Acts 27:9

Act 27:9-12. Now when much time was spent — In making this little way, and the season of the year was so far advanced, that sailing was now dangerous — On account of the tempestuous weather usual at that season: for the fast — Of the seventh month, or anniversary expiation; was now past — And consequently winter was coming on apace. It may be proper to observe, that the fast here spoken of was the day of atonement, which was ordered to be kept on the 10th day of the 7th month, called Tisri by the Jews, and consequently must have been about the 25th of our September. Philo, in several passages quoted by Dr. Whitby in his note here, speaks of this as an ill time for sailing, as Aratus also does; and it would naturally be so, not only on account of winter approaching, but also because of the flows that are still well known in the Mediterranean. Paul admonished them — Not to leave Crete. “Even in external things,” says Bengelius, “faith exerts itself with the greatest presence of mind, and readiness of advice.” And said unto them — Namely, to the centurion and other officers; I perceive that this voyage — If it be pursued according to the present scheme you have in view; will be with hurt and much damage — Paul seems to have given them this warning, not so much because of the time of the year, and the tempests usually attending it, as by a prophetical spirit. God, intending to preserve and honour Paul in this tedious and difficult voyage, endues him with the gift of prophecy; which, when they saw it verified, could not but beget in them a great respect for him, and was probably the means of salvation to many that were in the ship with him; not only of the lading and ship, but also of our lives — So it would have been; their lives would have been lost, as well as the ship and goods, had not God given the lives of all in the ship unto Paul, and saved them for his sake. See Act 27:24. Nevertheless, the centurion believed the master — Whom he thought most experienced and best skilled in an affair of that kind. And, indeed, it is a general rule, Believe an artificer in his own art. But Paul had an extraordinary qualification, with which the centurion was not acquainted: he had supernatural light from God. And because the haven — Notwithstanding its promising name; was not commodious — Ανευθετου, was unfit, and probably judged unsafe; to winter in, the more part — Of the ship’s company; advised to depart — Αναχθηναι, to set sail thence; if by any means they might obtain to Phenice — A port in Crete, and not the Phenicia in Syria; and lieth toward the south-west and north-west — That is, having a double opening to these two parts.

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

CRITICAL REMARKS

Act_27:9. Sailing meant the further prosecution of the voyage. The fast signified the Great Day of Atonement (Lev_16:29 ff; Lev_23:26 ff.; Jos., Ant., XIV. xvi. 4), which the Jews celebrated on the 10th Tisri—i.e., about the beginning of October, after which season, according to Philo, no prudent man thought of putting to sea. “The Greeks and Romans considered the period of safe navigation as closing in October and recommencing about the middle of March” (Hackett). Accordingly Paul admonished, or exhorted them—i.e., the shipmaster, shipowner, and Julius (Act_27:11)—to remain in “The Fair Havens.”

Act_27:10. Hurt.—ὅβρις, not to be taken in a moral sense as meaning “presumption” (Ewald, Meyer), a meaning unsuitable for Act_27:21, but in a physical sense, as signifying violence—as, e.g., of the waves (Zöckler, Holtzmann), a significance the word has in Josephus (Ant., III. vi. 4, ἀπὸ τῶν ὅμβρων ὕβρις) and in 2Co_12:10. Compare nisi ventis debes ludibrium (Hor., Odes, I. xiv. 15). Loss expressed what would result from the “violence.”

Act_27:11. The master of the ship corresponded to our steersman or captain; the owner was the person to whom the ship belonged. Ramsay says the owners of private merchant ships were called ἕμποροι, as distinguished from ναύκληροι, who were captains of the Imperial fleet (St. Paul, etc., p. 324).

Act_27:12. The more part showed that the situation had become critical, and that a general consultation had been held. Phenice, rather Phœnix, was a haven situated on the south of Crete, a little to the west of Fair Havens. Strabo (10:475) mentions a harbour with this name on the south of Crete, and Ptolemy (Act_3:17), a town called Phœnix, with a port which he names Phœnicus. Smith, whom Alford, Conybeare and Howson, and Plumptre, follow, Zöckler, and Hertzberg in Riehm’s Handwörterbuch, identify the port with the modern Lutro, which, as seen from the sea, lieth towards the south-west (λίψ, Latin Africus) and the north-west (χῶρος = Caurus), lit., looking down the south-west and the north-west winds—i.e., looking north-east and south-east (R.V.). Hackett, Lechler, Zöckler, and Holtzmann, regard this interpretation as incorrect, and understand Luke to say that the haven looked towards the south-west and the north-west, while the lands encompassing it were directed towards the north and the south.

Act_27:13. Loosing thence.—Better, having weighed anchor. Close by Crete meant close in to the shore, nearer (ἅσσον) than usual.

Act_27:14. Euroclydon, or Euraquilo (according to the Sinaitic text), was an east-north-east wind of great violence—lit., a typhonic wind—a hurricane, which either struck against it, the ship (A.V., Hackett, Lechler, Winer, Zöckler), not the island (Kuinoel, De Wette, Meyer), or burled itself down from it—viz., Crete, the island (Alford, Howson, Humphrey, Wordsworth, Plumptre, Spence, Holtzmann).

HOMILETICAL ANALYSIS.—Act_27:9-14

Caught in a Storm; or, from Fair Havens to Crete

I. The advice proffered by Paul.—

1. The purport of it. Whether “Julius the centurion and the captain and the pilot and other naval officers, met in council,” at which Paul, through the courtesy of Julius, was invited to assist (Lewin), can only be conjectured. In any case, whether asked or volunteered, Paul’s counsel was, not to quit the shelter of the Fair Havens, incommodious though it was, but to spend the winter there. Though not exactly stated in the narrative, from the considerations urged by Paul it may be reasonably inferred that this was the tenor of his admonition.

2. The reason of it. The apostle apprehended, not from supernatural guidance, but from the exercise of his own judgment, looking to the lateness of the season—the Fast or Great Day of Atonement, which fell about the beginning of October, being past—that to proceed further with the voyage would only result in disaster to the vessel, and probably in loss of life to the crew and passengers. It is noticeable that Paul says “Our lives,” since no angel had as yet given him assurance of his personal safety (contrast Act_27:23).

3. The rejection of it. Though his advice was disregarded, the event showed that he was right at least in recommending the voyage to be arrested and the ship laid up for the winter months. His fear lest life should be lost likewise proved so far correct that only a merciful Providence prevented it from being realised.

II. The mistake committed by the centurion.—He “gave more heed to the master and the owner of the ship than to those things which were spoken by Paul.” This was—

1. Perhaps natural. Considering that Paul was a landsman, whereas the master (pilot, steersman, or captain) was an experienced mariner, and the owner of the vessel possessed at least some knowledge of nautical affairs, humanly speaking, Julius with whom, as the highest officer on board, the ultimate decision lay (Ramsay), could hardly be blamed for listening to their words rather than to those of Paul. Julius, however, overlooked two things—

(1) that experts are not always correct in their judgments, while non-experts are not always wrong, and

(2) that Paul, besides being no common man, had had considerable experience in sailing on Mediterranean waters, having once narrowly escaped from drowning, after shipwreck, by drifting about on a spar—hardly swimming (Ramsay)—for a night and a day (2Co_11:25-26), and so was better qualified than most people to pronounce an opinion on the advisability of risking a winter voyage. Yet the centurion’s mistake was—

2. Certainly serious. It led to all the future misfortunes that befell the large ship and its crew. To proceed at the late season which had then arrived was a false step, and, like other false steps, when once taken could not be retrieved.

III. The course recommended by the crew and passengers.—

1. The tenor of it. To put to sea at once and make for the harbour of Phœnix, on the south of Crete. If the Alexandrian sailors knew of the existence of such a harbour, recent geographical discovery has shown the accuracy of their information. It was long held that no spot on the south shore of Crete answered the description of Phœnix furnished by Luke; but “at length the point was entirely settled and made clear by the publication of the charts of our British surveying officers. There is no difficulty now in identifying Phœnix with Lutro in the narrowest part of the island of Crete. It is a place of admirable shelter, with deep water close under the rocks and precisely protected from south-west and north-west winds as was said in the discussion at Fair Havens” (Spence).

2. The arguments for it.

(1) That Fair Havens was not a suitable harbour to winter in. This appears to have been the case. The anchorage there, while affording shelter from the northwest gales, was open to those from other points of the compass.

(2) That Phœnix was better adapted for winter quarters. This also accorded with fact. According to Luke’s narrative Phœnix looked toward the south-west and the north-west, which the best expositors explain as meaning that its two openings looked down the directions of these winds, or, in other words, that it faced the north-east and south-east (see “Critical Remarks.”) “Lutro,” with which Phœnix has been identified, “is an admirable harbour. You open it like a box; unexpectedly the rocks stand apart, and the town appears within.… There are fifteen fathoms in the middle of the harbour, diminishing gradually to two close to the village” (Conybeare and Howson, 2:343).

3. The adoption of it. The majority having recommended that Phœnix should be made for, the captain, favoured by a change of wind from strong north-west to soft south-east, weighed anchor and sailed along close in shore, so little apprehensive of danger that the ship’s boat was left towing astern (Act_27:16).

4. The mistake of it. The treacherous character of the wind which had decoyed them forth from the Fair Havens soon revealed itself. Suddenly it reverted to its old quarter and swept down with hurricane fury upon the ill-fated corn-ship. Whether named Euroclydon or Euraquilo, the wind belonged to the typhonic order, an east-north-easter fierce and strong, “a sudden eddying squall,” before which the vessel could not stand.

“Colder and colder blew the wind

A gale from the north-east.

The snow fell hissing in the brine,

And the billows frothed like yeast.

“Down came the storm, and smote amain

The vessel in its strength;

She shuddered and paused, like a frighted steed,

Then leaped her cable’s length.”

Longfellow.

“Every one,” writes Ramsay (St. Paul, etc., p. 327), “who has any experience of sailing on lakes or bays overhung by mountains, can appreciate the epithet ‘typhonic’ which Luke uses”—adding that a ship captain when relating an experience of his own in Cretan waters, said, “The wind comes down from those mountains fit to blow the ship out of the water.” Turning her back to the gale Paul’s ship ran before the wind.

Learn—

1. The danger of either always trusting to experts or always following the majority. In this case the sailors and passengers were wrong, and Paul right.

2. The almightiness of God, as seen in the elements of nature. Wind and wave are only instruments in God’s hand, and vehicles of His power.

3. The wisdom of always acting with prudent foresight. Boast not thyself of to-morrow. Hurricanes may succeed south winds.

HINTS AND SUGGESTIONS

Act_27:9. Dangerous Voyages.—Such are those which are undertaken—

I. At unsuitable times.

II. Over stormy seas.

III. Against advice from the experienced.

IV. With overweening confidence in one’s own ability.

V. In defiance of almost certain risks.—Many such voyages of a moral kind are made by souls.

Act_27:10-14. The Counsel of the Good.

I. Is often despised by the world.—

1. Because it proceeds from the good.

2. Because it is unpleasant, and contrary to the world’s wishes.

II. May sometimes appear to be uncalled for.—This probably was felt to be the case with Paul’s advice to the captain and owner, which was—

1. Not asked, and may have looked officious.

2. Not probable, as emanating from a landsman and a prisoner.

III. Can seldom be neglected with impunity.—Before the voyage was over, all on board must have wished they had hearkened to the apostle.

Act_27:12. The Vote of the Majority.

I. As a general rule it is wise that the majority should prevail.—On this principle only can social government or co-operative action proceed. To set aside the will of the majority where all have equal rights, in favour of the wish of the minority is of the essence of tyranny and oppression.

II. There are times when the majority should bow to the minority.—As, for instance, when the subject in debate is one upon which the minority is better informed or more likely to be able to give a right decision. To refuse to do so is not intelligence, but stupidity, not principle, but stubbornness.

III. The vote of the majority has not unfrequently been wrong.—Instances might be quoted from almost every department of life—business, politics, religion.

Act_27:14. The Storms of Life.—Are most—

I. Unexpected in their coming.

II. Severe in their operation.

III. Long in their continuance.

IV. Disastrous in their effects.

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.

27:9 because it was so late in the fall: This was a dangerous time for a voyage on the Mediterranean.

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

Act 27:9. Ἤδη, now) by reason of the time of year. The ancients were more afraid of winter in their voyages than men of our days are.—τὴν νηστείαν, the fast) The time of the year is denoted, by Metonymy [see Append.], from the fast of the seventh month, Lev 16:29. [The feast of atonement, of which this was the fast, answers to that portion of time which immediately precedes our vintage.—V. g.]—παρῄνει, advised) that they should not leave Crete: Act 27:21.—ὁ Παῦλος, Paul) Paul furnishes a noble example of faith in the case even of things altogether external, accompanied with great presence of mind and dexterity of counsel putting itself forth, and stirring up others.

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

Act_27:9. Ἱκανοῦ δὲ χρ. διαγ.] namely, since the beginning of our voyage.

πλοός] See on this late form, instead of πλοῦ, Lobeck, ad Phryn. p. 453, Paralip. p. 173.

διὰ τὸ καὶ τ. νηστείαν ἤδη παρελ.] because also (even) the fasting was already past.[170] The νηστεία (κατʼ ἐξοχήν) is the fasting of the great day of atonement, which occurred on the 10th of Tisri (Lev_16:29 ff; Lev_23:26 ff.). It was thus already after the autumnal equinox, when navigation, which now became dangerous (ἐπισφαλ.), was usually closed. See Wetstein.

παρῄνει ὁ Π.] he had experience enough for such a counsel (2Co_11:25).

[170] According to Bleek and de Wette, this Jewish definition of time, as well as that contained in Act_20:6, betrays a Jewish-Christian author. But the definitions of the Jewish calendar were generally, and very naturally, adopted in the apostolic church. Comp. Schneckenburger, p. 18.

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 27:9 . ἱκανοῦ δὲ χρ . γεν .: not since the commencement of the voyage (as Meyer), but since they lay weather-bound. Wendt (1899) agrees with Meyer as against Weiss and Ramsay, on the ground that there is no ἐκεῖ , so Hackett. ἐπισ . τοῦ πλοός : “terminus proprie nauticus,” Klostermann, Vindiciæ Lucanæ , J. Smith, p. 84, who refers to Jul. Pollux, i., 105, although the adjective was not distinctively so. It is only used by St. Luke, and although it is frequently employed by medical writers, it is found also in Plato, Polybius, Plutarch ( cf. also Wis 9:14 , and for the adverb Act 4:4 ). τοῦ πλοός : “the voyage,” R.V., but perhaps “sailing,” A.V., is best, so Ramsay the dangerous season for sailing had commenced; in the next verse = “voyage,” i.e. , to Rome (Alford); only in Luke, cf. Luk 21:7 , on the form of the genitive see Winer-Schmiedel, p. 84, cf. 1Co 14:15 ; 1Co 14:19 , 2Th 2:2 . The dangerous season was reckoned from 14th September to 11th November, and from 11th November to 5th March all navigation was discontinued; see Blass, in loco , and Ramsay, Saint Paul , p. 322; according to Hesiod, Works and Days , 619, navigation ceased after the setting of the Pleiades about 20th October. The Jewish period for navigation ended 28th September. διὰ τὸ καὶ τὴν νηστείαν ἤδη παρεληλυθέναι : the mention of the fact that the Fast, i.e. , the Great Day of Atonement, Lev 16:29 , Jos., Ant. , xiv., 16, 4, was over, Tisri the 10th, made the danger more apparent. According to Mr. Turner, “Chronology,” Hastings’ B.D., the great Fast on Tisri 10 in 58 A.D. fell circa 15th September, so that the dangerous sailing season would have just commenced. In A.D. 59, the date preferred by Ramsay, the Fast would be on 5th October. Starting from the view that a considerably later point of time than Tisri 10 is implied, cf. Act 28:11 , various attempts have been made to interpret νηστεία differently, and it has been referred to the Athenian festival of the Thesmophoria, the third day of which was so called; or to some nautical mode of expression not elsewhere employed equivalent to extremum autumni , but all such attempts are based upon no authority (Zöckler, in loco ), and there can be no doubt that the expression “the Fast” κατʼ ἐξοχήν refers to the Jewish Fast as above. St. Paul usually reckoned after the Jewish calendar, 1Co 16:8 , and as Wendt observes there is nothing strange in the fact that his travel-companion should also so reckon, cf. Act 20:6 above, even if he was a Gentile Christian, an observation to be noted in face of Schmiedel’s recent arguments against the Lucan authorship, Encycl. Biblica , p. 44, 1899. The indication that St. Paul kept the Jewish Fast Day is significant. παρήνει : “admonished,” R. and A.V., in N.T. only here, and in Act 27:22 , see note. The Apostle had sufficient experience to justify him, 2Co 11:25 (Weiss), his interposition is all an indication of the respect which he had secured: “the event Justified St. Paul’s advice,” J. Smith.

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

God’s providence taketh not away the causes which God useth as means, but rather ordereth and disposeth their right use even then when he openeth an extraordinary issue.

This is meant of the Jews’ fast, which they keep in the feast of expiation, as we read Lev. 23:27, which fell in the seventh month which we call October, and is not good for navigation, or sailing.

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

when much time was spent--since leaving Cæsarea. But for unforeseen delays they might have reached the Italian coast before the stormy season.

and when sailing--the navigation of the open sea.

was now dangerous, because the fast was now . . . past--that of the day of atonement, answering to the end of September and beginning of October, about which time the navigation is pronounced unsafe by writers of authority. Since all hope of completing the voyage during that season was abandoned, the question next was, whether they should winter at Fair Havens, or move to Port Phenice, a harbor about forty miles to the westward. Paul assisted at the consultation and strongly urged them to winter where they were.

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 9. Sailing was now dangerous, because the fast was now already past] It is generally allowed that the fast mentioned here was that of the great day of atonement which was always celebrated on the tenth day of the seventh month, which would answer to the latter end of our September; see Le 16:29; Le 23:27, &c. As this was about the time of the autumnal equinox, when the Mediterranean Sea was sufficiently tempestuous, we may suppose this feast alone to be intended. To sail after this feast was proverbially dangerous among the ancient Jews. See proofs in Schoettgen.

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

9. When sailing was now jeopardous. He doth not only mean that the winds were contrary then, but also that the time of the year was not then commodious, which he expresseth more plainly afterward, when he saith that the fast was passed; for I think that this word was added by way of exposition, to note the end of harvest. Neither do I pass for that, that that solemn time of fasting, whereof Luke speaketh, was strange to the centurion and the rest of the mariners; for he noteth out the times of the year according to the custom of the Jews. Furthermore, we need not doubt but that it was the harvest [autumnal] fast. Though I am not of their mind who think that it was one of the four fasts which the Jews did appoint after the carrying away into Babylon. For Luke would not have put down simply, without adding any distinction, the third fast, which was in the seventh month, seeing it was not more famous than the rest, being commanded to be kept because of the death of Godolia, and because of the destruction of the rest of the people. Again, I cannot tell whether that custom were retained by the people after their return. It is more likely that he meaneth the feast of the atonement, wherein the Lord commanded them to humble their souls seven days. And they began the tenth day of the seventh month; whereto partly September and partly October doth now agree (Leviticus 16:29). Therefore, seeing they were now entered into October, it is said, not without cause, that sailing was jeopardous at that time. But and if you refer it unto hunger, (as some do) I do not see what sense can be gathered thence; for they had as yet store of wheat in the ship, so that they needed not to be hunger starved. And why should he say that the time of the voluntary fast was passed? Moreover, it shall hereafter appear by the text, that they were, therefore, exhorted by Paul to stay because winter was at hand, whose sharpness [severity] useth to shut up the seas. For though he were assured that God would govern the ship, yet he would not tempt him rashly by making too great haste.

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.

(9) Because the fast was now already past.—The Fast was the Jewish Day of Atonement, which fell on the tenth of Tisri (in that year, September 24th), the seventh month of the Jewish ecclesiastical year. The sailing season with the Jews was reckoned from the Feast of Pentecost to that of Tabernacles, which fell five days after the Fast. Roman reckoning gave a somewhat wider range, sc., from the sixth day of the Ides of March to the third of the Ides of November. The manner in which St. Luke names the Fast, and not the Feast of Tabernacles, makes it probable that the time to which we are now come was between September 24th and October 1st, when the Etesian winds, which are always of the nature of equinoctial gales, would naturally be most violent. Probably, also, the date may have been fixed on St. Luke’s memory by St. Paul’s observance of the Fast. He was not likely to leave so memorable a day unregarded, however little he might care to impose its observance upon others. To keep the Feast of Tabernacles on board the ship was, of course, impossible.

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

9. Now when much time was spent] Waiting for a change of wind, and in debate on what course should next be taken.

and when sailing (R. V. and the voyage) was now dangerous] It had come to be dangerous by the late season of the year. In St Paul’s day navigation both among the Jews and other nations was only attempted for a limited portion of the year.

because the fast was now already past] The fast here meant is that on the great Day of Atonement, which falls on the tenth day of Tishri, the seventh month of the Jewish year. This corresponds to a part of September and October of our calendar. So that a stormy season was to be expected.

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.

Now when much time was spent,.... In sailing against the wind, or by staying at the Fair Havens; for so the Syriac version renders it, "where we stayed a long time"; and the Ethiopic version, "and there we remained many days": it follows,

and when sailing was now dangerous, because the fast was now already past; the Syriac version reads, "the fast of the Jews"; this was the day of atonement, which was the grand fast of the Jews, on which day they afflicted their souls, Lev 23:27 in memory of the worshipping of the golden calf; on that day they neither eat nor drink, nor do any work, neither do they wash, nor are they anointed, nor do they bind on their shoes, or make use of the marriage bed; nor do they read anything but sorrowful things, as the Lamentations of Jeremiah, until the setting of the sun, and the rising of the stars; and hence this day is called by them , "the day of fasting", and , "the great fast, and the day of the fast of atonement, and the fast of the atonement" (k): now this day was on the 10th of the month Tisri, which answers to the latter part of our September, and the former part of October; so that it was now Michaelmas time, when winter was coming on, and sailing began to be dangerous; about this time of the year the Pleiades set, which brings on tempestuous weather, and unfit for sailing:

Paul admonished them, or gave them some advice to continue where they were.

(k) Vid. Schindler. Lex. Pentaglott. p. 890. & Maimon. Shebitat Ashur, c. 1. sect. 1, 4, 5, 6. & Misa. Yoma, c. 8. sect. 1.

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

9 Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them,

Ver. 9. Now when much time was spent] Not spilt; for that Paul was not idle all that while, see Tit 1:5, and Beza’s annotations thereupon. Nolite tempus in nugis conterere, Do not waste time on trifles, saith one. Time is a precious commodity. Of all other possessions a man may have two at once; but two moments of time together no man could ever have. Therefore Cato held, that a wise man should be able tam otii quam negotii rationem reddere, to give an account of his leisure as well as of his labour. (Cic. de Senectute.) Nullus mihi per otium dies exit, saith Seneca, I spend no day idly. And Pliny said to his nephew when he saw him walk out some hours without studying, Poteras has horas non perdere, You might have better bestowed your time. The common complaint is, we lack time; but the truth is, we do not so much lack it as waste it; Non parum habemus temporis, sed multum perdimus. (Sen.)

Because the fast was now past] The Jews’ yearly fast, Lev 23:27, which occured in the seventh month, that answereth to our October, when navigation is dangerous. This yearly fast (or feast of expiation, as it is called) was instituted, that they that had committed heinous offences worthy of death, and could not by offering up particular sacrifices for them, and confessing them, but hazard the loss of their lives, might have this day of expiation for all their sins whatsoever; God of his goodness so providing for the worst of his people.

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.

When much time was spent - In sailing along the coast of Asia; in contending with the contrary winds. It is evident that when they started they had hoped to reach Italy before the dangerous time of navigating the Mediterranean should arrive. But they had been detained and embarrassed contrary to their expectation, so that they were now sailing in the most dangerous and tempestuous time of the year.

Because the fast was now already past - By the “fast” here is evidently intended the fast which occurred among the Jews on the great day of atonement. That was on the tenth of the month Tisri, which answers to a part of September and part of October. It was, therefore, the time of the autumnal equinox, and when the navigation of the Mediterranean was esteemed to be particularly dangerous, from the storms which usually occurred about that time. The ancients regarded this as a dangerous time to navigate the Mediterranean. See the proofs in Kuinoel on this place.

Paul admonished them - Paul exhorted, entreated, or persuaded them. He was somewhat accustomed to the navigation of that sea, and endeavored to persuade them not to risk the danger of sailing at that season of the year.

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

The fast was now past.[2] An annual fast. Some take it for the fast of the Ember-days, which Christians keep in December: but St. John Chrysostom and others expound it of the Jewish fast of expiation, in their seventh month, Tisri, answering to our September or October. (Witham) --- Most interpreters understand this of the solemn fast of expiation, mentioned in Leviticus (xvi. 29. and xxiii. 27.) which fell about the end of September and beginning of October. At this time sailing on the Mediterranean is dangerous. Though this phrase is at present obscure to us, we must recollect that St. Luke was writing for Christians, who being for the most part converted Jews, easily understood the expression. (Calmet)

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[BIBLIOGRAPHY]

Jejunium præteriisset. St. John Chrysostom, Greek: om ig. nesteian ten ioudaion.

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).

This fast was not any necessitated abstinence, but a religious fast, as the word here used does most commonly signify; and the article being put to it, it may well denote some eminent and known fast. We read, that amongst the Jews several fasts were observed; as the fast of the fourth month, of the fifth month, of the seventh, and of the tenth month, Zec 8:19. But that of the seventh month did far exceed them all, it being the day in which the priest was to make an atonement for the people; and they were strictly commanded to afflict their souls in it, Lev 16:29; 23:27. (Thus when we look up to him whom by our sins we have pierced, we must mourn, Zec 12:10) Now this fast was to be observed on the tenth day of Tisri, or their seventh month (which is made up of part of September and part of October); and then this day, which might well be called the fast, fell about the beginning of October; after which time, until March, they did not usually venture on the seas, especially their ships not being so able to bear a storm as ours are, and the art of navigation being not yet in any reasonable degree found out amongst them.

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

9. Much time—Delaying some days, waiting, perhaps, for a slack of the storm; visiting Lasea and the interior, they found, finally, that it was a serious question whether to winter there or not.

Dangerous… fast was… past—The fast of the great day of Atonement, which fell this year on the twenty-third day of September, the autumn equinox. The period of safe navigation ends here in October and begins in March.

Paul admonished— It seems a council was called, of which Paul was accepted as a member. He gave advice to remain in spite of the defects of the harbour.

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

And for now, A.V.; the voyage for when sailing, A.V.; gone by for past, A.V.. Much time (iJkanou cronou diagenomenou). The word iJkanov is very frequently used by St. Luke, both in the Gospel and the Acts, for "much," "many," or "long," but the exact quantity of time, or words, or people, etc., indicated is of course relative to what might reasonably be expected in each case. Judas of Galilee (Act_5:37) drew "much" people after him; the Jews at Damascus conspired to kill Saul after "many" days were fulfilled; (Act_9:23) Paul and Barnabas abode "long time" at Iconium; (Act_14:3) Paul talked a "long" while at Tress; (Act_20:3) and they sailed slowly off the coast of Asia "many" days (ver. 7); the length, i.e. the "sufficiency" (iJkanothv) must depend in each case upon the standard by which it is measured. Here "much time," measured by the common experience of sailing-vessels waiting for a favorable wind, may mean one or two weeks. It is more natural to apply the phrase to the time of their detention at Fair Havens, than, as Meyer and others do, to the time that elapsed since they sailed from Caesarea. The voyage was now dangerous (tou ploov, a late form for the older plou). Dangerous; ejpisfalouv, only here in the New Testament, and in RAPC Wis 9:14; also occasionally in classical authors, but very frequently in medical writers. The Fast. The great Jewish fast on the Day of Atonement, in the month Tisri, which fell this year on September 24 (Lewin and Farrar), probably while they were at Fair Havens. The Jews considered navigation unsafe between the Feast of Tabernacles (five days after the Day of Atonement) and the Feast of Pentecost (Lewin, vol. it. p. 192, note). It became, therefore, a very serious question what they were to do. Fair Havens was an inconvenient anchorage for the winter, and not near any large town. On the other hand, if they passed beyond the shelter of Cape Matala, which lay a few miles to the east, and where the coast of Crete suddenly trends due north, they would be exposed to the violence of the Eterian westerly wind. They called St. Paul into their counsels. Admonished them; parhnei, only here and ver. 22. In classical Greek used especially of advice given by a speaker in a public speech. In medical writers it expresses the advice given by a physician to his patient.

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

The fast, or day of atonement, was kept on the tenth of Tisri, that is, the

25th of September. This was to them an ill time of sailing; not only because winter was approaching, but also because of the sudden storms, which are still common in the Mediterranean at that time of the year. Paul exhorted them - Not to leave Crete. Even in external things, faith exerts itself with the greatest presence of mind, and readiness of advice.

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

fast

The fast was on the tenth day of the seventh month. Lev 23:27; Lev 23:29.

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

The start from Fair Havens:

v. 9. Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them

v. 10. and said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives.

v. 11. Nevertheless the centurion believed the master and the owner of the ship more than those things which were spoken by Paul.

v. 12. And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter, which is an haven of Crete, and lieth toward the southwest and northwest.

v. 13. And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete.

Due to the adverse winds and the extremely slow progress, the season was now very far advanced, and navigation had become perilous. The great fast day of the Jewish calendar was even past, that of the Day of Atonement, which was held on the tenth of Tishri (corresponding roughly to our October). In those days, navigation ceased with the coming of the stormy season, not to be resumed till spring. Paul, therefore, whether on his own initiative or by request of the centurion, issued a warning admonition that, so far as he could see, the voyage was destined to proceed only with great injury and much damage, not only of the cargo and of the ship, but also of their own lives. There would surely be injury inflicted to them and the ship by the elements, especially by the violence of the tempest; and the event fully justified Paul’s advice. But the centurion was persuaded by the master and by the owner of the ship rather than by anything Paul could say. According to some commentators, the two men were the pilot and the captain of the ship, and their interest in opposing Paul’s advice was grounded in mercenary motives, the provisions being eagerly expected in Rome and providing for the keep of a large crew during a long stay at Fair Havens being a considerable item. Then there was another factor, namely, that the harbor was not altogether suitable for wintering, not so much on nautical grounds, but for the reason that there was no large city nearby, and that the sailors would suffer for want of suitable occupation. So the majority finally proposed to set sail from there with the intention, if they could make it, of wintering at Phoenix, which was a harbor of Crete fronting toward the southwest and northwest. Their opinion seemed to be sustained by the weather, for instead of the disagreeable and contrary wind from the west a moderate breeze from the south began to blow, which seemed altogether favorable to their intention of running along the coast a matter of some sixty miles. Believing, therefore, that they could carry out their intention, they weighed anchor and sailed along Crete to the west, closer inshore even than before, hugging the coast. It was a perilous undertaking at best, but they were willing to risk it, just as many people today will endanger life and limb a thousand times in the hope of gaining a few dollars.

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

9-12. The voyage, thus far, had been so tedious that winter was approaching, and it was deemed unsafe to attempt to complete it before spring. It became a question, however, whether they would spend the winter where they were, or seek a more desirable winter haven. (9) " Much time having now elapsed, and navigation being already unsafe, because the fast had already passed, Paul admonished them, (10) saying, Sirs, I perceive that this voyage will be with violence and much loss, not only of the cargo and the ship, but also of our lives. (11) But the centurion believed the master and the owner of the ship rather than the things which were spoken by Paul. (12) And the harbor being inconvenient to winter in, the majority advised to depart thence, so as, if possible, to reach Phoenix, and spend the winter there, a harbor of Crete looking to the south-west and north-west. " Paul's advice to the mariners was the beginning of an activity in behalf of the ship and crew which forms the chief matter of interest in the remainder of the voyage. We will yet see how nearly his prediction was fulfilled. He did not claim for it the authority of inspiration, and, therefore, we should not claim it for him; but he had some experience at sea, and expressed the result of his own judgment. It was quite natural, however, that the centurion, who seems to have had control of the matter, should put more confidence in the judgment of the owner and the master than in his. He had not yet learned to appreciate his prisoner as he did subsequently.

The description given of the harbor of Phoenix had occasioned some perplexity to commentators. As the wind was blowing from north of west, a harbor "looking to the north-west and south-west," from the shore, would be entirely exposed to the weather; whereas this description is given to show that it was a safe harbor in which to spend the winter. Mr. Howson is undoubtedly right in assuming that Luke supposes the beholder to be looking from the water, where a vessel would lie at anchor, toward the inclosing shore, and means that to him the harbor would look to the north-west and the south-west. Such a harbor would be safe against any wind in the quadrant from south-west to north-west, and was precisely such as was needed at that time.

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.

9–13. When much time was spent. How long a time had passed since the embarkation cannot be told, but so long that sailing was now dangerous. On account of the season of year. In the winter, not only the storms, but the clouds and darkness, interfered with navigation. Mariners, in the absence of the compass, needed the sun and stars to direct their course. Because the fast was … past. That of the Atonement, which came in October.

Sirs, I perceive. Paul's experience taught him the danger of proceeding. It was the stormy and tempestuous season. He therefore volunteered his advice.

Centurion gave more heed. The master, or captain, and the owner, were both aboard, and it was but natural that their wishes would prevail with the centurion. The chief argument for proceeding was that Fair Havens was not a good harbor, and they hoped to reach a better one.

Phenice. This place, Phoenix in the Revision, was never reached, but would have been a good place for wintering, for the excellent harbor there remains to this day.

When the south wind blew. When this wind arose, they supposed they could attain their purpose, and sailed along the southern shore of Crete to reach, if possible, Phoenix.

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.

We had now taken much time

Because of the direction the wind was blowing, the journey from Caesarea to Fair Havens had taken more time than planned.

We had now taken

The writer includes himself, Paul, and those who were traveling with them, but not the reader. (See: Exclusive and Inclusive "We")

the time of the Jewish fast also had passed, and it had now become dangerous to sail

This fast took place on the Day of Atonement, which was usually either in the last part of September or the first part of October according to Western calendars. After this time, there was a higher risk of seasonal storms.

I see that the voyage we are about to take will be with injury and much loss

"if we travel now, we will suffer much injury and loss"

we are about to take ... our lives

Paul includes himself and his hearers, so this is inclusive. (See: Inclusive "We")

loss, not only of the cargo and the ship, but also of our lives

Here "loss" means destruction when referring to things and death when referring to people.

not only of the cargo and the ship

Cargo is something that a person transports from one place to another by boat. AT: "not only the ship and the goods on the ship"

that were spoken by Paul

This can be stated in active form. AT: "that Paul said" (See: Active or Passive)

translationWords

Jew

fast

Paul

centurion

lord

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

9. ἱκανοῦ δὲ χρόνου διαγενομένου, now when much time had been spent, i.e. waiting for a change of wind, and in debating what course should next be taken.

καὶ ὄντος ἤδη ἐπισφαλοῦς τοῦ πλοός, and when the voyage was now dangerous. It had come to be dangerous by the late season of the year. In St Paul’s day navigation, both among the Jews and other nations, could only be attempted for a limited portion of the year, when the weather permitted the stars to be seen.

διὰ τὸ καὶ τὴν νηστείαν ἤδη παρεληλυθέναι, because the fast was now already past. The fast here meant is that on the great Day of Atonement. This is the Fast par excellence of the Jews, being the only one definitely appointed in the Old Testament. It falls on the tenth day of Tishri, the seventh month of the Jewish year. This corresponds to a part of September and October of our calendar; so that a stormy season was to be expected.

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.

9. ἱκανοῦ χρ.] Not ‘since the beginning of our voyage,’ as Meyer:—the time was spent at the anchorage.

τοῦ πλοός] Not ‘sailing,’ but the voyage, viz. to Rome,—which henceforth was given up as hopeless for this autumn and winter. That this is the meaning of ὁ πλοῦς, see ch. 21:7. And by observing this, we avoid a difficulty which has been supposed to attend the words. Sailing was not unsafe so early as this (see below); but to undertake so long a voyage, was.

τὴν νηστείαν] The fast, κατʼ ἐξοχήν, is the solemn fast of the day of expiation, the 10th of Tisri, the seventh month of the Jewish ecclesiastical year, and the first of the civil year. See Lev 16:29 ff.; Lev 23:26 ff. This would be about the time of the autumnal equinox. The sailing season did not close so early: ‘Ex die igitur tertio iduum Novembris, usque in diem sextum iduum Martiarum, maria clauduntur.’ Vegetius (Smith, p. 45, note) de Re Milit. iv. 39.

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

The Fast. The great day of atonement, called "the Fast" by way of eminence. It occurred about the end of September. Navigation was considered unsafe from the beginning of November until the middle of March.

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