Acts 27:37

CRITICAL REMARKS

Act_27:38. They lightened the ship.—For the third time (see Act_27:18-19). Either because of its sinking condition, or because they wished it to get nearer shore. What they threw out was the wheat, τὸν σῖτον. Either

(1) the ship’s provisions (Alford, Plumptre, Holtzmann, Hausrath) which were now no longer needed—against this has been urged that by this time these must have been so reduced as to make little difference to the load (Smith), though it must not be overlooked that for the past fourteen days these provisions had been barely touched; or

(2) the remainder of the ship’s cargo (Smith, Conybeare and Howson, Zöckler).

Act_27:39. A certain creek with a shore, or bay with a beach, as distinguished from the island in the middle of the sea (ver, 16). St Paul’s Bay, supposed to be here referred to, “is situated at the north-west extremity of the island of Malta, and is formed by the main shore on the south and the island of Salmonetta on the north” (Hackett). They were minded.—Better, they took counsel.

Act_27:40. They committed themselves should be the anchors unto the sea.—Having no time to haul in the anchors, the sailors cut the ropes and abandoned them. The mainsail, ὁ ἀρτέμων is considered a wrong translation by nautical authorities, who substitute for it the foresail—i.e., the sail attached to the mast nearest the prow.

Act_27:41. A place where two seas met was probably the channel between the smaller Salmonetta and the larger Malta (Smith). The sea flowing in from both sides would create a sand-or mud-bank, upon which the vessel ran aground before reaching the beach.

Act_27:42. The inhuman proposal of this verse, which proceeded from the soldiers, because they were, in a measure, answerable for the safety of the prisoners, could only be equalled by its base ingratitude, since it involved the killing of Paul, to whom they had already more than once owed their lives.

Act_27:43. Willing should be wishing to save Paul.—This clause shows the impression made by Paul upon his keeper, but need not, on that account, have been a later interpolation (Zeller). Should cast themselves first into the sea should be having cast themselves overboard (from the ship, ἀπὸ) should go forth first (ἐκ, from the sea) upon the land.—This would enable them to assist the others, and prevent the escape of the prisoners.

Act_27:44. It is a comfort to know that Baur and Weizsäcker recognise the historical credibility of this chapter. “Although here and there betraying another hand,” says the former, “it is for the most part authentic;” the latter adds, “with this section we tread the firm ground of history”; “here everything is fresh, simple and natural, and reported with a skilful pen.”

HOMILETICAL ANALYSIS.—Act_27:37-44

Running Ashore; or, Escaping Safe to Land

I. Preparing the ship.—After all on board, following Paul’s example, and doubtless comforted by Paul’s assurance of safety, had partaken of food, they commenced to make ready for the work which lay before them of beaching their vessel. In order either to keep it afloat or to enable it to run as far in towards the shore as possible, they, for the third time, lightened it, by casting overboard the wheat, by which must be understood either the ship’s provisions, which would be no more needed, or the ship’s cargo (or what remained of it) which, in any case, would be damaged and rendered practically worthless, if it was not totally lost. (See “Critical Remarks.”)

II. Selecting a place.—This was found in a certain bay which the morning light revealed, but which they did not recognise, on account of its not being the usual spot for landing at Melita. It had a beach of sand, which made it look a promising locality in which to land their disabled craft. Selecting a spot where two opposite currents appeared to meet, they resolved at that point to make the attempt, in which, however, they were not certain of succeeding. Hence the clause “if it were possible” (A.V.), or as it is in the R.V., “they took counsel whether.” The bay is believed to have been St. Paul’s bay, on the northern extremity of Malta, in front of which lay the small island of Salmonetta (see “Critical Remarks”).

III. Running ashore.—First, the four anchors having been cast off, because, in all probability, the sailors could not afford the time necessary to take them up, were left in the sea. Next, the rudder bands were loosed—i.e., the lashings with which they had been secured were untied. Then, hoisting up the foresail, the seamen made for the beach. Passing the island of Salmonetta, and observing the water behind they ran the ship in that direction. In a sandbank, most likely caused by the meeting of counter currents, the forepart of the vessel stuck in the ground, while the stern continued to be lashed by the waves.

“She struck where the white and fleecy waves

Looked soft as the carded wool;

But the cruel rocks, they gored her side

Like the horns of an angry bull.”

Longfellow.

IV. Escaping to land.—

1. The counsel of the soldiers was inhuman, that the prisoners should be killed, in case they should escape. Even if explainable by the terrible responsibility which attached to soldiers entrusted with the safe keeping of prisoners (compare Act_12:19; Act_16:27), it was a gruesome proposal, which might have been carried out had not Julius interposed.

2. The suggestion of the centurion was generous. Dictated, if not by humanity, by a desire to protect Paul, it served to show the influence Paul’s personality had begun to exercise upon his mind. One cannot help recalling here that it was a Roman centurion who recognised the superhuman majesty of Paul’s Master (Mat_27:54). The course recommended by Julius was that those among the soldiers who could swim should cast themselves overboard and get first to land—in which case they could both look after the prisoners as they arrived upon the beach, and extend a helping hand to any of the passengers that might need their aid.

3. The escape of the others was accomplished with difficulty. The ship, unable to resist the storm, fell to pieces. Those on board were driven to save themselves as best they could. Happily, by means of planks of wood and broken pieces of the ship, this was effected. Not with comfort or with ease, but with complete bodily safety, all contrived to reach the land

Learn—

1. That God helps those who help themselves. Though Paul had assured his fellow-voyagers that their lives would be spared, it was needful that they should take every precaution against their lives’ loss.

2. That—

“Man’s inhumanity to man

Makes countless thousands mourn.”

The barbarous proposal of the soldiers to kill the prisoners was even worse than the attempt of the sailors to desert the ship.

3. That the silent influence for good of a good man is often all the greater that it is unconsciously exercised. Paul’s presence on board that ship saved the prisoners from a bloody death.

4. That God can always find means to fulfil His promises. He had promised that not a life on board that ship should be lost, and so it came to pass that they all escaped safe to land.

HINTS AND SUGGESTIONS

Act_27:37. A Great Ship’s Company.—Two hundred threescore and sixteen souls—

I. Exposed to a common peril.—That of foundering in mid ocean.

II. Inspired by a common hope (Act_27:34).—That of ultimate safety.

III. Engaged in a common work (Act_27:38).—That of self-preservation.

IV. Partakers of a common mercy (Act_27:44).—That of final deliverance.

Act_27:42. The Soldiers’ Counsel.

I. A proposal of truculent barbarity.

II. An example of base ingratitude.

III. An instance of heartless selfishness.

Act_27:44. The Voyage of the Church of Jesus Christ. Like that of Paul’s ship in respect of five things.

I. The stormy sea over which it sails.

II. The fierce and sudden hurricanes it encounters.

III. The unknown country which it nears.

IV. The mixed company which it bears along.

V. The ultimate safety to which it reaches.

Or, thus:—

The Barque of the Church Compared to Paul’s Ship.

I. Its dangers.—

1. Contrary winds (Act_27:4; Act_27:14).

2. Foolish guides (Act_27:11-12).

3. Superfluous possessions (Act_27:18-19).

4. Disunited associates (Act_27:30; Act_27:42).

5. Concealed rocks (Act_27:39; Act_27:41).

II. Its means of help.—

1. The testimony of pious teachers (Act_27:9; Act_27:21).

2. The prophecies of the Divine word (Act_27:23-24).

3. The comforts of the holy sacraments (Act_27:35).

4. The blessing of believing prayer (Act_27:35).

5. The rescuing hand of the Almighty (Act_27:24; Act_27:34; Act_27:44).—Gerok in Lange.

Or, thus:—

I. The conflict of the ship with the elements.—Winds and waves (Act_27:14-15).

II. The exertions of the sailors.—They undergird the ship and cast the furniture into the sea (Act_27:16-19).

III. The apparent hopelessness of safety.—Through the leaking of the ship (Act_27:20).

IV. The wonderful rescue.—Paul’s exhortation and God’s aid (Act_27:33-43).—Lisco.

The Voyage of Life.

I. The setting out.—

1. The various changes of surrounding objects (Act_27:1-2; Act_27:4-8).

2. The friendships (Act_27:3).

3. The first clouds in the heavens (Act_27:9-15).

II. Fear and hope.—

1. The fear of unbelief (Act_27:16-20).

2. The confidence of faith (Act_27:21-26).

III. The contest with adversities.—

1. Trouble discloses hearts (Act_27:27-32).

2. Trouble leads to God (Act_27:33-38).

IV. The haven of rest.—

1. The shipwreck and the billows of death (Act_27:39-43).

2. The rescue and the landing on the unknown land of rest (Act_27:44)—Lisco.

Act_27:44. “And so it came to pass”; or, thoughts concerning providence and grace.—Human life often likened to a voyage: “Ask what is human life,” etc. (Cowper’s Hope, 1–6). Paul’s ship an emblem of the Church, whose members are sure of everlasting safety. The safety of Paul’s ship’s company came to pass.

I. In accordance with the Divine purpose and plan.—Twice over was this announced to Paul by God and by Paul to his fellow-voyagers (Act_27:22; Act_27:34). Not a life would be lost, not a hair of their head would perish. So—

1. In providence, everything comes to pass in accordance with the same Divine plan and purpose. “He doeth according to His will,” etc., said Nebuchadnezzar (Dan_4:35). “He worketh all things after the counsel of His own will,” says Paul (Eph_1:11). “My counsel shall stand, and I shall do all My pleasure,” adds Jehovah (Isa_46:10). It is not conceivable that any event should occur outside and beyond God’s fore-knowledge and fore-ordination (see on Act_2:23). And—

2. In grace. The salvation of believers occurs in accordance with the same Divine purpose and plan. They are chosen, called, sanctified, and saved, by sovereign grace (Act_13:48; Act_22:14; Rom_8:28-30; Eph_1:4-11; Eph_3:11; 2Th_2:13; 1Pe_1:2). It is not supposable that God does not know beforehand what the issues will be of His own scheme of redeeming grace.

II. In spite of every obstacle or hindrance. At least four things threatened to defeat the Divine purpose to save Paul and his fellow-voyagers:

1. The severity of the storm.

2. The attempted desertion of the sailors.

3. The inhuman proposal of the soldiers.

4. The breaking up of the vessel. Nevertheless it came to pass that all escaped safe to land. So again—

1. In providence, the Divine purpose may seem to be, and may actually be, opposed by similar forces. Take, for instance, the determination to settle Abraham’s descendants in Canaan. Notwithstanding their descent into Egypt and enslavement there, the turning away from them of the royal favour, the inhuman edict that their children should be cast into the Nile, the failure of Moses’s first attempt at their liberation, the general breaking down of their national spirit, their occupation of Egypt became, in God’s time, an accomplished fact.

2. In grace, nothing can prevent the ultimate salvation of Christ’s people—neither the ills or calamities of time nor the falling away of professed disciples, nor the remains of indwelling corruption in the hearts of sincere disciples, nor the breaking up of ecclesiastical institutions; in short, nothing and no one will be able to separate them from the love of God, which is in Christ Jesus their Lord (Rom_8:38-39).

III. Through the use of means.—Paul and his fellow-voyagers had to use means in order to effect their preservation. Even after they had been assured that not a life would be lost they had, in a manner, to work out their own deliverance, by lightening the ship, running her ashore, and either swimming to land or getting ashore on planks or broken pieces of the ship. So—

1. In providence, the Divine plans and purposes are carried out through the employment of ordinary means wielded by man’s intelligence. And equally—

2. In grace, the salvation of believers is effected, not without, but with and by means of, their own co-operation, their ultimate attainment to eternal life and glory being accomplished through their abiding in Christ, following holiness, and generally working out their own salvation with fear and trembling.

Act_27:1-44. (On the whole chapter.) Paul and His Fellow Voyagers—a Comparison and a Contrast.

I. The comparison.—

1. Partakers of a common humanity.

2. Bound for a common port.

3. Exposed to a common peril.

4. Subjects of a common deliverance.

II. The contrast.—

1. Grace and nature. With the exception of Luke and Aristarchus, Paul was probably the only Christian among them.

2. Sagacity and dulness. Paul’s forecast of the storm, and the want of insight on the part of the centurion, the owner, the pilot and crew (Act_27:9-12).

3. Faith and unbelief. Paul’s confidence that no lives would be lost: their doubt of the correctness of this assertion (Act_27:22-26).

3. Courage and despair. Paul’s intrepidity throughout: their universal faintheartedness (Act_27:31-33).

4. Piety and wickedness. Paul’s prayers for (Act_27:24), and exhortations to (Act_27:25; Act_27:33-34) them; the baseness of the sailors (Act_27:30), and the inhumanity of the soldiers (Act_27:42).

III. The conclusion.

1. That all are not alike because they happen to sail in the same boat.

2. That common experiences do not always produce on different men the same effects.

3. That circumstances which call forth the nobility of the good frequently serve to evoke the meanness of the base.

4. That goodness makes the best leaders of men.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Act_27:37. And what a large meal was thus brought about!

The number 276 may surprise us on account of its largeness (see Bornemann in loc.); but, apart from the fact that we have no knowledge of the size and manning of the Alexandrian ship, Act_27:6, it must, considering the exactness of the entire narrative, be assumed as correct; and for the omission of διακόσιαι the single evidence of B (which has ὡς) is too weak.

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 27:37 . The number was large, but nothing is told us of the size and manning of the Alexandrian ship, and Josephus, Vita , 3, mentions that there were about 600 in the ship which took him to Italy. On the large size of the ships engaged in a traffic similar to that of the corn ship in this chapter see Breusing, p. 157; Vars, p. 191; Hackett and Blass, in loco , and Act 27:6 ; Lucian, Πλοῖον ἢ Εὐχαί ., 5. The number may be mentioned at this point that they might know afterwards that all had been saved. But Breusing thinks that it would have come perhaps more naturally at the end of the narrative, and that it is given here because the rations were distributed to each on board at this juncture. For the phrase cf. Act 19:7 .

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

37. All the souls The number of the men is recited, first, that it may more plainly appear that none of the multitude did perish. For Luke doth not show how many men did swim to the shore, but how many men were then in the ship. Secondly, that the miracle may be made more evident and also famous; for, in man’s judgment, it is a thing impossible that two hundred threescore and sixteen men should escape to land, having suffered shipwreck, without loss of any man’s life. For it is likely that few had any skill in swimming except the mariners. And though they were somewhat refreshed with the meat which they had eaten, yet they were brought so low with sorrows and wearisomeness, that it is a marvel that they were so nimble as that they could move their arms. And now we must consider what a stir they kept; whereas it is seldom seen that twenty or thirty men do so swim in danger, but one of them doth hinder or drown another. Therefore, God did plainly stretch forth his hand out of heaven, seeing all those came to shore safe and sound which had cast themselves into the sea.

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.

(37) And we were in all in the ship . . .—The number is given here, either as a fact that had been omitted before, and was not without its interest, or probably because then for the first time, when they were all gathered at their meal, the writer had taken the pains to count them. A man does not commonly count the number of passengers on board a ship until there is some special occasion, and here it comes naturally as explaining the “all” of the previous verse. It was, we may well imagine, a striking spectacle to see the two hundred and seventy-six all under the influence of one brave and faithful spirit.

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

37. two hundred threescore and sixteen] As we do not know the number of prisoners and soldiers, it is impossible to form any conclusion about the manning of such a ship as this. The number here mentioned is very large, and we cannot suppose that a merchantman from Alexandria to Rome would carry a very large crew. But to accept the reading (supported by very little authority) which makes the whole company “about threescore and sixteen” has equal difficulty on the other side, and the way in which it arose can be easily explained from the use of letters for numerals among the Greeks. A vessel which could have four anchors cast from the stern, and still have more to spare for the foreship, must have been of large size and have needed many hands. The occasion of the numbering was probably the near expectation of coming ashore, and so it was needful to have all told, for the captain, in respect of the crew, and for the centurion, that of his prisoners and soldiers none might be allowed to escape or be missing. The mention of the number at this point of the history is one of the many very natural features of the narrative.

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 when they had eaten enough,.... Were satisfied, having eaten a full meal:

they lightened the ship; of its burden, that it might the better carry them to the shore, and that by the following method:

and cast out the wheat into the sea; which seems to have been part of the ship's provision; or one part of their lading, which they brought from Egypt, and were carrying to Italy: they had cast out some of the goods of the ship before, and also the tackling of the ship, and now, last of all, the wheat; for what was eatable they reserved till last, not knowing to what extremity they might be reduced.

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

37 And we were in all in the ship two hundred threescore and sixteen souls.

Ver. 37. We were in all two hundred, &c.] And that not one of this "all" should miscarry, was a miracle of God’s mercy; since all of them could not swim (likely), and being so low brought with fear and fasting, how could they so bestir themselves, as in that case was requisite? Or being so many on a cluster, how did they not one hinder another? But God was in the shipwreck; and if he command deliverance, it shall be done with ease and expedition. In case their skill or strength fail, "he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim," Isa 25:11; with great facility he shall do it: the motion in swimming is easy, and with a slight; strong, violent strokes in the water, would rather sink than support.

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.

That is, so many persons; as Act 2:41; 7:14; Rom 13:1; the soul being the noblest part, and the body following its condition, whatsoever it be: if the soul be holy, the body shall be glorious. But it is not so on the other side: the soul is not hereafter as the body is here; for Dives’s body fared well, was fed and arrayed sumptuously, and yet his soul was miserably tormented, Luk 16:19,24.

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

37. All—Now that their rescue commences, Luke proceeds to give the census of the rescued.

Souls—The word properly designates man’s spiritual or immaterial personality. The reason why both the English and Greek terms are often used to designate the entire person is rightly given by the Greek philosopher, Plutarch: “We are accustomed to designate a man as soul and head from his most important part.”

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

We were in all, etc. From the number of persons, two hundred and seventy-six, on board the ship it is calculated that she was of more than five hundred ions burden. The ship in which Josephus was wrecked on his way to Rome, under the procuratorship of Felix (katason toan), carried six hundred souls ("Life," sect. 3). The ship of Alexandria described by Lucian is calculated to have been of above a thousand tons. The mention of the number brings before us a striking picture of so many persons at St. Paul"s bidding, in the midst of so great a danger, taking a cheerful and leisurely meal together, in dependence upon a speedy deliverance promised to them in God s Name. It also adds another vivid touch to the picture of the eye-witness of what he relates. Dean Plumptre well suggests that St. Luke very likely counted the crew on the. occasion of their being all assembled together for the first time.

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

two hundred

Some ancient authorities read, about threescore and sixteen souls.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

37-38. The gathering of the whole ship's company to partake of this meal seems to have suggested to the historian to mention, here, the number of persons on board. (37) " Now all the souls in the ships were two hundred and seventy-six. (38) And when they had eaten enough, they lightened the ship, casting the wheat into the sea. " This was all done between the time of eating and daylight, and was no inconsiderable labor. It was designed to lessen the draught of the vessel, so that when run ashore she might float into the shallow water.

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.

[37. Αἱ πᾶσαι, all) of whom we may, not without good reason, suppose that no few were won to the Gospel.—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.

37. διακόσιαι ἑβδομήκοντα ἕξ, two hundred threescore and sixteen. As we do not know the number of prisoners and soldiers, it is impossible to form any conclusion about the manning of such a ship as this. The number here mentioned is very large, and we cannot suppose that a merchantman from Alexandria to Rome would carry a very large crew. But to accept the reading (supported by very little authority) which makes the whole company ‘about threescore and sixteen, has equal difficulty on the other side, and the way in which it arose can be easily explained from the use of letters for numerals among the Greeks. A vessel which could have four anchors cast from the stern, and still have more to spare for the foreship, must have been of large size and have needed many hands. The occasion of the numbering was probably the near expectation of coming ashore, and so it was needful to have all told, for the captain, in respect of the crew, and for the centurion, that of his prisoners and soldiers none might be allowed to escape or be missing. The mention of the number at this point of the history is one of the many very natural features of the narrative.

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.

37.] Explanatory of πάντες: q. d., ‘and this was no small number; for we were,’ &c.

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