ACTS 27

I once taught a creativity workshop to a group of pastors. As part of it, I asked them to name some Bible passages on which they had never given a sermon. I can't remember what they came up with, but I imagine the list would include some of the same subjects that Sunday school teachers hope they will never have to teach on, such as the Song of Songs, Ezekiel's temple vision in Ezek. 40-48, and Acts 27 which appear to be of interest mainly to marriage counselors, architects and maritime historians, respectively. And in fact, regarding the last passage, experts in the field generally treat Luke's account here as one of the earliest and most accurate descriptions of sailing practices of the time. But getting any spiritual meat out of these passages seems to be rather slim pickings. As Toussaint asks, “Why did Luke go into such lengthy detail about the voyage from Caesarea to Rome? There is no easy answer.” However, since I have already tackled the other two “problem” passages in earlier posts, I felt I really ought to see what might be said regarding the long chapter [44 verses] in Acts as well.

One way to view the whole of Acts 27 is as an allegory of the soul's experience. We should always be 

rightfully suspicious of those who interpret Scripture primarily in an allegorical manner since the 

approach is particularly susceptible to subjectivity. However, also keep in mind for this particular 

example that the saving of Noah and his family from the flood is treated by Peter as a type of a 

believer's water baptism (I Peter 3:19-20). Also, Jonah's salvation from the waters when he is in the 

belly of the sea beast for three days is a type of Jesus' death and resurrection (Matthew 38-40). And we 

ourselves are associated with Jesus' experience through baptism (Romans 6:3-4; Colossians 2:12).

Secondly, the story reveals the real character of Paul as seen in times of crisis, demonstrating that 

sometimes it is the strongest one spiritually who can offer the most practical help in the time of crisis. 

This fact flies in the face of the popular saying concerning those who “are so heavenly minded that 

they are of no earthly good.” An excellent, but decidedly fictional, example also attempts to give the lie 

to this cynical belief. That is G.K. Chesterton's beloved Father Brown, whose ideas are dismissed by 

the police authorities around him as being totally out of touch with earthly realities since he is a 

celibate Catholic priest who can't possibly know what other people are capable of doing. But in fact, it 

is (a) his experiences hearing confessions and (b) his strong belief in original sin that enable him to 

solve crimes that the police have given up on. Just look at vv. 9-11 as a very similar situation in which 

the official authorities ignored Paul's advice to their detriment.

John Stott says, “Here then are aspects of Paul's character which endear him to us as an integrated 

Christian who combined spirituality with sanity, and faith with works...He was a man of God and of 

action, a man of the Spirit and of common sense.”

There is a similar lesson in vv. 21-28 where we see Paul taking charge of the ship, not the centurion. A 

church congregation may have a set of official leaders in it. But on occasion, the true prophetic voice 

of God comes from an entirely different source. At that point, one can only hope and pray that the 

“leaders” have the spiritual discernment to listen to it, as did the centurion later on (see vv. 42-43).

One somewhat jarring detail is given in v. 21 in that Paul appears to rub it in by delivering an “I told 

you so” speech to those who had ignored his advice. But I do not believe that was Paul's motive at all. 

It is sometimes necessary to walk a tightrope between the extremes of trying to insert ourselves into 

matters when we shouldn't and being so meek and mild that we are afraid to even open our mouths at 

times when it is really needed.

Paul's statement in v. 10 that there will be the loss of lives aboard the ship is sometimes viewed as a 

false prophecy. But instead we should see it just as a case of reaching a probable conclusion based on 

the facts of the case guided by prior experience. By contrast, consider Paul's statement in v. 22-23 after 

he had received a definite word from the Lord. Bruce says, “But on that [earlier] occasion he spoke 

simply as an experienced traveller of sound judgment.” Our problem is that we sometimes have trouble 

distinguishing between what is God's word and what is merely our word. See the even earlier incident 

in Acts 17:22 in which Paul hints that he will probably be killed when he returns to Jerusalem, which 

doesn't actually happen although it certainly could have.

27:21-26 The other obvious biblical example of God's grace being given to non-believers because of 

His people in found in the teachings in Genesis 18:23-33. F.F. Bruce says, “Not only would he himself 

survive to stand before the emperor; the lives of his shipmates were also to be spared for his sake. The 

world has no idea how much it owes, in the mercy of God, to the presence of righteous men.”

27:29 John Ogilve compares the four anchors the sailors let down to stabilize them until the time of 

darkness has passed to the four anchors Paul (as well as all believers) have been given in dark 

situations:

    1. The anchor of God's direct intervention through sending a messenger to reassure him (v. 23)

    2. The anchor of faith even in the darkest hour: “Do not be afraid” (v. 24a).

    3. The anchor of a sense of destiny: “You must stand before the emperor” (v. 24b)

    4. The anchor of peace through prayer: “There are times when there is nothing to do but claim the 

promises and pray for dawn to break...The anchor of prayer really makes all the other three anchors 

secure.” (Ogilve)

27:33-38 Paul urges everyone to stop and take some food to renew their strength. In this action, I see 

Paul following the example of God Himself who brought Elijah out of his depression by first seeing 

that his physical needs were met through food and rest. (I Kings 19:1-9)

Paul begins by blessing the food. Luke uses some very familiar words at this point in his description: 

“He took bread, gave thanks and broke it.” C.R. Matthews remarks, “The meal in which all partake has 

clear eucharistic overtones” (see Luke 22:19) That may well be true, but other scholars such as Stott 

have disagreed. He points out that is doubtful that an actual communion service was being celebrated 

since “neither the occasion nor the gathering of unbelieving soldiers, sailors and prisoners, was 

appropriate for this.”

W. Kelly adds, “For though the terms are just such as were so employed, they are no less expressly 

applied to an ordinary meal in Luke 24:30...But the most ordinary food should be sanctified by the 

word of God and prayer.” A good point to ponder is brought up by this incident. Why is is so hard for 

us to thank God in the midst of trials for at least the blessings that we do possess?

As a final discussion item to ponder, note the various ways that God accomplished His will in this 

chapter including an angelic revelation, people's enlightened self-interest, their gratitude, Paul's 

actions, and the physical elements.