Embarking in a ship of Adramyttium, which was about to sail to places on the coast of Asia, we put to sea, Aristarchus, a Macedonian of Thessalonica, being with us. The next day, we touched at Sidon. Julius treated Paul kindly, and gave him permission to go to his friends and refresh himself. Putting to sea from there, we sailed under the lee of Cyprus, because the winds were contrary. When we had sailed across the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia. There the centurion found a ship of Alexandria sailing for Italy, and he put us on board. When we had sailed slowly many days, and had come with difficulty opposite Cnidus, the wind not allowing us further, we sailed under the lee of Crete, opposite Salmone.
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When it was determined that we should sail for Italy, they delivered Paul and certain other prisoners to a centurion named Julius, of the Augustan band. Embarking in a ship of Adramyttium, which was about to sail to places on the coast of Asia, we put to sea, Aristarchus, a Macedonian of Thessalonica, being with us. The next day, we touched at Sidon. Julius treated Paul kindly, and gave him permission to go to his friends and refresh himself. Putting to sea from there, we sailed under the lee of Cyprus, because the winds were contrary. When we had sailed across the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia. There the centurion found a ship of Alexandria sailing for Italy, and he put us on board. When we had sailed slowly many days, and had come with difficulty opposite Cnidus, the wind not allowing us further, we sailed under the lee of Crete, opposite Salmone. With difficulty sailing along it we came to a certain place called Fair Havens, near the city of Lasea.
Parallel Translations
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Embarking in a ship of Adramyttium, which was about to sail to places on the coast of Asia, we put to sea, Aristarchus, a Macedonian of Thessalonica, being with us.
The next day, we touched at Sidon. Julius treated Paul kindly, and gave him permission to go to his friends and refresh himself.
Putting to sea from there, we sailed under the lee of Cyprus, because the winds were contrary.
When we had sailed across the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia.
There the centurion found a ship of Alexandria sailing for Italy, and he put us on board.
When we had sailed slowly many days, and had come with difficulty opposite Cnidus, the wind not allowing us further, we sailed under the lee of Crete, opposite Salmone.
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And we entred into a ship of Adramicium and lowsed from lond apoynted to sayle by the costes of Asia one Aristarcus out of Macedonia of the contre of Thessalia beinge with vs.
And the nexte daye we came to Sidon. And Iulius courteously entreated Paul and gave him liberte to goo vnto his frendes and to refresshe him selfe.
And from thence lanched we and sayled harde by Cypers because the wyndes were contrarye.
Then sayled we over the see of Cilicia and Pamphylia and came to Myra a cite in Lycia.
And there the vnder captayne founde a shippe of Alexander redy to sayle into Italy and put vs therin.
And when we had sayled slowly many dayes and scace were come over agaynst Gnydon (because the wynde with stode vs) we sayled harde by the costes of Candy over agaynste Salmo
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And we entred into a ship of Adramyttium purposing to saile by the coastes of Asia, and launched foorth, and had Aristarchus of Macedonia, a Thessalonian, with vs.
And the next day we arriued at Sidon: and Iulius courteously entreated Paul, and gaue him libertie to go vnto his friends, that they might refresh him.
And from thence we launched, and sayled hard by Cyprus, because ye windes were contrarie.
Then sayled we ouer the sea by Cilicia, and Pamphilia, and came to Myra, a citie in Lycia.
And there the Centurion found a ship of Alexandria, sayling into Italie, and put vs therein.
And when we had sayled slowly many dayes, and scarce were come against Gnidum, because the winde suffered vs not, we sailed hard by Candie, neere to Salmone,
Cross-references (56)
- Acts 24:23 (v3) He ordered the centurion that Paul should be kept in custody, and should have some privileges, and not to forbid any of his friends to…
- Acts 28:11 (v6) After three months, we set sail in a ship of Alexandria which had wintered in the island, whose sign was “The Twin Brothers.”
- Acts 6:9 (vv5–6) But some of those who were of the synagogue called “The Libertines”, and of the Cyrenians, of the Alexandrians, and of those of Cilicia and…
- Acts 28:16 (vv2–3) When we entered into Rome, the centurion delivered the prisoners to the captain of the guard, but Paul was allowed to stay by himself with…
- Acts 19:29 (v2) The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of…
Show all 53 cross-references
- Acts 27:21 (v7) When they had been long without food, Paul stood up in the middle of them, and said, “Sirs, you should have listened to me, and not have…
- Acts 2:11 (v7) Cretans and Arabians: we hear them speaking in our languages the mighty works of God!”
- Acts 4:36 (v4) Joses, who by the apostles was also called Barnabas (which is, being interpreted, Son of Encouragement), a Levite, a man of Cyprus by race,
- Acts 13:13 (v5) Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia. John departed from them and returned to Jerusalem.
- Acts 27:12-13 (v7) Because the haven was not suitable to winter in, the majority advised going to sea from there, if by any means they could reach Phoenix,…
- Acts 27:43 (v3) But the centurion, desiring to save Paul, stopped them from their purpose, and commanded that those who could swim should throw themselves…
- Colossians 4:10 (v2) Aristarchus, my fellow prisoner, greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, “if he comes to…
- Titus 1:5 (v7) I left you in Crete for this reason, that you would set in order the things that were lacking and appoint elders in every city, as I…
- Titus 1:12 (v7) One of them, a prophet of their own, said, “Cretans are always liars, evil beasts, and idle gluttons.”
- Philemon 1:24 (v2) as do Mark, Aristarchus, Demas, and Luke, my fellow workers.
- Acts 27:1 (vv3, 6) When it was determined that we should sail for Italy, they delivered Paul and certain other prisoners to a centurion named Julius, of the…
- Genesis 10:15 (v3) Canaan became the father of Sidon (his firstborn), Heth,
- Genesis 49:13 (v3) “Zebulun will dwell at the haven of the sea. He will be for a haven of ships. His border will be on Sidon.
- Isaiah 23:2-4 (v3) Be still, you inhabitants of the coast, you whom the merchants of Sidon that pass over the sea, have replenished. On great waters, the seed…
- Isaiah 23:12 (v3) He said, “You shall rejoice no more, you oppressed virgin daughter of Sidon. Arise, pass over to Kittim. Even there you will have no rest.”
- Zechariah 9:2 (v3) and Hamath, also, which borders on it; Tyre and Sidon, because they are very wise.
- Matthew 11:21 (v3) “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would…
- Matthew 14:24 (v4) But the boat was now in the middle of the sea, distressed by the waves, for the wind was contrary.
- Mark 6:48 (v4) Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the…
- Luke 8:22 (v2) Now on one of those days, he entered into a boat, himself and his disciples, and he said to them, “Let’s go over to the other side of the…
- Acts 2:9 (v2) Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia,
- Acts 2:10 (v5) Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes,
- Acts 11:19-20 (v4) They therefore who were scattered abroad by the oppression that arose about Stephen traveled as far as Phoenicia, Cyprus, and Antioch,…
- Acts 12:20 (v3) Now Herod was very angry with the people of Tyre and Sidon. They came with one accord to him, and, having made Blastus, the king’s personal…
- Acts 13:4 (v4) So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus.
- Acts 15:23 (v5) They wrote these things by their hand: “The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch,…
- Acts 15:38 (v5) But Paul didn’t think that it was a good idea to take with them someone who had withdrawn from them in Pamphylia, and didn’t go with them…
- Acts 15:39 (v4) Then the contention grew so sharp that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus,
- Acts 15:41 (v5) He went through Syria and Cilicia, strengthening the assemblies.
- Acts 16:9-13 (v2) A vision appeared to Paul in the night. There was a man of Macedonia standing, begging him, and saying, “Come over into Macedonia and help…
- Acts 16:17 (v2) Following Paul and us, she cried out, “These men are servants of the Most High God, who proclaim to us a way of salvation!”
- Acts 17:1 (v2) Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue.
- Acts 18:24 (v6) Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures.
- Acts 19:19 (v2) Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted their price, and…
- Acts 20:4-5 (v2) These accompanied him as far as Asia: Sopater of Beroea; Aristarchus and Secundus of the Thessalonians; Gaius of Derbe; Timothy; and…
- Acts 20:15-16 (v2) Sailing from there, we came the following day opposite Chios. The next day we touched at Samos and stayed at Trogyllium, and the day after…
- Acts 21:1-3 (v2) When we had departed from them and had set sail, we came with a straight course to Cos, and the next day to Rhodes, and from there to…
- Acts 21:3 (v4) When we had come in sight of Cyprus, leaving it on the left hand, we sailed to Syria and landed at Tyre, for the ship was there to unload…
- Acts 21:5 (v2) When those days were over, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out…
- Acts 21:16 (v4) Some of the disciples from Caesarea also went with us, bringing one Mnason of Cyprus, an early disciple, with whom we would stay.
- Acts 21:39 (v5) But Paul said, “I am a Jew, from Tarsus in Cilicia, a citizen of no insignificant city. I beg you, allow me to speak to the people.”
- Acts 22:3 (v5) “I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict…
- Acts 27:4 (v7) Putting to sea from there, we sailed under the lee of Cyprus, because the winds were contrary.
- Acts 27:7 (v4) When we had sailed slowly many days, and had come with difficulty opposite Cnidus, the wind not allowing us further, we sailed under the…
- Acts 28:2 (v2) The natives showed us uncommon kindness; for they kindled a fire and received us all, because of the present rain and because of the cold.
- Acts 28:10 (v2) They also honored us with many honors, and when we sailed, they put on board the things that we needed.
- Acts 28:12 (v2) Touching at Syracuse, we stayed there three days.
- Galatians 1:21 (v5) Then I came to the regions of Syria and Cilicia.
53 distinct cross-references across this passage (56 total citations).
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain On vv2–3 2. And there continued with us. Luke seemeth so…
2. And there continued with us. Luke seemeth so to commend one man’s constancy, that he nippeth the rest. For there were more which did accompany him to Jerusalem; whereof we see two only which remained with him. But because it may be that the rest were letted with some just causes, or that Paul refused to have them to minister unto him, I will say nothing either way. Neither is it an unmeet thing to say that Luke had some special reason for which he doth commend this man above the rest, albeit he was but one of many. Surely, it is likely that he was a rich man, seeing he was able to bear the charges whereat he was by the space of three years, having left his house. For we heard before (Acts 17:11) that many of the chief families in Thessalonica did receive Christ, and Luke saith, for honor’s sake, that Aristarchus and Secundus came with Paul into Asia (Acts 20:4). Therefore, let it suffice us to hold that which is certain and good to be known, that there is set before us an example of holy patience, because Aristarchus is not wearied with any trouble, but doth willingly take part with Paul in his trouble, and after that he had been in prison with him two years, he doth now cross the seas, that he may likewise minister to him at Rome, not without the reproachings of many, besides the loss of his goods at home, and so great charges.
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.
Geneva Bible translators 1599 · Public Domain On v7 Which was an high hill of Candia.
Which was an high hill of Candia.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–7 2 And entering into a ship of Adramyttium, we…
2 And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us.
Ver. 2. One Aristarchus, &c.] St Paul’s fellow traveller first, and then fellow prisoner too, yea, fellow worker unto the kingdom of God, and a great comfort to him, Col 4:10-11 Act 19:29; Act 20:4, Optimum solatium, sodalitium. The best comfort was his co-workers. Therefore David so bewails the loss of Jonathan. St Paul counts it a singular mercy to him that Epaphroditus recovered, Php 2:27. And St John found himself furthered and quickened by the graces of the elect lady, 2Jn 1:12.
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.
Matthew Poole 1685 · Public Domain On vv2–7 Adramyttium; a city in Mysia, a province in the…
Adramyttium; a city in Mysia, a province in the Lesser Asia, almost over against Mitylene, of a pestilent air.
Meaning to sail by the coasts of Asia; the ship did belong to Adramyttium, and designed a trading voyage along the coasts of Asia.
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Aristarchus; this Aristarthus seems to have been a man of some note, who accompanied St. Paul (together with Luke, the holy penman of this book, and of the Gospel so called) throughout his journey, and none else that we read of. This Aristarchus was one of them that was laid hold on in the uproar at Ephesus, Act 19:29; and having partook of Paul’s afflictions in all his travels, was at last his fellow prisoner at Rome, Col 4:10.
Thessalonica; of this city mention is made, Act 17:1.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v4 An account is here given of the very hazardous…
An account is here given of the very hazardous voyage which the apostle had from Cesarea towards Rome. He sails from Cesarea to Cyprus; from Cyprus to Cilicia to Crete; and having been long at sea, and the summer wearing away, and the great fast being past, that is, the anniversary of expiation, which was on the tenth day of September. After which the sea growing temptuous, the ancients left off sailing until March, because of the shortness of the days. St. Paul, forseeing the danger of the season, and being also to the lives of those that were in it, and advised them to venture no further till the sea was calmer; but the owner and governor of the ship (who was supposed to be better skilled in his own art) advising otherwise, the captain of the guard prefers his judgment before Paul’s, and so sets forward, but with great hazard, and greater loss, as the event declared.
From the whole we gather, That the fittest seasons ought to be observed and taken for every enterprise, both sacred and secular. Winter journeys by land, or voyages by sea, are unsafe, as well as uncomfortable. A season is beautiful for all things, and has a lustre upon it above all other parts of time. This winter voyage, about our October, was very hazardous and unseasonable; for the winds were boisterous and contrary, the days were short, the light little, the night long, the clouds thick, the weather dark, the storms raging; therefore the apostle advised to winter in the Fair Havens, knowing that the season for sailing was now past.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv2–7 And entering into a ship of Adramyttium,.... Which was…
And entering into a ship of Adramyttium,.... Which was in the port of Caesarea; for from thence they set sail to the place where this ship was bound, which very likely was the place here mentioned; there was a city of this name in Africa, and which was built upon the sea shore, and is sometimes called Hadrumentum (g), as this is called Adramantos, in the Syriac version; and in the Alexandrian copy, and in another manuscript, "a ship of Adramyntum"; it is mentioned with Carthage, a city in Africa, by Pliny (h) and Solinus (i); the one calls it Adrumetum, and the other Adrymeto; and the latter says, that it, as well as Carthage, was built by the people of Tyre; and so Sallust (k) says, that the Phoenicians built Hippo, Adrumetum, Leptis, and other cities on the sea coast; and the name seems to be a Phoenician name, "Hadarmuth", which signifies "the court of death"; perhaps it might be so called, either from the badness of the air in which it was, or the dangerousness of its haven: Jerom calls it Hadrumetus, and says (l) it is a city in Byzacium, a country in Africa; he seems to design another place, the metropolis of the Byzacian country, the most fruitful of all the parts of Africa, and which in the Phoenician language was "Hadarmeoth"; which signifies "the court of a hundred"; that is, it was a place so fruitful that it brought forth an hundred fold; and agreeably to which is what Pliny says (m), they are called Libyphoenicians, who inhabit Byzacium, a country so named, in circuit two hundred and fifty miles, and of such great fruitfulness that the land returns to the husbandmen an hundred fold. The former of these is most likely to be the place here meant; and though we nowhere read of the apostle being here, nor of the Gospel being preached here in the early times of Christianity; yet in the "fourth" century there was a church in this place, and Philologus was bishop of it, who subscribed at a council held at Carthage in this century; and in the "fifth" century we read of several bishops of this place, as Aurelius, who was in the Chalcedon council, Flavianus in that at Ephesus, which was reckoned an infamous one, and Helladius, who was in the first Ephesine council, and Felix, who was banished by Gensericus (n). There was another city of the same name in Aeolia, or Mysia (o), and which was formerly called Pedasus, and since Landermiti, and was a seaport, and bids fair to be the place here intended; though since there was an island of Lycia called Adramitis (p), now Audromety, and it was at Myra, a city of Lycia, where this ship stopped, Act 27:5 and where the passengers changed their ship, this seems most likely to be designed:
we launched; in the said ship from Caesarea:
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meaning to sail by the coast of Asia; the lesser Asia, along by Ephesus and Miletus, as they did; for in this last place, as before observed, Trophimus was left sick; the Alexandrian copy reads, "that was about to sail"; that is, the ship of Adramyttium was about to sail, or just ready to sail by the coast of Asia, wherefore the company entered, and set forth in it on their voyage:
one Aristarchus a Macedonian, of Thessalonica, being with us; the same person that was with the apostle at Ephesus, and accompanied him into Asia, Act 19:29 the same went through with him to Rome, and became his fellowlabourer, and fellow prisoner there, Plm 1:24 Col 4:10.
(g) Mela, l. 1. c. 7. (h) Nat. Hist. l. 6. c. 34. (i) Polyhistor. c. 40. (k) Bellum Jugurth. p. 52. (l) De locis Hebraicis, fol. 96. B. (m) Nat. Hist. l. 5. c. 4. (n) Magdeburg. Eccl. Hist. cent. 4. c. 9. p. 496, 497. cent. 5. c. 10. p. 648. (o) Plin. l. 5. c. 30. Ptolom. l. 5. c. 2. Mela. l. 1. c. 18. Pausan. Messenica sive l. 4. p. 268. Herodot. l. 7. c. 42. (p) Stephanus de urbibus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 3, 4, 7 Adramyttium - was a sea port of Mysia. Aristarchus…
Adramyttium - was a sea port of Mysia. Aristarchus and Luke went with Paul by choice, not being ashamed of his bonds.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–7 Verse 2. A ship of Adramyttium] There were several…
Verse 2. A ship of Adramyttium] There were several places of this name; and in different MSS. the name is variously written. The port in question appears to have been a place in Mysia, in Asia Minor. And the abbé Vertot, in his history of the Knights of Malta, says it is now called Mehedia. Others think it was a city and seaport of Africa, whence the ship mentioned above had been fitted out; but it is more probable that the city and seaport here meant is that on the coast of the AEgean Sea, opposite Mitylene, and not far from Pergamos. See its situation on the map.
Aristarchus, a Macedonian] We have seen this person with St. Paul at Ephesus, during the disturbances there, Ac 19:29, where he had been seized by the mob, and was in great personal danger. He afterwards attended Paul to Macedonia, and returned with him to Asia, Ac 20:4. Now, accompanying him to Rome, he was there a fellow prisoner with him, Col 4:10, and is mentioned in St. Paul's epistle to Philemon, Phm 1:24, who was probably their common friend.-Dodd. Luke and Aristarchus were certainly not prisoners at this time, and seem to have gone with St. Paul merely as his companions, through affection to him, and love for the cause of Christianity. How Aristarchus became his fellow prisoner, as is stated Col 4:10, we cannot tell, but it could not have been at this time.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v3 Act 27:3-8. And the next day we touched at…
Act 27:3-8. And the next day we touched at Sidon — A celebrated city on the Phenician coast, not far from Tyre. Here Julius, to whose care the prisoners had been delivered, being a man of singular humanity, allowed Paul to go ashore and refresh himself with the brethren of that city; a favour which must have been peculiarly acceptable to one that had been so long in prison. After that, loosing from Sidon, they sailed under Cyprus — Leaving it on the left hand; to Myra, a city of Lycia; and there finding a ship of Alexandria, bound for Italy, they went aboard. This ship, it is probable, was laden with wheat, for the greatest part of the corn consumed in Rome was brought from Alexandria in Egypt; and the vessels employed in that trade were exceedingly large, as this vessel certainly was; for there were on board of her no fewer than two hundred and seventy-six persons. And when we had sailed slowly many days — By Rhodes and several other small islands, which lay near the Carian shore; and scarce were come over against Cnidus — A cape and city of Caria; the wind not suffering us —
To make greater despatch, steering to the south; we sailed under Crete — A well-known island in the Mediterranean sea; over against Salmone — A promontory on the eastern coast of that island. And hardly passing it — That is, passing the cape with difficulty; we came to a place called The Fair Havens — The most considerable port in that part of Crete, which still retains the same name: but the city Lasea, mentioned next, is now utterly lost, together with many more of the hundred cities for which Crete was once so renowned.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–7 A ship of Adramyttium - A maritime town of…
A ship of Adramyttium - A maritime town of Mysia, in Asia Minor, opposite to the island of Lesbos. This was a ship which had been built there, or which sailed from that port, but which was then in the port of Caesarea. It is evident, from Act 27:6, that this ship was not expected to sail to Italy, but that the centurion expected to find some other vessel into which he could put the prisoners to take them to Rome.
We launched - We loosed from our anchorage, or we set sail. See Act 13:13.
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By the coasts of Asia - Of Asia Minor. Probably the owners of the ship designed to make a coasting voyage along the southern part of Asia Minor, and to engage in traffic with the maritime towns and cities.
One Aristarchus, a Macedonian - This man is mentioned as Paul’s companion in travel in Act 19:29. He afterward attended him to Macedonia, and returned with him to Asia, Act 20:4. He now appears to have attended him, not as a prisoner, but as a voluntary companion, choosing to share with him his dangers, and to enjoy the benefit of his society and friendship. He went with him to Rome, and was a fellow-prisoner with him there Col 4:10, and is mentioned Phm 1:24 as Paul’s fellow-laborer. It was doubtless a great comfort to Paul to have with him two such valuable friends as Luke and Aristarchus; and it was an instance of great affection for him that they were not ashamed of his bonds, but were willing to share his dangers, and to expose themselves to peril for the sake of accompanying him to Rome.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 4, 7 Adrumetum. In the Greek, Adrametum, which seems to be…
Adrumetum. In the Greek, Adrametum, which seems to be the best reading: the former was in Africa, the latter in Asia; and the ship was to make for the coasts of Asia and not those of Africa. --- Being about to sail [1] by the coast of Asia. Literally, beginning to sail; the sense can only be designing to sail that way, as appears also by the Greek. (Witham)
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[BIBLIOGRAPHY]
Incipientes navigare, Greek: mellontes plein, navigaturi.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–7 a ship of--belonging to.
a ship of--belonging to.
Adramyttium--a port on the northeast coast of the Ægean Sea. Doubtless the centurion expected to find another ship, bound for Italy, at some of the ports of Asia Minor, without having to go with this ship all the way to Adramyttium; and in this he was not disappointed. See on Act 27:6.
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meaning to sail by the coasts--"places."
of Asia--a coasting vessel, which was to touch at the ports of proconsular Asia.
one Aristarchus, a Macedonian of Thessalonica, being with us--rather, "Aristarchus the Macedonian," &c. The word "one" should not have been introduced here by our translators, as if this name had not occurred before; for we find him seized by the Ephesian mob as a "man of Macedonia and Paul's companion in travel" (Act 19:29) and as a "Thessalonian" accompanying the apostle from Ephesus on his voyage back to Palestine (Act 20:4). Here both these places are mentioned in connection with his name. After this we find him at Rome with the apostle (Col 4:10; Plm 1:24).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–7 2. Adramyttium—A trading town of some note in Mysia,…
2. Adramyttium—A trading town of some note in Mysia, near the Isle of Lesbos. The ship was, doubtless, merely engaged in the coasting trade.
We launched—According to Mr. Lewin’s reckoning it was on the twenty-first of August, in the year of our Lord 60, when Paul’s ship departed from Cesarea. The winds at that date are generally from the west, but not violent, and the trip to Sidon was doubtless prosperous.
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The first intention probably was that Paul and his party should land at Adramyttium, and take the overland route across Northern Greece, by the Egnatian way, through Neapolis, Philippi, and the other Macedonian towns, and thence crossing the Adriatic to Brandusium, the regular route to Rome. (See note on Act_17:14-34.) The meeting an Alexandrian ship at Myra changed this plan disastrously.
One Aristarchus—See note on Act_19:29.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–7 2. And entering into (R. V. embarking in)] The…
2. And entering into (R. V. embarking in)] The verb is the technical term for “going on board.”
Adramyttium] a seaport on the coast of that district of Asia Minor called Mysia, and in early times Æolis. It appears to have been in St Paul’s time a place of considerable trade, and Pliny (Act_27:30) mentions it as an assize town. The reason why the Apostle and his companions embarked on board a vessel from this port was that it was probably the easiest way of getting into the line of vessels going from Asia to the West. The isle of Lesbos lay off the gulf on which Adramyttium was situated, and to which it gave name, and the town was in close connexion with Ephesus, Miletus, Pergamos and Troas, and so was a considerable centre of commerce.
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we launched, meaning to sail] The best MSS. make the participle refer to the ship and not to the Apostle and his company. So read, with Rev. Ver. “a ship … which was about to sail unto the places on the coast of Asia, we put to sea.” For in a voyage of such a character they would be very likely to find, in some of the ports at which they touched, a vessel that would convey them to Italy.
Aristarchus] Mentioned before (Act_19:29) as one of those whom the mob in Ephesus seized in their fury against St Paul. He went, as it seems, with the Apostle into Europe, for he is enumerated amongst those who accompanied St Paul (Act_20:4) on his return. After the present notice of him, we learn nothing more of his history except that from Col_4:10 and Phm_1:24 we can gather that he remained with the Apostle during his first Roman imprisonment.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–7 (2) Entering into a ship of Adramyttium.—Better, embarking in.…
(2) Entering into a ship of Adramyttium.—Better, embarking in. Adramyttium was a town on the coast of Mysia, opposite Lesbos. It lay on the Roman road from Assos and Troas to Pergamus, Ephesus, and Miletus. It was a port of considerable importance, and the Gulf of Adramyti still retains its name. There would seem to have been but little direct intercourse by sea between Cæsarea and Rome, and the voyage had therefore to be made, now in one ship, now in another. Changes of this kind occurred, it will be remembered, in St. Paul’s journey from Philippi to Cæsarea. Possibly it was at first intended that the prisoners should go to Adramyttium, cross to Greece, and then proceed by land. “Asia” is, of course, the proconsular province so called. Looking to the fact that the “fast,” i.e., the Day of Atonement (falling this year on Sept. 24th), was over when St. Paul reached Crete (Act_27:9), the date of embarkation may be fixed, with much probability, in the middle, or towards the end, of the previous August.
One Aristarchus, a Macedonian of Thessalonica.—It is reasonable to infer that Aristarchus, who had come with St. Paul to Jerusalem (Act_20:4), had remained in Palestine during the two years of the Apostle’s imprisonment, and was now intending to return to his native city. The subsequent alteration of plan (Act_27:6), however, led to his accompanying him to Rome, and we find him there with St. Paul in Col_4:10, sharing his imprisonment.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–7 Embarking in for entering into, A.V.; which was about…
Embarking in for entering into, A.V.; which was about to sail unto the places on the coasts of Asia, we put to sea for we launched, meaning to sail by the coast of Asia, A.V. and T.R.; Aristarchus for one Aristarchus, A.V.. Adramyttium (now Adra-myti, where ships are still built), on the north-western coast of Asia Minor, south of Troas, on the gulf opposite which lies the island of Lesbos, was a place of considerable trade, situated on the great Roman road which connected the Hellespont with Ephesus and Miletus. Which was about to sail; mellonti (not mellontev, as in the T.R.), describing the ship as a coasting-vessel, trading between Adramyttium and other ports on the coast of Asia. She was now on her homeward voyage. Aristarchus. He is first mentioned in Act_19:29, as a Macedonian, and one of Paul"s companions at Ephesus, pro-badly, therefore, the fruit of his first visit to Thessalonica. We find him again with St. Paul on his last journey from Corinth to Asia, (Act_20:4) and we gather from the present notice of him that he kept with him till he arrived at Jerusalem, and followed him to Caesarea. It would appear at first sight, from lwtov Col_4:10, that he not only stayed with St. Paul during his two years" imprisonment at Rome, but was his "fellow-prisoner," if at least the word sunaicma) mou is to be taken literally. This, however, is very doubtful, because in the Epistle to the Romans (Rom_16:7) St. Paul calls Andronicus and Junius his "fellow-prisoners," though he was not then in prison himself; and also because, in the Epistle to Philemon, (Phm_1:23, 24) he gives this epithet to Epaphras, with the addition ejn Cristw jIhsou ("my fellow-prisoner in Christ Jesus"), and does not give it to Aristarchus, who is named in the same sentence as his sunergov. (see Bishop Lightfoot, on Col_4:10, and Bishop Ellicott, on ibid.) If sunaicmalwtov is to be taken of a bodily captivity, nothing is known of the occasion which gave rise to it in the case of any of the persons to whom it is applied.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v7 And when we had sailed slowly many days.
Act_27:7-14
And when we had sailed slowly many days.
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Slow sailing
As on board our ships, one has not always a favourable wind, and does not always proceed quickly forward, so the Christian in his journey through life has often to wait. (K. Gerok.)
Came unto a place which is called The fair havens.--
The fair havens of moderation and content
I. In the voyage of life we are brought into many a fair haven.
1. Life does not consist only of storms. These havens are of various kinds, satisfying the desires of rest, ambition, pleasure. But as these havens were not what these sailors were wishful for, and as they were ready to leave them, we are reminded of one fair haven in which men are not too willing to rest--moderation and content.
2. There were no noble features about these Fair Havens--no stupendous breakwater at Caesarea, no town near, no roadstead full of merchantmen. It was just a refuge for the storm-driven and hindered elsewhere. And so moderation and content form a haven of rest from many of the opposed ambitions of life.
3. There are other harbours which are no true havens. Look at that picture of the death of Chatterton. Through the open window we have vision of a better rest than of despair. Heaven is the last abiding harbour, but moderation, contentment, form a little fair haven on the way.
4. When we are driven to this haven let us be content. It is a fair haven if we have grace to know it.
II. Very often these fair havens will seem to be inconvenient for wintering in. We shall be willing to be content for a little time, but not for long. And so real content is not found. We imagine the demands of our life are not met by these quiet places of moderation. Give me neither poverty nor riches, said a wise man; but many risk the former for the mere chance of the latter. They will have all or none.
III. When the fair havens are being tried and doubted, we shall be surrounded by many kinds of counsellors. There was one here who never withheld his words if he could help others (Act_27:10), but he was only a parson--what did he know about ships? Besides, he was a prisoner, and delay might be an advantage. Further, in the opinion of Festus he was mad. What was his opinion against the advice backed by the skill, experience, and interest of the captain and owner? And then the vast majority (Act_27:12) were for going on. But vox populi was not vox Dei here. And generally the infallibility of the majority is on the same level as the infallibility of the Pope or that of conceited minorities. So do not listen to tempting voices because they are numerous. There may be one counsel advising keeping in good ways; but then it is only dear old mothers counsel, who knows nothing of the ways of the world, or that of interested parsons, or crazed fanatics. Those who advise me to seek pleasure, wealth, etc., have had long experience.
IV. If at these times we give heed to the false counsel we shall often think we have gained our purpose, but soon find that we have lost it. The south wind blows softly on many a tempted soul. The ways of sin are easy, and unattended by evil consequences. There is no intention of losing heaven. A religious old age shall follow a worldly manhood. But the haven of Phoenix was never reached by this ship, and Malta was only reached after the destructive storm. (T. Gasquoine, B. A.)
Now when much time was spent, and when sailing was now dangerous,… Paul admonished them.
Sphere of the Christian minister
Paul was a landsman. What did he know about navigation? And so the centurion said--just as you would have said--This is a matter that I would rather take the testimony of the shipmaster and the owner about, than yours. And the voyage went on, and it all came as Paul had declared, and he had that sweet opportunity that everybody longs for, of saying, I told you so. So that Paul, at the end of the voyage, commanded the captain, and the owner, and the crew, and the soldiers, and the centurion, and had charge of everything on board, and finally of the islanders themselves, when they were wrecked. A true man shows that he is true at that very point where other men break down. There are two points of sensitiveness among men.
I. Men are jealous and indignant often at ministers meddling with the affairs of society. And when ministers are associated in a class with arrogant pretensions, men ought to resent their intrusion. But a true minister is a man moved by the grace of God to be the teacher of moral ideals in a community, and being a citizen has all the rights of a citizen to deal with public affairs. Now a judgment formed by a clear head upon any course from high moral grounds, is likely to be sounder, wiser, and more cogent than judgments which are formed from mere practical grounds. Moral intuition may be, and often is, wiser than practical experience itself. An outsider is very useful to an insider. As the engineer cannot steer, being down below among the machinery, he is very much helped by the man who is on the lookout; and men that are buried in the hull of their affairs ought to be thankful if there is anybody on deck that can keep a good look out, and tell which way the ship is going. All kinds of business, all professions, all courses in social life, stand in relation to the moral welfare of the whole community. And we have a right, with or without ordination, to meddle with the moral relations of every course and calling. Many and many a voyage has been disastrous because when Paul has said, Ye will come to harm, the centurion said, We have the shipmaster and the owner, and we will listen to them rather than to this Paul. What does he know about it? In many and many a case it has turned out that the stranger, whose advice was rejected with scorn, knew more than all on board put together. This has been Christs quarrel from the beginning. As it was said on one occasion, so it is said now, What have we to do with Thee? Art Thou come to torment us before our time? And when Christian teachers begin to apply the larger principles of criticism to the evil courses of society: Ye meddlers, why do you not attend to your business, and let us attend to ours? Stay thou at home and preach Christ, and do not touch grog-shops or lotteries. What hast thou to do with Wall Street? Follow the meek and lowly Jesus. I do follow Him--precisely that; for He said, I came not to send peace, but a sword, etc. The men especially who follow Christ and His apostles are the men who turn the world upside down. The minister has a right to go into every part of society and give advice, and no man can say, It is none of your business. It is my business. Everything that is done under Gods sun is my business. When I stand and look upon those things which are of common interest to you and to me, and say, Such courses jar against the integrity at large, it is precisely my business.
II. There is a popular impression that every man understands his own business best and complaint is often made of ministers that they meddle with things that they do not understand. But when ministers meddle with practical life they are meddling with just what they do understand, or ought to. Look at this matter. I admit that there is a truth in the contention that a man generally understands his own business best. The printer, the lawyer, the machinist, etc., understand the technicalities of their crafts better than I do. But does it follow that a man understands the general relations of his business to other businesses, the moral relations of his business, the relations of his business to political economy, better than an outsider does? So far from that, experience shows that no man is so blind as a man that is immersed in his own business. It is not often the case that any department of life is reformed of its own accord. It always is forced upon it ab extra. It does not follow that the miller understands bread better than I do. He knows more about the process than I do; but when it is done, and I take the loaf, and eat it, then I am as good a judge of bread as he is. It is not for me, perhaps, to say how a judge shall discharge his function; but it is for me to say when he discharges his function wrongly. It is not for me to say what is the special province of an advocate; but the moment he so conducts his profession that it touches the question of right and wrong, he comes into my sphere. Do you suppose that, because a man is an apothecary, he does not know how to catch trout? He has studied the nature of trout on purpose to amuse himself. Does it follow that, because a man is an able lawyer, he cannot be a skilful hunter? Experience shows that he can, though he may not have made it the sole business of his life to hunt. Do you suppose that I study old musty books when I want to preach? I study you! When I want to know more about the doctrine of depravity, I study you! When I want to know what is right and what is wrong, I see how you do; and I have abundant illustrations on every side! The same is true of the career of commerce, and all the instruments of commerce. There are a thousand things in these that a man cannot well and perfectly understand who does not devote himself to them. There are a thousand questions that no man would meddle with who was not inside of these things. Pan! did not say to this man, You ought to hoist this sail, or that sail. That was not his business. But he did say to them, You must not make this voyage. He knew that the season was unfavourable. He had some knowledge of the great courses of nature as well as other men. And the fact that he was an apostle did not take away his power of judging of these things. So I stand and say, There are certain courses in the great commercial world that are sure to bring damage to those that pursue them. And you shall not revile me, saying, You are nothing bat a minister. There are certain courses in banking that I know to be atrocious. I know that there are operations in railway management that outrage every law of prudence. I know that where a fraternity of villainous capitalists are joined together they shall be able to swamp legislators, and sweep whole communities to destruction, and it is my business to sound the alarm, and to say to men, There is no prosperity to society so long as such gigantic swindles as these are going on. And when I say it, they say to me, Are you a railroad man? No, but I am after railroad men. Do you understand this business? No, but I know the men who are in this business. And when it is said, Nobody can give advice in regard to the affairs of any given department unless he belongs to those affairs, I say that a cock does not need to be in bed with you to know that the morning has come, and crow! It is because he is out of doors, and sits aloft, and sees when the sun is coming up, that he becomes the clarion of the morning, and gives you the signal for waking up. That which is true of these departments is just as true of political affairs. It is an evil day when patriotism is considered to be too foul for a minister, when the formation of the laws is considered to be a business in which righteous men should not dabble, when the policy of the state, which carries with it the welfare of the whole mass of men--their joy or their sorrow, their weal or their woe--is such that a man of a pure heart cannot touch it. And I say, that, as long as I love my country--so long I am concerned in all these things, and so long I will be concerned in them. Therefore, if men say, What do you understand of the mechanism of politics? I say, The machinery of politics I know very little about; but I know what courses tend toward rectitude, intelligence, liberty; and I know these thing better than men do who dabble in politics. For, when a man forgets God, country, manhood, that he may go down and mould his nefarious plans, I know more than he does, because I stand out in the Upper light. Do you say, Is not this strange to be talking on Sunday night and in a church about these things? What then! do you not believe that men are corrupt? that the young men are perverted in their ambition? that the bottom is falling out of honesty and patriotism? And is there to be nobody to say anything about these things? Have you a church that is like a boys toy? and am I to stand and play on my trumpet for the amusement of the nursery? Am I to see humanity damaged, the nation shaken, Gods cause in imminent peril, and must I remember that I am a minister, and not talk about these things? Is that your idea of a ministers business? Was that the cause that made Isaiah, Jeremiah, Paul, martyrs, confessors, and every reformer who was hated in his own age and worshipped in the ages that followed? I tell you, it is the business of every man to whom God gives the opportunity, the understanding, the courage, and the impulse; and it is my business. And if the centurion says, I would rather believe the shipmaster and the owner, and he goes out, and will not take my advice, it will not be long before I shall have the chance to say to him after the desolating storm, You ought to have heard my words. (H. Ward Beecher.)
When the south wind blow softly.--
A fair wind
As far as Rhegium the ship had a comparatively prosperous voyage; but the cargo which was for that port having been discharged, the captain looked in vain for a favouring breeze. Either a calm prevailed at that time which prevented them getting out of the harbour, or else a north wind was blowing, which would be dead ahead. Anxiously did the skipper trace the sky for signs of an approaching breeze, or for indications that the rude north blast would change into a southerly zephyr. I do not know if the mariners in those days had learned to whistle for the wind. Perhaps they were so employed; but then, as now, whistling was waste of breath. The wind bloweth where it listeth, and whistles when it pleases, whether we whistle or no. By and by, in Gods good providence, not because the captain wished it, nor because the sailors whistled for it, but because Heavens order had gone forth, the wind veered round to the south, or else the calm became disturbed by a breeze, which seemed to be made on purpose for the north-bound craft. You may be sure that all was bustle immediately; up came the anchor, up went the sails, and away the galley flew before the favouring breeze. The passage was a quick one, too, for they came the next day to Puteoli. But it is my purpose to speak not so much of ships and sailors, as of Christians and of their trials.
I. The wind was at first unfavourable. I do not see what right we have, as men and women, much less as Christian men and women, to expect everything to favour us. My dear brother, remember that thou art a man, and that man is born to trouble as the sparks fly upward. That which is born of the flesh is flesh, and consequently frail. But, further, thou art a sinful man. Sin is itself the greatest trouble, and the fruitful cause of every grief. Perhaps you are a seeker after Christ, longing for peace and crying for pardon, and you say to yourselves sometimes, I am on a good errand, why should I find it so difficult? Why is the road so rough? Conscience speaks against me: the devil roars upon me: Gods people do not always favour and encourage me: sometimes Gods Word looks as black as midnight, and the preaching of the gospel has no sounds of love and mercy for me. Why, dear friend, thou art wind-bound in the harbour of Rhegium, so to speak; but, believe me, the prize is so well worth having that you may be well content to seek it long and earnestly. It is no easy matter to be saved. In one sense it is simplicity itself--Believe on the Lord Jesus Christ and thou shalt be saved; but to believe is not mere childs play. All things are possible to him that believeth, but to believe is impossible to the unregenerate heart. Christ Himself has said, Strive to enter in at the strait gate, and again, The kingdom of God suffereth violence, and the violent take it by force. Ye shall seek Me, saith the Lord, and find Me when ye shall search for Me with all your heart. Do not despair because of discouragement, but believe that the Lord is only drawing you to Himself, and longs as much as you do that He and you should be reconciled. But you are a Christian man: you have already trusted Christ and been baptized--at least I hope so--and joined the Church. And did you fancy that when you became identified with the Lords people you would be beyond the bounds of trouble? This is not true of the arms of the Church, for though it is a fold, its hurdles can be leaped by the devouring lion, and Christs disciples are sent forth as sheep in the midst of wolves. The inventory of the Christians possessions is not complete if with persecutions be omitted. God has the ruling of the winds and waves, and if He should sometimes send adverse currents and contrary breezes, tarry in the harbour of resignation till the time is fulfilled and His will accomplished. Note next that a headwind to us may be favourable to other people. Perhaps there was a calm in this case, and God was making rain for future days, and by evaporation forming the clouds to shelter tender fruit from excessive sunshine. Perhaps the north wind was blowing. Well, that was just the thing for the vessels that were bound south, was it not? However would they have got on if the south wind had sprung up before they got to their desired haven? Oh to have that spirit always which will say, Lord, if I had my choice I would have the south wind, for I want to go right away north; but then there is somebody who wants to come south, so, Lord, I leave the wind, as well I may, in Thy hand. It shall be good for me though it does not seem so. The Lord will withhold no good thing from those that walk uprightly. The winds are proverbially fickle. Who can manage them? God can! We speak of the laws by which the winds are governed, and science is constantly showing plainer proofs that there are such laws, but, mind you, they are not nature laws, but those of natures God. He causeth His wind to blow and the waters flow. He bringeth His wind out of His treasuries. He rode upon a cherub and did fly: yea He did fly upon the wings of the wind. Now, if the winds, more fickle than anything and everything besides, are governed and controlled by the Master makers hand, every coincidence so called, every circumstance, every accident, is just as much under the gracious influence of a faithful Creator. Oh what joy it is to leave everything in the hands of God, to let Him cast the lot into the lap as well as to dispose of it. It is recorded of Napoleon Bonaparte that having spoken boastfully in the presence of friends about his projected invasion of Russia, and being rebuked by a good lady, who ventured to say, Sire, man proposes, but God disposes, the haughty emperor replied, as angrily as he well could to a lady, I dispose as well as propose. Thereupon he marched his millions into Russia, but never brought them back again; and all the snowy plains were incarnadined with Frenchmens blood; while he himself tasted the bitterness of defeat, and already felt his throne tottering beneath him. How powerless we are to direct our own affairs! The ship of which we speak was named the Castor and Pollux, and these two sons of Jove were supposed to have power over winds and waves. Why, then, did they not turn the wind round to suit their purpose? Surely it is an easy matter for you, O sons of Jove, to make the breezes favourable! What means your name if you cannot help yourselves in this emergency? Whats in a name indeed? It is interesting to recall the names of some vessels that have been wrecked--The Happy Return never came back again; The Success was a terrible failure; and The Prosperous never paid a dividend. Just before I left the harbour of Auckland, I saw floating in the harbour, with a yawing gap in her bows, a steamer named The Triumph. What a misnomer to be sure for a vessel that ran upon a rock right under the rays of a lighthouse and was with the greatest difficulty floated again. So they call their ships, but the winds and the waves triumph over them, and play with them like toys. And so we name our schemes and resolutions, and dote upon them, forgetting that God can break our ships and bring our counsels to nought. Well is it for us that; He does sometimes, yet we do not always think so. I like the spirit of the man who, having a large vane to tell which way the wind blew, cut in the zinc, God is love. Oh, to learn this lesson well I If the wind blows from the north, God is love. If it blows from the south, God is love. If it comes from the west, God is love. Aye, and if we have that bitter cold east wind, that is good for neither man nor beast, God is love just the same.
II. The north wind presently became fair. It is a long lane that has no turning. All things come to the man that can wait; and as to the Christian, why it ought to be his pleasure to wait. And was it not worth waiting for? When the breeze did spring up it was one of the best the skipper had ever experienced. It blew from exactly the right quarter, was neither too light or too stiff, and, if I mistake not, the Castor and Pollux made the fastest passage on record from Rhegium to Puteoli, for it is recorded in the apostolic log book, We came the next day to Puteoli. The Lord was waiting to be gracious. God was brewing the south wind while the passengers and crew were vexing themselves about the north wind. And so while I am waiting and longing, and wishing, and perhaps fretting and grumbling, God is getting my blessing ready for me--waiting to be gracious. My soul, wait thou only upon God! And this applies to the seekers of whom I spoke just now. You are crying, Oh, that I knew where I might find Him, and while you are yet speaking God is preparing a south wind. Do you not already feel its breath? Listen to this. It comes like a zephyr from the south--Him that cometh to Me I will in no wise cast out. Does not that blow your way, and fit your case, and swell your sails? Oh that you would spread the canvas and catch the breeze.
III. As soon as it did become fair the sailors seized the opportunity. Of course they did, say you. Well, I do not know why of course, except that they were men of common sense. I would to God that all had common sense about spiritual things, and then I believe that all would of course be saved. Have you not heard many a sermon after which you have said, I cannot understand how anyone could go away unconverted. How Could they help trusting in the Lord Jesus after that invitation, and after so sweet and plain a proclamation of the way of life? The only reason is that the mind is darkened and the heart is hardened by unbelief. There is no of course about it till God makes His people willing in the day of His power. But see what these mariners did. Perhaps there was quite a flotilla of vessels in that port, and as soon as the wind changed the anchor chains began to click, and the sails to flap, but being once filled with the breeze, away sped each north-bound craft, through the harbour heads, while onlookers on the shore said one to another, There go the ships! There go the ships! The wind said Go, and they obeyed its voice. And we may do likewise in temporal and spiritual matters. Tis said that There is a tide in the affairs of men which, taken at the flood, leads on to fortune. However this may be, I am convinced that many an opportunity is lost by people who, for want of confidence in themselves, or more often through want of trust in God, do not set sail till the breeze is gone. It is sadly so in spiritual matters. Repentance is too often delayed till death; and the foolish virgins come to the supper when the door is shut. We will suppose that the harbour is full of little vessels, all bound north. The south wind springs up, but, strange to say, there is no movement in all the fleet. Each ship remains as still as if it were a painted ship upon a painted ocean. I saw a woodcut the other day of a vessel in full sail but with her anchor holding fast to the rocks beneath. Never was such an absurdity practised in seafaring life, but I know many people who, when the gospel is preached and impressions are being made, instead of pulling the anchor up and yielding to Gods good Spirit, run out yet another lest they should be converted. One man told me to my face that he did not come to chapel because he was afraid he should be converted. I pray you act not thus. There is another vessel on which the crew and the skipper are fast asleep. They turned in as soon as the south wind blew. These are they who are unconcerned about their salvation. They are asleep. Not they are dead--Dead in trespasses and sins. Oh, man, wake up, put up thy sails and work thy vessel, for God will never save thee else. There must be some desire on thy part as well a power on His part. There is another vessel on board of which the most peculiar performance possible is going on. Mark you, there is a splendid wind blowing--what the sailors call a spanking breeze; and yet these men are actually endeavouring to move their craft with artificial airs. One of them has a blow pipe in his hands, with which he tries to blow the vessel along. Another uses a pair of bellows for the same purpose. Several of them are waving fans and seeking to waft their ship towards Puteoli. Fools that they are. Gods breath is better than the little breeze they make. And who are these? These are the self-righteous, who say, You tell us that there is a righteousness provided by God, but we are above taking that. They want to work out a righteousness of their own, and they are puffing and blowing, and try to speed their barques towards heaven. What supreme folly it is! Fellow sinner, thou hast but to seize the helm, or, better still, hand it over to the captain of thy salvation. There is yet another ship to notice. No one appears on the deck, for the sailors and officers are poring over maps, and parchments, and charts. They seem to have forgotten that there is a fair breeze blowing, and possibly do not mean to set sail till they have mastered their geometry and geography. These are they who say, No, I want to understand everything fully before I believe anything at all. I must know how I am going to round the promontory of election, and how I can reconcile the current of Gods sovereignty with the counter-current of mans responsibility! I cannot blame anyone for wishing to comprehend the deep things of God, nor would I dissuade you from inquiring about predestination, but such inquiries must not prevent the use of the means of grace, or the acceptance of the truth as it is in Jesus. For the present it suffices me that Gods mercy is for all and upon all them that believe. Notice, lastly, that they came ere long to Puteoli. There were wells at Puteoli, and palms and fountains, and doubtless weary travellers rejoiced in these. There, too, the apostle found brethren. Oh, if thou wilt come to Christ thou shalt find a well of living water, a bath of precious blood that washes white as snow, a fountain which will be in your heart like a well of water springing up unto everlasting life. And there are brethren too--the Elder Brother, Gods dear Son, and all the children of the family, who will welcome you into the Church and go with you hand-in-hand to glory. But Paul did not stop at Puteoli. He had to go overland then to Rome; and, as you know, at Rome he laid down his life for Jesus sake. But Rome was not the terminus of his journey. That is where the red line on the map stops, but we want a celestial map to show his real resting place. No, I forgot; he has not stopped yet, for he is journeying on and on, ever making progression, ever getting nearer to the Saviours face. And I believe that every Christian, though he be shipwrecked at Melita--though he be delayed three days at Syracuse--though he become wind-bound at Rhegium--though he tarry seven days at Puteoli with the brethren, aye, and though he suffer persecution and martyrdom at Rome--will land at last in glory through the grace of God. (Thos. Spurgeon.)
Baffling winds
Seafaring people have, as if by common consent, divided the ocean off into regions, and characterised them according to the winds; e.g., there are the trade-wind regions, the variables, the horse latitudes, the doldrums, etc. The equatorial doldrums, besides being a region of calms and baffling winds, is a region noted for its rains and clouds, which make it one of the most oppressive and disagreeable places at sea. The emigrant ships from Europe for Australia have to cross it. They are often baffled in it for two or three weeks; then the children and the passengers who are of delicate health suffer most. It is a frightful graveyard on the wayside to that golden land. In crossing the equatorial doldrums the mariner has passed a ring of clouds that encircles the earth. And do not these doldrums illustrate a class of influences to which we are all subject? Are we not all certain in our journey to have days of deep melancholy, when all is dismal, when our hopes are baffled, when we make no progress and yet have no calm? Then, indeed, we suffer; and depression clouds the sky of all its light. Take courage, drooping heart, and remember that thou too hast a golden land in view! (Scientific Illustrations.)
The prognosticating instinct
Great are the advantages which are possessed by that man who is blessed with the prognosticating instinct; for thereby he is enabled to observe the signs of the times, prepare prudently for the things which are looming in the future, and to be ready to perform his part discreetly, when the man who is not similarly endowed is in all the tumult of surprise and confusion. But this instinct is not confined to man; it has a far wider range. And the individual who has not yet seen the advantages of being ready in season and out of season will do well to investigate this matter. He will be surprised at the state of constant preparedness in which even creatures far inferior to himself are to be found. The actiniae throw out their feelers and expand themselves when a continuance of fine weather is to be expected, but withdraw and contract themselves, even in a room, when a change is impending. The mussels, before the approach of a storm, spin several new threads to secure their hold on the rocks; and leeches rise to the surface of the water before rain. Spiders enlarge their webs during fine weather, but spin only short threads, work seldom, or hide themselves in corners during rain. Many beetles, by their active flight and humming sounds, give tokens of the morrows brightness. Before rain, bees remain either in their hives or in the neighbourhood of them; and ants convey deep into the hills the pupae which they expose to the sun in fine weather. If the atmosphere be lowering in the morning, pigeons feed rapidly, and return to their cots, and the hare hides itself; but the mole comes to the surface of the ground, and the squirrel seeks its nest and shuts its entrance. (Scientific Illustrations.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv2, 3, 4, 6 2. A ship of Adramyttium. This city was on…
2. A ship of Adramyttium. This city was on the Asiatic coast of the Ægean Sea. In those days there were no regular lines of passenger ships, and in making a voyage from Judea to Rome several ships might be necessary to complete the voyage. Paul took three before he reached Rome. Aristarchus, a Macedonian. He is named in 19:29 and in 20:4. Luke and Aristarchus are the only fellow-Christians who attended Paul on the journey, as far as we know. In Col. 4:10, written while a prisoner at Rome, Paul calls Aristarchus his fellow-prisoner.
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.
William B. Godbey 1900 · Public Domain On vv2, 3, 4, 6 2. Adramyttium is a Mysian port on the Mediterranean,…
2. Adramyttium is a Mysian port on the Mediterranean, one of whose ships enjoys the first honor of carrying the Rome-bound trio, Paul, Aristarchus and Luke.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv2–7 See notes on verse 1
See notes on verse 1
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 7 General Information:
General Information:
Here the word "we" refers to the writer, Paul, and those traveling with them, but not to the reader. (See: Exclusive and Inclusive "We")
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Julius treated Paul kindly
"Julius treated Paul with a friendly concern." See how you translated "Julius" in Acts 27:1.
go to his friends to receive their care
The abstract noun "care" can be stated as a verb. AT: "go to his friends so they could care for him" or "go to his friends so they could help him with whatever he needed" (See: Abstract Nouns)
we went to sea and sailed
"we started sailing and went"
sailed under the lee of Cyprus, close to the island
"the lee of Cyprus" is the side of that island that blocks the strong wind, so sailing vessels are not forced off their course.
Pamphylia
This was a province in Asia Minor. See how you translated this in Acts 2:10.
we landed at Myra, a city of Lycia
You can make explicit that they got off of the ship in Myra. AT: "came to Myra, a city of Lycia, where we got off the ship" (See: Assumed Knowledge and Implicit Information)
landed at Myra
Myra is the name of a city. (See: How to Translate Names)
a city of Lycia
Lycia was a Roman province, located on the southwestern coast of modern-day Turkey. (See: How to Translate Names)
found a ship from Alexandria that was going to sail to Italy
It is implied that a crew would sail the ship to Italy. AT: "found a ship that a crew had sailed from Alexandria and was about to sail to Italy" (See: Assumed Knowledge and Implicit Information)
Alexandria
This is the name of a city. (See: How to Translate Names)
translationWords
Sidon
Paul
Cyprus
Cilicia
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 3, 4, 7 27:2 Aristarchus was a native of Thessalonica and a…
27:2 Aristarchus was a native of Thessalonica and a co-worker with Paul in Asia (see 19:29; 20:4, 6; Phlm 1:24). • Adramyttium was a port on the west coast of Asia Minor southeast of Troas.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.