Acts 27

Acts 27:1

Bede: When it was decided that he should sail to Italy, Paul, along with the rest of the prisoners, was handed over to a centurion. More accurately read in Greek: “When it was decided that we should sail to Italy, they handed over Paul and some other prisoners to a centurion.” — Retractions on Acts

Eusebius of Caesarea: But after Paul, in consequence of his appeal to Caesar, had been sent to Rome by Festus, the Jews, being frustrated in their hope of entrapping him by the snares that they had laid for him, turned against James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles. The following daring measures were undertaken by them against him. Leading him into their midst they demanded of him that he should renounce faith in Christ in the presence of all the people. But, contrary to the opinion of all, with a clear voice and with greater boldness than they had anticipated, [James] spoke out before the whole multitude and confessed that our Savior and Lord Jesus is the Son of God. But they were unable to bear longer the testimony of the man who, on account of the excellence of ascetic virtue and of piety that he exhibited in his life, was esteemed by all as the most just of people, and consequently they killed him. Opportunity for this deed of violence was furnished by the prevailing anarchy, which was caused by the fact that Festus had died just at this time in Judea and that the province was thus without a governor and head. The manner of James’ death has been already indicated by the above-quoted words of Clement, who records that he was thrown from the pinnacle of the temple and was beaten to death with a club. — ECCLESIASTICAL HISTORY 2.23.1-3

John Chrysostom: See how far Aristarchus also accompanies Paul. To good and useful purpose is Aristarchus present, as he would take back the report of all to Macedonia. — Homily on Acts 53

Acts 27:3

John Chrysostom: Aristarchus accompanies Paul for a while. He is fittingly and usefully present with the intention of reporting everything concerning him in Macedonia. — CATENA ON THE ACTS OF THE APOSTLES 27.1-3

John Chrysostom: “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.” — Homily on Acts 53

Acts 27:4

John Chrysostom: Again trials, again contrary winds. See how the life of the saints is thus interwoven throughout: escaped from the court of justice, they fall in with shipwreck and storm. — Homily on Acts 53

Acts 27:5

Bede: And sailing through the sea of Cilicia and Pamphylia, we came to Lystrus, which is of Lycia. For Lystrus, in Greek, it is written Smyrna, for which Jerome in the book of Hebrew names puts Myra: which I think is found thus in some Codices, because in Greek μύῤῥα is called Smyrna. Furthermore, in the psalm where we sing: Myrrh, and aloes, and cassia (Psalm XLIV), in Greek it is written thus: Smyrna, and stacte, and cassia. — Retractions on Acts

John Chrysostom: Again trials, again contrary winds. See how the life of the saints is so composed of all these things: he escaped the court, and they fall into a shipwreck and a storm. — CATENA ON THE ACTS OF THE APOSTLES 27.4-5

John Chrysostom: See how God does not innovate or change the order of nature, but suffers them to sail into the unfavorable winds. But even so the miracle is wrought. That they may sail safely, He did not let them go out in the open sea, but they always sailed near the land. — Homily on Acts 53

Acts 27:6

John Chrysostom: “A ship of Alexandria,” it says. It is likely that both those in the former ship would bear to Asia the report of what had befallen Paul, and that these would do the same in Lycia. See how God does not innovate or change the order of nature, but suffers them to sail into the unfavorable winds. But even so the miracle is wrought. That they may sail safely, He did not let them go out in the open sea, but they always sailed near the land. — Homily on Acts 53

Acts 27:7

Bede: 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. — Commentary on Acts

Acts 27:8

Bede: We came to a certain place, which is called Fair Havens. THESE Fair Havens, not THIS Fair Havens. — Retractions on Acts

Acts 27:9

John Chrysostom: 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. — Homily on Acts 53

Acts 27:11

Bede: But the centurion trusted the helmsman and the shipmaster. Shipmasters in Greek, in Latin are called navicularius. — Commentary on Acts

Bede: And he trusted the pilot more. The pilot in Greek is called the master of the ship. — Retractions on Acts

John Chrysostom: 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. — Homily on Acts 53

Acts 27:12

Ammonius of Alexandria: Since Paul was a prophet, he announced the danger, which would have threatened them on the ship. But he was not able to convince them to spend the winter in Crete, so that it was not fate that dragged them into danger but their will. — CATENA ON THE ACTS OF THE APOSTLES 27.10

Bede: If by any means they might reach Phoenix to spend the winter, a port of Crete looking toward the southwest and northwest. The southwest wind, which in Greek is called λίψ, blows between the south and west, inclining; Corus, however, toward the north and west, but more deflected toward the west. It is clear, therefore, that the region of Phoenix had Crete to the west, and so its port of Crete looked in some places to the southwest; and in some places to the northwest, for that reason, whether the southwest wind or the northwest wind blew, they could sail from Crete to Phoenix. But even if the south wind itself, that is, the meridian wind, blew, they could nonetheless navigate to Phoenix with a wavering direction of rudders and with the trimming of sails, if divine judgments did not hinder them. Wherefore it is subsequently added: — Retractions on Acts

Acts 27:13

Bede: And the south wind blowing softly, they thought they had obtained their purpose, etc., we could scarcely retain the boat. We wrote in the first book, following Isidore, that the boat was a light vessel, woven from wicker and covered with rawhide; but subsequently, upon perusing the writings of others, we found that boats are also called small vessels hollowed out of a single tree, which the Greeks call monoxylas. — Retractions on Acts

Cassiodorus: “And the south wind gently blowing, thinking that they had obtained their purpose.” When they had left the harbor of Finicena, thinking that they could reach their destination with a harbor, suddenly the wind called Euroaquilo began to blow very violently against them. Then the ship, with folded sails, began to be swept along through the waters, so that, when passing the island of Cauda, they were losing the boat and, undergirding the ship with ropes, they tried to save it. But, as the winds intensified, they were in such great danger that they could see neither sun nor stars for many days. Then Paul, telling of a promise from the Lord that he had heard in his sleep, gave courage to the others, saying that, except for the ship itself, God had given him all the people who were voyaging with him. On the fourteenth day, as, with the storm still raging, the seamen had decided to flee, Paul said that everyone could not be saved unless the seamen remained in the ship. Then the soldiers, cutting off the ropes, deemed it preferable to give up the boat. — Complexiones on the Acts of the Apostles

John Chrysostom: Mark then the providential ordering of the events: first indeed, “when the south wind blew softly, supposing they had obtained their purpose,” they loosed the vessel, and came forth; then when the wind bore down upon them, they gave way to it driving them, and were with difficulty saved. — Homily on Acts 53

Acts 27:14

Bede: A Typhonic wind sent itself against them. Another Latin translation says: A tempestuous wind. For Typhus in Greek is called inflation in Latin. — Commentary on Acts

Acts 27:15

Bede: And when the ship was caught, and could not face the wind, etc. Another Translation more clearly states: And when the ship was caught, they could not face the wind, and yielded the ship to the wind, and began to gather the sails. Then we ran under an island which is called Clauda, which they could not reach, but lifeboats were sent to help the ship, girding it. They also lowered anchors, fearing they might run aground in the Syrtes. This shows that ropes from the middle of the side of the ship were lowered on both sides around its front parts, attached to anchors that were towed. Similarly, in our, that is, the British sea, they are accustomed to place millstones under the ship’s stern to slow it down. They did this to retard the ship’s progress, so that it might not rush into the Syrtes, terrifying even to hear about, which draw everything to them. Hence Sallustius says they were named from the dragging. — Commentary on Acts

Acts 27:16

Apostolic Constitutions: It came to pass, after Paul went out of the island Gaudomeleta, — CONSTITUTIONS OF THE HOLY APOSTLES

Bede: We could scarcely obtain the lifeboat. After it was taken, they used auxiliary ropes. The lifeboat or Catascopos is a light boat, made of wicker and covered with rawhide. It is called in Greek from the act of viewing, because sailors or pirates on such a vessel used to observe lands and shores. Thus, when they had launched this lifeboat into the sea to help the larger ship, they could scarcely hold onto it, lest it slip, due to the seething wave. — Commentary on Acts

Acts 27:17

Bede: They were being carried under control with a newly lowered sail. Another translation places it thus: “Fearing that they might fall into the Syrtic, they loosened the ropes and thus were being carried.” — Commentary on Acts

Acts 27:18

John Chrysostom: Then, severe the storm, deep the darkness: and that they may not forget, the vessel also goes to pieces, and the corn is flung out and all beside, that they may not have it in their power after this to be shameless. For this is why the vessel goes to pieces, and their souls are tightly braced. Moreover, both the storm and the darkness contributed not a little to his obtaining the hearing he did. — Homily on Acts 53

Acts 27:21

John Chrysostom: Then after so great a storm he does not speak as insultingly over them, but as wishing that at any rate he might be believed for the future. Wherefore also he alleges what had taken place for a testimony of the truth of what was about to be said by him. One is not likely to have a good reception, when he chides in the midst of calamity; but when he tells them what more there is to come of the calamity, and then predicts the good, then he is acceptable. Therefore he attacks them then first, when “all hope that they should be saved was taken away”: that none may say, Nothing has come of it. And their fear also bears witness. — Homily on Acts 53

Acts 27:22

John Chrysostom: And he foretells two things; both that they must be cast upon an island, and that though the ship would be lost, those who were in it should be saved - which thing he spoke not of conjecture, but of prophecy - and that he “must be brought before Caesar.” But this that he says, “God hath given thee all,” is not spoken boastfully, but in the wish to win those who were sailing in the ship: for he spoke thus, not that they might feel themselves bound to him, but that they might believe what he was saying. “God hath given thee;” as much as to say, They are worthy indeed of death, since they would not listen to thee: however, this is done out of favor to thee. — Homily on Acts 53

Acts 27:23

Bede: For an angel of God stood by me this night. He was not boasting of himself by saying this but was provoking them to faith. For the sea was allowed to be stormy so that by what was heard and by what was not heard, the spiritual grace in Paul might be revealed. — Commentary on Acts

John Chrysostom: “For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; thou must be brought before Caesar: and, lo God hath given thee all them that sail with thee.” So that righteous men, though they may be in a tempest, or on the sea, or in the deep, suffer nothing dreadful, but even save others together with themselves. If here was a ship in danger and suffering wreck, and prisoners were saved for Paul’s sake, consider what a thing it is to have a holy man in a house: for many are the tempests which assail us also, tempests far more grievous than these natural ones, but He can also give us to be delivered, if only we obey holy men as those in the ship did, if we do what they enjoin. For they are not simply saved, but themselves also contributed to other men’s believing. Though the holy man be in bonds, he does greater works than those who are free. — Homily on Acts 53

Origen of Alexandria: Both good and bad angels are among people. Not by chance or without reason was that angel, for example, allotted to be the guardian of Peter or that other one for Paul or those of the children of the church, those that always “behold the face of their Father, who is in heaven.” Concerning these things there can be no doubt that, by the judgment of God, who clearly sees their ranking and the quality of our souls, these angels are allotted to the guardianship of each one of us by a certain mystical allotment according to the dispensation of Christ. — HOMILIES ON Joshua 23.3

Acts 27:24

Ammonius of Alexandria: “God has granted safety to all,” so that what Homer says appears to be false: “I say that no one can avoid his fate, neither good man nor bad, even though he be noble.” And this means that it is impossible to escape the death that Fate establishes at the moment of birth. Therefore, without Paul, all would have died, if God had not granted life to them out of respect for the righteous. So if it had been sanctioned that all would have died, as it surely appears, he would have died, he that had not eaten for fourteen days and then had been shipwrecked: indeed those false words say, “neither good man nor bad,” so that it was necessary that both the good and the bad died together, being liable together to the evident danger of death. On the contrary, however, Scripture says that the righteous was saved from the evident danger, even though anyone else would have died in that circumstance. God thought it opportune that he go to Rome; God could have placed him in Rome, after taking him from Jerusalem through an angel, as he had put Habakkuk, after he took him from Judea, in Babylon, by the den of lions where Daniel was. But he did not do so, and, nevertheless, showed a miraculous event by saving Paul and his companions. He granted their souls to him, so that he might have benevolence for his brothers, but not the ship and its cargo, because the pious has no consideration for earthly things, nor is grieved by their loss. Here the impious live thanks to the pious; but sometimes the opposite happens, so that the impious dies before his time because of his iniquity, according to the command of God, as Ecclesiastes says, “Be not wicked, and be not stubborn, lest you die before your time.” I think that, thanks to God, these things happen in this way. Everything is possible for the one who believes, but he did not obtain salvation for his companions through faith or prayers but because he believed that what had been said to him would be. — CATENA ON THE ACTS OF THE APOSTLES 27.25-26

Jerome: You cannot deny that the prisoner and the jailers were of unequal merit. And what were the circumstances of that shipwreck involving the apostle and the soldiers? The apostle Paul described a vision afterwards and said that those who were on the ship had been given to him by the Lord. Are we to suppose that he to whom they were given and they who were given to him were of the same merit? Ten righteous people can save a sinful city. Lot together with his daughters was delivered from the fire. His son-in-laws would also have been saved, had they been willing to leave the city. Now, there was surely a great difference between Lot and his son-in-laws. One city out of the five was saved—Zoar, a place that lay under the same sentence as Sodom, Gomorrah, Admah and Zeboiim, but was preserved by the prayers of a holy man. Lot and Zoar were of different merit, but both of them escaped the fire. — Against Jovinianus 2.24

John Chrysostom: See how, after such a storm, [Paul] does not speak to them by insulting them but desiring that later they will believe him. Therefore he takes the things he had said as a testimony of the truth of those things he will say. And he predicts two events: first, that they will land on an island, lose the ship, but be safe (and this was a prophecy and not a supposition), and second, that “he had to stand before Caesar.” — CATENA ON THE ACTS OF THE APOSTLES 27.21-24

John Chrysostom: “God hath given thee all them that sail with thee.” This is not spoken boastfully, but in the wish to win those who were sailing in the ship: for he spoke thus, not that they might feel themselves bound to him, but that they might believe what he was saying. “God hath given thee;” as much as to say, They are worthy indeed of death, since they would not listen to thee: however, this is done out of favor to thee. — Homily on Acts 53

Acts 27:30

John Chrysostom: The sailors however, were about to escape, having no faith in what was said: but the centurion does believe Paul. For he says, If these flee, “ye cannot be saved”: so saying, not on this account, but that he might restrain them, and the prophecy might not fall to the ground. See how as in a church they are instructed by the calmness of Paul’s behavior, how he saved them out of the very midst of the dangers. And it is of providential ordering that Paul is disbelieved, that after proof of the facts, he might be believed: which accordingly was the case. — Homily on Acts 53

Acts 27:31

Bede: “Unless these men stay in the ship, you cannot be saved,” etc. Because in the danger of shipwreck, the knowledge of sailors who were experienced in the sea was more beneficial than the weapons of soldiers, they were therefore more likely to control the boat than to let the sailors be cast away. — Commentary on Acts

John Chrysostom: Paul said to the centurion and to the soldiers, “Except these abide in the ship, ye cannot be saved”: so saying, not on this account, but that he might restrain them, and the prophecy might not fall to the ground. Accordingly observe how the centurion does as he bids him, insomuch that he even let the boat go, and destroyed it. And if the sailors did not as yet comply with his bidding, yet afterwards they do so: for in fact this is a reckless sort of people. — Homily on Acts 53

Acts 27:32

Ammonius of Alexandria: After they realized that their bad will had caused them to fall into dangers, they began to believe Paul by thinking that the appropriate words of the righteous were more effective for their salvation than the fate in danger, which has no name. In fact, if they had believed in fate, like the Gentiles, after despising the words of that pious man, they would have allowed the sailors to escape by saying, “Let them go. This has nothing to do with our salvation.” But they did not speak nor act so foolishly, neither were they deceived or enticed by ignorance. Therefore, based on these facts, many must reject their opinion about fate and fortune. — CATENA ON THE ACTS OF THE APOSTLES 27.31-32

Acts 27:33

Arator: Let us examine by what formula the memorable mysteries of the godly figure have significance: the multitude was ordered to be fed from the flesh of a lamb at that time when the lights of the first month shone forth, on the day proceeding from this number [fourteen]; when the protection of this [flesh] had been tasted, the free [multitude] deserved to avoid the darkness of the Nile. Paul at a similar interval persuades those whom he wishes to take out of the sea of the world to feast with him and to taste sacred food. He is following the esteemed footsteps of Moses. The actions of Moses and Paul, if looked at intently, are different in their locations but alike in their causes, and the repeated deliverance is raised out of one font: in it Christ is the Lamb, [and] Christ too is considered the Bread from heaven, which he himself also teaches. One who will have consumed Jesus in his body is free from the Enemy, nor do Pharaoh and Egypt now keep their powers. Immediately all the weapons of the demon are sunk in these waters, from which he who had been a captive is reborn as a child. The surge of the salty depths is also left behind, and the marshes of the foul serpent are overcome. Christ lavishes pastures upon his rescued flock, in their own names, as true Shepherd to one who now eats. — ON THE ACTS OF THE APOSTLES 2

Bede: And as the day was about to dawn, Paul urged everyone to take some food. In this passage, the most beautiful sense of allegory is laid open, as Paul urged those he promised would be saved from the wreck to take food. And because they were being guided by four anchors amid the force of the waves in the middle of the night, at daybreak, they made for the shore; for no one escapes the tempests of this age unless he is fed with the bread of life. And he who in the night of present tribulations leans with all his might on wisdom, fortitude, temperance, and justice, soon achieves, with the Lord’s assistance shining forth, the haven of safety he sought, so long as he seeks only the flame of love to warm his heart. — Commentary on Acts

Cassiodorus: “And when it began to be light, Paul besought,” etc. After fourteen days of storm, Paul besought them to take food, since it was clear that, of two hundred seventy-six men, not even a hair of their heads had been lost. To encourage others by his own example, he broke bread and himself began to eat. When it was day, catching sight of a certain creek, they made towards the nearby shores. The ship, however, was broken up by reefs and waves, and the decision was that everyone should swim out. It thus came to pass that, while the ship was lost, everyone quickly reached the wished-for land unhurt. — Complexiones on the Acts of the Apostles

John Chrysostom: And how, say you, did they go without food, having taken nothing? How did they bear it? Their fear possessed them, and did not let them fall into a desire of food, being, as they were, at the point of extreme jeopardy; but they had no care for food. Moreover, the place is a trying one, for it was in the Adriatic, and then their long abstinence. They were in the midst of death. It was now the fourteenth day that they were going without food, having taken nothing. — Homily on Acts 53

Acts 27:35

John Chrysostom: And he exhorts them again to take some meat, and they do as he bids them, and he takes some first, to persuade them not by word, but also by act, that the storm did them no harm, but rather was a benefit to their souls. Observe, his giving thanks after all that had happened strengthened them. For this showed an assured mind that they would be saved. “Then were they all of good cheer; and they also took some meat.” And not only so, but henceforth they so cast all their care upon Paul, that they even cast out the corn, being so many. — Homily on Acts 53

Tertullian: But how" in every place," since we are prohibited (from praying) in public? In every place, he means, which opportunity or even necessity, may have rendered suitable: for that which was done by the apostles (who, in gaol, in the audience of the prisoners, “began praying and singing to God”) is not considered to have been done contrary to the precept; nor yet that which was done by Paul, who in the ship, in presence of all, “made thanksgiving to God.” — On Prayer

Acts 27:36

Ammonius of Alexandria: “He took bread, and giving thanks to God in the presence of all, he broke it and began to eat.” Since Paul saw that they had believed out of necessity and that the time was not opportune to announce Christ to them, as they were broken in spirit and uncertain, he teaches them some piety, namely, not to break bread before giving thanks to the one God, and then to eat. And he teaches us the same, and the way of celebrating Eucharist appears to be this: “We give thanks to you, God, because you deigned to allow us to live until now, without eating bread. Therefore giving glory to you, we break bread for sustenance.” — CATENA ON THE ACTS OF THE APOSTLES 27.35-36

Acts 27:37

John Chrysostom: Two hundred and seventy-six souls: whence had they victuals? See how they do their part as men, and how Paul does not forbid them. They had thrown out the rest of the corn, but they trusted Paul’s assurance for all. — Homily on Acts 53

Acts 27:40

Bede: And hoisting the foresail, according to the direction of the breeze, they made for the shore. The foresail is a small sail contrived more for steering the ship than for speed. — Commentary on Acts

Hippolytus of Rome: And she bears in her midst also the trophy (which is erected) over death; for she carries with her the cross of the Lord. — Hippolytus Dogmatical and Historical Fragments

John Chrysostom: “They made towards shore,” having given the rudder-handles to the wind: for oftentimes they do it not in this way. They were borne along, having loosed the rigging, that is, the sails. — Homily on Acts 53

Acts 27:41

Bede: And when we had fallen into a place where two seas met, they ran the ship aground. The place is called “bithalassum,” bicursal, because the Greeks call the sea “thalassa.” It signifies a stretch of land projecting into the sea and surrounded on both sides by the same sea dividing itself. — Commentary on Acts

Bede: And the prow stuck fast and remained immovable, but the stern was broken by the violence of the waves, etc. Thus this ship perished, not from a light run over the waves, but by being violently thrust into the bed of the sea itself, partly held by the ground, partly broken by the raging waves. Such indeed is the fate of a soul given to this world, which, neglecting to trample on the desires of the world, fixes the prow of its intention deeply into the earth, dissolving the entire structure of subsequent works by the waves of cares. But those who escape by fragments of this boat seek the land, as others act more cautiously by the examples of those perishing. — Commentary on Acts

John Chrysostom: “And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmovable, but the hinder part was broken with the violence of the waves;” for when there is a strong wind, this is the consequence, the stern bearing the brunt of the storm. — Homily on Acts 53

Acts 27:42

John Chrysostom: Again the devil tries to hinder the prophecy, and they had a mind to kill some, but the centurion suffered them not, that he might save Paul, so much was the centurion attached to him. — Homily on Acts 53

Acts 27:43

John Chrysostom: And so it was through themselves being saved that they learnt who Paul was. But some one may say: why did he not save the ship? That they might perceive how great a danger they had escaped: and that the whole matter depended, not on the help of man, but on God’s hand saving them independently of a ship. — Homily on Acts 53

John Chrysostom: Again the devil tries to impede the prophecy: the soldiers wanted to kill the prisoners, but the centurion prevented them in order to save Paul. The centurion had become a very dear friend. — CATENA ON THE ACTS OF THE APOSTLES 27.41-43

John Chrysostom: But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land: and the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land. — Homily on Acts 53

Acts 27:44

John Chrysostom: So it came to pass, that they escaped all safe to land. Do you mark what good came of the storm? Why then it was no mark of their being forsaken, that the storm came upon them. Now this that happened was in consequence of the season of the year; but the wonder is greater, that at such a season they were saved from the midst of the dangers, both he, and for his sake the rest, and this too in the Hadriatic. There were two hundred and seventy-six souls in all: no small matter this also, if indeed they believed. The voyage was at an unseasonable time. It is natural to suppose they would ask the reason why they were sailing, and would learn all. Nor was it for nothing that the voyage was so protracted; it afforded Paul an opportunity for teaching. — Homily on Acts 53