1 - 3 Agrippa is strictly in charge now; he is the master of ceremonies instead of Festus. Agrippa, as a king and guest, presides at the grand display while Festus has simply introduced Paul. It is Agrippa who gave Paul permission to speak. Paul stretched out (ekteinas) or reached out, probably his shackled hand, in salutation or in a friendly gesture. He addresses the king respectfully and with some flattery, but he lets the king know that he is happy to have the opportunity to give witness for the Lord and to clarify the accusations against him by his own countrymen. Of course the general tone and atmosphere is somewhat different from his testimony in Acts 22, but the facts are the same. "His address is a masterpiece of noble apologetic" (Robertson, III, p. 443).
Bruce divides the message into seven different parts: "(1) the complimentary exordium, (2, 3); (2) his Pharisaic heritage, (4 - 8); (3) his former persecuting zeal, (9 - 11); (4) his vision on the Damascus road, (12 - 18); (5) his lifelong obedience to the vision, (19, 20); (6) his arrest, (21); (7) and his teaching, (22ff)" (p. 488). Paul commends the king for being an expert (gnosten) or knowledgeable in Jewish customs and matters relating to their theology. He prays the king to hear him patiently (makrothumos) or to hear him out. "Both before the Sanhedrin and before Felix, as well as before Festus and Agrippa (Paul) had maintained his own cause with consummate skill and dignity; not cowed by their violence, nor losing his temper in meeting their attack; but confronting them with the boldness of a pure conscience, and with the energy of an invincible courage" (Yeager, XI, p. 69).
4 My manner of life from my youth, which was at Jerusalem, know all the Jews, 5 who knew me from the beginning, if they would testify, that after the strictest sect of our religion I lived a Pharisee. 6 And now I stand and am judged for the hope of the promise made of God unto our father, 7 unto which promise our twelve tribes, earnestly serving God day and night, hope to come. For which hope's sake, King Agrippa, I am accused by the Jews.
4 - 7 Paul indicates that the Jerusalem Jews know of his life from his youth; many knew his parents when he was born. He lived like a good Pharisee should live; later he wrote to the Philippians (3:5,6), "(I) was circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless." He has nothing to hide; his life was in accordance with the Pharisaic religion (threskeias) or fear of God. The accusing Jews could testify to this if they would. All the orthodox Jews, from Abraham until the present, looked for a messiah; the twelve tribes served Jehovah God day and night looking for the promise of the messiah who would lead Israel into a divine kingdom. He stated that he has been accused of the Jews of being unorthodox, because his Messiah has already come in the person of the Lord Jesus Christ.
Jehovah God has fulfilled His promise. "This Messianic hope had been the red thread running through Jewish history" (Robertson, III, p. 445). "Pure Phariseeism, in Paul's view, leads to faith in Jesus as the Messiah...Those who had recognized in Jesus of Nazareth the fulfillment of all of God's promises to the fathers, and had accepted Him as Messiah and Savior were the true Pharisees" (Yeager, XI, p. 73). Josephus describes the Pharisees as a sect that seem to be more religious than others, and to interpret the laws more strictly. Although they were most religious, Jesus painted a vivid picture of the Pharisee in Luke 18:11 - 14 and Matthew 23.
8 Why should it be thought a thing incredible with you, that God should raise the dead? 9 I verily thought within myself, that I ought to do many things contrary to the name of Jesus of Nazareth, 10 which thing I also did in Jerusalem; and many of the saints did I shut up in prison, having received authority from the chief priests. And when they were put to death, I gave my voice against them. 11 And I punished them often in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities.
8 - 11 Then Paul's gave a personal thrust to his message; "Why would it be considered incredible in your intellectual circles, if God should raise the dead?" Paul could say in his earlier life he did not believe that Jesus had risen either, but that Jesus convinced him that it was true. He was Christophobic (fear of the Christ); he was skeptical or (apiston) faithless about Jesus being the Messiah. In fact, Paul was standing by and consenting when Stephen was stoned to death because he preached that Jesus was the Messiah; he "black-balled" or voted for Stephen to be stoned. Paul cast down the pebble; the ancient Greeks used the white pebble for acquittal (Revelation 2:17), and black ones for condemnation. On the road to Damascus Paul had "John Doe warrants" from the Jerusalem authorities to arrest and return any Christian back to Jerusalem for punishment; he was most zealous against the followers of the way. The word "persecute" (ediokon) here is a vivid picture that Paul paints of success in hunting big game; a grand heresy hunt. When Paul says he tried to compel the Christians to blaspheme he meant that if they would blaspheme Christ and His teaching, he had converted them to Judaism. Then if they would recant or apostatize, they would not be required to go to prison or suffer death for their belief in the Christ.
Perhaps we know what it means to "curse Christ." "Often and often did the Roman Emperor command the martyrs to 'curse Christ.' And we remember Polycarp's answer--'How can I curse Him? Sixty years have I known Him; He never did me a displeasure, and I cannot and I will not curse Him.' Then the whip was applied, or the hand was held over burning coals, or the flesh was pinched with a hot iron, and then the question was put again--'Will you curse Christ now?' Paul says that he, though probably using milder means, compelled the professor of Christ's faith to blaspheme" (Charles H. Spurgeon, B. I., XXXIX, p. 340).
The resurrection was not just a New Testament doctrine, there are several references to the resurrection in the Old Testament. Isaiah (26:19) in particular records what may have been an Old Testament hymn:
They dead shall live,
My dead body shall they arise.
Awake and sing,
Ye that dwell in dust;
For thy dew is like the dew of herbs
And the earth shall cast out the dead.
12 Whereupon, as I went to Damascus with authority and commission from the chief priests, 13 at midday, O King, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them who journeyed with me. 14 And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick against the goads (pricks). 15 And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. 16 But rise, and stand upon thy feet; for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in which I will appear unto thee; 17 delivering thee from the people, and from the Gentiles, unto whom now I send thee, 18 to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them who are sanctified by faith that is in me.
12 - 18 A momentous event happened on the Damascus road; a bright light shone from heaven above the brightness (lamproteta) or brilliance of the noon day sun (a supernatural light). All in Paul's party were stricken down to the earth. Paul heard a voice from heaven who said, "Saul, Saul, why do you persecute me?" Paul was alerted to the fact that when he persecuted the Christians, he was persecuting Jehovah's Son, the Lord Jesus Christ. Like an unruly ox, Paul was kicking against his Master's goads (kentra) or the pricks of conscience. Every kick of the ox it would only find the blows more severe with each successive kick. "How futile to resist the will of the sovereign God...Irresistible grace in some cases must first employ irresistible power" (Yeager, XI, p. 83).
The Great "I AM" of the Old Testament is also the Great "I AM" of the New Testament; the Jehovah in the Old Testament (Exodus 3:13, 14) is Jesus of the New Testament (John 4:26; Acts 26:15). He precedes to tell Agrippa that he was personally made a minister (upereten) or servant and a witness (martura) or martyr both of the things which he had seen and things which would be told him afterward. He was made a minister and witness to the Gentiles. "Jesus was sending Paul to the Gentiles in order that he might open their eyes. Why? In order that they might turn. Why? In order that they might receive...How? By faith. What faith? Not faith in Paul, but the faith which they found manifest in Paul's life" (Yeager, XI, p. 89). One is reminded of Isaiah 42:6, 7 which reads, "I, the Lord, have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the nations, to open the blind eyes, to bring out the prisoners from the prison, and those who sit in darkness out of the prison house."
Carter and Earle state that Paul's Gentile ministry is specifically delineated in verse 18 thus, "A ministry of spiritual illumination - "to open their eyes;" a ministry of spiritual conversion, "that they may turn from darkness to light;" a ministry of spiritual deliverance, "from the power of Satan unto God;" a ministry of spiritual remission, "that they may receive remission of sins;" and a ministry of spiritual inheritance, "that they may receive...an inheritance among them that are sanctified by faith in me" (p. 387).
19 Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision, 20 but showed first unto them of Damascus, and at Jerusalem, and throughout all the borders (coasts) of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works fit for repentance. 21 For these causes the Jews caught me in the temple, and went about to kill me. 22 Having, therefore, obtained help from God, I continue unto this day, witnessing both to small and great, saying no other things than those which the prophets and Moses did say should come: 23 that Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles.
19 - 23 Paul told Agrippa that he was obedient to his heavenly calling. He heeded the call, just like Isaiah, and Jeremiah, and Amos, and a multitude of others. After his conversion experience, he preached Jesus as the Messiah in Damascus; he returned to Jerusalem with the same message. He had been preaching the same message without fear or favor of man since his conversion experience admonishing everyone to repent and turn to God, and to faith in the Lord Jesus Christ. This is the reason the Jews had turned their backs on him, but Paul had preached the message to the small and the great. All the plots of the Jews against Paul, however, had failed: God was Paul's ally. Jesus Christ died or suffered (pathetos) the Cross experience for the sins of all mankind, but Jehovah God raised Him from the dead, and He lives forever more. Most rabbis had not rightly understood Isaiah 53; when John the Baptist called Jesus "the Lamb of God' (John 1:29) it was a startling idea. The Cross of Christ was a stumbling block to the rabbis. He was the One Paul met on the road to Damascus; He is in heaven now. Mostly Paul reiterates to Agrippa and Festus the same message that he preached to the Jewish mob while standing on the stairway at the barracks in Jerusalem (Acts 22:1ff).
24 - 26 With the theme of the resurrection of the Christ, Paul had come to the high point in his defense. This was too much for Festus. He very discourteously and suddenly interrupted Paul's testimony; Festus became overwrought. He, with his voice raised so that all present could hear, accused Paul of being educationally unstable or irrational; his searching the Scriptures had made him unbalanced. His much learning had turned (peritrepei) him insane (maine) or into a raving mad man. Here Paul was trying to win Agrippa, and Festus was working against him. Paul very calmly answered him, however, he was not mad, but spoke words of truthfulness (aletheias) and sobriety (sophrosunes) or with soundness of mind. Paul's reply is unsurpassed as a model of Christian courtesy and self-command (Hackett, p. 288). His lofty speech had great scholarly content; it was based upon the great prophets of old - Moses, Isaiah, Jeremiah, Hosea, Malachi, David and Daniel. Paul had some great speech writers. The Old Testament was of public domain; his message concerning Christ and Christianity were common knowledge. The king must have known about Christ, for it was public knowledge. Jesus's birth, life, resurrection and ascension did not happen on the back side of the desert in some secluded place (govia - in a corner, or quarter unnoticed), but openly and not secretly. It was not hidden from any one who might be searching for the truth; it was doubtful that King Agrippa had not heard of Jesus.
27 King Agrippa, believest thou the prophets? I know that thou believest. 28 Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. 29 And Paul said, I would to God that not only thou but also all that hear me this day were both almost, and altogether, such as I am, except these bonds.
27 - 29 Now Paul turned directly to the king and questioned him personally; he pressed him for a decision, "King Agrippa, believest thou the prophets? I know that thou believest." Agrippa could not help but answer that personal question, "Almost thou persuadest me to be a Christian." What Agrippa meant by his response is a matter of controversy; it is a most unusual answer. Was Agrippa sarcastic, or did he really mean that with a little more effort or persuasion, he could embrace Christianity. Maybe Agrippa was convinced but not converted; he may have been stirred but not saved! What does the word oligon mean? It is translated "a short time" in Revelation 17:10 and James 4:14; in Mark 6:31 it is translated "a short time" or "a little bit;" and in I Peter 5:10; 5:12 it is translated "a few words." Was Agrippa serious or sarcastic? The context must decide what the word means.
Variants in the texts are reflected in divergent translations of this verse:
"With trivial proofs like these, you expect me to become a Christian" (Living Bible)
"Much more of this, Paul, and you will be making me a Christian" (Phillips)
"In a short time you think to make me a Christian" (RSV)
"In a short time do you think you will make a Christian" (TEV)
"Do you think that in such a short time you can persuade me to be a Christian" (NIV)
"A little more, and your arguments would make a Christian of me" (Jerusalem Bible)
"You think it will not take much to win me over and make a Christian of me" (NEB)
For sure Agrippa knew what he meant, but we are not sure. He heard the gospel from Paul; God's Holy Spirit must have convicted him. Sometimes the unbeliever finds it easy to excuse his unbelief by saying that the preacher is insane or he doesn't know what he is talking about. "In an ill-disguised attempt to be gracious Festus handed Paul a left-handed compliment by saying that his insanity was due to his superior intellect and comprehensive education" (Yeager, XI, p. 103). Apparently Paul did not think Agrippa was saved, for he answered that he wished (euxaimen) or prayed that everyone under the sound of his voice were as saved as he was, except he did not wish them to be in bonds (desmon) or prison manacles as he.
The all important interview was over. "Agrippa and his party rose to leave. What momentous issues were to be decided? Would Agrippa, Bernice, Festus and the others ever be the same again? One thing was unchanged. Paul's future was secure in the hands of our sovereign Lord. No one could change that. He would indeed go to Rome, there to preach for two years and then go to his reward" (Yeager, XI, 105). 30 And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them; 31 and when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds. 32 Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed to Caesar.
30 - 32 All the dignitaries stepped aside (anachoresantes) or withdrew themselves (the king, the governor, Bernice and the other leading Gentiles who had attended the hearing), and they spoke in private deciding that Paul had done nothing worthy of death or bonds. "Even if (Paul) was mad as Festus thought, he had done nothing deserving death or even imprisonment; in fact, he was completely innocent in the eyes of Roman law, and, as the king said, might have been freed there and then, if he had not appealed to Caesar" (Bruce, p. 496). "This is the fifth time Paul's innocence had been declared: first by the Pharisees (23:9), then by the Roman tribune Lysias (23:29), and then twice by the governor Festus (25:1f., 25)" (Polhill, p. 510). So Agrippa told Festus since Paul had asked to go to Rome, his request must be granted. One still wonders what crime Paul was charged with by Festus; what reason did he give for sending Paul to Caesar.
P. P. Bliss wrote an emotional old hymn, once greatly used in gospel campaigns and evangelistic services. It is probably based on Agrippa's indecision. It goes like this: "Almost persuaded,/now to believe,/Almost persuaded, Christ to receive./Seems now some soul to say,/Go, Spirit, go thy way;/Some more convenient day./On Thee I'll call./Almost persuaded,/harvest is past!/Almost persuaded, doom comes at last!/ Almost cannot avail;/Almost is but to fail!/Sad, sad that bitter wail -/Almost, but lost.
1 - 3 Paul's request of Festus and his prayer to God were now being answered. A ship was found that was going in the direction of Rome. Paul was accompanied on the trip by at least two friends, Luke the physician and Aristarchus of Macedonia, as well as other prisoners. The centurion in charge of guarding Paul and the other prisoners was named Julius of the Augustus' band. Their ship was a small craft which was not sea-worthy enough to sail directly toward Rome; it hugged the coast line so it was a coasting vessel. They launched from Adramyttium, a seacoast town in Mysia not too far from Troas in Asia Minor. Paul was kindly permitted to go ashore at Sidon to refresh himself (epimeleias) or to see to some of his personal needs; he visited with friends there. Phillips suggests that the saints at Sidon perhaps gave Paul food, clothing and other necessities for his long and hazardous voyage (p. 498). After two years in prison at Caesarea he needed some personal grooming no doubt. If he needed medical attention that Luke could not give him, he probably received that attention at Sidon.
4 And when we had put to sea from there, we sailed under the lee of 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 on board. 7 And when we had sailed slowly many days, and scarcely were come off (over against) Cnidus, the wind not permitting us, we sailed under the lee of Crete, off Salmone; 8 and passing it with difficulty, came unto a place which is called Fair Havens, near to which was the city of Lasea.
4 - 8 From Sidon the small craft sailed under (upepleusamen) or to the side of Cyprus into the deep waters (pelagos) off the coast of Cilicia and Pamphylia. At Myra, a city of Lycia, the centurion found another ship carrying wheat and sailing from Alexandria to Italy. "A common route for grain ships bound for Rome was evidently from Alexandria to Myra on from thence north of Crete to Sicily. This was likely the intended route of the Alexandrian ship on which Julius boarded his prisoners" (Polhill, p. 517). This ship was more sea-worthy and could sail in the open waters of the Mediterranean Sea. They sailed for many days, the winds not allowing them to sail very rapidly. "Adverse westerly winds which were characteristic of the fall season in those waters meant very slow progress" (Yeager, XI, p. 117). They finally came over against Cnidus and near Crete off Salmone. They came next to a place called Fair Haven, near 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 injury (hurt) and much damage, not only of the cargo and ship, but also of our lives.
9, 10 The autumnal fast was over and the season for sailing was dangerous in the Mediterranean Sea. In the year A. D. 59 the fast or the Jewish Day of Atonement took place on October 5, and usually the dangerous season for navigation lasted from September 14 through November 11 when all navigation on the open sea was discontinued according to Ramsay (p. 322). This was the season for storms at sea, and Paul warned them of the stormy season. Paul had experienced sea travel on the Mediterranean before (II Corinthians 11:25); this must have been his fourth shipwreck. He perceived that the voyage was going to be injurious and much damage would be incurred to the ship and probably some lives would be lost; however, his advice was rejected.
11 Nevertheless, the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul. 12 And because the haven was not commodious to winter in, the greater (more) part advised to depart from there also, if by any means they might attain to Phoenicia, and there to winter; which is an haven of Crete, and lieth toward the southwest and northwest. 13 And when the south wind blew softly, supposing that they had obtained their purpose, loosing from there, they sailed close by Crete.
11 - 13 Upon questioning the master and owner of the ship, the centurion was assured that there would be no harm to ship, passengers and cargo. The ship got underway and headed for Phenice on Crete hoping to winter there in a haven. The seamen watched the wind and determined that a south wind would aid them in reaching Sicily and Italy, so they sailed away.
14 But not long after there arose against it a tempestuous wind, called Euroclydon. 15 And when the ship was caught, and could not bear up into the wind, we let her drive. 16 And running under the lee of a certain island which is called Cauda, we had much work to secure the boat, 17 which, when they had hoisted it, they used helps, undergirding the ship; and, fearing lest they should fall into the quicksands, struck sail, and so were driven. 18 And we being exceedingly tossed with a tempest, the next day they lightened the ship; 19 and the third day we cast out with our own hands the tackle of the ship. 20 And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away.
14 - 20 Not long after leaving Crete, the ship encountered a tempestuous wind called Euroclydon which was a east-north-east wind of typhoon force (a cyclonic wind formed by the clash of opposing air masses) driving the ship further and further into the midst of the sea. "More specifically, Luke designated the storm as the dreaded 'northeaster' the deadly winter storm of the Mediterranean known by sailors as the gregale (Polhill, p. 520).The force of the wind was too strong for the seamen, they had to surrender to the tempest and let the ship drive where the wind would bear it. They spent two weeks being blown where ever the wind would send them. Finally the ship came to a certain island named Clauda (Kauda) off the southwestern coast of Crete. There much repairs were done to the ship and the cockboat (skaphes or dinghy - a small hollowed out vessel that was used as a tender to the larger ship) had to be secured. In the event of the grounding of the ship, the cockboat would be used to rescue men and materials. When the captain was afraid of the ship going aground, they strake sail (chalasantes) or let down the sail, and let the ship be driven where the wind would take them. The ship had to be lightened; a part of the cargo of wheat was thrown overboard; the captain could not get his bearings from the sun or stars because of the storm clouds. The ship was totally out of human control and this was the third day since the storm began. The ship's tackling (skeien) or equipment were thrown overboard, for all hopes were gone. "Two situations existed...(1) clouds and mist by day and darkness at night made it impossible to navigate by sun or stars. Thus they had no sense of direction and continued to fear that they were being driven aground, and (2) the tempest still continued to drive the ship here and there. It was totally out of their control and at the mercy of the storm" (Yeager, XI, p. 133).
One is reminded of another shipwreck, the voyage of Jonah. "The prophet also encountered a violent storm at sea. Jonah's crew also jettisoned the cargo and began to despair of life. And the crew and passengers of Jonah's ship were ultimately delivered. There is, of course, a major difference between the two. It was Jonah's presence on the ship that gave rise to the storm, and only in his absence were the others saved. It was altogether different for Paul's ship. The apostle's presence on the ship led to the deliverance of all aboard. This becomes evident in the next passage" (Polhill, p. 522).
21 - 26 After remaining silent (periereito) or abstaining from speaking for a period of time, Paul felt it was time to speak out again, and see if his admonition would be taken at face value. If the ship owner and captain had listened to Paul they would not have loosed from Crete and had been shipwrecked. In spite of the fact that Paul was a prisoner, he now had enough prestige and respect that they finally listened to him. Some of the passengers on board the ship had done without food for several days, evidently to appease their gods or because they were too seasick to eat. Paul had some good news, he instructed them that he had heard from his God through an angel, whether in a vision or a dream is not stated. The God Who had spoken to Paul was the God he served and the God to Whom he belonged; it is always good to have a "man of God" on board. The message was to be of good cheer (euthumein) or be happy, for no one was going to lose their lives if they stayed with the ship until it ran aground. The ship, however, would be destroyed, but no lives would be lost. "Now by God's grace which was to save Paul's life is seen to extend to all of those on board, of whom there were 276 people...the common grace - that God should save sinners from drowning solely because they happened to be fellow passengers with Paul, who is the recipient of saving and guiding grace is often seen in history" (Yeager, XI, pp. 135, 137). Paul had been instructed to have no fear (phobou) for he would be brought before Caesar, but the ship would be broken up, and they would be cast upon a certain island.
27 But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the sailors deemed that they drew near to some country, 28 and sounded, and found it twenty fathoms; and when they had gone a little farther, they sounded again, and found it fifteen fathoms. 29 Then, fearing lest we should fall upon rocks, they cast four anchors out of the stern, and wished for the day. 30 And as the sailors were about to flee out of the ship, when they had let down the boat into the sea, under pretense as though they would have cast anchors out of the foreship, 31 Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.
27 - 31 It had been two weeks since the ship had left Fair Havens. They had weathered the storm all this time, while being driven up and down in Adria (Adriatic Sea, or the gulf of Adria between what is now Yugoslavia and western Italy). On midnight of the fourteenth day the sailors suspected (hupenooun) or surmised that they were nearing land, although they knew not where. Possibly hearing the waves pounding on the distant shore, a sounding (bolisantes) was done by means of a heavy piece of lead on a line, and it showed the depth of the sea was twenty fathoms (orguias) (a stretching - the distance between the fingertips when the both arms are outstretched - approximately six feet), and then another sounding showed fifteen fathoms, so they feared they were entering shallow water, and that they would be dashed to pieces on the rocks. So they cast out four anchors off the stern, and waited for daylight; the anchors were tied to ropes rather than iron chains. "Anchoring by the stern was unusual; but in their situation it had great advantages. Had they anchored by the bow, the ship would have swung round from the wind; and, when afterwards they wished to run her ashore, it would have been far harder to manage her when lying with her prow pointing to the wind, and away from the shore" (Ramsay, p. 335). The ancient ships were so constructed that they could anchor readily by the prow or the stern, as circumstances might require. The seasoned sailors were about to flee the ship; they let down a boat into the sea as though they were (under the pretext of) casting out an anchor off the foreship or foc'sle (the bow). Paul reminded the sailors, however, that they would be saved only if they remained on board ship until it struck land. What Paul was saying was - only as everyone obeyed his God would they be saved from drowning and death by injury.
Verse 30 indicates that the sailors were going to try to deceive the passengers. Luke writes that the sailors now attempted to make sure of their own safety at the expense of the others on board. They lowered the dinghy into the sea, pretending (prophasei) that they were going to lay out anchors from the bow as well as from the stern, but actually with the intention of making for the shore. We surmise that the pilot, owner and the captain of the ship were among these sailors. They have abdicated their responsibility and now try to forsake the soldiers, prisoners and other passengers. Luke uses the word prophasei and the KJV translated the word "under colour;" the word really means under pretext or under pretense. The same word is translated "pretense" in Mark 12:40 and again in Philippians 1:8. Paul detected their aim, and prevented it (Bruce, p. 516).
32 Then the soldiers cut off the ropes of the boat, and let her fall off. 33 And while the day was coming on, Paul besought them all to take food, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing. 34 Wherefore, I beseech you to take some food; for this is for your health; for there shall not an hair fall from the head of any of you. 35 And when he had thus spoken, he took bread, and gave thanks to God in the presence of them all; and when he had broken it, he began to eat. 36 Then were they all of good cheer, and they also took some food. 37 And we were in all in the ship two hundred and seventy-six souls.
32 - 37 The cockboat or dinghy was released and sacrificed in order to meet Paul's demand that no one leave the ship until they all left it (they would all leave together) in order for everyone's life to be saved. Paul admonished them that not a hair of their heads would fall if they did what he commanded them; it was time to rejoice, they were going to be saved. Adequate nourishment, no regular food (only bits of food now and then), had been eaten during their shipwreck; they probably had neither full meals nor had they slept whole nights altogether. In their despair they had lost their inclination to eat, but the return of hope brought with it a keener sense of their wants, and they could now think of satisfying their hunger (Hackett, p. 307, 308). "Paul was saying, 'Eat or your health will suffer'...Paul's example inspired good cheer among them. If Paul's God had given him such assurance that he could break the fast, calling God's attention to the fact by praying a prayer of thanksgiving, not only for the bread, but, no doubt for deliverance from the storm, then that was good enough for them" (Yeager, XI, p. 146, 147). Paul took bread, prayed his prayer of thanksgiving to God, and broke bread and told them to eat it (like the head of the Hebrew family). Paul's courage was contagious. Upon eating the food, they were of good cheer, they were going to be delivered from the storm, all 276 souls. The grain ships were of considerable size - the personnel consisted of sailors, soldiers, prisoners and other passengers. Some of the Alexandrian ships were about one hundred feet in length, and some would measure between eleven and twelve hundred tons. "With this large ship, the passengers had little heart to take food; besides, it would have been difficult to prepare food, and a good part of their supplies must have been soiled by the seawater" (Bruce, p. 510).
38 And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. 39 And when it was day, they recognized not the land; but they discovered a certain creek with a shore, into which they were minded, if it were possible, to thrust in the ship. 40 And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoisted up the mainsail to the wind, and made toward the shore. 41 And falling into a place where two seas met, they ran the ship aground; and the bow stuck fast and remained unmoveable, but the stern was broken with the violence of the waves.
38 - 41 When their hunger had been satisfied (koresthentes) or when they had eaten enough, they had strength to cast off some of the wheat into the sea. And when daylight came they did not know where they were, but seeing a cove (where two seas met - dithallasson), they lifted the anchors and rudder bands, hoisted the mainsail and thrust (exosai) or drove the ship into the shore. "Page notes that the ancient ships had a pair of paddle rudders like those of the early Northmen, one on each quarter. The paddle rudders had been fastened while the ship was anchored" (Robertson, III, p. 474). The sailors began to hold the ship steadily for the beach, and they ran the ship aground (epekeilan) on a sandbar. The ship stuck fast and was unmoveable (asaleutos) or firm, but the stern of the ship was broken up by the violence of the storm.
42 And the soldiers' counsel was to kill the prisoners, lest any of them should swim out and escape. 43 But the centurion, willing to save Paul, kept them from their purpose, and commanded that they who could swim should cast themselves first into the sea, and get to land; 44 and the rest, some on boards, and some on broken pieces of the ship. And so it came to pass that they all escaped safely to the land.
42 - 44 The soldiers wanted to kill all the prisoners to prevent them from escaping; however, the centurion wanting to save Paul kept the soldiers from doing so. The centurion decided to prevent any such attempt by slaughtering the prisoners. He felt too grateful to Paul to expose him to this fate...The supernatural promise made to Paul in their darkest hour had been fulfilled to the letter, the ship and cargo were lost, but every life on board was saved (Bruce, p. 519). "The pagan Roman soldiers, charged with the responsibility of delivering their prisoners and totally insensitive to the sovereign will of God, were thinking only of the practical course to follow. They may have feared punishment if their prisoners escaped" (Yeager, XI, p. 156). The sailors commanded all the passengers who could to swim ashore to leap over board (aporipsantas); those unable to swim were to get aboard broken pieces (sanisin) or planks of the ship or anything that would float so they could go ashore. As God promised and as Paul had predicted, everyone's life was saved. "So Luke in this marvelous narrative, worthy of any historian in any age, shows how Paul's promise was fulfilled. Paul the prisoner is the hero of the voyage and shipwreck, a wonderful example of God's providential care" (Robertson, III, p. 476).
James Smith, a nineteenth-century British yachtsman, in his book entitled Voyage and Shipwreck of St. Paul substantiates Luke's account of the shipwreck in the Mediterranean Sea. He "relates how he made careful enquiries of experienced Mediterranean navigators in order to ascertain the mean rate of drift of a ship of this kind laid-to in such a gale. The conclusion which he reached was a mean drift of about thirty-six miles in twenty-four hours. The soundings recorded in verse 28 indicate that the ship was passing Koura, a point on the (north) east coast of Malta, on her way into St. Paul's Bay. 'But the distance from Clauda to the point of Koura...is 476.6 miles, which, at the rate as deduced from the information..., would take exactly thirteen days, one hour, and twenty-one minutes'" (Bruce, p. 514). Luke had given a miraculous and accurate account of their shipwreck. Luke portrays "Paul on a higher plane than common men, advising more skillfully than the skilled mariners, maintaining hope and courage when all were in despair, and breathing his hope and courage into others, playing the part of a true Roman in a Roman ship, looked up to even by the centurion, and in his single self the savior of the lives of all" (Ramsay, p. 339).
The story of Paul's shipwreck brings to mind Priscilla J. Owens song:
Will your anchor hold in the storms of life,
When the clouds unfold their wings of strife?
When the strong tides lift, and the cables strain,
Will your anchor drift, or firm remain?
We have an anchor that keeps the soul
Steadfast and sure while the billows roll,
Fastened to the Rock that cannot move,
Grounded firm and deep in the Savior's love.
Although Paul has been depicted as an apostle to the Gentiles, the pioneer of three missionary journeys, the prisoner and defendant in many a trial. Stott pictures him as a honored apostle, an extraordinary man among men; he portrays him as a Christian among nearly three hundred non-Christians but also a man in whom God-given leadership gifts clearly emerge. He quotes Haenchen as he catalogues the apostle's eleven voyages on the Mediterranean before they set sail for Rome and calculates...that Paul had traveled at least 3,500 miles by sea. Yet it was more than mature experience at sea which made Paul stand out as leader on board ship; it was his steadfast Christian faith and character...What a man! He was a man of God and of action, a man of the Spirit and of common sense (Stott, p. 390, 392).
1 - 6 When the excitement of shipwreck and making it to shore was over and the people of the island received the shipwrecked crew and their passengers, they determined that they had landed on Melita (Malta). Malta was a large island (seventeen miles in length, nine miles at its greatest width, and sixty miles in circumference) lying between North Africa and Sicily. Although the people did not speak the languages of Greek or Hebrew, they showed every kindness (philanthropian) or graciousness that any people could show the unfortunate visitors. To speak of them as barbarous does not mean they were cannibals, but they just did not speak the language of the passengers. Because it was rainy and cold (mid November), a fire was built in order for the passengers to dry out and warm up. Surely the passengers were miserable, cold, wet, tired, frightened and probably seasick. "The name 'Malta' was first given to (the island) by Phoenician sailors; it is the Canaanite word for 'refuge,' and no doubt they found it a true refuge on more than one occasion" (Bruce, p. 521). In the process of gathering wood for the campfire, and while Paul was picking up sticks for the fire, a viper (echidna) or serpent fastened or bit down upon his hand, whereupon, he shook it off in the fire; the natives looked upon Paul as a doomed man as good as dead. Sudden collapse and death ensue often from the bite of serpents. The natives, thought no doubt that Paul was a murderer and had escaped the vengeance of the sea, watched and waited until he fell over dead. They surmised that although he had escaped the shipwreck, fate would kill him one way or another. "Justice was not catching up with Paul. Quite the contrary--providence was preserving him...Whether a storm at sea or a viper on land, Paul was delivered against all expectations. Both were acts of divine providence; both were miraculous" (Polhill, p. 532, 533). When Paul's hand did not swell (pimprasthai) or become inflamed, nor did he die from the snakebite, the people changed their minds (metabaloumenoi) and thought he must be a god. "This reaction of the natives is natural. Apparently they recognized the snake as deadly. With a strong tradition of ethical justice, their first reaction that Paul was a murderer (or some sort of sinner) was logical. When, however, he did not suffer, it was likewise logical to assume that he was supernatural. Only a god could survive the bite of a snake so deadly. If we assume that the natives were correct that the snake was a deadly poisonous variety, Paul's healing was a miracle..." (Yeager, XI, p. 167). People are fickle, one is reminded of the people of Lystra; first they wanted to make Paul and Barnabas into gods, and the next minute they stoned Paul and dragged him out of the city as though he were dead.
7 In the same quarters were possessions of the chief man of the island, whose name was Publius, who received us, and lodged us three days courteously. 8 And it came to pass that the father of Publius lay sick of a fever and of a bloody flux; to whom Paul entered in, and prayed, and laid his hands on him, and healed him. 9 So when this was done, others also in the island, who had diseases, came and were healed; 10 who also honored us with many honors; and when we departed, they placed on board (laded us with) such things as were necessary.
7 - 10 Paul and his companions received courteous (philophronos) or friendly treatment and were entertained by Publius, the chief man of the island, who had great possessions. In return for the friendly treatment Paul prayed over and miraculously healed Publius's father who was ill of a dysentery (dusenterio) or inflammation of the bowel and intermittent fevers (puretois). "The murderer, turned god, has lived up to his reputation as a miracle worker, and his services came to be in great demand" (Yeager, XI, p. 17). Upon seeing Paul's healing power the inhabitants of the island brought many who were sick and diseased before Paul, and they were also healed; a regular stream of patients came during these three months. When the time came for Paul and his companions to leave they were honored with many honors (rewarded with many gifts) and given such things as were necessary for their trip to Rome.
11 And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. 12 And landing at Syracuse, we tarried there three days. 13 And from there we fetched a compass, and came to Rhegium; and after one day the south wind blew, and we came the next day to Puteoli, 14 where we found brethren, and were desired to tarry with them seven days; and so we went toward Rome.
11 - 14 The shipwrecked passengers remained on the island of Melita for three months or until it was safe to sail again. There was a another ship of Alexandria that had wintered (parakecheimakoti) or passed the winter in the island port whose sign was Castor and Pollux (parasemo Dioskourois -Twin Brothers). Castor and Pollux were supposedly the children of Zeus and Leda, the titelary deities of sailors (Yeager, XI, p. 173). The Twin Brothers, whose constellation was Gemini, were the figurehead of the ship; one on each side of the bow and were patrons of navigation and a sign of good fortune in a storm. This ship took on the shipwrecked passengers and sailed away. The first port of call was Syracuse on the eastern extremity of southern Sicily, eighty miles from Malta, and thence they made a circuitous route (perielontes) to Rhegium, a port at the southern tip of the boot of Italy, and then the next day they came to Puteoli, a city on the Bay of Naples. Puteoli was one hundred thirty miles by land, or about a five day walk, from Rome, there they found Christian brethren who begged them to stay with them seven days. The remainder of the trip was made over land as they journeyed as far as Appii Forum and the Three Taverns. "It had been a long and arduous route to Rome from Paul's first conception of the visit to the capital (19:21). He had overcome angry mobs, endless legal proceedings, the fury of the sea, and long delays. Now at last his destination was as good as attained. In a real sense, v. 14b can be considered as the climax to the entire Book of Acts" (Polhill, p. 537).
15 And from there, when the brethren heard of us, they came to meet us as far as the Forum of Appius, and the Three Taverns; whom when Paul saw, he thanked God, and took courage. 16 And when we came to Rome, the centurion delivered the prisoners to the captain of the guard; but Paul was permitted to dwell by himself with a soldier that kept him.
15, 16 News of Paul and his company's arrival in Italy reached Rome and at the of Appian Way, one of the Roman roads of south Italy, they were met by a contingent of Christians from Rome, who escorted them the rest of the trip back to Rome. They traveled on to Three Taverns and met another group of Christians from Rome who joined them on their way. Paul thanked God and took courage when he saw such a receptive group who had come to meet him. The rest of their journey was made in the company of many Christians, which probably impressed the soldier who was guarding Paul. Upon their arrival in Rome, the centurion delivered Paul and the other prisoners to the captain of the guard. Paul was treated with the utmost leniency; he was permitted to dwell by himself in the home of a friend. Later he rented his own house and lived there instead of being confined within the walls of the Praetorian barracks. But he continued to be guarded by a soldier, who was probably shackled to one of his hands. Phillips surmises that the conversation exchanged by the soldiers around the Roman barracks may had gone like this: "You're assigned to Paul today? Good luck to you, my friend. Watch out he doesn't convert you to his God" (p. 520).
So Paul's desire to visit Rome is now fulfilled. He had earlier written to the church at Rome these words,"For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established...So, as much as in me is, I am ready to preach the gospel to you that are at Rome also...But now, having no more place in these parts, and having a great desire these many years to come unto you..." (Romans 1:11, 15; 15:23). He had come to Rome a prisoner, but he was a prisoner in triumph. "It is the climax of the Book of Acts (19:21; 23:11), but not the close of Paul's career...The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22 - 29)" (Robertson, III, p. 483).
17, 18 Just three days after Paul had arrived in Rome, he called the chief of the Jews together (sugkalesasthai) and told them he was in town. "He could not go to the synagogue, as his custom was, being a bound prisoner. So he invited the Jewish leaders to come to his lodging and hear his explanation of his presence in Rome as a prisoner with an appeal to Caesar...These non-Christian Jews accepted Paul's invitation" (Robertson, III, p. 485). First, he wanted them to know that even though he was in chains, it was not for anything that he had done contrary to the customs of the Jewish fathers, nor to the Roman government that merited his being in bonds. Second, he thought probably that word had arrived ahead of him, that there were some charges the Jews had brought against him. "This was Paul's first visit to Rome. In keeping with the directive of the Great Commission he made it a point that his first contact in the city should be with the Jews (Acts 1:8; Romans 1:16). (He) was especially interested to find out if the Jews in Jerusalem had written to the Jews in Rome and voiced their opposition to him...Paul had already written to the church at Rome, a congregation that he had never seen, when he was in Corinth sometime during the winter months of 57 - 58. It was now the spring of the year 61" (Yeager, XI, p. 181). After the Romans had examined him (Claudius Lysias, Felix, and Festus each had held hearings) in Jerusalem and Caesarea, and they had found nothing worthy of death. Furthermore, they would have released him, if he had not appealed to officials at Rome.
19 But when the Jews spoke against it, I was constrained to appeal unto Caesar; not that I had anything to accuse my nation of. 20 For this cause, therefore, have I called for you, to see you, and to speak with you, because for the hope of Israel I am bound with this chain. 21 And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came showed or spoke any harm of thee.
19 - 21 When the Jews had wanted Paul killed, the only alternative was to appeal to Caesar, and there was still no accusation against Paul so far as the nation of Israel was concerned. Paul called the Jewish officials together to share with them the hope of Israel (tes elpidos tou Israel); this was the reason for his chains (alusin perikeimai or peritithemi) or bonds around him. Whereupon the Jews informed Paul that they had received no official communication, either oral (elalesen) or written (grammata), that would accuse Paul. He was guilty of no misdemeanor nor felony. "It was important that Paul avoid leaving the impression with the local Jewish community in Rome that he was engaged in an attack all up and down the line against the Jewish tradition. Far from it! His theology as a Christian was in line completely with the Jewish tradition as seen in its best, most...completely understood light" (Yeager, XI, p. 183).
22 But we desire to hear of thee what thou thinkest; for as concerning this sect, we know that everywhere it is spoken against. 23 And when they had appointed him a day, there came many to him into his lodging, to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. 24 And some believed the things which were spoken, and some believed not.
22 - 24 The Jews that came to see Paul wanted to hear from him at a later date concerning this sect (airseos) or tenet (the Christians) that was opposed (antilegetai) or contradicted everywhere. The Jews had heard nothing against Paul, despite the fact that he had never been to Rome, except that he was the foremost evangelist of this so-called sect or dangerous heresy. So there was a time set for a second interview. On that set day and time a large number of the Jews came to Paul's home (xevian) or lodging, and he witnessed (exetitheto) or expounded to them about the kingdom of God, and he persuaded (peithon) or assured them about Jesus out of the law of Moses and the prophets. He did so from early morning till evening (proi eos esperas) probably for several days; he wanted them to know that Jesus the Messiah had arrived; it was He Who was the fulfillment of all the prophecies in the Old Testament. Paul's "text was the whole volume of Hebrew scripture, interpreted by the events of the advent, passion and triumph of Jesus of Nazareth, declared to be 'the Son of God with power, according to the spirit of holiness, by the resurrection from the dead' (Romans 1:4)...The debate must have been keen and impassioned" (Bruce, pp. 532, 533). Of course some began to be convinced (epeithonto) or persuaded, but many disbelieved (apisteo) and continued to disbelieve in his message.
25 And when they agreed not among themselves, they departed, after Paul had spoken one word, Well spoke the Holy Spirit, by Isaiah, the prophet, unto our fathers, 26, 27 saying,
Go unto this people, and say,
Hearing ye shall hear, and shall not understand;
And seeing ye shall see, and not perceive;
For the heart of this people is become obtuse (waxed gross),
And their ears are dull of hearing,
And their eyes have they closed;
Lest they should see with their eyes,
And hear with their ears,
And understand with their heart,
And should be converted,
And I should heal them.
28 Be it known, therefore, unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. 29 And when he had said these words, the Jews departed and had great disputing (reasoning) among themselves.
25 - 29 The Jews were in disagreement (asumphonoi) or were discordant among themselves, so they departed , but not before Paul had the last word. He quoted from Isaiah (6:9, 10) the prophet, probably from the Septuagint, "Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and be healed." This same passage is also quoted by our Lord in Matthew 13:14, 15; Mark 4:12; Luke 8:10 after His parable of the seed and the sower; and in John 12:39 - 41. "Sinners hear and see again and again, but for all of their empirical experience, both auditory and optical, as sensory perceptions occur repeatedly, at no time do unregenerate men grasp the eternal significance of the sensory world about them" (Yeager, XI, p. 191). They hear but they do not hear (with understanding); they see but they do not see (with perception); their hearts were waxed gross (epachunthe), made stupid or atrophied, they simply do not want to understand and perceive the truth. Paul now makes it known to the Jews that he will concentrate his message on the Gentiles, and they will believe thus provoking the Jews to jealousy. When he had finished his message, the Jews were going out the door; they left his presence, disputing and reasoning among themselves. The scripture from Isaiah was "a solemn dirge of the doom of the Jews for their rejection of the Messiah foreseen so long ago by Isaiah" (Robertson, III, p 489).
30 And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31 preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.
30, 31 Luke concluded the Book of Acts with Paul dwelling two years in his own hired house, although he seems to have been guarded by soldiers taking turns or shifts. He received (apedecheto) or accepted all visitors who would come to hear him; he was preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all confidence (meta pases parresias) or boldness. No man was forbidding him; there were no restraints or opposition to his preaching and teaching. A writer had told the truth when he wrote, "If a man can preach a better sermon, build a better mousetrap or write a better poem than his fellowmen, the public will beat a path to his doorstep." Truly multitudes must have made their way to Paul's house.
Yeager says, "Luke closes his story of Paul without relating the events surrounding his death. The last picture that Doctor Luke gives is a vignette of an old man, a Roman citizen, a distinguished Jewish lawyer, the Apostle to the Gentiles, sitting in his own house, bound with a chain, with a Roman soldier on guard, but with a voice ringing out with the verve, vivacity and vitality born of the indwelling Holy Spirit and with the scholarly comprehension of which he alone was capable, to an audience of first century Romans - preaching the good news of the gospel of Jesus Christ" (XI, p. 196).
Robertson writes, "During these busy (two) years in Rome Paul wrote Philippians, Philemon, Colossians, Ephesians, Epistles that would immortalize any man, unless, forsooth, one of more of them was written from Ephesus or Caesarea, which has not yet been proven" (p. 489).