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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
One surviving comment on this verse from the historical church.
And after we had sailed slowly for many days, and with difficulty had come against Chios. It is better read as against Cnidus, which is an island opposite Asia.
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Summary
Acts 27:7 vividly portrays a challenging segment of Paul's sea journey as a prisoner bound for Rome. The verse highlights the arduous and protracted nature of their voyage, as the ship contended with severe head-winds in the Mediterranean, hindering their direct westward progress and forcing them to seek shelter by sailing along the southern coast of Crete.
Context
Literary Context
This verse is an integral part of Luke's remarkably detailed account of Paul's perilous sea voyage to Rome, which spans the entirety of Acts 27. Following Paul's appeal to Caesar in Acts 25:11, the narrative shifts to his journey as a prisoner. Chapter 27 meticulously chronicles the ship's departure from Myra, the initial difficulties, Paul's ignored warnings about the dangers of sailing (see Acts 27:9-10), the devastating storm, and the eventual shipwreck on Malta (recorded in Acts 27:41). Verse 7 specifically describes the initial struggle after leaving Myra, where the ship, attempting to sail west, encountered strong opposing winds, forcing a significant deviation from their intended course before the full force of the tempest struck.
Historical & Cultural Context
Ancient maritime travel in the Mediterranean was profoundly influenced by prevailing winds and seasonal conditions. During the autumn months (late September to early November), when this journey likely occurred, strong northwesterly winds were common across the Aegean and Mediterranean Seas. These winds made westward travel particularly difficult, often impossible, for sailing vessels of the era, which lacked the advanced rigging to tack effectively against such powerful head-winds. The mention of "Cnidus" (a city on the southwest coast of Asia Minor) and "Crete, over against Salmone" (the eastern promontory of Crete) provides crucial geographical markers. To avoid the direct force of the wind, mariners would often seek the "lee" (the sheltered side) of islands or coastlines, which explains why they "sailed under Crete," seeking the protection offered by the island's landmass. This navigational detail underscores the skill and challenges faced by ancient sailors, who were largely at the mercy of natural elements.
Key Themes
Acts 27:7 contributes to several overarching themes within the book of Acts and the broader biblical narrative. Firstly, it highlights Adversity and Endurance, as the phrase "sailed slowly many days" vividly portrays the persistent struggle against natural forces and the necessity of perseverance in challenging circumstances. Secondly, despite the formidable obstacles, the narrative subtly points to Divine Providence Amidst Obstacles. Although the wind severely hindered their direct path, forcing a significant detour, the larger story of Acts confirms God's ultimate control over the journey, ensuring Paul's arrival in Rome as prophesied by the Lord Himself in Acts 23:11. Lastly, the verse underscores Human Limitations, demonstrating that even the most skilled sailors were entirely dependent on and vulnerable to the powerful Mediterranean winds, illustrating the inherent limitations of human strength, planning, and control when confronted with the forces of nature.
Exposition and Analysis
Key Word Analysis
This compound verb (G1020) combines "slow" (βραδύς) and "to sail" (πλέω), literally meaning "to sail slowly." It precisely describes the laborious and sluggish progress of the ship, indicating that they were not making good time due to unfavorable conditions. The term conveys the sense of a frustratingly protracted journey, emphasizing the significant impediment caused by the wind.
Derived from μόγις (G3433), this adverb means "with difficulty" or "hardly." Its inclusion emphasizes the extreme effort and struggle involved in merely reaching the vicinity of Cnidus. It suggests that their progress was not just slow, but agonizingly difficult, implying they barely made it to that point.
From πρός and ἐάω (G4330), this verb means "to permit further progress" or "to allow to proceed." When used in the negative ("not suffering us"), it signifies that the wind was actively and powerfully preventing them from continuing on their desired course. It portrays the wind as an unyielding force that directly blocked their intended westward movement, compelling them to alter their route.
Verse Breakdown
"And when we had sailed slowly many days,"
This clause establishes the protracted and arduous nature of their journey. The phrase "many days" indicates a significant period of time spent making minimal progress, underscoring the severity and persistence of the adverse conditions.
"and scarce were come over against Cnidus,"
This highlights the difficulty of their travel. Despite sailing for "many days," they had only just managed to reach Cnidus, a city on the southwest coast of Asia Minor. "Scarce" (mólis) emphasizes that their arrival there was achieved with great difficulty, suggesting they were almost unable to reach it.
"the wind not suffering us,"
This is the direct explanation for their slow and difficult progress. The strong, unfavorable wind actively prevented them from continuing their westward course towards their intended destination. It was a powerful, unyielding force that dictated their movement.
"we sailed under Crete, over against Salmone;"
This describes the forced change in their route. Unable to proceed directly westward against the wind, they were compelled to alter their course southward, seeking the "lee" (shelter) of the large island of Crete. Salmone is the easternmost cape of Crete, indicating the point where they began to sail along the island's southern coast for protection.
Literary Devices
Luke's account in Acts 27:7 employs several literary devices to enhance its vividness and historical authenticity. The phrase "the wind not suffering us" uses Personification, attributing to the wind the active will and power to prevent their progress, as if it were a conscious entity. This emphasizes the overwhelming and unyielding force of nature they faced. Furthermore, the detailed geographical references to "Cnidus," "Crete," and "Salmone" serve as a powerful form of Verisimilitude, lending an air of historical accuracy and eyewitness credibility to the narrative. Luke's precise naming of these locations grounds the extraordinary events of the voyage in a tangible, real-world setting, making the account more believable and relatable to his original audience familiar with Mediterranean navigation. The description of sailing "slowly many days" and "scarce were come" also employs Hyperbole to underscore the extreme difficulty and frustration of their journey, conveying a sense of prolonged struggle against overwhelming odds.
Theological and Thematic Connections
Acts 27:7, though seemingly a simple navigational detail, carries profound theological implications. It illustrates that even divinely ordained journeys are not exempt from hardship and opposition. Paul's mission to Rome was a direct fulfillment of God's promise (as seen in Acts 23:11), yet the path was fraught with "contrary winds." This teaches us about God's sovereignty, not as a guarantee of ease, but as a promise of ultimate purpose fulfilled even through adversity. The slow, difficult progress reminds believers that God's timing and methods may differ from our expectations, often requiring patience and perseverance. It highlights the reality that while human plans are often thwarted by circumstances beyond our control, God's ultimate plan for His people and His mission will prevail.
Reflection and Application
The scene depicted in Acts 27:7 offers a powerful metaphor for the Christian life. Just as Paul's ship faced "contrary winds" that hindered their direct path and forced a slow, arduous detour, we too encounter unexpected obstacles, delays, and difficulties that thwart our plans and test our resolve. Life's journeys are rarely smooth or swift; often, they require immense patience and resilience. This verse reminds us that when our direct paths are blocked, wisdom dictates seeking alternative routes or strategies, adapting to circumstances while maintaining faith in God's overarching plan. It encourages us to embrace the reality that God's purposes are often accomplished not in spite of, but through, our struggles and detours. Our faith is not only tested but also refined and deepened in these challenging stretches, as we learn to lean more fully on His strength and sovereignty rather than our own efforts or ideal timelines.
Questions for Reflection
FAQ
Why did they sail "under Crete"?
The phrase "sailed under Crete" (Greek: hypopléō) means they sailed on the lee side of the island. This was a common maritime strategy in ancient times when faced with strong, unfavorable winds. By sailing close to the southern coast of Crete, the island itself would provide shelter from the prevailing northwesterly winds, creating calmer waters and allowing the ship to make some progress, albeit slowly, without being directly battered by the full force of the wind. This allowed them to continue their journey, even if it meant a significant detour.
What does "the wind not suffering us" mean?
This phrase translates the Greek anemou mē proseōntos hēmas (ἀνέμου μὴ προσεῶντος ἡμᾶς), which literally means "the wind not permitting us" or "not allowing us to proceed." It signifies that the wind was so strong and directly contrary to their desired westward course that it actively prevented the ship from sailing in that direction. The wind was an insurmountable obstacle, forcing them to abandon their intended route and seek an alternative, as described by their subsequent action of sailing "under Crete." It highlights the complete dominance of natural forces over their navigation.
Christ-Centered Fulfillment
Acts 27:7, depicting a journey fraught with "contrary winds" and slow, difficult progress, resonates deeply with the journey of Christ and the Christian life. Jesus Himself, in His earthly ministry, faced constant opposition and "contrary winds" from those who rejected Him, even from His own people (as prophesied in Isaiah 53:3 and seen in John 1:11). His path to the cross was the ultimate journey of suffering and apparent defeat, a "slow, difficult" ascent to Calvary, yet it was precisely through this divinely purposed suffering that He accomplished the greatest act of salvation for humanity (Hebrews 12:2). Just as Paul's perilous voyage ultimately led to the proclamation of the gospel in Rome, Christ's journey of self-sacrifice led to the triumph of the gospel globally. He is the one who commands the winds and the waves (Mark 4:39), demonstrating His ultimate sovereignty over all creation. Therefore, even when our lives encounter "headwinds" and detours, we are assured that our sovereign Lord, who endured His own difficult path to fulfill God's will (John 19:30), is guiding our "voyage" to His glory and our ultimate good.