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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
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Aristarchus accompanies Paul for a while. He is fittingly and usefully present with the intention of reporting everything concerning him in Macedonia.
"And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself. Julius gave Paul liberty," it says, acting "courteously, that he might refresh himself;" as it was but natural that he should be much the worse from his bonds and the fear, and the being dragged hither and thither. See how the writer does not hide this either, that Paul wished "to refresh himself."
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Summary
Acts 27:3 details the initial leg of Paul's arduous sea journey to Rome as a prisoner, highlighting the first stop at the ancient Phoenician port of Sidon. Remarkably, the Roman centurion, Julius, responsible for Paul, extended an unusual courtesy, granting him permission to visit his friends in the city for much-needed refreshment. This brief but significant interaction underscores God's providential care for Paul, even in captivity, and the vital role of Christian fellowship in sustaining believers through challenging circumstances.
Context
Literary Context
This verse marks the very beginning of Paul's final, climactic journey to Rome, as narrated in Acts 27. Following his extended imprisonment in Caesarea and a series of legal hearings before Felix, Festus, and King Agrippa (detailed in Acts 24-26), Paul, having appealed to Caesar, is now being transported to Rome. The narrative shifts from courtroom drama to an adventurous sea voyage, where Paul, though a prisoner, increasingly emerges as the true leader and spiritual authority. Acts 27:3 is the first recorded stop after setting sail from Adramyttium, immediately establishing Julius's character and the unexpected favor Paul would experience throughout this perilous trip.
Historical & Cultural Context
Paul's journey was undertaken within the Roman imperial system, where prisoners, especially those appealing to Caesar, were transported under military guard. Centurions like Julius held significant authority and were responsible for the safe delivery of their charges. Ancient sea travel was slow, often dangerous, and relied heavily on coastal navigation and frequent stops at port cities for supplies, shelter, and changes of ship. Sidon, an ancient Phoenician city on the coast of modern-day Lebanon, was a well-established and bustling maritime hub with a long history of trade and cultural exchange, making it a natural and necessary stop for ships traversing the Mediterranean. The presence of "friends" suggests an established Christian community or sympathetic individuals in Sidon, indicating the widespread reach of the early church.
Key Themes
This verse introduces several key themes that will resonate throughout Paul's journey and the broader book of Acts. Firstly, it highlights Divine Providence, demonstrating God's active and protective hand over Paul, even in the midst of his imprisonment and a dangerous voyage. The unexpected kindness from Julius is a clear example of God working through human agents to provide for His servant, echoing the Lord's assurance to Paul in Acts 23:11. Secondly, it emphasizes the theme of Human Kindness and Compassion, showcasing Julius's humane treatment of Paul, which stands in stark contrast to the hostility Paul often faced from religious and political adversaries. This act of benevolence foreshadows Julius's continued favorable disposition towards Paul later in the chapter. Lastly, the verse underscores the Importance of Christian Fellowship and Support, as Paul's ability to visit friends for "refreshment" points to the vital role of community in providing spiritual, emotional, and practical sustenance for believers, a theme central to the early church's life as seen in Acts 2:42-47.
Exposition and Analysis
Key Word Analysis
Derived from philos (loving) and anthrōpos (man), this adverb literally means "fondly to man" or "humanely." It signifies an act of kindness, benevolence, and consideration that goes beyond mere duty. Julius's action was not just professional but imbued with a personal, humane touch, reflecting a compassionate disposition towards Paul.
This verb means "to turn over," "to allow," or "to permit." It implies a granting of authority or freedom to act. In this context, it highlights Julius's significant concession, as allowing a prisoner, especially one bound for imperial judgment, to leave the ship and interact freely was a substantial and unusual privilege, indicating a degree of trust or respect.
While the KJV translates this phrase as "to refresh himself," the underlying Greek involves the noun epiméleia (carefulness, kind attention, hospitality) used with the verb tynchánō (to obtain, to enjoy). Thus, the literal sense is "to obtain/enjoy careful attention" or "to receive kind care." This suggests that the "refreshment" Paul sought was not merely physical rest but a holistic renewal—spiritual, emotional, and practical—derived from the loving care and fellowship of his friends.
Verse Breakdown
"And the next [day] we touched at Sidon"
This clause establishes the immediate geographical context and the progression of the journey. "Touched at" (G2609, katágō) specifically means to bring a ship to land or to moor, indicating a deliberate stop. Sidon (G4605), an ancient and well-known port, serves as the initial point of contact with the wider world after leaving Caesarea, setting the stage for the interactions that follow.
"And Julius courteously entreated Paul"
This highlights the unexpected and significant action of Julius (G2457), the Roman centurion in charge of Paul (G3972). "Courteously entreated" (G5364, philanthrṓpōs and G5530, chráomai) signifies that Julius treated Paul with exceptional kindness and humanity, going beyond the standard treatment of a prisoner. This benevolent disposition is crucial, as it sets a precedent for Julius's later actions and Paul's overall experience during the voyage.
"and gave [him] liberty to go unto his friends to refresh himself"
This clause details the specific privilege granted to Paul. Julius "gave him liberty" (G2010, epitrépō), allowing Paul to disembark and visit his "friends" (G5384, phílos). The purpose was "to refresh himself" (G5177, tynchánō and G1958, epiméleia), implying a need for physical, emotional, and spiritual sustenance that could be found in the company of sympathetic individuals, likely fellow believers, in Sidon. This act of grace provided Paul with a crucial moment of respite and encouragement.
Literary Devices
Luke's narrative in Acts 27:3 employs several literary devices to enrich the account. There is a clear Contrast between Paul's status as a prisoner in chains and the surprising freedom and kindness he receives from Julius. This highlights the unusual nature of the centurion's actions. The verse also serves as Foreshadowing, hinting at the divine favor and protection Paul will experience throughout the perilous voyage, often through the agency of Julius. Furthermore, the inclusion of specific geographical details ("Sidon") and the mention of "friends" adds Realism and Verisimilitude to the narrative, grounding the theological message in concrete historical events. The unexpected benevolence of a Roman official towards a Jewish prisoner also carries a subtle Irony, as Paul often faced more hostility from his own countrymen than from Roman authorities.
Theological and Thematic Connections
Acts 27:3 beautifully illustrates the intricate tapestry of God's providence, where divine purposes are often enacted through the most unexpected human channels. Julius, a pagan Roman centurion, becomes an instrument of God's care, extending kindness and liberty to Paul that was neither expected nor required. This act of "philanthropy" not only provided Paul with much-needed physical and spiritual refreshment but also served as a testament to the pervasive influence of God's grace, capable of softening hearts and opening doors even in the most restrictive circumstances. It underscores the truth that God's people are never truly abandoned, and His provision can manifest through individuals from any background, demonstrating His sovereignty over all human affairs. This verse also implicitly affirms the profound value of Christian fellowship as a source of strength and encouragement, a vital component of spiritual resilience.
Reflection and Application
Acts 27:3 offers profound lessons for contemporary believers, reminding us that even in circumstances beyond our control—like Paul's imprisonment—God remains sovereign and actively involved in our lives. The unexpected kindness shown by Julius challenges us to consider how we, too, can be instruments of God's grace, extending compassion and practical aid to those in need, regardless of their status or our preconceived notions. It encourages us to cultivate a spirit of generosity and humanity, mirroring the "courteous entreaty" that brought refreshment to Paul. Furthermore, this passage highlights the indispensable value of Christian community. In a world that often isolates and depletes, the opportunity for "refreshment" among friends underscores the critical role of fellowship in providing spiritual, emotional, and even physical sustenance. We are called to both seek and offer this kind of life-giving support within the body of Christ, recognizing that our collective strength and encouragement are vital for perseverance in our own journeys of faith.
Questions for Reflection
FAQ
Who was Julius, and why was he so kind to Paul?
Julius was a Roman centurion of the Augustan Cohort, tasked with transporting Paul and other prisoners to Rome. His kindness to Paul, demonstrated by granting him liberty to visit friends, was unusual for a prisoner's guard. While the text doesn't explicitly state his motivations, it's likely that Paul's character, his compelling defenses before Roman officials (as seen in Acts 24-26), and perhaps a divine influence on Julius's heart, contributed to this benevolent treatment. This initial act of courtesy sets a pattern for Julius's continued favorable disposition towards Paul throughout the perilous voyage, ultimately leading to Paul's survival (see Acts 27:43).
What was the significance of Sidon as a stop on the journey?
Sidon was an ancient and prominent Phoenician port city on the Mediterranean coast, making it a natural and necessary stop for ships in antiquity. Its strategic location provided an opportunity for ships to resupply, seek shelter, or transfer cargo and passengers. For Paul, the significance lay not just in its logistical convenience but in the presence of "friends"—likely fellow believers—who could offer him spiritual and physical "refreshment." This highlights the widespread establishment of early Christian communities across the Roman Empire, even in major commercial centers like Sidon.
Christ-Centered Fulfillment
While Acts 27:3 describes a specific historical event in Paul's life, it subtly points to deeper Christ-centered truths. Paul, though a prisoner, experienced unexpected "liberty" and "refreshment" through the kindness of a Roman centurion and the fellowship of friends. This earthly experience foreshadows the ultimate spiritual liberty and refreshment found in Christ. Humanity, imprisoned by sin and alienated from God, finds true freedom not through human effort or legal appeals, but through the sacrificial work of Jesus Christ. He is the one who, though innocent, became a prisoner for our sake, enduring the ultimate journey to the cross to secure our release. His finished work offers spiritual "refreshment" to all who are weary and heavy-laden, inviting them to find rest in Him, as promised in Matthew 11:28. The "liberty" Paul received from Julius pales in comparison to the glorious freedom from sin and death that Christ grants to those who believe in Him, fulfilling the promise that "if the Son sets you free, you will be free indeed" (John 8:36). The unexpected kindness shown to Paul by Julius also serves as a beautiful, albeit imperfect, human reflection of God's profound, undeserved kindness (grace) extended to us through Jesus Christ.