Acts 27:30

Act_27:30-32

And as the shipmen were about to flee out of the ship.

Selfishness

I. Its hideous character.

1. Its cowardice. They sought to flee out of the ship.

2. Its cunning. Under colour, pretending as though they would have cast anchors, they let down the boat into the sea. Selfishness has always a disguise. In all the trades, professions, and interests of life it works under a hypocritical garb. It dares not show itself.

3. Its cruelty. All on board were in the same danger; but what cared they though all perished, so long as they were saved?

II. Its manly exposure (Act_27:31). There was one on board whose keen eye penetrated the motives of these men, and exposed their base conduct. Paul was one of those to whom, through the purity of their own motives, and the clearness of their own moral intuitions, it is given to discern spirits. It would be well for selfish men to remember that there are men who can see through them.

III. Its ultimate frustration. With that short sword with which the Roman legions cleft their way through every obstacle to victory, they cut the ropes, and the boat fell off. Thus all selfishness must ultimately be confounded. He that seeketh his life shall lose it. (D. Thomas, D. D.)

Except these abide in the ship, ye cannot be saved.

A lesson in valuation

A ship is in peril, and in estimating the worth of the passengers, the palm must be given to those who can save it. There are distinguished men on board. The centurion invested with the power and prestige of a Roman officer; the soldiers who have never marched but to conquer; Luke the trained physician and writer; the enterprising and wealthy merchants; the inspired Paul. If it were a question as to the safety of a province, Julius and his warriors could soon settle it; if it were a matter of health or knowledge, it might be confidently left to the beloved physician and evangelist; if it were a matter of food and clothing, none were more competent than the merchants; if it were a matter of doctrine or morals, none could deal with it like the apostle. But it was a matter of getting the ship to land, and here arms, medicine, literature, commerce, theology, each powerful in its own sphere, were at fault. How, then, shall nautical safety be secured? By the sailors? But they were only a few, they were cowardly, they had no knowledge of medicine, literature, business, or religion. True, but they knew how to manage the ship; and if they had all the valour, genius, cleverness, and goodness of those that were left behind, would never get the ship to land. They would have been impotent to fight a battle, prescribe a medicine, write a book, conclude a bargain, or preach a sermon; but they were the only men who understood the one thing needful on this occasion. Apply this to--

I. Physical life. The requirements of human health are few and simple. A little food, drink, exercise, sleep, shelter, clothing. Add to these, and you have striking luxuries, indulgences, adornments; but these are all superfluities. Except the fewest and simplest matters abide in the ship, ye cannot be saved.

II. Intellectual life. A few good books thoroughly digested, quiet and systematic habits of study, are alone requisite to intellectual culture. Sumptuously furnished and well-stocked libraries are all very well to those that can afford them, but you cannot say, Except these abide in the ship, etc.

III. Social life. How little, comparatively speaking, is necessary to the happiness and prosperity of a community. Obligingness, fairness, affability, so much farther than titles, equipages, and fashionable customs.

IV. National life. A few good laws, impartially administered, make more for national prosperity than all the trappings of majesty or oratory of statesmen.

V. Spiritual life. Whatever else may be added, except faith, hope, charity abide, ye cannot be saved. (J. W. Burn.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Acts

A TOTAL WRECK, ALL HANDS SAVED

Act 27:30 - Act 27:44.

The Jews were not seafaring people. Their coast had no safe harbours, and they seldom ventured on the Mediterranean. To find Paul in a ship with its bow pointed westwards is significant. It tells of the expansion of Judaism into a world-wide religion, and of the future course of Christianity. The only Old Testament parallel is Jonah, and the dissimilarities of the two incidents are as instructive as are their resemblances.

This minute narrative is evidently the work of one of the passengers who knew a good deal about nautical matters. It reads like a log-book. But as James Smith has well noted in his interesting monograph on the chapter, the writer’s descriptions, though accurate, are unprofessional, thus confirming Luke’s authorship. Where had the ‘beloved physician’ learned so much about the sea and ships? Did the great galleys carry surgeons as now? At all events the story is one of the most graphic accounts ever written. This narrative begins when the doomed ship has cast anchor, with a rocky coast close under her lee. The one question is, Will the four anchors hold? No wonder that the passengers longed for daylight!

The first point is the crew’s dastardly trick to save themselves, frustrated by Paul’s insight and promptitude. The pretext for getting into the boat was specious. Anchoring by the bow as well as by the stern would help to keep the ship from driving ashore; and if once the crew were in the boat and pulled as far as was necessary to lay out the anchors, it would be easy, under cover of the darkness, to make good their escape on shore and leave the landsmen on board to shift for themselves. The boat must have been of considerable size to hold the crew of so large a ship. It was already lying alongside, and landsmen would not suspect what lay under the apparently brave attempt to add to the vessel’s security, but Paul did so. His practical sagacity was as conspicuous a trait as his lofty enthusiasm. Common sense need not be divorced from high aims or from the intensest religious self-devotion. The idealist beat the practical centurion in penetrating the sailors’ scheme.

That must have been a great nature which combined such different characteristics as the Apostle shows. Unselfish devotion is often wonderfully clear-sighted as to the workings of its opposite. The Apostle’s promptitude is as noticeable as his penetration. He wastes no time in remonstrance with the cowards, who would have been over the side and off in the dark while he talked, but goes straight to the man in authority. Note, too, that he keeps his place as a prisoner. It is not his business to suggest what is to be done. That might have been resented as presumptuous; but he has a right to point out the danger, and he leaves the centurion to settle how to meet it. Significantly does he say ‘ye,’ not ‘we.’ He was perfectly certain that he ‘must be brought before Caesar’; and though he believed that all on board would escape, he seems to regard his own safety as even more certain than that of the others.

The lesson often drawn from his words is rightly drawn. They imply the necessity of men’s action in order to carry out God’s purpose. The whole shipful are to be saved, but ‘except these abide . . . ye cannot be saved,’ The belief that God wills anything is a reason for using all means to effect it, not for folding our hands and saying, ‘God will do it, whether we do anything or not.’ The line between fatalism and Christian reliance on God’s will is clearly drawn in Paul’s words.

Note too the prompt, decisive action of the soldiers. They waste no words, nor do they try to secure the sailors, but out with their knives and cut the tow-rope, and away into the darkness drifts the boat. It might have been better to have kept it, as affording a chance of safety for all; but probably it was wisest to get rid of it at once. Many times in every life it is necessary to sacrifice possible advantages in order to secure a more necessary good. The boat has to be let go if the passengers in the ship are to be saved. Misused good things have sometimes to be given up in order to keep people from temptation.

The next point brings Paul again to the front. In the night he had been the saviour of the whole shipload of people. Now as the twilight is beginning, and the time for decisive action will soon be here with the day, he becomes their encourager and counsellor. Again his saving common sense is shown. He knew that the moment for intense struggle was at hand, and so he prepares them for it by getting them to eat a substantial breakfast. It was because of his faith that he did so. His religion did not lead him to do as some people would have done- begin to talk to the soldiers about their souls-but he looked after their bodies. Hungry, wet, sleepless, they were in no condition to scramble through the surf, and the first thing to be done was to get some food into them. Of course he does not mean that they had eaten absolutely nothing for a fortnight, but only that they had had scanty nourishment. But Paul’s religion went harmoniously with his care for men’s bodies. He ‘gave thanks to God in presence of them all’; and who shall say that that prayer did not touch hearts more deeply than religious talk would have done? Paul’s calmness would be contagious; and the root of it, in his belief in what his God had told him, would be impressively manifested to all on board. Moods are infectious; so ‘they were all of good cheer,’ and no doubt things looked less black after a hearty meal,

A little point may be noticed here, namely, the naturalness of the insertion of the numbers on board at this precise place in the narrative. There would probably be a muster of all hands for the meal, and in view of the approaching scramble, in order that, if they got to shore, there might be certainty as to whether any were lost. So here the numbers come in. They were still not without hope of saving the ship, though Paul had told them it would be lost; and so they jettison the cargo of wheat from Alexandria. By this time it is broad day and something must be done.

The next point is the attempt to beach the vessel. ‘They knew not the land,’ that is, the part of the coast where they had been driven; but they saw that, while for the most part it was iron-bound, there was a shelving sandy bay at one point on to which it might be possible to run her ashore. The Revised Version gives a much more accurate and seaman-like account than the Authorised Version does. The anchors were not taken on board, but to save time and trouble were ‘left in the sea,’ the cables being simply cut. The ‘rudder-bands’-that is, the lashings which had secured the two paddle-like rudders, one on either beam, which had been tied up to be out of the way when the stern anchors were put out-are loosed, and the rudders drop into place. The foresail {not ‘mainsail,’ as the Authorised Version has it} is set to help to drive the ship ashore. It is all exactly what we should expect to be done.

But an unexpected difficulty met the attempt, which is explained by the lie of the coast at St. Paul’s Bay, Malta, as James Smith fully describes in his book. A little island, separated from the mainland by a channel of not more than one hundred yards in breadth, lies off the north-east point of the bay, and to a beholder at the entrance to the bay looks as if continuous with it. When the ship got farther in, they would see the narrow channel, through which a strong current sets and makes a considerable disturbance as it meets the run of the water in the bay. A bank of mud has been formed at the point of meeting. Thus not only the water shoals, but the force of the current through the narrows would hinder the ship from getting past it to the beach. The two things together made her ground, ‘stem on’ to the bank; and then, of course, the heavy sea running into the bay, instead of helping her to the shore, began to break up the stern which was turned towards it.

Common peril makes beasts of prey and their usual victims crouch together. Benefits received touch generous hearts. But the legionaries on board had no such sentiments. Paul’s helpfulness was forgotten. A still more ignoble exhibition of the instinct of self-preservation than the sailors had shown dictated that cowardly, cruel suggestion to kill the prisoners. Brutal indifference to human life, and Rome’s iron discipline holding terror over the legionaries’ heads, are vividly illustrated in the ‘counsel,’ So were Paul’s kindnesses requited! It is hard to melt rude natures even by kindness; and if Paul had been looking for gratitude he would have been disappointed, as we so often are. But if we do good to men because we expect requital, even in thankfulness, we are not pure in motive. ‘Looking for nothing again’ is the spirit enforced by God’s pattern and by experience.

The centurion had throughout, like most of his fellows in Scripture, been kindly disposed, and showed more regard for Paul than the rank and file did. He displays the good side of militarism, while they show its bad side; for he is collected, keeps his head in extremities, knows his own mind, holds the reins in a firm hand, even in that supreme moment, has a quick eye to see what must be done, and decision to order it at once. It was prudent to send first those who could swim; they could then help the others. The distance was short, and as the bow was aground, there would be some shelter under the lee of the vessel, and shoal water, where they could wade, would be reached in a few minutes or moments.

‘And so it came to pass, that they all escaped safe to the land.’ So Paul had assured them they would. God needs no miracles in order to sway human affairs. Everything here was perfectly ‘natural,’ and yet His hand wrought through all, and the issue was His fulfilment of His promises. If we rightly look at common things, we shall see God working in them all, and believe that He can deliver us as truly without miracles as ever He did any by miracles. Promptitude, prudence, skill, and struggle with the waves, saved the whole two hundred and seventy-six souls in that battered ship; yet it was God who saved them all. Whether Paul was among the party that could swim, or among the more helpless who had to cling to anything that would float, he was held up by God’s hand, and it was He who ‘sent from above, took him, and drew him out of many waters.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

27:30-32 This time the soldiers listened to Paul (cp. 27:10-11).

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

Act 27:30. Φυγεῖν, to flee) in the boat, which would go more safely over the rough places.

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

Act_27:30. While they were lying here at anchor longing for daylight (ηὔχοντο ἡμέραν γενέσθαι, Act_27:29), the sailors, in order with the proximity of land to substitute certainty for uncertainty, make the treacherous attempt to escape to land in the boat, which they had already let down under the pretence of wishing to cast anchor from the prow of the ship, and thus to leave the vessel together with the rest of those on board to their fate. Certainly the captain of the vessel (the ναύκληρος, Act_27:11), whose interest was too much bound up with the preservation of the ship, was not implicated in this plot of his servants; but how easily are the bonds of fidelity and duty relaxed in vulgar minds when placed in circumstances of perilous uncertainty, if at the expense of these bonds a safe deliverance may be obtained!

προφάσει ὡς … μελλόντων] The genitive is absolute, subordinate to the preceding χαλασ., and προφάσει (comp. Luk_20:47; Thuc. v. 53. 1, vi. 76. 1) is adverbial (Bernhardy, p. 130), as in classical writers the accusative πρόφασιν more commonly occurs (Dorv. ad Charit. p. 319; Krüger on Thuc. iii. 111. 1); on ὡς, comp. on 1Co_4:18, and see Xen. Anab. i. 2. 1. Hence: on pretence as though they would, etc.

ἐκτείνειν] extendere (Vulg.). They affected and pretended that by means of the boat they were desirous to reach out anchors (fune eo usque prolato, Grotius) from the prow, from which these anchors hung (Pind. Pyth. iv. 342, x. 80), into the sea, in order that the vessel might be secured not only behind (Act_27:29), but also before. Incorrectly Laurent renders: to cast out the anchors farther into the sea. Against this, it is decisively urged that ἀγκύρας is anarthrous, and that ἐκ πρώρας stands in contrast to ἐκ πρύμνης, Act_27:29.

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 27:30 . ζητούντων : “and as the sailors were seeking,” R.V.; “about to flee,” A.V. is incorrect, for they were planning possible means of escape, and could scarcely be said to be about to escape, cf. [418] text if they succeeded the passengers and the soldiers would thus be left to their fate. προφ . ὡς : under colour, under pretence, specie, cf. Mar 12:40 , Luk 20:47 , Joh 15:22 , Phi 1:18 , 1Th 2:5 . Cf. for its use here Thuc., v., 53, vi., 76. For ὡς cf. Act 17:14 , Act 28:19 , Luk 23:14 , and ὡς μέλλων with present infinitive active as here, Act 23:15 ; Act 23:20 , Klostermann, Vindiciæ Lucanæ , p. 54. ἐκτείνειν : “lay out anchors,” R.V., Ramsay, i.e. , at the full length of the cable. The sailors pretended that more anchors from the prow would help to steady the ship, and that they must go off in a boat to carry them out to cable’s length, rather than drop them out as in Act 27:29 . ἐκτ .: a technical expression ( cf. éonger , Vars, p. 248, and so ῥίπτειν in Act 27:29 , mouiller ), Breusing, p. 195. It seems impossible to suppose with Breusing, p. 194, and Vars, p. 248 (so also Goerne), that the sailors may have been actuated by an honourable motive, and that they wished to put off in the boat to see if the soundings and the nature of the ground allowed the ship to get nearer shore, for although St. Paul’s words do not expressly accuse them of treachery, yet the narrative of his companion does so, cf. προφάσει , etc. But, as Breusing himself points out, St. Paul’s words issued in the best result, for the centurion’s counsel prevented a terrible scene of sauve qui peut (as in the stranding of the Cimbria , Goerne).

[418] 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.

There is none so foul an act, whereupon distrust and an evil conscience do not enforce men.

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

as the shipmen were about to flee out of the ship--under cover of night.

when they had let down the boat . . . as though they would . . . cast anchors out of the foreship--"bow"--rather, "carry out" anchors, to hold the ship fore as well as aft. "This could have been of no advantage in the circumstances, and as the pretext could not deceive a seaman, we must infer that the officers of the ship were parties to the unworthy attempt, which was perhaps detected by the nautical skill of St. Luke, and communicated by him to St. Paul" [SMITH].

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 30. The shipmen] The sailors - let down the boat. Having lowered the boat from the deck into the sea, they pretended that it was necessary to carry some anchors ahead, to keep her from being carried in a dangerous direction by the tide, but with the real design to make for shore, and so leave the prisoners and the passengers to their fate. This was timely noticed by the pious and prudent apostle; who, while simply depending on the promise of God, was watching for the safety and comfort of all.

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

30. And as the mariners sought. The grace of the Holy Spirit appeareth in Paul, even in this point also, in that he did wisely admonish that the mariners should not be suffered to fly. For why doth not rather the centurion, or some other of the company, smell out their fraud, save only that Paul may be the minister of their deliverance, even unto the end? But it is a marvel that he saith, that the rest could not be saved unless the mariners should remain in the ship; as if it were in their power to make the promise of God of none effect. I answer, that Paul doth not dispute, in this place, precisely of the power of God, that he may separate the same from his will and from means; and surely God doth not, therefore, commend his power to the faithful, that they may give themselves to sluggishness and carelessness, contemning means, or rashly cast away themselves when there is some certain way to escape. God did promise Hezekiah that the city should be delivered (Isaiah 37:6, and 35). If he had set open the gates to the enemy, would not Isaiah straightway have cried, Thou destroyest both thyself and the city? And yet for all this it doth not follow that the hand of God is tied to means or helps; but when God appointeth this or that means to bring any thing to pass, he holdeth all men’s senses, that they may not pass the bounds which he hath appointed.

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.

(30) And as the shipmen were about to flee . . .—The hour of danger called out the natural instinct of self-preservation, to the exclusion of better feelings. It was easy for the sailors to urge that the ship needed anchors fore as well as aft, and, while pretending to be occupied about this, to lower the boat which they had before hoisted on deck (Act_27:16), and so effect their escape. The boat, it might appear, was necessary to their alleged purpose, as their ostensible aim was not merely to cast anchors from the bow, but to carry them out (as the word which St. Luke uses implies) to the full tether of the cable’s length.

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

30. were about to flee] The Greek is better represented by the R. V. “were seeking to flee.” They had hit upon a device which they thought would enable them to have the first chance for safety and now they set about to carry it out. Everybody would agree that it was the most important matter at the moment to hold the ship in her position. So they professed to be anxious to make her secure fore as well as aft, and to lay out anchors from the foreship. For doing this they made out that the boat must be lowered from the deck, and that having been done, they intended to avail themselves of it and to row towards the shore. Paul’s interference stopped them.

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.

Paul said to the centurion, and to the soldiers,.... He did not direct his speech to the governor and owner of the ship, who very likely, being sensible of the danger, were in the scheme with the mariners, and at the head of them; but to Julius the centurion, and the soldiers under him, who having no knowledge of maritime affairs, were not apprised of the danger, nor aware of the design of the shipmen; and besides, had now great dependence upon the assurance the apostle had given, that no life should be lost: to these he said,

except these abide in the ship, ye cannot be saved; pointing to the mariners who were about to let down the boat, in order to make their escape: the apostle had before declared, that there should be no loss of any man's life, and yet now affirms, that unless the mariners continued in the ship, the rest of the company could not be saved: this does not show that the decree concerning the salvation of them was a conditional one, and that the condition was, that the mariners should stay in the ship; but that their stay in the ship, who had skill to guide and direct it, as also the company when shipwrecked, were a means absolutely fixed in the decree, and therefore was absolutely necessary: God had determined to save the whole ship's crew, and that in the same way and manner; they were all to be shipwrecked; some were not to leave the ship before hand, and save themselves in the boat, but they were all to be exposed to equal danger, and then be saved; and till that time came, the proper and prudent means were to be made use of, who were the shipmen, who best knew how to manage the ship in this extremity: this teaches us that the end and means, in the decrees of God, are not to be separated; nor is any end to be expected without the use of means; and means are as peremptorily fixed, and are as absolutely necessary, and must as certainly be accomplished, as the end. Thus spiritual and eternal salvation is a certain thing; it is the appointment of God, which is absolute and unconditional, immutable and unfrustrable; there is a sure connection between the decree of God and salvation; it is a scheme drawn by Jehovah in the council of peace, who is God only wise, saw everything before hand that would come to pass, and has power to execute his scheme; it is an affair secured in the covenant of grace, which is sure and immovable; God is faithful who has made it with his Son; and Christ, the surety and Mediator of it, is equal to that part which he has in it; yea, salvation is a finished work, full satisfaction is made for sin, and pardon procured, an everlasting righteousness is brought in, all enemies are conquered and destroyed, and Christ's people are saved from them: and the interest which he has in them shows the certainty of their salvation; for they are given to him, and are in his hands; they are his portion, his treasure and his jewels; they are the purchase of his blood, and the travail of his soul; they are united to him, and are built upon him; they are interested in his preparations and prayers, and are in some sense saved already; and yet there are some things which God has fixed as means, and made absolutely necessary, and without which none can be saved: as for instance, none can be saved without regeneration; without this there is no meetness for heaven; nor does it appear without it that any have a right unto it; nor can an unregenerate man have any true hope of it; wherefore such as are chosen and redeemed, are regenerated by the Spirit of God: so likewise without holiness no man shall see the Lord; this is fixed in the decree of God, and is necessary to the enjoyment of him, and to fellowship with angels and glorified saints; wherefore the Lord sanctifies all he saves: particularly none without faith in Christ will ever be saved; nor is this inconsistent with salvation being by grace, seeing it is not considered as a cause of salvation, but is itself a gift of grace; it lies in receiving things at the hand of God, it admits of no glorying in men, and gives all the glory of salvation to God and Christ, and free grace; and this is necessary because God has appointed it, and therefore he bestows it on all he means to save: to which may be added, that without perseverance in faith and holiness, there is no salvation; wherefore the Lord puts his grace into the hearts of his people to cause them to persevere; he encompasses them with his power, upholds them with the right hand of his righteousness, and preserves them from Satan, and from a final and total falling away.

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

30 And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship,

Ver. 30. And as the shipmen] So to shift for themselves, not caring what became of the passengers. A private spirited man is totus in se, entirely in himself, like the snail, still within doors, at home; and though he may look abroad sometimes, and seem well affected to others, yet he seeks himself; as the snail creeping abroad out of the walls and hedges, yet still keeps within its own house.

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.

The shipmen - The sailors, leaving the prisoners.

Under colour - Under pretence. They pretended that it was necessary to get into the boat, and carry the anchors ahead of the ship so as to make it secure, but with a real intention to make for the shore.

Out of the foreship - From the prow, so as to make the fore-part of the ship secure. The reason why they did this was probably that they expected the ship would go to pieces; and, since all on board could not be saved in one small boat, they resolved to escape to a place of safety as soon as possible.

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

The ship-men...having let down the boat into the sea; that is, had begun to let it down with ropes, &c. (Witham)

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

Had let down the boat; that they might betake themselves into it, after they had left the ship: for, Act 27:17, they had taken up the boat, and secured that against this or the like occasion.

As though they would have cast anchors out of the foreship; dissembling the true reason of their going into the boat to make their escape.

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

30. Shipmen—The sailors now have formed a plot to abandon the ship and its occupants to their fate. Under pretence of fastening the bow by letting out anchors, they were letting down the small boat into the sea. As this base project could be formed and executed in the dark, so Paul’s eye could detect it in the dark.

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

Sailors for shipmen, A.V.; seeking for about, A.V.; and had lowered for when they had let down, A.V.; lay out for have east, A.V.; from for out of, A.V.. Had lowered (calasantev, see ver. 17, note). The sailors thought the only chance of safety was to get into the boat and run ashore on the beach. They pretended, therefore, that they wished to let down more anchors from the bow; and let down the boat, as if with that intention, being prepared to jump in and make for the shore, leaving the ship to be wrecked, with all on board her. What a contrast to the conduct of our English crews, who are always the last to quit a sinking vessel!

Vers. 30-32. A glimpse at human nature and its behavior in three varieties at one and the same conjuncture.

The episode comprised in these few verses is full of startling effect. It displays human nature that which is alike so one and so manifold in this its latter aspect, rather than in the former. It invites us to look, to wonder, and, if wise, to be warned and learn in time. Let us notice the manifestation of human nature as made now by three varieties of people

I BY THE SHIPMEN. That is, by the "master and owner" of the ship (ver. 11), and evidently the officers and crew (ver. 27) of the ship. Every sentiment of honor, every plain demand of duty, called upon them to stand by their ship to the last, and to be the last to leave it. They now try to do all the reverse of this, competent to purpose it, and taken in the attempt to do it by craft, "under color" of doing something else. They reveal:

1. Cowardice. That they should fear was natural and a sign that nature had not gone callous in them. But cowardice began when they did not face to the end what had now some days been a common danger, one for which they were in part themselves answerable, which they could best meet, and which others must meet.

2. Selfishness. They try to save themselves,

(1) regardless of others who belonged to them, as if only so much freight;

(2) and yet worse, doubling the risk of them, by

(a) withdrawing their own professional help, and

(b) withdrawing the boat.

1. The unfaithfulness of the hireling. Seldom could there be found a more typical instance of this. (Joh_10:11-13) They were hired, they "cared nothing" for the lives of those entrusted to their charge, and they did attempt to "flee.

2. The "wisdom in its generation" of human nature. For, baulked of their purpose, and baulked in a most transparent and peremptory manner, they are too "wise" to court lynch law; and they appear to follow the policy at once of saying nothing, and making the best of it. They fall into their places, and do whatever is to be done. So versatile can human nature be when it suits her.

II BY PAUL. Paul under any showing was the character and the hero of the boat. We should not be content without knowing anything of him that opens to our view. A great deal does open to our view. He steps out not now for the first time since the storm began. It would be very far from the truth to say now that it was only human nature that we have the opportunity of seeing. No; the subordination of human nature was, perhaps, not yet perfect. Yet there was no willing strife, (Rom_7:15-25) no great strife, no very distorting strife, between the human and the Divine in him.

1. Paul was the one calm watcher of everything that transpired.

2. His was the eye that read and that was then engaged in reading nature in others. It was in very deed, at any time, part of his office to do this very thing.

3. His was the eye that, so clear itself, detected the fraud, the would-be fraud of others.

4. His was the unfaltering tongue that declared it, though probably with no addition of safety to himself.

5. His was the mind conscious in its own rectitude and confident in God"s truth and providence, that does not for a moment hesitate to expose itself to being taxed with certain theological inconsistency. Most positively and publicly had he committed himself to the statement that God had promised him himself and "all them that sailed with him." And yet he brings to the fore a condition, a new sort of proviso, and that one that postulated the help and co-operation of a number of godless and inhuman hirelings. These things all show, not only that the truest Christian need be no less a true man, but rather that it is only the true Christian who touches at all sufficiently the possibilities of the true man. For Paul the prisoner, on the way to trial, of many the despised, is nevertheless the man in every essential respect, in that boat, and succeeds in commanding not only a professed respect, but a practical obedience from all the rest.

III BY THE ROMAN CENTURION AND SOLDIERS.

1. So soon as Paul has had his say, they see quickly, because their eyesight is keen by reason of the instinct of self-preservation.

2. They are not nice as to the source from which they derive their clue. Extreme peril has done a great deal to strip off from them all unnecessary artificiality, all dignified ceremony, all officialism and mere sense of authority. Nature itself stares them in the face, and puts not lispingly the alternative Where may all these be very soon?

3. They act, act at once, and act trenchantly too. They cut off escape from the coward and the knave and the supremely guilty. Let what may be said to them, let what may be threateningly looked at them, they act, for so it is given to human nature to do in the last resort. And those who do not act in the presence of the solemn, supreme dangers of life, cutting off escape from the evil-doers, though these be themselves, are the men who will be left yet more "without excuse" for what is written in the book, in this threefold illustration of human nature in the presence of peril. B.

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

The sailors were attempting to flee out of the ship - Supposing the boat would go more safely over the shallows.

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

30, 31. As the sailors know the ship is lost and believe that their only hope to save their own lives is to get away in the boat, they are in the act of launching it into the sea, at the same time pretending that they were trying to cast anchors from the prow to help hold the ship. Paul wonderfully enjoyed that gift of the Holy Ghost denominated “discernment of spirits” (1

Corinthians 12:10). Consequently, reading the motives and solving the stratagem of the sailors, and knowing that they would be needed to manage the ship, he shouts out to the centurion and soldiers, “If these may not abide in the ship you are not able to be saved.” This prophecy was verified in the manner of their salvation, i. e., they all swam ashore, which would have been impossible if they hadn’t gotten the ship out from the great sea- breakers into the eddy-water up there in the bay, which to this day is called St. Paul’s Bay. Without the sailors to manage the ship, they never could have gotten there, but all must have perished with the wreck.

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

30-32. Under circumstances like these, both the nobler and the baser traits of human character have fair opportunity to exhibit themselves. The strong and skillful have often been known to save themselves without concern for the more helpless; while, at times, the utmost magnanimity has been displayed by the few. Both traits of character were exhibited here; one by the sailors, the other by Paul. (30) " Now the sailors were seeking to escape from the ship, and letting down the boat into the sea, under pretense of casting anchors out from the bow; (31) when Paul said to the centurion and the soldiers, Unless these remain in the ship, you can not be saved. (32) Then the soldiers cut off the ropes of the boat, and let her fall off. " Here we see that while the sailors, who alone could have any hope of steering the vessel safe to land, were selfishly leaving the passengers to their fate, and the soldiers were so paralyzed with fear as not to discover their design, Paul was perfectly self-possessed, and was watching for the safety of all. He had an assurance from God that no lives would be lost, yet he was just as watchful as though no such promise had been given; and he assured the soldiers that they would not be saved if the sailors were permitted to leave the vessel. We have here a happy illustration of the manner in which God's decrees and human free agency harmonize to produce a given result. It was a decree of God that the passengers and crew should be saved, and it was certain to be accomplished; but the voluntarily watchfulness of Paul, and the desire of self-preservation on the part of the soldiers, were contingencies on which the result depended, and which contributed to it. In determining, therefore, that a thing shall be done, or declaring that it will be done, God anticipates the voluntary action of parties concerned, and only interferes, by miracles, where such action would fail of the contemplated result. In the matter of salvation, we should act as Paul did in this case: be as watchful and laborious as though God had promised us no assistance, yet as confident of divine assistance as though all were dependent on it alone.

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.

General Information:

Here the word "you" is plural and refers to the centurion and the Roman soldiers. (See: Forms of You)

the lifeboat

This is a smaller boat that is sometimes pulled behind the ship and sometime it was brought onto the ship and tied down. The smaller boat was used for various reasons, including escaping from a sinking ship. See how you translated this in Acts 27:16.

from the bow

"from the front of the ship"

Unless these men stay in the ship, you cannot be saved

The negative words "Unless" and "cannot" can be stated in positive form. The passive phrase "be saved" can be stated in active form. AT: "These men must stay in the ship in order for you to survive" (See: Double Negatives and Active or Passive)

translationWords

Paul

centurion

save

soldier

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

30. τῶν δὲ ναυτῶν ζητούντων φυγεῖν, and when the shipmen were seeking to flee. They had hit upon a device which they thought would enable them to have the first chance for safety, and now they set about to carry it out. Everybody would agree that it was the most important matter at the moment to hold the ship in her position. So they professed to be anxious to make her secure fore as well as aft, and to lay out anchors from the foreship. For doing this they made out that the boat must be lowered from the deck, and that having been done, they intended to avail themselves of it and to row towards the shore. Paul’s interference stopped them.

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.

30.] “We hear of anchors being laid out from both ends of a ship (ἑκατέρωθεν), Appian, Bell. Civ. p. 723.” ib.

ἐκτείνειν] because in this case they would carry out the anchors to the extent of the cable which was loosened.

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

Under color [προφασει] . Lit., on pretense.

Cast [εκτεινειν] . Lit., to stretch out. The meaning is, to carry out an anchor to a distance from the prow by means of the small boat. Rev., lay out.

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