Acts 27:42

Act 27:42-44. And — In this critical juncture, as there were several prisoners on board, who were to be conveyed in custody to Rome; the soldiers’ counsel was to kill them — A counsel most unjust, ungrateful, and cruel; lest any of them should swim out and escape — Out of their hands; of which they were unwilling to run the hazard, as they knew how severe the Roman law was in such cases, where there was any room to suspect the guards of connivance or negligence. But the centurion, willing — Or rather, desirous; to save Paul — For though he had despised his advice, (Act 27:11,) yet he afterward saw much cause to respect him, and therefore prevented the soldiers from executing their purpose. Thus God, for Paul’s sake, not only saved all the rest of the ship’s company from being lost in the sea, but preserved the prisoners from being murdered, according to the unjust and barbarous proposal of the soldiers, who could have thought of no worse a scheme, had they all been condemned malefactors, and had these guards, instead of conveying them to their trial, been carrying them to the place of execution. Commanded that they who could swim should cast themselves first into the sea, and get to land — That they might be helpful to others in getting on shore; and the rest, some on boards, &c. — Still using means, though it was of God only that they had those means, and that the means were made effectual for their preservation. And it came to pass — Through the singular care of Divine Providence, and according to the prediction of Paul; that they escaped all safe to land — And there was not one single life lost; and some of them, doubtless, received the apostle as a teacher sent from God. These would find their deliverance from the fury of the sea but an earnest of an infinitely greater deliverance, and are, long ere this, lodged with him in a more peaceful harbour than Malta, or than earth could afford.

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

27:42-44 Even in a crisis, the prisoners remained the responsibility of the soldiers (see 12:19; 16:27; 27:32; see study note on 16:27). Fortunately, the commanding officer intervened on their behalf. It was a clear indication of God’s protection and favor that all 276 people made it safely to shore, precisely fulfilling the angel’s promise (see 27:24).

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

Act 27:42. Βουλὴ, counsel) A cruel, unjust, and ungrateful one. [The soldiers no longer reflected how much they owe to Paul.—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_27:42-44. Now, when the loss of the ship was just as certain, as with the proximity of the land the escape of those prisoners who could swim was easily possible, the soldiers were of a mind to kill them; but the centurion was too much attached to Paul to permit it.[175] Not sharing in the apprehension of his soldiers, he commanded that all in the ship who knew how to swim should swim to land, and then the rest (to whom in this way assistance was ready on shore) were to follow partly on planks and partly on broken pieces of the ship.

βουλὴ ἐγένετο, ἵνα,] there took place a project (in the design), that, etc.; comp. on Act_27:1, and see Nägelsb. on the Iliad, p. 62, ed. 3, who on such modes of expression appropriately remarks that the will is conceived as a striving will.

ἀποῤῥίπτειν, to cast down, intransitive, in the sense of se projicere. See Schaefer, ad Bos Ell. p 127.

καὶ τοὺς λοιπούς] sc. ἐξιέναι (e mari) ἐπὶ τὴν γῆν.

ἐπὶ σανίσιν] on planks, which were at hand in the ship.

ἐπί τινων τῶν ἀπὸ τοῦ πλοίου] on something from the ship, on pieces which had partly broken loose from it by the stranding, so forming wreck (ναυά γιον, ἐρείπιον), and were partly torn off by the people themselves for that purpose. ἐπί denotes both times the local being upon, and the change between dative and genitive is to be regarded as merely accidental. See Bernhardy, p. 200 f.; Kühner, § 624, ad Xen. Mem. i. Act_1:20.

In the history of this final rescue, Baumgarten, II. p. 420, has carried to an extreme the arbitrariness of allegorico-spiritual fiction.

[175] In this remark (ver. 43) Zeller conjectures very arbitrarily a later addition to the original narrative, which was designed to illustrate the influence of the apostle upon the Roman.

REMARK 1.

The extraordinarily exact minuteness and vividness in the narrative of this whole voyage justifies the hypothesis that Luke, immediately after its close, during the winter spent in Malta, wrote down this interesting description in the main from fresh recollection, and possibly following notes which he had made for himself even during the voyageperhaps set down in his diary, and at a later period transferred from it to his history.

REMARK 2.

The transition from the first personin which he narrates as a companion sharing the voyage and its fortunesinto the third is not to be considered as an accident or an inconsistency, but is founded on the nature of the contents, according to which the sailors specially come into prominence as subject. See Act_27:13; Act_27:17-19; Act_27:21; Act_27:29; Act_27:38-41.

REMARK 3.

If the assumption of the school of Baur as to the set purpose animating the author of the Acts were correct, this narrative of the voyage, with all its collateral circumstances in such detail, would be a meaningless ballast of the book. But it justifies itself in the purely historical destination of the work, and confirms that destination.

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 27:42 . τῶν δὲ στρατ .: only the soldiers, since they and not the sailors were responsible for the safety of the prisoners, cf. Act 12:7 , Act 16:27 ; C. and H., small edit., p. 236. ἐκκολ .: “swim away” (Ramsay), literally “out,” Eur., Hel. , 1609, Dion H., v., 24. διαφ .: only here in N.T., LXX, Jos 8:22 , Jdg 7:19 , Pro 19:5 , 1Ma 15:21 , 2Ma 12:35 , etc., so absolutely in Herod., i., 10.

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

There is nowhere more unfaithfulness and unthankfulness than in unbelievers.

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

the soldiers' counsel was to hill the prisoners, lest any . . . should escape--Roman cruelty, which made the keepers answerable for their prisoners with their own lives, is here reflected in this cruel proposal.

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 42. The soldiers' counsel was to kill the prisoners] What blood-thirsty, cowardly villains must these have been! Though, through the providence of God, those poor men had escaped a watery grave, and had borne all the anxiety and distresses of this disastrous voyage, as well as the others, now that there is a likelihood of all getting safe to land that could swim, lest these should swim to shore, and so escape, those men, whose trade was in human blood, desired to have them massacred! We have not many traits in the histories of the most barbarous nations that can be a proper counterpart to this quintessence of humano-diabolic cruelty.

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

42. The counsel of the soldiers. This was too horrible unthankfulness. Though the soldiers might thank Paul twice or thrice for their lives, yet are they minded to kill him, for whose sake they ought to have spared the rest. He had saved them even as an angel of God; he had given them wholesome counsel; he had refreshed them in the same day when they were past hope; and now they stick not to seek to destroy him, by whom they were so often and so many ways delivered. Wherefore, if it so fall out that we be ill rewarded for our good deeds, there is no cause why the unthankfulness of men should trouble us, which is a disease too common. But they are not only unthankful to Paul, who was the minister of their life, but also their filthy misbelief and forgetfulness of the goodness of God doth betray itself. They had of late received that oracle, that their souls were given to Paul; and now seeing they will be saved after he is dead, what other thing go they about but to resist God, that they may save themselves from death contrary to his will? Therefore, they have now forgotten that grace whereof they tasted against their will in extreme despair, neither doth it taste any longer, after that they see the haven nigh at hand. But it behoveth us to consider the wonderful counsel of God, as well in saving Paul as in fulfilling his promise; when as he bringeth those men to land, who did what they could to make his promise of none effect. Thus doth his goodness oftentimes strive with the wickedness of men. Yet he doth so pity the wicked, that, deferring their punishment until so fit opportunity, he doth not quite discharge them; yea, the longer he tarrieth, the more grievously he punisheth, and so by that means he maketh amends for his long tarrying.

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.

(42) And the soldiers’ counsel was to kill the prisoners.—The vigour of Roman law, which inflicted capital punishment on those who were in charge of prisoners and suffered them to escape (see Notes on Act_12:19; Act_16:27), must be remembered, as explaining the apparently wanton cruelty of the proposal. In putting the prisoners to death the soldiers saw the only chance of escaping death themselves.

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

42. to kill the prisoners] This was the advice of the soldiers because, by the Roman law, they were answerable with their own lives for the prisoners placed under their charge.

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

But the centurion, willing to save Paul,.... Not only because he was a Roman citizen, but because he perceived he was some extraordinary person; and chiefly because he was moved there unto by a superior influence, that Satan might not have his end; and that the will of God might be fulfilled, that he should go to Rome, and there bear a testimony of Christ.

Kept them from their purpose; would not suffer them to execute their design, restrained them from it, and laid his commands upon them to the contrary.

And commanded that they which could swim, should cast themselves first into the sea, and get to land; which some restrain to the Roman soldiers, as if the centurion's speech was only directed to them; though it seems rather to have respect to the whole company, the mariners, who generally can swim, and the soldiers, as many of them as could, and the rest of the prisoners or passengers; though it may be, he might chiefly regard the soldiers, who were usually learned to swim, that they might the more readily pass rivers, in their marches, where they could find no bridges, that so he might be the sooner rid of them, and break their purpose.

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

42 And the soldiers’ counsel was to kill the prisoners, lest any of them should swim out, and escape.

Ver. 42. To kill the prisoners] An ill requital of Paul’s kindness. But soldiers make but a sport of killing men. "Let the young men arise and play before us," said Abner.

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.

And the soldiers’ counsel ... - Why they gave this advice is not known. It was probably, however, because the Roman military discipline was very strict, and if they escaped it would be charged on them that it had been done by the negligence and unfaithfulness of the soldiers. They therefore proposed to kill them, though contrary to all humanity, justice, and laws; presuming, probably, that it would be supposed that they had perished in the wreck. This is a remarkable proof that people can be cruel even when experiencing the tender mercy of God, and that the most affecting scenes of divine goodness will not mitigate the natural ferocity and cruelty of those who delight in blood.

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

This speaks their great ingratitude, that they would take away Paul’s life, who had preserved theirs. But Christ’s apostles and ministers must not look for their reward in this life; though men cannot, or do not, recompense them, they shall be recompensed at the resurrection of the just, Luk 14:14.

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

42. Soldiers’ counsel—As each man must now save himself, the soldiers found it necessary each to separate himself from his prisoner. Yet if one escaped, his keeper was answerable with his life. Hence, a plot was formed to massacre the whole.

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

The soldiers" counsel, etc. The same stern sense of duty in the Roman soldier as moved the keeper of the jail at Philippi to destroy himself when he thought his prisoners had escaped. (Act_16:27) The prisoners; by which we learn, as also in ver. 1, that there were other prisoners beside Paul going to be tried before Caesar at Rome (comp. Josephus"s account ("Life," sect. 3) of certain priests, friends of his, who were sent as prisoners to Rome, to be tried). Swim out; ejkkolumbaw, only here, but not uncommon in the same sense in classical Greek (see next verse). Escape; diafugoi, peculiar to St. Luke here, but it is the common medical word for a narrow escape from Illness.

Vers. 42-44. The means human, the power Divine.

A series of lessons are suggested here which the facts of life are proving by a constant analogy. Notice

I A LESSON OF HUMAN MEANS AND ACTIVITY. No one of all the two hundred and seventy-six were saved by anything that looked like supernatural help. All were saved either by their own exertions in swimming, or by these together, strange to say, with the aid of the mere fragments of their broken vessel.

II TRUE GOODNESS HAS ITS IMPRESSION FOR THE MOST IGNORANT AND THE WORLDLY, ESPECIALLY IF THESE ARE HONEST. Whatever might be the religious ignorance or inexperience of the centurion, he evidently was impressed and attracted by the manner of Paul, or by his evident quality, or by both. He saves Paul. And probably his honesty was the real account of the impression he took.

III THE GOOD CHARACTER OF ONE MAN WILL AVAIL TO SAVE OTHERS WITH WHOM HE MAY BE CLASSED BY THE WORLD OR BY PROVIDENCE, THOUGH THEY BE NOT GOOD. Doubtless the righteous do sometimes perish with the wicked. How often are the wicked saved and the city spared for the sake of the few righteous! All the rest of the prisoners owed their safety (under God) to Paul and the silent influence of his integrity.

IV GOD HIMSELF VOUCHSAFES TO SET ON ONE FAITHFUL SERVANT OF HIS THIS SAME MOST DISTINGUISHED KIND OF HONOR. It is written, ay, it was divinely said by the angel that God "gave all them that sailed" in that boat to Paul.

V ALL THINGS COME OF GOD. He it was, he only, who saves all. 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 counsel - Cruel, unjust, ungrateful.

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

42. “It was the counsel of the soldiers that they may kill the prisoners lest some one, out-swimming them, may escape.” Roman law was awfully rigid with the guards, taking their lives as a substitute in case they permitted prisoners to escape. They now saw that it would be impossible for them to manage the prisoners in the water, as everyone would have to swim for his life and very probably some of the prisoners would prove more rapid swimmers than the soldiers, thus excelling them in the swimming match, reaching the land first and making their escape.

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

42. At this critical juncture there was exhibited by the soldiers an instance of depravity even greater than that of the sailors the night before. They owed their present prospect of safety to the watchfulness of Paul, yet they felt no apparent gratitude to him, and while hoping to escape themselves, they were regardless of the lives of himself and the other prisoners. (42) " Now the purpose of the soldiers was, that they would kill the prisoners, lest any of them should swim out and escape. " Such is the depravity of human nature, when void of religious truth, and trained to the cruelties of war.

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.

The soldiers' plan was

"The soldiers were planning"

so he stopped their plan

"so he stopped them from doing what they planned to do"

jump overboard

"jump off the ship into the water"

some on planks

"some on wooden boards"

translationWords

prison

centurion

Paul

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

42. ἵνα τοὺς δεσμώτας ἀποκτείνωσιν, that they should kill the prisoners. This advice was given because, by the Roman law, the soldiers were answerable with their own lives for the prisoners placed under their charge.

For ἵνα after a word or phrase signifying ‘to counsel’ or ‘decree’ cf. Joh 9:22. Also Sir 44:18, διαθῆκαι αἰῶνος ἐτέθησαν πρὸς αὐτὸν ἵνα μὴ ἐξαλειφθῇ κατακλυσμῷ πᾶσα σάρξ.

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.

42.] ἵνα gives not only the purpose, but the substance of the βουλή. Their counsel was,—to kill, &c.: this it was, and to this it tended.

διαφύγοι has probably been a correction to suit ἐγένετο. But the subjunctive after the past is merely a mixture of construction of the historic past with the historic present, and is used where the scene is intended to be vividly set before the reader.

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