TRV
Translation
King James Version
Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them,
Complete Jewish Bible
Since much time had been lost, and continuing the voyage was risky, because it was already past Yom-Kippur, Sha’ul advised them,
Berean Standard Bible
By now much time had passed, and the voyage had already become dangerous because it was after the Fast. So Paul advised them,
American Standard Version
And when much time was spent, and the voyage was now dangerous, because the Fast was now already gone by, Paul admonished them,
World English Bible Messianic
When much time had passed and the voyage was now dangerous, because the Fast had now already gone by, Paul admonished them,
Geneva Bible (1599)
So when much time was spent, and sayling was now ieopardous, because also the Fast was nowe passed, Paul exhorted them,
Young's Literal Translation
And much time being spent, and the sailing being now dangerous--because of the fast also being already past--Paul was admonishing,
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In the KJVVerse 27,865 of 31,102
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Commentary on Acts 27 verses 1–11
1 ¶ And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band.
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.
3 And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself.
4 And when we had launched from thence, we sailed under Cyprus, because the winds were contrary.
5 And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia.
6 And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein.
7 And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone;
8 And, hardly passing it, came unto a place which is called The fair havens; nigh whereunto was the city of Lasea.
9 Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them,
10 And said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives.
11 Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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John ChrysostomAD 407
Homily on Acts 53
By "the fast" here, I suppose he means that of the Jews. For they departed thence a long time after the Pentecost, so that it was much about midwinter that they arrived at the coasts of Crete. And this too was no slight miracle, that they also should be saved on his account.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Acts 27:9 serves as a critical temporal and situational marker in the narrative of Paul's perilous sea voyage to Rome. It highlights that a significant amount of time had passed, rendering continued sailing increasingly dangerous due to the lateness of the season, specifically after the Jewish Day of Atonement. This verse sets the stage for the dramatic maritime disaster by introducing Paul's prescient warning, which, if heeded, could have averted the subsequent catastrophe.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Foreshadowing, as Paul's warning about the dangers of continued sailing directly precedes and anticipates the violent storm (the Euroclydon) described later in the chapter. The mention of "the fast" serves as a precise Chronological Marker, grounding the narrative in a specific historical and seasonal context, which in turn explains the escalating peril. There is also an implicit Contrast established between Paul's wisdom and the subsequent disregard for his counsel by the centurion and the ship's owner, setting up the dramatic tension and consequences that unfold.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 27:9 underscores the biblical principle that wisdom often involves recognizing and respecting natural laws and heeding warnings, even when they are inconvenient or come from unexpected sources. It highlights the tension between human presumption and divine foresight. Paul, though a prisoner, embodies a wisdom that transcends mere human experience, hinting at a divine insight that guides his counsel. This passage reminds us that God's providence can manifest not only through miraculous intervention but also through the practical wisdom He grants to His servants, intended to guide others away from harm. The failure to heed such counsel often leads to predictable, and sometimes severe, consequences.
REFLECTION AND APPLICATION
Acts 27:9 offers profound lessons for contemporary life. We are often faced with decisions where expediency or perceived efficiency clashes with prudence and known risks. Like the ancient mariners, we must learn to discern the "seasons" of our lives—whether spiritual, relational, or professional—that indicate increased danger or require a change of course. Paul's example, as a prisoner offering sound, life-saving advice, challenges us to consider the source of wisdom not by worldly status, but by its alignment with truth and its proven foresight. It calls us to cultivate a posture of humility, recognizing that God can speak through unexpected voices, and that true leadership often involves the courage to offer unpopular warnings for the sake of others' well-being. Disregarding such counsel, whether from God's Word, trusted mentors, or even the clear signs of nature, often leads to avoidable hardship and regret.
Questions for Reflection
FAQ
What was "the fast" mentioned in Acts 27:9, and why was its passing significant for the voyage?
Answer: "The fast" refers to Yom Kippur, the Day of Atonement, the holiest day in the Jewish calendar. It was a day of solemn fasting and repentance, typically observed in late September or early October. Its passing was highly significant for ancient Mediterranean sea travel because it marked the end of the safe sailing season. After Yom Kippur, the autumn and winter storms became increasingly frequent and violent, making voyages extremely hazardous. Mariners generally avoided open-sea travel from mid-September to mid-November, and the seas were considered effectively closed for navigation from mid-November to early March. Therefore, the fact that "the fast was now already past" meant that the ship was attempting to sail into a period of known and extreme maritime danger, as detailed in Leviticus 23:27-32 which describes the observance of Yom Kippur.
CHRIST-CENTERED FULFILLMENT
Acts 27:9, with Paul's warning against sailing into danger, finds its Christ-centered fulfillment in the person and work of Jesus as the ultimate source of divine wisdom and the safe harbor for humanity. Just as Paul, though a prisoner, offered crucial, life-saving counsel, so Christ, though appearing in humble form, is the very embodiment of God's wisdom, "in whom are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Humanity, adrift in the perilous seas of sin and spiritual ignorance, faces an eternal "dangerous season." Jesus, our Good Shepherd, constantly "admonishes" us through His Word and Spirit, warning us of the destructive paths of sin and self-reliance, and calling us to Himself. He declares, "My sheep hear my voice, and I know them, and they follow me" (John 10:27). The tragic consequence of disregarding Paul's counsel foreshadows the greater tragedy of those who ignore Christ's call to repentance and faith, choosing to navigate life's storms without the only one who can bring them safely to shore. Christ is the wise builder who constructs on a solid foundation, unlike those who build on sand (Matthew 7:24-27), offering not just advice, but Himself as the Way, the Truth, and the Life, leading us to eternal safety.