POWER TO WIN CONFIDENCE IS A DIVINE TRUST. It takes its place among the talents. It is our characteristic, a force for good, which is entrusted to our use. It is ours as distinctly as may be the gifts of song, of eloquence, of art, of position, or of wealth. And this particular gift has even an unusual importance attaching to it, for, in inviting the trust of men in us, and meeting that trust faithfully, we may be revealing God to them and helping them to confidence in him. It is hard indeed for that man to have confidence in God who has never been able to rely on any of his fellow-men. This Divine "trust" brings its burden of responsibility. In relation to it we may be found faithful or unfaithful.

III POWER TO WIN CONFIDENCE IS CAPABLE OF CULTURE. Not so much of direct as of indirect culture. As in other cases so in this, culture comes by use. To employ any talent, to exercise any gift, is to nourish it into strength; but those powers which belong to character are cultured in the general moral culture, in the daily training of the spirit and ordering of the life. Occasion may be taken here to plead for the duty of "keeping the heart with all diligence, seeing that out of it are the issues of life.

IV POWER TO WIN CONFIDENCE IS SANCTIFIED BY RELIGION. This St. Paul well illustrates; his faith in God, his devotion to men, his renewed disposition, his sense of the living presence of Christ, the measure of his change into the very mind and image of Christ, all told directly on the purifying and perfecting of this his natural gift. Christian faith sanctifies character, especially bearing its force on those three features of transparency, firmness, and sympathy, on which we have seen the power to win confidence mainly depends. Impress that, from the Christian standpoint, a man will only use this power of drawing others to himself in order that he may draw them all to Jesus, and, in and through him, to God. 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.

Julius treating Paul courteously - Perhaps he had heard him make his defense.

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

3. Sidon is an old Tyrian maritime city celebrated in the days of the prophets along with Tyre for magnificence, wealth and commercial enterprise. At this first stop, as well as throughout the voyage, we see the peculiar kindness of Julius to Paul.

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

3. The apostolic company are now fairly launched upon their voyage, the details of which constitute a peculiar and most interesting passage in sacred history. (3) " And the next day we landed at Sidon: and Julius, treating Paul humanely, permitted him to go to the friends, and partake of their kindness. " Here we learn that Paul found friends, who were, doubtless, brethren, in the city of Sidon. Thus we find that both the Phenician cities, Tyre and Sidon, to whose wickedness the Savior once so significantly alluded, had, ere now, received the gospel. With the brethren in the former place Paul had spent a week on his voyage to Jerusalem, and now the beginning of another voyage, not much less mournful, is cheered by the hospitality of those in the latter.

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.

3. The next day we touched at Sidon. The next after sailing. Sidon was about sixty-seven miles north of Cæsarea. Here the centurion suffered Paul to go ashore to see his friends, the disciples in Sidon.

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.

General Information:

Here the word "we" refers to the writer, Paul, and those traveling with them, but not to the reader. (See: Exclusive and Inclusive "We")

Julius treated Paul kindly

"Julius treated Paul with a friendly concern." See how you translated "Julius" in Acts 27:1.

go to his friends to receive their care

The abstract noun "care" can be stated as a verb. AT: "go to his friends so they could care for him" or "go to his friends so they could help him with whatever he needed" (See: Abstract Nouns)

we went to sea and sailed

"we started sailing and went"

sailed under the lee of Cyprus, close to the island

"the lee of Cyprus" is the side of that island that blocks the strong wind, so sailing vessels are not forced off their course.

Pamphylia

This was a province in Asia Minor. See how you translated this in Acts 2:10.

we landed at Myra, a city of Lycia

You can make explicit that they got off of the ship in Myra. AT: "came to Myra, a city of Lycia, where we got off the ship" (See: Assumed Knowledge and Implicit Information)

landed at Myra

Myra is the name of a city. (See: How to Translate Names)

a city of Lycia

Lycia was a Roman province, located on the southwestern coast of modern-day Turkey. (See: How to Translate Names)

found a ship from Alexandria that was going to sail to Italy

It is implied that a crew would sail the ship to Italy. AT: "found a ship that a crew had sailed from Alexandria and was about to sail to Italy" (See: Assumed Knowledge and Implicit Information)

Alexandria

This is the name of a city. (See: How to Translate Names)

translationWords

Sidon

Paul

Cyprus

Cilicia

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

3. κατήχθημεν εἰς Σιδῶνα, we touched at Sidon. This is the well-known seaport on the coast of Phœnicia. κατάγειν here is a technical term for ‘putting in a ship to shore,’ as ἀνάγειν just before is for ‘setting sail.’

φιλανθρώπως χρησάμενος, treating kindly. φιλανθρώπως is only found here in N.T., and only once in LXX. (2Ma 9:27).

ἐπιμελείας τυχεῖν, to refresh himself. Literally, ‘to receive attention.’ The Apostle no doubt knew some of the residents in Sidon, and at his request the centurion allowed him, while the vessel stayed there, to enjoy their company and kind offices. Sidon was on the road between Jerusalem and Antioch, a journey which St Paul had frequently made.

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.

Touched [κατηχθημεν] . From kata, down, and agw, to lead or bring. To bring the ship down from deep water to the land. Opposed to ajnhxqhmen, put to sea (ver. 2); which is to bring the vessel up [ανα] from the land to deep water. See on Luk 8:22. Touched is an inferential rendering. Landed would be quite as good. From Caesarea to Sidon, the distance was about seventy miles.

Courteously [φιλανθρωπως] . Only here in New Testament. Lit., in a man - loving way; humanely; kindly. Rev., kindly, better than courteously. Courteous, from court, expresses rather polish of manners than real kindness.

To refresh himself [επιμελειας τυχειν] . Lit., to receive care or attention.

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