Exegetical and Hermeneutical Commentary of Acts 27:9
Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished [them,]
9. Now when much time was spent ] Waiting for a change of wind, and in debate on what course should next be taken.
and when sailing ( R. V. and the voyage) was now dangerous ] It had come to be dangerous by the late season of the year. In St Paul’s day navigation both among the Jews and other nations was only attempted for a limited portion of the year.
because the fast was now already past ] The fast here meant is that on the great Day of Atonement, which falls on the tenth day of Tishri, the seventh month of the Jewish year. This corresponds to a part of September and October of our calendar. So that a stormy season was to be expected.
Fuente: The Cambridge Bible for Schools and Colleges
When much time was spent – In sailing along the coast of Asia; in contending with the contrary winds. It is evident that when they started they had hoped to reach Italy before the dangerous time of navigating the Mediterranean should arrive. But they had been detained and embarrassed contrary to their expectation, so that they were now sailing in the most dangerous and tempestuous time of the year.
Because the fast was now already past – By the fast here is evidently intended the fast which occurred among the Jews on the great day of atonement. That was on the tenth of the month Tisri, which answers to a part of September and part of October. It was, therefore, the time of the autumnal equinox, and when the navigation of the Mediterranean was esteemed to be particularly dangerous, from the storms which usually occurred about that time. The ancients regarded this as a dangerous time to navigate the Mediterranean. See the proofs in Kuinoel on this place.
Paul admonished them – Paul exhorted, entreated, or persuaded them. He was somewhat accustomed to the navigation of that sea, and endeavored to persuade them not to risk the danger of sailing at that season of the year.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. Sailing was now dangerous, because the fast was now already past] It is generally allowed that the fast mentioned here was that of the great day of atonement which was always celebrated on the tenth day of the seventh month, which would answer to the latter end of our September; see Le 16:29; Le 23:27, &c. As this was about the time of the autumnal equinox, when the Mediterranean Sea was sufficiently tempestuous, we may suppose this feast alone to be intended. To sail after this feast was proverbially dangerous among the ancient Jews. See proofs in Schoettgen.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This fast was not any necessitated abstinence, but a religious fast, as the word here used does most commonly signify; and the article being put to it, it may well denote some eminent and known fast. We read, that amongst the Jews several fasts were observed; as the fast of the fourth month, of the fifth month, of the seventh, and of the tenth month, Zec 8:19. But that of the seventh month did far exceed them all, it being the day in which the priest was to make an atonement for the people; and they were strictly commanded to afflict their souls in it, Lev 16:29; 23:27. (Thus when we look up to him whom by our sins we have pierced, we must mourn, Zec 12:10) Now this fast was to be observed on the tenth day of Tisri, or their seventh month (which is made up of part of September and part of October); and then this day, which might well be called the fast, fell about the beginning of October; after which time, until March, they did not usually venture on the seas, especially their ships not being so able to bear a storm as ours are, and the art of navigation being not yet in any reasonable degree found out amongst them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9, 10. when much time wasspentsince leaving Csarea. But for unforeseen delays theymight have reached the Italian coast before the stormy season.
and when sailingthenavigation of the open sea.
was now dangerous, becausethe fast was now . . . pastthat of the day of atonement,answering to the end of September and beginning of October,about which time the navigation is pronounced unsafe by writers ofauthority. Since all hope of completing the voyage during that seasonwas abandoned, the question next was, whether they should winter atFair Havens, or move to Port Phenice, a harbor about forty miles tothe westward. Paul assisted at the consultation and strongly urgedthem to winter where they were.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now when much time was spent,…. In sailing against the wind, or by staying at the Fair Havens; for so the Syriac version renders it, “where we stayed a long time”; and the Ethiopic version, “and there we remained many days”: it follows,
and when sailing was now dangerous, because the fast was now already past; the Syriac version reads, “the fast of the Jews”; this was the day of atonement, which was the grand fast of the Jews, on which day they afflicted their souls, Le 23:27 in memory of the worshipping of the golden calf; on that day they neither eat nor drink, nor do any work, neither do they wash, nor are they anointed, nor do they bind on their shoes, or make use of the marriage bed; nor do they read anything but sorrowful things, as the Lamentations of Jeremiah, until the setting of the sun, and the rising of the stars; and hence this day is called by them , “the day of fasting”, and , “the great fast, and the day of the fast of atonement, and the fast of the atonement” k: now this day was on the 10th of the month Tisri, which answers to the latter part of our September, and the former part of October; so that it was now Michaelmas time, when winter was coming on, and sailing began to be dangerous; about this time of the year the Pleiades set, which brings on tempestuous weather, and unfit for sailing:
Paul admonished them, or gave them some advice to continue where they were.
k Vid. Schindler. Lex. Pentaglott. p. 890. & Maimon. Shebitat Ashur, c. 1. sect. 1, 4, 5, 6. & Misa. Yoma, c. 8. sect. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Where much time was spent (H ). Genitive absolute again with second aorist middle participle of , to come in between (). “Considerable time intervening,” since they became weatherbound in this harbour, though some take it since they left Caesarea.
And the voyage was now dangerous ( ). Genitive absolute, “and the voyage being already (=Latin jam) dangerous” (old word from and , to trip, to fall, and so prone to fall, here only in N.T.).
Because the Fast was now already gone by ( ). Accusative (after ) of the articular infinitive perfect active of , to pass by, with the accusative of general reference (, the great day of atonement of the Jews, Le 16:29ff.) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In A.D. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in 20:6 though a Gentile Christian. Paul did it also (1Co 16:8). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (verse 7) besides the long delay here in this harbour of Fair Havens.
Paul admonished them ( ). Imperfect active of , old word to exhort from and , to praise (3:8), only here and verse 22 in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning.
I perceive (). Old word from , a spectator. See Lu 10:18. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2Co 11:25) to justify his apprehension.
Will be ( ). Infinitive in indirect assertion followed by future infinitive after in spite of which would naturally call for present indicative , an anacoluthon due to the long sentence (Robertson, Grammar, p. 478).
With injury ( ). An old word from (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements.
Loss (). Old word, opposite of , gain or profit (Php 3:7f.). Nowhere else in N.T.
Lading (). Diminutive of (from , to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matt 11:30; Matt 23:4; Luke 11:46; Gal 6:5.
But also of our lives ( ). Common use of for life, originally “breath of life” (Ac 20:10), and also “soul” (14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (verse 24), not to the wisdom of the officers in rejecting Paul’s advice. Paul begins now to occupy the leading role in this marvellous voyage.
Fuente: Robertson’s Word Pictures in the New Testament
The Fast. The great day of atonement, called “the Fast” by way of eminence. It occurred about the end of September. Navigation was considered unsafe from the beginning of November until the middle of March.
Fuente: Vincent’s Word Studies in the New Testament
1) “Now when much time was spent,” (hikanou de chronou diagenomenou) “Then when much time had passed,” been spent sailing the boisterous or contrary winds and waves, delaying, drifting, waiting for a change of wind, debating on what course should be taken next.
2) “And when sailing was now dangerous “ (kai ontos ede episphalous tou ploos) “And the voyage having now become a dangerous voyage,” as the dangerous season for sailing had set in. Dangerous sailing in the area was from Sept. 14th Nov. 11th; and all navigation was discontinued each year from Nov. 11th to March 5th, according to ancient historians.
3) “Because the fast was now already past “ (dia to kai ten nesteian ede pareleluthenai) “And because the fast had now already gone by.” It was on the tenth day of the seventh month of Tisri, about the time of the autumn equinox on the Jewish calendar, as it revolved around special days, 1Co 16:8. It is therefore reasonable that Luke, a Gentile Christian and writing historian companion of Paul in labors, would adopt the same terms.
4) “Paul admonished them,” (parenei ho Paulos) “Paul advised them,” the shipmaster and the centurion. Paul had sufficient experience, if not direct revelation, to justify his respectfully admonishing these gentlemen of navigation, and high sea responsibility in sailing, and passenger security matters, 2Co 11:25.
The atonement Fast season, or period that Was annually observed by Israel, was always around the weather changing vernal (autumn) equinox, Lev 16:29; Lev 23:27; Num 29:7.
Fuente: Garner-Howes Baptist Commentary
−
9. When sailing was now jeopardous. He doth not only mean that the winds were contrary then, but also that the time of the year was not then commodious, which he expresseth more plainly afterward, when he saith that the fast was passed; for I think that this word was added by way of exposition, to note the end of harvest. Neither do I pass for that, that that solemn time of fasting, whereof Luke speaketh, was strange to the centurion and the rest of the mariners; for he noteth out the times of the year according to the custom of the Jews. Furthermore, we need not doubt but that it was the harvest [autumnal] fast. Though I am not of their mind who think that it was one of the four fasts which the Jews did appoint after the carrying away into Babylon. For Luke would not have put down simply, without adding any distinction, the third fast, which was in the seventh month, seeing it was not more famous than the rest, being commanded to be kept because of the death of Godolia, and because of the destruction of the rest of the people. Again, I cannot tell whether that custom were retained by the people after their return. It is more likely that he meaneth the feast of the atonement, wherein the Lord commanded them to humble their souls seven days. And they began the tenth day of the seventh month; whereto partly September and partly October doth now agree ( Lev 16:29). Therefore, seeing they were now entered into October, it is said, not without cause, that sailing was jeopardous at that time. But and if you refer it unto hunger, (as some do) I do not see what sense can be gathered thence; for they had as yet store of wheat in the ship, so that they needed not to be hunger starved. And why should he say that the time of the voluntary fast was passed? Moreover, it shall hereafter appear by the text, that they were, therefore, exhorted by Paul to stay because winter was at hand, whose sharpness [severity] useth to shut up the seas. For though he were assured that God would govern the ship, yet he would not tempt him rashly by making too great haste. −
Fuente: Calvin’s Complete Commentary
CRITICAL REMARKS
Act. 27:9. Sailing meant the further prosecution of the voyage. The fast signified the Great Day of Atonement (Lev. 16:29 ff; Lev. 23:26 ff.; Jos., Ant., XIV. xvi. 4), which the Jews celebrated on the 10th Tisrii.e., about the beginning of October, after which season, according to Philo, no prudent man thought of putting to sea. The Greeks and Romans considered the period of safe navigation as closing in October and recommencing about the middle of March (Hackett). Accordingly Paul admonished, or exhorted themi.e., the shipmaster, shipowner, and Julius (Act. 27:11)to remain in The Fair Havens.
Act. 27:10. Hurt., not to be taken in a moral sense as meaning presumption (Ewald, Meyer), a meaning unsuitable for Act. 27:21, but in a physical sense, as signifying violenceas, e.g., of the waves (Zckler, Holtzmann), a significance the word has in Josephus (Ant., III. vi. 4, ) and in 2Co. 12:10. Compare nisi ventis debes ludibrium (Hor., Odes, I. xiv. 15). Loss expressed what would result from the violence.
Act. 27:11. The master of the ship corresponded to our steersman or captain; the owner was the person to whom the ship belonged. Ramsay says the owners of private merchant ships were called , as distinguished from , who were captains of the Imperial fleet (St. Paul, etc., p. 324).
Act. 27:12. The more part showed that the situation had become critical, and that a general consultation had been held. Phenice, rather Phnix, was a haven situated on the south of Crete, a little to the west of Fair Havens. Strabo (10:475) mentions a harbour with this name on the south of Crete, and Ptolemy (Act. 3:17), a town called Phnix, with a port which he names Phnicus. Smith, whom Alford, Conybeare and Howson, and Plumptre, follow, Zckler, and Hertzberg in Riehms Handwrterbuch, identify the port with the modern Lutro, which, as seen from the sea, lieth towards the south-west (, Latin Africus) and the north-west ( = Caurus), lit., looking down the south-west and the north-west windsi.e., looking north-east and south-east (R.V.). Hackett, Lechler, Zckler, and Holtzmann, regard this interpretation as incorrect, and understand Luke to say that the haven looked towards the south-west and the north-west, while the lands encompassing it were directed towards the north and the south.
Act. 27:13. Loosing thence.Better, having weighed anchor. Close by Crete meant close in to the shore, nearer () than usual.
Act. 27:14. Euroclydon, or Euraquilo (according to the Sinaitic text), was an east-north-east wind of great violencelit., a typhonic winda hurricane, which either struck against it, the ship (A.V., Hackett, Lechler, Winer, Zckler), not the island (Kuinoel, De Wette, Meyer), or burled itself down from itviz., Crete, the island (Alford, Howson, Humphrey, Wordsworth, Plumptre, Spence, Holtzmann).
HOMILETICAL ANALYSIS.Act. 27:9-14
Caught in a Storm; or, from Fair Havens to Crete
I. The advice proffered by Paul.
1. The purport of it. Whether Julius the centurion and the captain and the pilot and other naval officers, met in council, at which Paul, through the courtesy of Julius, was invited to assist (Lewin), can only be conjectured. In any case, whether asked or volunteered, Pauls counsel was, not to quit the shelter of the Fair Havens, incommodious though it was, but to spend the winter there. Though not exactly stated in the narrative, from the considerations urged by Paul it may be reasonably inferred that this was the tenor of his admonition.
2. The reason of it. The apostle apprehended, not from supernatural guidance, but from the exercise of his own judgment, looking to the lateness of the seasonthe Fast or Great Day of Atonement, which fell about the beginning of October, being pastthat to proceed further with the voyage would only result in disaster to the vessel, and probably in loss of life to the crew and passengers. It is noticeable that Paul says Our lives, since no angel had as yet given him assurance of his personal safety (contrast Act. 27:23).
3. The rejection of it. Though his advice was disregarded, the event showed that he was right at least in recommending the voyage to be arrested and the ship laid up for the winter months. His fear lest life should be lost likewise proved so far correct that only a merciful Providence prevented it from being realised.
II. The mistake committed by the centurion.He gave more heed to the master and the owner of the ship than to those things which were spoken by Paul. This was
1. Perhaps natural. Considering that Paul was a landsman, whereas the master (pilot, steersman, or captain) was an experienced mariner, and the owner of the vessel possessed at least some knowledge of nautical affairs, humanly speaking, Julius with whom, as the highest officer on board, the ultimate decision lay (Ramsay), could hardly be blamed for listening to their words rather than to those of Paul. Julius, however, overlooked two things
(1) that experts are not always correct in their judgments, while non-experts are not always wrong, and
(2) that Paul, besides being no common man, had had considerable experience in sailing on Mediterranean waters, having once narrowly escaped from drowning, after shipwreck, by drifting about on a sparhardly swimming (Ramsay)for a night and a day (2Co. 11:25-26), and so was better qualified than most people to pronounce an opinion on the advisability of risking a winter voyage. Yet the centurions mistake was
2. Certainly serious. It led to all the future misfortunes that befell the large ship and its crew. To proceed at the late season which had then arrived was a false step, and, like other false steps, when once taken could not be retrieved.
III. The course recommended by the crew and passengers.
1. The tenor of it. To put to sea at once and make for the harbour of Phnix, on the south of Crete. If the Alexandrian sailors knew of the existence of such a harbour, recent geographical discovery has shown the accuracy of their information. It was long held that no spot on the south shore of Crete answered the description of Phnix furnished by Luke; but at length the point was entirely settled and made clear by the publication of the charts of our British surveying officers. There is no difficulty now in identifying Phnix with Lutro in the narrowest part of the island of Crete. It is a place of admirable shelter, with deep water close under the rocks and precisely protected from south-west and north-west winds as was said in the discussion at Fair Havens (Spence).
2. The arguments for it.
(1) That Fair Havens was not a suitable harbour to winter in. This appears to have been the case. The anchorage there, while affording shelter from the northwest gales, was open to those from other points of the compass.
(2) That Phnix was better adapted for winter quarters. This also accorded with fact. According to Lukes narrative Phnix looked toward the south-west and the north-west, which the best expositors explain as meaning that its two openings looked down the directions of these winds, or, in other words, that it faced the north-east and south-east (see Critical Remarks.) Lutro, with which Phnix has been identified, is an admirable harbour. You open it like a box; unexpectedly the rocks stand apart, and the town appears within. There are fifteen fathoms in the middle of the harbour, diminishing gradually to two close to the village (Conybeare and Howson, 2:343).
3. The adoption of it. The majority having recommended that Phnix should be made for, the captain, favoured by a change of wind from strong north-west to soft south-east, weighed anchor and sailed along close in shore, so little apprehensive of danger that the ships boat was left towing astern (Act. 27:16).
4. The mistake of it. The treacherous character of the wind which had decoyed them forth from the Fair Havens soon revealed itself. Suddenly it reverted to its old quarter and swept down with hurricane fury upon the ill-fated corn-ship. Whether named Euroclydon or Euraquilo, the wind belonged to the typhonic order, an east-north-easter fierce and strong, a sudden eddying squall, before which the vessel could not stand.
Colder and colder blew the wind
A gale from the north-east.
The snow fell hissing in the brine,
And the billows frothed like yeast.
Down came the storm, and smote amain
The vessel in its strength;
She shuddered and paused, like a frighted steed,
Then leaped her cables length.
Longfellow.
Every one, writes Ramsay (St. Paul, etc., p. 327), who has any experience of sailing on lakes or bays overhung by mountains, can appreciate the epithet typhonic which Luke usesadding that a ship captain when relating an experience of his own in Cretan waters, said, The wind comes down from those mountains fit to blow the ship out of the water. Turning her back to the gale Pauls ship ran before the wind.
Learn
1. The danger of either always trusting to experts or always following the majority. In this case the sailors and passengers were wrong, and Paul right.
2. The almightiness of God, as seen in the elements of nature. Wind and wave are only instruments in Gods hand, and vehicles of His power.
3. The wisdom of always acting with prudent foresight. Boast not thyself of to-morrow. Hurricanes may succeed south winds.
HINTS AND SUGGESTIONS
Act. 27:9. Dangerous Voyages.Such are those which are undertaken
I. At unsuitable times.
II. Over stormy seas.
III. Against advice from the experienced.
IV. With overweening confidence in ones own ability.
V. In defiance of almost certain risks.Many such voyages of a moral kind are made by souls.
Act. 27:10-14. The Counsel of the Good.
I. Is often despised by the world.
1. Because it proceeds from the good.
2. Because it is unpleasant, and contrary to the worlds wishes.
II. May sometimes appear to be uncalled for.This probably was felt to be the case with Pauls advice to the captain and owner, which was
1. Not asked, and may have looked officious.
2. Not probable, as emanating from a landsman and a prisoner.
III. Can seldom be neglected with impunity.Before the voyage was over, all on board must have wished they had hearkened to the apostle.
Act. 27:12. The Vote of the Majority.
I. As a general rule it is wise that the majority should prevail.On this principle only can social government or co-operative action proceed. To set aside the will of the majority where all have equal rights, in favour of the wish of the minority is of the essence of tyranny and oppression.
II. There are times when the majority should bow to the minority.As, for instance, when the subject in debate is one upon which the minority is better informed or more likely to be able to give a right decision. To refuse to do so is not intelligence, but stupidity, not principle, but stubbornness.
III. The vote of the majority has not unfrequently been wrong.Instances might be quoted from almost every department of lifebusiness, politics, religion.
Act. 27:14. The Storms of Life.Are most
I. Unexpected in their coming.
II. Severe in their operation.
III. Long in their continuance.
IV. Disastrous in their effects.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(9) Because the fast was now already past.The Fast was the Jewish Day of Atonement, which fell on the tenth of Tisri (in that year, September 24th), the seventh month of the Jewish ecclesiastical year. The sailing season with the Jews was reckoned from the Feast of Pentecost to that of Tabernacles, which fell five days after the Fast. Roman reckoning gave a somewhat wider range, sc., from the sixth day of the Ides of March to the third of the Ides of November. The manner in which St. Luke names the Fast, and not the Feast of Tabernacles, makes it probable that the time to which we are now come was between September 24th and October 1st, when the Etesian winds, which are always of the nature of equinoctial gales, would naturally be most violent. Probably, also, the date may have been fixed on St. Lukes memory by St. Pauls observance of the Fast. He was not likely to leave so memorable a day unregarded, however little he might care to impose its observance upon others. To keep the Feast of Tabernacles on board the ship was, of course, impossible.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Much time Delaying some days, waiting, perhaps, for a slack of the storm; visiting Lasea and the interior, they found, finally, that it was a serious question whether to winter there or not.
Dangerous fast was past The fast of the great day of Atonement, which fell this year on the twenty-third day of September, the autumn equinox. The period of safe navigation ends here in October and begins in March.
Paul admonished It seems a council was called, of which Paul was accepted as a member. He gave advice to remain in spite of the defects of the harbour.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when much time was spent, and the voyage was now dangerous, because the Fast was now already gone by, Paul admonished them, and said to them, “Sirs, I perceive that the voyage will be with injury and much loss, not only of the lading and the ship, but also of our lives.” ’
This voyaging had take more time than they had wished, and they appear also to have had some delay at Fair Havens. Thus the Day of Atonement (the Jewish Fast on the tenth day of Tishri) had passed, and the dangerous season for sailing was on them. In the Mediterranean navigation was considered to be difficult from the middle of September and impossible after the middle of November, due to the limitations of their ships. This would probably be early October. Indeed Paul appears to have had at least a premonition, (he was a fairly experienced traveller), and possibly a word from the Lord (note his ‘I perceive’ and his note of confident certainty which go beyond just concern), that to continue the voyage would lead to much loss, not only of the ship and cargo, but also of human lives. Whether he was officially called on to give his opinion, or did so because he received a warning from the Lord we are not told.
Fuente: Commentary Series on the Bible by Peter Pett
The start from Fair Havens:
v. 9. Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them
v. 10. and said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives.
v. 11. Nevertheless the centurion believed the master and the owner of the ship more than those things which were spoken by Paul.
v. 12. And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter, which is an haven of Crete, and lieth toward the southwest and northwest.
v. 13. And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete. Due to the adverse winds and the extremely slow progress, the season was now very far advanced, and navigation had become perilous. The great fast day of the Jewish calendar was even past, that of the Day of Atonement, which was held on the tenth of Tishri (corresponding roughly to our October). In those days, navigation ceased with the coming of the stormy season, not to be resumed till spring. Paul, therefore, whether on his own initiative or by request of the centurion, issued a warning admonition that, so far as he could see, the voyage was destined to proceed only with great injury and much damage, not only of the cargo and of the ship, but also of their own lives. There would surely be injury inflicted to them and the ship by the elements, especially by the violence of the tempest; and the event fully justified Paul’s advice. But the centurion was persuaded by the master and by the owner of the ship rather than by anything Paul could say. According to some commentators, the two men were the pilot and the captain of the ship, and their interest in opposing Paul’s advice was grounded in mercenary motives, the provisions being eagerly expected in Rome and providing for the keep of a large crew during a long stay at Fair Havens being a considerable item. Then there was another factor, namely, that the harbor was not altogether suitable for wintering, not so much on nautical grounds, but for the reason that there was no large city nearby, and that the sailors would suffer for want of suitable occupation. So the majority finally proposed to set sail from there with the intention, if they could make it, of wintering at Phoenix, which was a harbor of Crete fronting toward the southwest and northwest. Their opinion seemed to be sustained by the weather, for instead of the disagreeable and contrary wind from the west a moderate breeze from the south began to blow, which seemed altogether favorable to their intention of running along the coast a matter of some sixty miles. Believing, therefore, that they could carry out their intention, they weighed anchor and sailed along Crete to the west, closer inshore even than before, hugging the coast. It was a perilous undertaking at best, but they were willing to risk it, just as many people today will endanger life and limb a thousand times in the hope of gaining a few dollars.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 27:9. Because the fast was now already past, That is, the yearly fast of atonement for the sins of the people of Israel, mentioned in many places of the Old Testament; in two or three of which places it is ordered to be kept on the tenth day of the seventh month, five days before the feast of tabernacles. Now the feast of tabernacles began on the fifteenth day of the seventh month, which answers to part of our September and October; this Jewish fast therefore fell about the twenty-fifth of September, and as it was now past for some time, the nights were growing long and dark, and the heavens cloudy: the Michaelmas floods were coming down upon the Mediterranean sea, and the stormy months of autumn and winter advancing. Philo in several passages speaks of this as an ill time to sail; as does also Aratus.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 27:9 . . .] namely, since the beginning of our voyage.
] See on this late form, instead of , Lobeck, ad Phryn . p. 453, Paralip . p. 173.
. .] because also (even) the fasting was already past . [170] The ( ) is the fasting of the great day of atonement, which occurred on the 10th of Tisri (Lev 16:29 ff; Lev 23:26 ff.). It was thus already after the autumnal equinox, when navigation, which now became dangerous ( .), was usually closed. See Wetstein.
.] he had experience enough for such a counsel (2Co 11:25 ).
[170] According to Bleek and de Wette, this Jewish definition of time, as well as that contained in Act 20:6 , betrays a Jewish-Christian author. But the definitions of the Jewish calendar were generally, and very naturally, adopted in the apostolic church. Comp. Schneckenburger, p. 18.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them, (10) And said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives. (11) Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul. (12) And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, 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 thence, they sailed close by Crete. (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 a certain island which is called Clauda, we had much work to come by the boat: (17) Which when they had taken up, 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 tackling of the ship.
There is nothing more striking to represent the life of God’s people in their passage through the world, than that of the storms and tempests of the deep. The Psalmist hath as accurately, as beautifully described it, when he saith, They that go down to the sea in ships, that do business in great waters; these see the works of the Lord, and his wonders in the deep. I beg the Reader to turn to the 107 th Pslam (Psa 107:23-31 ), and read the finest piece of writing on this subject the imagination can conceive. The Sacred Writer describes what Paul and his companions here felt, the raising of the stormy wind, the lifting up of the waves to heaven, and going down again to the depths beneath, the reeling of the people, and the melting of the heart through fear. Their crying to the Lord in their trouble, and the Lord’s delivering them from their distresses. Such is the voyage of life to the saints of God! Storms and tempests everywhere abound. But Christ is an hiding place from the wind, and a covert from the tempest! And sweetly he manifests himself to them, as a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones, is as a storm against the wall, Isa 25:4Isa 25:4 .
I admire the very gracious behavior of Paul on this occasion, in admonishing the ship’s company of the dangers they were about to encounter. No doubt, among the gifts of the Spirit, Paul possessed that of prophecy, 1Co 12:10 . And, though in this first exercise of it before the crew, they very lightly regarded what he said; yet it laid the foundation for greater respect to what he said after. It hath been thought by some, that the fast here spoken of, was the great fast observed by the Jews on the Day of Atonement, Lev 23:27-28 . The winter now approaching, and in those days, navigation being but very imperfectly known, sailing was considered dangerous.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
9 Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them ,
Ver. 9. Now when much time was spent ] Not spilt; for that Paul was not idle all that while, see Tit 1:5 , and Beza’s annotations thereupon. Nolite tempus in nugis conterere, Do not waste time on trifles, saith one. Time is a precious commodity. Of all other possessions a man may have two at once; but two moments of time together no man could ever have. Therefore Cato held, that a wise man should be able tam otii quam negotii rationem reddere, to give an account of his leisure as well as of his labour. (Cic. de Senectute.) Nullus mihi per otium dies exit, saith Seneca, I spend no day idly. And Pliny said to his nephew when he saw him walk out some hours without studying, Poteras has horas non perdere, You might have better bestowed your time. The common complaint is, we lack time; but the truth is, we do not so much lack it as waste it; Non parum habemus temporis, sed multum perdimus. (Sen.)
Because the fast was now past ] The Jews’ yearly fast, Lev 23:27 , which occured in the seventh month, that answereth to our October, when navigation is dangerous. This yearly fast (or feast of expiation, as it is called) was instituted, that they that had committed heinous offences worthy of death, and could not by offering up particular sacrifices for them, and confessing them, but hazard the loss of their lives, might have this day of expiation for all their sins whatsoever; God of his goodness so providing for the worst of his people.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9. .] Not ‘ since the beginning of our voyage ,’ as Meyer: the time was spent at the anchorage .
] Not ‘ sailing ,’ but the voyage , viz. to Rome, which henceforth was given up as hopeless for this autumn and winter. That this is the meaning of , see ch. Act 21:7 . And by observing this, we avoid a difficulty which has been supposed to attend the words. Sailing was not unsafe so early as this (see below); but to undertake so long a voyage, was.
] The fast , , is the solemn fast of the day of expiation, the 10th of Tisri, the seventh month of the Jewish ecclesiastical year, and the first of the civil year. See Lev 16:29 ff; Lev 23:26 ff. This would be about the time of the autumnal equinox. The sailing season did not close so early: ‘Ex die igitur tertio iduum Novembris, usque in diem sextum iduum Martiarum, maria clauduntur.’ Vegetius (Smith, p. 45, note) de Re Milit. iv. 39.
Fuente: Henry Alford’s Greek Testament
Act 27:9 . . .: not since the commencement of the voyage (as Meyer), but since they lay weather-bound. Wendt (1899) agrees with Meyer as against Weiss and Ramsay, on the ground that there is no , so Hackett. . : “terminus proprie nauticus,” Klostermann, Vindici Lucan , J. Smith, p. 84, who refers to Jul. Pollux, i., 105, although the adjective was not distinctively so. It is only used by St. Luke, and although it is frequently employed by medical writers, it is found also in Plato, Polybius, Plutarch ( cf. also Wis 9:14 , and for the adverb Act 4:4 ). : “the voyage,” R.V., but perhaps “sailing,” A.V., is best, so Ramsay the dangerous season for sailing had commenced; in the next verse = “voyage,” i.e. , to Rome (Alford); only in Luke, cf. Luk 21:7 , on the form of the genitive see Winer-Schmiedel, p. 84, cf. 1Co 14:15 ; 1Co 14:19 , 2Th 2:2 . The dangerous season was reckoned from 14th September to 11th November, and from 11th November to 5th March all navigation was discontinued; see Blass, in loco , and Ramsay, Saint Paul , p. 322; according to Hesiod, Works and Days , 619, navigation ceased after the setting of the Pleiades about 20th October. The Jewish period for navigation ended 28th September. : the mention of the fact that the Fast, i.e. , the Great Day of Atonement, Lev 16:29 , Jos., Ant. , xiv., 16, 4, was over, Tisri the 10th, made the danger more apparent. According to Mr. Turner, “Chronology,” Hastings’ B.D., the great Fast on Tisri 10 in 58 A.D. fell circa 15th September, so that the dangerous sailing season would have just commenced. In A.D. 59, the date preferred by Ramsay, the Fast would be on 5th October. Starting from the view that a considerably later point of time than Tisri 10 is implied, cf. Act 28:11 , various attempts have been made to interpret differently, and it has been referred to the Athenian festival of the Thesmophoria, the third day of which was so called; or to some nautical mode of expression not elsewhere employed equivalent to extremum autumni , but all such attempts are based upon no authority (Zckler, in loco ), and there can be no doubt that the expression “the Fast” refers to the Jewish Fast as above. St. Paul usually reckoned after the Jewish calendar, 1Co 16:8 , and as Wendt observes there is nothing strange in the fact that his travel-companion should also so reckon, cf. Act 20:6 above, even if he was a Gentile Christian, an observation to be noted in face of Schmiedel’s recent arguments against the Lucan authorship, Encycl. Biblica , p. 44, 1899. The indication that St. Paul kept the Jewish Fast Day is significant. : “admonished,” R. and A.V., in N.T. only here, and in Act 27:22 , see note. The Apostle had sufficient experience to justify him, 2Co 11:25 (Weiss), his interposition is all an indication of the respect which he had secured: “the event Justified St. Paul’s advice,” J. Smith.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Act 27:9-12
9When considerable time had passed and the voyage was now dangerous, since even the fast was already over, Paul began to admonish them, 10and said to them, “Men, I perceive that the voyage will certainly be with damage and great loss, not only of the cargo and the ship, but also of our lives.” 11But the centurion was more persuaded by the pilot and the captain of the ship than by what was being said by Paul. 12Because the harbor was not suitable for wintering, the majority reached a decision to put out to sea from there, if somehow they could reach Phoenix, a harbor of Crete, facing southwest and northwest, and spend the winter there.
Act 27:9 There were certain times of the year (winter months) when the rapid movement of storm fronts and wind directions made sailing dangerous in the Mediterranean.
“the fast” This refers to the Day of Atonement (cf. Leviticus 16). It is the only fast day mentioned in the writings of Moses. This would make the voyage sometime between September and October. October was the marginal period for sea travel.
“Paul began” This is an Imperfect tense which can refer to (1) continuous action in past time or (2) the beginning of an action. In context option #2 is best.
Act 27:10 Paul issues a strong and specific warning. However, in reality, this did not occur. Was Paul giving his personal opinion (“I perceive”), or did God change His mind and decide to spare the people on board (cf. Act 27:24)?
Act 27:11
NASB”the pilot and the captain”
NKJV”the helmsman and the owner”
NRSV”the pilot and the owner”
TEV, NJB”the captain and the owner”
This phrase denotes two separate people.
1. the pilot (kubernts), which refers to the helmsman, the one who steers the ship (cf. Rev 18:17)
2. the captain (nauklros, compound of “ship” [naus] and “to inherit” or “a lot” [klros]), although the word could mean “ship owners” (cf. F. F. Bruce, The Book of Acts, p. 507, quotes Ramsay, St. Paul the Traveler, p. 324, who quotes Inscriptiones Graecae, 14.918). Its use in the Koine Papyri is “captain.” The exact difference between these two terms is uncertain (cf. Louw and Nida, Greek-English Lexicon, vol. 1, p. 548 vs. Harold Moulton, The Analytical Greek Lexicon Revised, p. 275), but probably on a ship of this size (Alexandrian grain ship) there were several levels of leaders, as well as regular sailors.
Act 27:12 “if” This is a fourth class conditional sentence. Those who made the decision to sail knew it would be dangerous but thought they could make it.
“Phoenix” This is a harbor on the southern shore of Crete, westward of Fair Havens. There is some doubt from ancient sources about its exact location (Strabo, Geography, 10.4.3 vs. Ptolemy, An Egyptian Geography 3.17.3). They were still sailing close to the shore along the southern coast of Crete.
“facing southwest and northwest” Apparently at Phoenix there were two towns separated by a piece of land jutting into the sea. One harbor would be favorably related to winds from one direction and the other favorably related to winds from the other direction. The time of year determined which harbor was best.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
spent = passed. Greek. diaginomai. See Act 25:13.
sailing. Greek. ploos. See Act 21:7.
now = already.
dangerous. Greek. episphales. Only here.
fast: i.e. the tenth day of the seventh month, the day of Atonement, about Oct. 1.
now already = already.
admonished Greek. paraineo. Only here and Act 27:22.
Fuente: Companion Bible Notes, Appendices and Graphics
9. .] Not since the beginning of our voyage, as Meyer:-the time was spent at the anchorage.
] Not sailing, but the voyage, viz. to Rome,-which henceforth was given up as hopeless for this autumn and winter. That this is the meaning of , see ch. Act 21:7. And by observing this, we avoid a difficulty which has been supposed to attend the words. Sailing was not unsafe so early as this (see below); but to undertake so long a voyage, was.
] The fast, , is the solemn fast of the day of expiation, the 10th of Tisri, the seventh month of the Jewish ecclesiastical year, and the first of the civil year. See Lev 16:29 ff; Lev 23:26 ff. This would be about the time of the autumnal equinox. The sailing season did not close so early: Ex die igitur tertio iduum Novembris, usque in diem sextum iduum Martiarum, maria clauduntur. Vegetius (Smith, p. 45, note) de Re Milit. iv. 39.
Fuente: The Greek Testament
Act 27:9. , now) by reason of the time of year. The ancients were more afraid of winter in their voyages than men of our days are.- , the fast) The time of the year is denoted, by Metonymy [see Append.], from the fast of the seventh month, Lev 16:29. [The feast of atonement, of which this was the fast, answers to that portion of time which immediately precedes our vintage.-V. g.]-, advised) that they should not leave Crete: Act 27:21.- , Paul) Paul furnishes a noble example of faith in the case even of things altogether external, accompanied with great presence of mind and dexterity of counsel putting itself forth, and stirring up others.
Fuente: Gnomon of the New Testament
fast
The fast was on the tenth day of the seventh month. Lev 23:27; Lev 23:29.
Fuente: Scofield Reference Bible Notes
the fast: “The fast was on the tenth day of the seventh month.” Lev 16:29, Lev 23:27-29, Num 29:7
Reciprocal: Psa 107:23 – go down Jer 36:6 – upon Act 27:21 – ye should
Fuente: The Treasury of Scripture Knowledge
9
Act 27:9. The fast was now already past. The fast was the period of the Atonement which came on the 10th day of the 7th month (Lev 23:27). This ceremonial day had nothing to do with the sailing, but it so happened that it came about the beginning of a stormy season on the Mediterranean. The reference to it was merely as a date, indicating the season of the year when it was generally dangerous to sail.
Fuente: Combined Bible Commentary
Stay at Fair HavensDetermination to reach Phnix, if possible, 9-12.
Act 27:9. Much time. It is impossible to say precisely how long this time was. Such terms are always relative to the circumstances of the case to which they belong. It is evident from what follows, that continued delay now began to involve considerable anxiety.
Sailing was now dangerous. The more correct translation is, the further prosecution of the voyage being now dangerous. It would be quite a mistake to suppose that the old navigators were afraid to try the open sea. We have an instance of a perfectly free and open voyage of this kind in St. Pauls return from his last missionary expedition (Act 21:2-3). But in this case a long voyage was in prospect, and the season was very stormy. The sky might be expected to be overcast. What the old sailors especially dreaded, having no compass, was the absence of any power of making observations of the sun and stars (see below, Act 27:20). Moreover, it is highly probable from what immediately follows that the ship had received great damage, and was already in an unseaworthy condition. There was good reason for remaining in harbour, if possible.
The fast was now already past. This fast was the great Day of Atonement, which took place on the 10th of Tisri, about the beginning of our October. It is a popular way of describing the season, as we might say about Michaelmas; and it would be most natural language for St. Paul to use, for the sacred seasons of the Jews were much in his memory, and he probably observed them still as carefully as he could (see Act 18:21; Act 20:16; Act 21:24). In conversing with St. Luke on board the ship, he would speak in this manner, and therefore it would become natural language for St. Luke to use in his narrative. Thus the phrase can hardly be pressed into an argument to prove that the historian himself had been brought up as a Jew.
Paul admonished them. Here we see the apostle, who at first was merely a despised and obscure prisoner, assuming a great position among the people on board the ship, and speaking with confidence on subjects concerning which he might naturally have been supposed to be ignorant. Already he must have acquired considerable influence over the minds of those who had been sailing with him, and must have been viewed by them as no ordinary man. How far he spoke from prophetic enlightenment on this occasion, and how far from instinctive judgment of the risks that were in prospect, we cannot determine. There is always mystery in what relates to inspiration; and certainly St. Paul had had very large experience of the sea and its changes (see 2Co 11:25, which was written some years before the present occasion). Still the more reverential view is that he did speak under a consciousness of Divine teaching (see below, Act 27:23).
Fuente: A Popular Commentary on the New Testament
Act 27:9-12. Now when much time was spent In making this little way, and the season of the year was so far advanced, that sailing was now dangerous On account of the tempestuous weather usual at that season: for the fast Of the seventh month, or anniversary expiation; was now past And consequently winter was coming on apace. It may be proper to observe, that the fast here spoken of was the day of atonement, which was ordered to be kept on the 10th day of the 7th month, called Tisri by the Jews, and consequently must have been about the 25th of our September. Philo, in several passages quoted by Dr. Whitby in his note here, speaks of this as an ill time for sailing, as Aratus also does; and it would naturally be so, not only on account of winter approaching, but also because of the flows that are still well known in the Mediterranean. Paul admonished them Not to leave Crete. Even in external things, says Bengelius, faith exerts itself with the greatest presence of mind, and readiness of advice. And said unto them Namely, to the centurion and other officers; I perceive that this voyage If it be pursued according to the present scheme you have in view; will be with hurt and much damage Paul seems to have given them this warning, not so much because of the time of the year, and the tempests usually attending it, as by a prophetical spirit. God, intending to preserve and honour Paul in this tedious and difficult voyage, endues him with the gift of prophecy; which, when they saw it verified, could not but beget in them a great respect for him, and was probably the means of salvation to many that were in the ship with him; not only of the lading and ship, but also of our lives So it would have been; their lives would have been lost, as well as the ship and goods, had not God given the lives of all in the ship unto Paul, and saved them for his sake. See Act 27:24. Nevertheless, the centurion believed the master Whom he thought most experienced and best skilled in an affair of that kind. And, indeed, it is a general rule, Believe an artificer in his own art. But Paul had an extraordinary qualification, with which the centurion was not acquainted: he had supernatural light from God. And because the haven Notwithstanding its promising name; was not commodious , was unfit, and probably judged unsafe; to winter in, the more part Of the ships company; advised to depart , to set sail thence; if by any means they might obtain to Phenice A port in Crete, and not the Phenicia in Syria; and lieth toward the south-west and north-west That is, having a double opening to these two parts.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
9-12. The voyage, thus far, had been so tedious that winter was approaching, and it was deemed unsafe to attempt to complete it before spring. It became a question, however, whether they would spend the winter where they were, or seek a more desirable winter haven. (9) “Much time having now elapsed, and navigation being already unsafe, because the fast had already passed, Paul admonished them, (10) saying, Sirs, I perceive that this voyage will be with violence and much loss, not only of the cargo and the ship, but also of our lives. (11) But the centurion believed the master and the owner of the ship rather than the things which were spoken by Paul. (12) And the harbor being inconvenient to winter in, the majority advised to depart thence, so as, if possible, to reach Phoenix, and spend the winter there, a harbor of Crete looking to the south-west and north-west.” Paul’s advice to the mariners was the beginning of an activity in behalf of the ship and crew which forms the chief matter of interest in the remainder of the voyage. We will yet see how nearly his prediction was fulfilled. He did not claim for it the authority of inspiration, and, therefore, we should not claim it for him; but he had some experience at sea, and expressed the result of his own judgment. It was quite natural, however, that the centurion, who seems to have had control of the matter, should put more confidence in the judgment of the owner and the master than in his. He had not yet learned to appreciate his prisoner as he did subsequently.
The description given of the harbor of Phoenix had occasioned some perplexity to commentators. As the wind was blowing from north of west, a harbor “looking to the north-west and south-west,” from the shore, would be entirely exposed to the weather; whereas this description is given to show that it was a safe harbor in which to spend the winter. Mr. Howson is undoubtedly right in assuming that Luke supposes the beholder to be looking from the water, where a vessel would lie at anchor, toward the inclosing shore, and means that to him the harbor would look to the north-west and the south-west. Such a harbor would be safe against any wind in the quadrant from south-west to north-west, and was precisely such as was needed at that time.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Act 27:9-26. To Malta.The Fast of the great Day of Atonement fell on the 10th of Tishri (Sept.Oct.). The season for shipping ended November 11, and opened again March 5; but voyages were counted dangerous after the middle of September. Paul speaks as an experienced traveller, and one who has been thrice shipwrecked (2Co 11:25). He is against setting sail again (Act 27:21). The centurion, who had authority to control the navigation since the corn ship was a government vessel (Ramsay, St. Paul, p. 321), does not listen to him; quite rightly he is guided by the experts who are responsible for the navigation, the master of the ship and the owner. The experts agreed with Paul so far that they did not wish to leave the shelter of Crete (Act 27:12); they considered Fair Havens unsuitable for wintering, and were for holding along the S. shore of Crete till they came to a harbour suitable for that purpose. Phoenix, the best harbour of Crete (now Lutro), has an island at its mouth and looks, it is said, down the SW. and the NW. wind (mg.), i.e. affords shelter from these winds; it is 40 miles from Fair Havens, over open water. (Act 27:12 would, as Wellhausen points out (Acts, p. 17), read better after Act 27:8.) The hurricane which came down from the mountains of Crete is called in the old text Euroclydon, SE., which may mean East-billower; in the text followed by RV it is Euraquilo, NE., which answers well to the circumstances. The bow of the ship could not be brought up to this wind, so they let her away and drove before it. The little island Cauda, or Clauda, gave so much shelter, that the boat the ship had been towing behind her could, though with great difficulty, be hauled on board. The operation next described, they used helps (Ramsay, attempts to ease the ship) undergirding the ship, is no longer practised since ships are built of iron, but was frequently carried out on wooden ships even in the nineteenth century; the timbers were to be prevented from opening, through the straining of the mast under the great sail, by passing cables round her waist. Act 27:17 b has been explained in different ways. The ship is now in the open sea, and the NE. wind would of itself drive her upon the Syrtis, the great sands on the N. coast of Africa. To prevent this the rate of drifting might be reduced; most German commentators consider that this was the intention, and that a sea-anchor of something heavy was lowered from the stern. The Gr. words might be used of such an apparatus. But the ship drifted westwards, to Malta, and the operation, if we take the gear to be the yard and sail, was aimed at that result. Sail was shortened, so that the ship could lie to and not be carried to the S. but drift W. This would increase the rolling of the ship, and let the waves wash more freely over her; lightening operations were therefore resorted to, so that she might rise in the water; a beginning was made with the cargo, though enough was left to act as ballast (Act 27:38), and the day after, the deck lumber (Smith thinks the great yard) was thrown out. (The AV gives this in the first person; the passengers had to help.) The sun and stars (Act 27:20) were the mariners compass in these days; without seeing them he could not tell in what direction he was going; and the wind still blew strong. But Paul, who had been shipwrecked thrice before, and had a fixed conviction that he was yet to see great things, did not yield to the despair that had fallen on the ships company (Act 27:21). He is sure all who are in the ship will be saved; he has had a message to that effect; Gods designs with him will have that consequence. An island will receive them.
Fuente: Peake’s Commentary on the Bible
Verse 9
Much time was spent; their progress having been impeded by the contrary winds before alluded to.
Fuente: Abbott’s Illustrated New Testament
27:9 {2} Now when much time was spent, and when sailing was now dangerous, because the {b} fast was now already past, Paul admonished [them],
(2) God’s providence does not take away the causes which God uses as means, but rather orders and disposes their right use, even when he reveals an extraordinary issue.
(b) This refers to the Jews fast which they kept in the feast of expiation, as we read in Lev 23:17 , which fell in the seventh month which we call October, and is not good for navigating or sailing.
Fuente: Geneva Bible Notes
The storm at sea 27:9-26
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Evidently the captain waited for some time for the weather to improve in Fair Havens. The "Fast" refers to the day of Atonement that fell in the fall each year, sometimes as late as early October. People considered it dangerous to travel by sea between mid-September and mid-November, and the harbors closed for the winter from mid-November to mid-February. Paul had already experienced shipwreck three times (2Co 11:25). He recommended staying through the winter at Fair Havens. A strong northerly or northwesterly wind that frequently came up unexpectedly at that season of the year could blow a ship far from its destination. This is what happened.
Haenchen noted that Luke recorded 11 or 12 sea journeys that Paul took in Acts, beginning at Act 9:30 and ending with Act 28:10. He calculated that the apostle traveled at least 3,000 miles by sea. [Note: Haenchen, pp. 702-3.] Thus Paul was a seasoned sea traveler whose word those in authority should have heeded.