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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 27:1–11. His three-level outline is real structure in the source text, so it is rendered as structure.
It does not appear how long it was after Paul's conference with Agrippa that he was sent away for Rome, pursuant to his appeal to Caesar; but it is likely they took the first convenience they could hear of to do it; in the mean time Paul is in the midst of his friends at Caesarea - they comforts to him, and he a blessing to them. But here we are told,
I.How Paul was shipped off for Italy:
a long voyage, but there is no remedy. He has appealed to Caesar, and to Caesar he must go: It was determined that we should sail into Italy, for to Rome they must go by sea; it would have been a vast way about to go by land. Hence, when the Roman conquest of the Jewish nation is foretold, it is said (Num 24:24), Ships shall come from Chittim, that is, Italy, and shall afflict Eber, that is, the Hebrews. It was determined by the counsel of God, before it was determined by the counsel of Festus, that Paul should go to Rome; for, whatever man intended, God had work for him to do there. Now here we are told,
1.Whose custody he was committed to - to one named Julius, a centurion of Augustus's band, as Cornelius was of the Italian band, or legion, Act 10:1. He had soldiers under him, who were a guard upon Paul, that he might not make his escape, and likewise to protect him, that he might have no mischief done him.
2.What bottom he embarked in: they went on board a ship of Adramyttium (Act 27:2), a sea-port of Africa, whence this ship brought African goods, and, as it should seem, made a coasting voyage for Syria, where those goods came to a good market.
3.What company he had in this voyage, there were some prisoners who were committed to the custody of the same centurion, and who probably had appealed to Caesar too, or were upon some other account removed to Rome, to be tried there, or to be examined as witnesses against some prisoners there; perhaps some notorious offenders, like Barabbas, who were therefore ordered to be brought before the emperor himself. Paul was linked with these, as Christ with the thieves that were crucified with him, and was obliged to take his lot with them in this voyage; and we find in this chapter (Act 27:42) that for their sakes he had like to have been killed, but for his sake they were preserved. Note, It is no new thing for the innocent to be numbered among the transgressors. But he had also some of his friends with him, Luke particularly, the penman of this book, for he puts himself in all along, We sailed into Italy, and, We launched, v. 2. Aristarchus a Thessalonian is particularly named, as being now in his company. Dr. Lightfoot thinks that Trophimus the Ephesian went off with him, but that he left him sick at Miletum (Ti2 4:20), when he passed by those coasts of Asia mentioned here (v. 2), and that there likewise he left Timothy. It was a comfort to Paul to have the society of some of his friends in this tedious voyage, with whom he might converse freely, though he had so much loose profane company about him. Those that go long voyages at sea are commonly necessitated to sojourn, as it were, in Mesech and Kedar, and have need of wisdom, that they may do good to the bad company they are in, may make them better, or at lest be made never the worse by them.
II.What course they steered, and what places they touched at, which are particularly recorded for the confirming of the truth of the history to those who lived at that time, and could by their own knowledge tell of their being at such and such a place.
1.They touched at Sidon, not far off from where they went on board; thither they came the next day. And that which is observable here is, that Julius the centurion was extraordinarily civil to Paul. It is probable that he knew his case, and was one of the chief captains, or principal men, that heard him plead his own cause before Agrippa (Act 25:23), and was convinced of his innocency, and the injury done him; and therefore, though Paul was committed to him as a prisoner, he treated him as a friend, as a scholar, as a gentleman, and as a man that had an interest in heaven: He gave him liberty, while the business of the ship detained it at Sidon, to go among his friends there, to refresh himself; and it would be a great refreshment to him. Julius herein gives an example to those in power to be respectful to those whom they find worthy of their respect, and in using their power to make a difference. A Joseph, a Paul, are not to be used as common prisoners. God herein encourages those that suffer for him to trust in him; for he can put it into the hearts of those to befriend them from whom they least expect it - can cause them to be pitied, nay, can cause them to be prized and valued, even in the eyes of those that carry them captive, Psa 106:46. And it is likewise an instance of Paul's fidelity. He did not go about to make his escape, which he might have easily done; but, being out upon his parole of honour, he faithfully returns to his imprisonment. If the centurion is so civil as to take his word, he is so just and honest as to keep his word.
2.They thence sailed under Cyprus, Act 27:4. If the wind had been fair, they had gone forward by direct sailing, and had left Cyprus on the right hand; but, the wind not favouring them, they were driven to oblique sailing with a side wind, and so compassed the island, in a manner, and left it on the left hand. Sailors must do as they can, when they cannot do as they would, and make the best of their wind, whatever point it is in; so must we all in our passage over the ocean of this world. When the winds are contrary yet we must be getting forward as well as we can.
3.At a port called Myra they changed their ship; that which they were in, it is probable, having business no further, they went on board a vessel of Alexandria bound for Italy, Act 27:5, Act 27:6. Alexandria was now the chief city of Egypt, and great trading there was between that city and Italy; from Alexandria they carried corn to Rome, and the East-India goods and Persian which they imported at the Red Sea they exported again to all parts of the Mediterranean, and especially to Italy. And it was a particular favour shown to the Alexandrian ships in the ports of Italy that they were not obliged to strike sail, as other ships were, when they came into port.
4.With much ado they made The Fair Havens, a port of the island of Crete, Act 27:7, Act 27:8. They sailed slowly many days, being becalmed, or having the wind against them. It was a great while before they made the point of Cnidus, a port of Caria, and were forced to sail under Crete, as before under Cyprus; much difficulty they met with in passing by Salmone, a promontory on the eastern shore of the island of Crete. Though the voyage hitherto was not tempestuous, yet it was very tedious. They many that are not driven backward in their affairs by cross providences, yet sail slowly, and do not get forward by favourable providences. And many good Christians make this complaint in the concerns of their souls, that they do not rid ground in their way of heaven, but have much ado to keep their ground; they move with many stops and pauses, and lie a great while wind-bound. Observe, The place they came to was called The Fair Havens. Travellers say that it is known to this day by the same name, and that it answers the name from the pleasantness of its situation and prospect. And yet,
(1.)It was not the harbour they were bound for; it was a fair haven, but it was not their haven. Whatever agreeable circumstances we may be in in this world, we must remember we are not at home, and therefore we must arise and depart; for, though it be a fair haven, it is not the desired haven, Psa 107:30.
(2.)It was not a commodious haven to winter in, so it is said, Act 27:12. It had a fine prospect, but it lay exposed to the weather. Note, Every fair haven is not a safe haven; nay, there may be most danger where there is most pleasure.
III.What advice Paul gave them with reference to that part of their voyage they had before them - it was to be content to winter where they were, and not to think of stirring till a better season of the year.
1.It was now a bad time for sailing; they had lost a deal of time while they were struggling with contrary winds. Sailing was now dangerous, because the fast was already past, that is, the famous yearly fast of the Jews, the day of atonement, which was on the tenth day of the seventh month, a day to afflict the soul with fasting; it was about the 20th of our September. That yearly fast was very religiously observed; but (which is strange) we never have any mention made in all the scripture history of the observance of it, unless it be meant here, where it serves only to describe the season of the year. Michaelmas is reckoned by mariners as a bad time of the year to be at sea as any other; they complain of their Michaelmas-blasts; it was that time now with these distressed voyagers. The harvest was past, the summer was ended; they had not only lost time, but lost the opportunity.
2.Paul put them in mind of it, and gave them notice of their danger (Act 27:10): "I perceive" (either by notice from God, or by observing their wilful resolution to prosecute the voyage notwithstanding the peril of the season) "that this voyage will be with hurt and damage; you that have effects on board are likely to lose them, and it will be a miracle of mercy if our lives be given us for a prey." There were some good men in the ship, and many more bad men: but in things of this nature all things come alike to all, and there is one event to the righteous and to the wicked. If both be in the same ship, they both are in the same danger.
3.They would not be advised by Paul in this matter, Act 27:11. They thought him impertinent in interposing in an affair of this nature, who did not understand navigation; and the centurion to whom it was referred to determine it, though himself a passenger, yet, being a man in authority, takes upon him to overrule, though he had not been oftener at sea perhaps than Paul, nor was better acquainted with these seas, for Paul had planted the gospel in Crete (Tit 1:5), and knew the several parts of the island well enough. But the centurion gave more regard to the opinion of the master and owner of the ship than to Paul's; for every man is to be credited in his own profession ordinarily: but such a man as Paul, who was so intimate with Heaven, was rather to be regarded in seafaring matters than the most celebrated sailors. Note, Those know not what dangers they run themselves into who will be governed more by human prudence than by divine revelation. The centurion was very civil to Paul (Act 27:3), and yet would not be governed by his advice. Note, Many will show respect to good ministers that will not take their advice, Eze 33:31.
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Then, to show that it was not from conjecture that he so spake, the master of the ship said the contrary, and he a man of experience in the matter: so far was it from being the case that Paul's advice was given from conjecture. Moreover, the place suggested this same which the master said, "being not commodious;" and it was evident that from conjecture "the more part advised" as they did, rather than Paul.
And he trusted the pilot more. The pilot in Greek is called the master of the ship.
But the centurion trusted the helmsman and the shipmaster. Shipmasters in Greek, in Latin are called navicularius.
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Summary
Acts 27:11 details a critical moment in Paul's perilous voyage to Rome, where the Roman centurion, Julius, makes a fateful decision. Despite Paul's divinely inspired warning of impending disaster for the ship, its cargo, and lives, the centurion chose to place his trust and belief in the professional judgment of the ship's master and owner. This choice, prioritizing human expertise over prophetic counsel, set the stage for the dramatic and life-threatening storm and shipwreck that soon followed, highlighting a profound tension between worldly wisdom and divine revelation.
Context
Literary Context
This verse is situated within the narrative of Paul's journey as a prisoner to Rome, specifically in Acts 27, a chapter renowned for its vivid depiction of a perilous sea voyage and shipwreck. Immediately preceding this verse, Paul, having received a divine premonition, explicitly warns the centurion, the ship's company, and the owner that continuing the voyage past the "Fast" (likely Yom Kippur, marking the end of the sailing season) would result in "injury and much loss, not only of the cargo and the ship, but also of our lives" (Acts 27:10). Acts 27:11 then presents the centurion's direct response to this warning, establishing the central conflict between Paul's spiritual foresight and the practical, experienced-based advice of the mariners. This decision propels the narrative toward the inevitable storm and shipwreck, which subsequently validates Paul's disregarded counsel and underscores God's sovereign hand throughout the ordeal, ultimately leading to the miraculous preservation of all lives on board as Paul later prophesies in Acts 27:22-24.
Historical & Cultural Context
The setting is the treacherous waters of the Mediterranean Sea during the late autumn, a period historically known for dangerous storms, making maritime travel highly risky. The "Fast" mentioned in Acts 27:9 refers to Yom Kippur, which typically fell in late September or early October, marking the onset of winter gales. The centurion, Julius, was a Roman military officer, holding significant authority over the prisoners and the voyage itself, though he would naturally defer to the expertise of the ship's master (helmsman) and owner regarding nautical matters. In Roman society, practical experience and professional judgment were highly valued, and it would have been culturally anomalous for a military officer to prioritize the advice of a prisoner, especially one who was not a sailor, over that of seasoned maritime professionals. This cultural norm helps explain the centurion's seemingly logical, yet ultimately flawed, decision.
Key Themes
Acts 27:11 contributes significantly to several key themes within the broader narrative of Acts and the Bible. Foremost is the theme of Divine Wisdom versus Human Prudence. The centurion's choice starkly illustrates the tension between relying on worldly expertise and heeding divinely revealed truth. It highlights that even the most logical and experienced human judgment can fall short when it contradicts God's counsel, a concept echoed in Proverbs 3:5-6. Another prominent theme is the Consequences of Disregarding Prophetic Counsel. The centurion's decision directly precipitates the severe storm described in Acts 27:14, serving as a powerful narrative example of the often-dire outcomes of ignoring God's warnings. Finally, the verse subtly introduces the theme of God's Sovereignty and Protection, as despite the centurion's misjudgment and the ensuing chaos, God's ultimate purpose for Paul's journey to Rome is fulfilled, and all lives are miraculously preserved, demonstrating that divine will ultimately prevails even amidst human error and natural disaster, as seen in Acts 27:44.
Exposition and Analysis
Key Word Analysis
This primary verb means "to convince (by argument, true or false); by analogy, to pacify or conciliate (by other fair means); reflexively or passively, to assent (to evidence or authority), to rely (by inward certainty)." In this context, it signifies that the centurion was persuaded by and put his trust in the judgment of the ship's master and owner. His belief was a conviction based on their perceived authority and expertise, leading him to rely on their counsel.
Derived from a word related to "governance," this term refers to the "helmsman" or, by implication, the "captain" of the ship. This individual was responsible for navigating the vessel, making critical decisions about its course and handling based on their extensive maritime experience. The centurion's trust in the master highlights reliance on professional skill and knowledge.
This word, combining "ship" (naus) and "lot/portion" (klēros), denotes the proprietor or owner of the vessel. The owner would have significant financial stake in the ship and its cargo, and likely also possessed considerable practical experience in sea travel and commerce. His counsel would carry weight due to both his expertise and his vested interest in the voyage's success.
Verse Breakdown
"Nevertheless the centurion"
The adverb "nevertheless" (G1161 dé) serves as an adversative particle, signaling a contrast or opposition to what was just stated. Here, it highlights the centurion's decision to disregard Paul's prior warning, setting up a clear divergence in counsel and trust.
"believed the master and the owner of the ship"
This clause reveals the object of the centurion's trust and persuasion. He placed his confidence in the professional judgment and experience of the two individuals most intimately familiar with the ship and the sea conditions, indicating a reliance on human expertise and practical wisdom.
"more than those things which were spoken by Paul"
This comparative phrase explicitly states the centurion's preference. His belief in the maritime professionals outweighed his regard for Paul's words. Paul, a prisoner and not a sailor, was seen as lacking the authority or relevant expertise to offer credible advice on nautical matters, despite his counsel being divinely inspired.
Literary Devices
Acts 27:11 masterfully employs several literary devices to heighten the narrative's tension and convey its theological message. Juxtaposition is central, contrasting the "expert" advice of the ship's master and owner with the divinely-given counsel of Paul, a prisoner. This sets up a clear dichotomy between human wisdom and divine revelation. The verse also functions as a powerful piece of foreshadowing, as the centurion's decision to ignore Paul's warning immediately precedes and directly leads to the perilous storm and shipwreck, creating a sense of impending doom for the reader. There is a subtle irony at play: the "wise" and experienced professionals are ultimately proven wrong, while the "foolish" prisoner's words are validated by subsequent events. This highlights the paradox of God's wisdom often appearing foolish to the world (1 Corinthians 1:25). Finally, the verse builds narrative tension, as the reader is aware of Paul's prophecy from Acts 27:10, and the centurion's choice immediately raises the stakes for the remainder of the voyage.
Theological and Thematic Connections
Acts 27:11 offers a profound theological lesson on the nature of wisdom and the importance of discernment. It underscores the biblical principle that human expertise, while valuable in its domain, is ultimately limited and can be fallible, especially when it stands in opposition to divine revelation. The centurion's choice illustrates a common human tendency to trust what is tangible, logical, and professionally sanctioned over what might appear to be counter-intuitive spiritual guidance. This narrative serves as a cautionary tale, demonstrating that prioritizing worldly wisdom can lead to unforeseen and severe consequences, even when intentions are good. It challenges believers to cultivate a spiritual sensitivity that allows them to recognize and prioritize God's voice, even when it comes through unexpected channels or contradicts conventional wisdom, reminding us that true wisdom begins with the fear of the Lord.
Reflection and Application
Acts 27:11 provides a timeless and highly relevant lesson for believers navigating the complexities of modern life. We are constantly confronted with situations where the "expert" opinion, the prevailing cultural wisdom, or even our own logical reasoning might conflict with what we perceive as God's guidance, whether through His Word, prayer, or the counsel of godly individuals. This verse challenges us to critically evaluate the source of our trust. Are we more inclined to believe the "master and owner" of worldly systems—the financial advisors, the political pundits, the scientific consensus, or even our own experienced intuition—than the "things which were spoken by Paul," representing divine truth? The centurion's experience serves as a powerful reminder that while seeking expert advice is prudent, ultimate wisdom and safety come from aligning our decisions with God's revealed will. It calls us to cultivate a posture of humility, seeking discernment through prayer and diligent study of Scripture, and being open to God's voice even when it seems to defy conventional wisdom or personal preference.
Questions for Reflection
FAQ
Why did the centurion believe the ship's master and owner over Paul?
The centurion's decision was likely based on practical reasoning and the established hierarchy of expertise. The ship's master (G2942 kybernḗtēs) and owner (G3490 naúklēros) were seasoned maritime professionals with extensive experience navigating the Mediterranean. Paul, on the other hand, was a prisoner, an apostle by calling, but not a sailor. From a purely human perspective, it would have seemed illogical and irresponsible for a Roman military officer to disregard the counsel of experienced mariners in favor of a prisoner's warning, especially when the warning was presented as a divine premonition rather than based on observable nautical conditions. The centurion was operating within a framework of worldly wisdom and professional deference, which led him to trust those with apparent expertise in the field.
Christ-Centered Fulfillment
Acts 27:11, though a narrative of human misjudgment and its immediate consequences, profoundly foreshadows the ultimate spiritual reality of humanity's need for Christ. Just as the centurion trusted the earthly "master and owner" of the ship, humanity often places its faith in worldly systems, philosophies, and self-reliance, believing them to offer safe passage through life's storms. Yet, these earthly guides, however competent they may seem, are ultimately insufficient and can lead to spiritual "shipwreck." Christ, however, is the true and ultimate "Master" and "Owner" of all creation, the one who truly holds all authority in heaven and on earth (Matthew 28:18). His "words" are not mere human counsel but divine truth, the very words of eternal life (John 6:68). To disregard His voice, as the centurion disregarded Paul's, is to invite spiritual peril. In contrast, those who "believe" and "obey" the words spoken by Christ, the "Lamb of God who takes away the sin of the world" (John 1:29), find not only salvation from the storms of sin and death but also a secure passage to eternal life. He is the divine wisdom of God (1 Corinthians 1:24), whose guidance always leads to true safety and fulfillment, making Him the only reliable pilot through the turbulent seas of existence.