Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 339] Eusebius of Caesarea on Acts 27:1

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

Source: ECCLESIASTICAL HISTORY 2.23.1-3

[AD 407] John Chrysostom on Acts 27:1-42

"And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them: and when they had gone aside, they talked between themselves, saying, This man does nothing worthy of death or of bonds. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cæsar."

See how again also they pass sentence in his favor, and after having said, "You are beside yourself," [Acts 26:24] they acquit him, as undeserving not only of death, but also of bonds, and indeed would have released him entirely, if he had not appealed to Cæsar. But this was done providentially, that he should also depart with bonds. "Unto bonds," he says, "as an evil doer." [1 Timothy 2:9] For if his Lord "was reckoned among the transgressors" [Mark 15:28], much more he: but as the Lord did not share with them in their character, so neither did Paul. For in this is seen the marvellous thing, the being mixed up with such, and yet receiving no harm from them. "And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band. And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us. And the next day we touched at Sidon." [Acts 27:1-3] See how far Aristarchus also accompanies Paul. To good and useful purpose is Aristarchus present, as he would take back the report of all to Macedonia. "And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself. Julius gave Paul liberty," it says, acting "courteously, that he might refresh himself;" as it was but natural that he should be much the worse from his bonds and the fear, and the being dragged hither and there. See how the writer does not hide this either, that Paul wished "to refresh himself. And when we had launched from thence, we sailed under Cyprus, because the winds were contrary." [Acts 27:4] Again trials, again contrary winds. See how the life of the saints is thus interwoven throughout: escaped from the court of justice, they fall in with shipwreck and storm. "And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein." (v. 5, 6.) "A ship of Alexandria," it says. It is likely that both those (in the former ship) would bear to Asia the report of what had befallen Paul, and that these would do the same in Lycia. See how God does not innovate or change the order of nature, but suffers them to sail into the unfavorable winds. But even so the miracle is wrought. That they may sail safely, He did not let them go out in the (open) sea, but they always sailed near the land. "And when we had sailed slowly many days, and scarce had come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone; and, hardly passing it, came unto a place which is called the fair havens; near whereunto was the city of Lasea. Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them." [Acts 27:7-9] By "the fast" here, I suppose he means that of the Jews. For they departed thence a long time after the Pentecost, so that it was much about midwinter that they arrived at the coasts of Crete. And this too was no slight miracle, that they also should be saved on his account. "Paul admonished them, and said to 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. Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul. 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 lies toward the southwest and northwest. And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close to Crete. But not long after there arose against it a tempestuous wind, called Euroclydon. And when the ship was caught, and could not bear up into the wind, we let her drive" (R.V. "were driven.") [Acts 27:10-15] Paul therefore advised them to remain, and he foretells what would come of it: but they, being in a hurry, and being prevented by the place, wished to winter at Phenice. Mark then the providential ordering of the events: first indeed, "when the south wind blew softly, supposing they had obtained their purpose," they loosed the vessel, and came forth; then when the wind bore down upon them, they gave way to it driving them, and were with difficulty saved. "And running under a certain island which is called Clauda, we had much work to come by the boat: which when they had taken up, they used helps, undergirding the ship; and, fearing lest they should fall into the quicksands, strake sail, and so were driven. And we being exceedingly tossed with a tempest, the next day they lightened the ship; and the third day we cast out with our own hands the tackling of the ship. 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. But after long abstinence Paul stood forth in the midst of them, and said, Sirs, you should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss." [Acts 27:16-21] Then after so great a storm he does not speak as insultingly over them, but as wishing that at any rate he might be believed for the future. Wherefore also he alleges what had taken place for a testimony of the truth of what was about to be said by him. "And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; you must be brought before Cæsar: and, lo God has given you all them that sail with you. Wherefore, sirs, be of good cheer, for I believe God, that it shall be even as it was told me. Howbeit we must be cast upon a certain island." [Acts 27:22-26] And he foretells two things; both that they must be cast upon an island, and that though the ship would be lost, those who were in it should be saved — which thing he spoke not of conjecture, but of prophecy— and that he "must be brought before Cæsar." But this that he says, "God has given you all," is not spoken boastfully, but in the wish to win those who were sailing in the ship: for (he spoke thus), not that they might feel themselves bound to him, but that they might believe what he was saying. "God has given you;" as much (as to say), They are worthy indeed of death, since they would not listen to you: however, this is done out of favor to you. "But when the fourteenth night had come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; and sounded, and found it twenty fathoms; and when they had gone a little further, they sounded again, and found it fifteen fathoms. Then fearing lest they should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under color as though they would have cast anchors out of the foreship, Paul said to the centurion and to the soldiers, Except these abide in the ship, you cannot be saved. Then the soldiers cut off the ropes of the boat, and let her fall off." [Acts 27:27-32] The sailors however, were about to escape, having no faith in what was said: but the centurion does believe Paul, For he says, If these flee, "ye cannot be saved:" so saying, not on this account, but that he might restrain them, and the prophecy might not fall to the ground. See how as in a church they are instructed by the calmness of Paul's behavior, how he saved them out of the very midst of the dangers. And it is of providential ordering that Paul is disbelieved, that after proof of the facts, he might be believed: which accordingly was the case. And he exhorts them again to take some meat, and they do as he bids them, and he takes some first, to persuade them not by word, but also by act, that the storm did them no harm, but rather was a benefit to their souls. "And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that you have tarried and continued fasting having taken nothing." [Acts 27:33] (b) And how, say you, did they go without food, having taken nothing? How did they bear it? Their fear possessed them, and did not let them fall into a desire of food, being, as they were, at the point of extreme jeopardy; (f) but they had no care for food. "Wherefore I pray you to take some meat: for this is for your health: for there shall not an hair fall from the head of any of you. And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat. Then were they all of good cheer, and they also took some meat," [Acts 27:34-36] seeing that there was no question about their lives being saved. (d) "And we were in all in the ship two hundred threescore and sixteen souls. And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. And when it was day, they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship. 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 shore." [Acts 27:37-41] "They made towards shore," having given the rudder-handles to the wind: for oftentimes they do it not in this way. They were borne along, having loosed the rigging, i.e. the sails. "And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmovable, but the hinder part was broken with the violence of the waves;" for when there is a strong wind, this is the consequence, the stern bearing the brunt (of the storm). (a) "And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape." [Acts 27:42] Again the devil tries to hinder the prophecy, and they had a mind to kill some, but the centurion suffered them not, that he might save Paul, so much was the centurion attached to him. "But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land: and the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land." (v. 43, 44.) "And when they were escaped, then they knew that the island was called Melita." [Acts 28:1] Do you mark what good came of the storm? Why then it was no mark of their being forsaken, that the storm came upon them. (c) Now this that happened was in consequence of the season of the year; but the wonder is greater, that at such a season they were saved from the midst of the dangers, both he, and for his sake the rest, (e) and this too in the Hadriatic. There were two hundred and seventy-six souls in all: no small matter this also, if indeed they believed. The voyage was at an unseasonable time. (g) It is natural to suppose they would ask the reason why they were sailing, and would learn all. Nor was it for nothing that the voyage was so protracted; it afforded Paul an opportunity for teaching.

(Recapitulation.) And Paul says, "I perceive that (this voyage will be) with hurt and loss." [Acts 27:10] And observe how unassuming the expression is. That he may not seem to prophesy, but to speak as of conjecture, "I perceive," says he. For they would not have received it, had he said this at the outset. In fact he does prophesy on this former occasion, as he does afterward, and says (there), "The God whom I serve," leading them on. Then how comes it that it was not "with loss" (of any) "of their lives?" It would have been so, but that God brought them safe through it. For as far as depended on the nature of the thing, they had perished, but God prevented it. Then, to show that it was not from conjecture that he so spoke, the master of the ship said the contrary [Acts 27:11], and he a man of experience in the matter: so far was it from being the case that Paul's advice was given from conjecture. Moreover, the place suggested this same (which the master said), "being not commodious;" and it was evident that from conjecture "the more part advised" [Acts 27:12] as they did, rather than Paul. Then, severe the storm (that ensued), deep the darkness: and that they may not forget, the vessel also goes to pieces, and the grain is flung out and all beside, that they may not have it in their power after this to be shameless. For this is why the vessel goes to pieces, and their souls are tightly braced. Moreover, both the storm and the darkness contributed not a little to his obtaining the hearing he did. Accordingly observe how the centurion does as he bids him, insomuch that he even let the boat go, and destroyed it. And if the sailors did not as yet comply with his bidding, yet afterwards they do so: for in fact this is a reckless sort of people. [Acts 27:13-20] "Sirs, you should have hearkened to me," etc. [Acts 27:21] One is not likely to have a good reception, when he chides in the midst of calamity; but when he tells them what more there is (to come) of the calamity, and then predicts the good, then he is acceptable. Therefore he attacks them then first, when "all hope that they should be saved was taken away:" that none may say, Nothing has come of it. And their fear also bears witness. Moreover, the place is a trying one, for it was in the Adriatic, and then their long abstinence. They were in the midst of death. It was now the fourteenth day that they were going without food, having taken nothing. "Wherefore," said he, "I pray you to take some meat: for this is for your health" [Acts 27:34], that you should eat, lest ye perish of hunger. Observe, his giving thanks after all that had happened strengthened them. For this showed an assured mind that they would be saved. (b) "Then were they all of good cheer; and they also took some meat." [Acts 27:36] And not only so, but henceforth they so cast all their care upon Paul, that they even cast out the grain [Acts 27:37], being so many. (a) Two hundred and seventy-six souls [Acts 27:38]: whence had they victuals? (c) See how they do their part as men, and how Paul does not forbid them. "And when it was day," etc., "they loosed the rudder-bands." (v. 39, 40.) And the vessel goes to pieces in the daytime, that they may not be clean dissolved with the terror: that you may see the prophecy brought out as fact. "And the soldiers' counsel," etc. [Acts 27:42] Do you mark that in this respect also they were given to Paul? Since for his sake the centurion suffered them not to be slain. So confessedly wicked do those men seem to me to have been: insomuch that they would have chosen even to slay them: but some swam on shore, others were borne on boards, and they all were thus saved, and the prophecy received accomplishment; (a prophecy,) although not solemn from length of time, since he did not deliver it a number of years before, but keeping close to the nature of the things themselves: (still a prophecy it was,) for all was beyond the reach of hope. And (so) it was through themselves being saved that they learned who Paul was. But some one may say: why did he not save the ship? That they might perceive how great a danger they had escaped: and that the whole matter depended, not on the help of man, but on God's hand saving them independently of a ship. So that righteous men, though they may be in a tempest, or on the sea, or in the deep, suffer nothing dreadful, but even save others together with themselves. If (here was) a ship in danger and suffering wreck, and prisoners were saved for Paul's sake, consider what a thing it is to have a holy man in a house: for many are the tempests which assail us also, tempests far more grievous than these (natural ones), but He can also give us to be delivered, if only we obey holy men as those (in the ship) did, if we do what they enjoin. For they are not simply saved, but themselves also contributed to other men's believing (πίστιν εἰσήνεγκαν). Though the holy man be in bonds, he does greater works than those who are free. And look how this was the case here. The free centurion stood in need of his bound prisoner: the skilful pilot was in want of him who was no pilot — nay rather, of him who was the true pilot. For he steered as pilot not a vessel of this (earthly) kind, but the Church of the whole world, having learned of Him Who is Lord also of the sea; (steered it,) not by the art of man, but by the wisdom of the Spirit. In this vessel are many shipwrecks, many waves, spirits of wickedness, "from within are fightings, from without are fears" [2 Corinthians 7:5]: so that he was the true pilot. Look at our whole life: it is just such (as was this voyage). For at one time we meet with kindliness, at another with a tempest; sometimes from our own want of counsel, sometimes from our idleness, we fall into numberless evils; from our not hearkening to Paul, when we are eager to go somewhere, where he bids us not. For Paul is sailing even now with us, only not bound as he was then: he admonishes us even now, and says to those who are (sailing) on this sea, "take heed unto yourselves: for after my departing grievous wolves shall enter in among you" [Acts 20:29]: and again, "In the last times perilous times shall come: and men shall be lovers of their own selves, lovers of money, boasters." [2 Timothy 3:2] This is more grievous than all storms. Let us therefore abide where he bids us — in faith, in the safe haven: let us hearken unto him rather than to the pilot that is within us, that is, our own reason. Let us not straightway do just what this may suggest; not what the owner of the ship: no, but what Paul suggests: he has passed through many such tempests. Let us not learn (to our cost) by experience, but before the experience let us "avoid both harm and loss." Hear what he says: "They that will be rich fall into temptation." [1 Timothy 6:9] Let us therefore obey him; else, see what they suffered, because they did not take his counsel. And again he tells in another place what causes shipwrecks: "Who," he says, "have made shipwreck concerning the faith. But do thou continue in the things which you have learned and wast assured of." [1 Timothy 1:19] Let us obey Paul: though we be in the midst of a tempest, we shall surely be freed from the dangers: though we remain without food fourteen days, though hope of safety may have left us, though we be in darkness and mist, by doing his bidding, we shall be freed from the dangers. Let us think that the whole world is a ship, and in this the evildoers and those who have numberless vices, some rulers, others guards, others just men, as Paul was, others prisoners, those bound by their sins: if then we do as Paul bids us, we perish not in our bonds, but are released from them: God will give us also to him. Or think you not that sins and passions are grievous bonds? For it is not the hands only that are bound, but the whole man. For tell me, when any one possessed of much money uses it not, nor spends it, but keeps it close, is he not bound more grievously than any prisoner by his miserliness, a bond that cannot be broken? What again, when a man gives himself up to (the belief in) Fate, is not he too bound with other fetters? What, when he gives himself up to observations (of times)? What, when to omens? Are not these more grievous than all bonds? What again, when he gives himself up to an unreasonable lust and to love? Who shall break in pieces these bonds for you? There is need of God's help that they may be loosed. But when there are both bonds and tempest, think how great is the amount of dangers. For which of them is not enough to destroy? The hunger, the tempest, the wickedness of those on board, the unfitness of the season? But against all these, Paul's glory stood its ground. So is it now: let us keep the saints near us, and there will be no tempest: or rather, though there be a tempest, there will be great calm and tranquillity, and freedom from dangers: since that widow had the saint for her friend, and the death of her child was loosed, and she received back her son alive again. [1 Kings 17:17] Where the feet of saints step, there will be nothing painful; and if such should happen, it is for proving us and for the greater glory of God. Accustom the floor of your house to be trodden by such feet, and an evil spirit will not tread there. For as where a sweet odor is, there a bad odor will not find place: so where the holy ointment is, there the evil spirit is choked, and it gladdens those who are near it, it delights, it refreshes the soul. Where thorns are, there are wild beasts: where hospitality is, there are no thorns: for almsgiving having entered in, more keenly than any sickle it destroys the thorns, more violently than any fire. Be not thou afraid: (the wicked one) fears the tracks of saints, as foxes do lions. For "the righteous," it says, "is as bold as alion." [Proverbs 28:1] Let us bring these lions into our house, and all the wild beasts are put to flight, the lions not needing to roar, but simply to utter their voice. For not so much does the roaring of a lion put the wild beasts to flight, as the prayer of a righteous man puts to flight evil spirits: let him but speak, they cower. And where are such men now to be found, you will say? Everywhere, if we believe, if we seek, if we take pains. Where have you sought, tell me? When did you take this work in hand? When did you make this your business? But if you seek not, marvel not that thou dost not find. For "he that seeks finds" [Matthew 7:7], not he that seeks not. Listen to those who live in deserts: away with your gold and silver: (such holy men) are to be found in every part of the world. Though thou receive not such an one in your house, yet go thou to him, live with the man, be at his dwelling-place, that you may be able to obtain and enjoy his blessing. For a great thing it is to receive a blessing from the saints: which let us be careful to obtain, that being helped by their prayers we may enjoy mercy from God, through the grace and loving-kindness of His only-begotten Son, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.

Source: Homily 53 on the Acts of the Apostles

[AD 735] Bede on Acts 27:1

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

Source: Retractions on Acts

[AD 407] John Chrysostom on Acts 27:3

Aristarchus accompanies Paul for a while. He is fittingly and usefully present with the intention of reporting everything concerning him in Macedonia.

Source: CATENA ON THE ACTS OF THE APOSTLES 27.1-3

[AD 407] John Chrysostom on Acts 27:4

See how God does not alter or change the order of nature but allows him to sail into unfavorable winds. But even so the miracle happens. To ensure that they sail safely, he did not allow them to go out to the open sea; they always sailed along the coast.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 53

[AD 407] John Chrysostom on Acts 27:5

Again trials, again contrary winds. See how the life of the saints is so composed of all these things: he escaped the court, and they fall into a shipwreck and a storm.

Source: CATENA ON THE ACTS OF THE APOSTLES 27.4-5

[AD 735] Bede on Acts 27:5

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

Source: Retractions on Acts

[AD 735] Bede on Acts 27:7

And after we had sailed slowly for many days, and with difficulty had come against Chios. It is better read as against Cnidus, which is an island opposite Asia.

Source: Commentary on Acts

[AD 735] Bede on Acts 27:8

We came to a certain place, which is called Fair Havens. THESE Fair Havens, not THIS Fair Havens.

Source: Retractions on Acts

[AD 407] John Chrysostom on Acts 27:10

See [Paul’s] modesty: in order that he may not appear to prophesy but to speak as if from supposition, he says “I see.” They would have not received his words if he had pronounced them at once. In the first place he prophesies and says, “God, whom I worship,” thus leading them. How would have it happened without a loss of lives? There surely would be such a loss if God did not save them.

Source: CATENA ON THE ACTS OF THE APOSTLES 27.10

[AD 735] Bede on Acts 27:11

But the centurion trusted the helmsman and the shipmaster. Shipmasters in Greek, in Latin are called navicularius.

Source: Commentary on Acts

[AD 735] Bede on Acts 27:11

And he trusted the pilot more. The pilot in Greek is called the master of the ship.

Source: Retractions on Acts

[AD 300] Ammonius of Alexandria on Acts 27:12

Since Paul was a prophet, he announced the danger, which would have threatened them on the ship. But he was not able to convince them to spend the winter in Crete, so that it was not fate that dragged them into danger but their will.

Source: CATENA ON THE ACTS OF THE APOSTLES 27.10

[AD 735] Bede on Acts 27:12

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

Source: Retractions on Acts

[AD 585] Cassiodorus on Acts 27:13

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

Source: Complexiones on the Acts of the Apostles

[AD 735] Bede on Acts 27:13-16

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

Source: Retractions on Acts

[AD 735] Bede on Acts 27:14

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

Source: Commentary on Acts

[AD 735] Bede on Acts 27:15

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

Source: Commentary on Acts

[AD 380] Apostolic Constitutions on Acts 27:16

It came to pass, after Paul went out of the island Gaudomeleta,

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 735] Bede on Acts 27:16-17

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

Source: Commentary on Acts

[AD 735] Bede on Acts 27:17

They were being carried under control with a newly lowered sail. Another translation places it thus: "Fearing that they might fall into the Syrtic, they loosened the ropes and thus were being carried."

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 27:19

Fierce was the storm then, and thick the darkness. Even the ship breaks up, so that they should not forget. The grain is thrown overboard along with everything else to prevent them from being able to behave shamelessly after this. For this is why the ship breaks up and their lives are in danger: in no small way did the storm and the darkness contribute to [Paul] getting the hearing that he did.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 53

[AD 253] Origen of Alexandria on Acts 27:23

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

Source: HOMILIES ON JOSHUA 23.3

[AD 735] Bede on Acts 27:23

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

Source: Commentary on Acts

[AD 300] Ammonius of Alexandria on Acts 27:24

“God has granted safety to all,” so that what Homer says appears to be false:
“I say that no one can avoid his fate, neither good man nor bad, even though he be noble.” And this means that it is impossible to escape the death that Fate establishes at the moment of birth. Therefore, without Paul, all would have died, if God had not granted life to them out of respect for the righteous. So if it had been sanctioned that all would have died, as it surely appears, he would have died, he that had not eaten for fourteen days and then had been shipwrecked: indeed those false words say, “neither good man nor bad,” so that it was necessary that both the good and the bad died together, being liable together to the evident danger of death. On the contrary, however, Scripture says that the righteous was saved from the evident danger, even though anyone else would have died in that circumstance. God thought it opportune that he go to Rome; God could have placed him in Rome, after taking him from Jerusalem through an angel, as he had put Habakkuk, after he took him from Judea, in Babylon, by the den of lions where Daniel was.9 But he did not do so, and, nevertheless, showed a miraculous event by saving Paul and his companions. He granted their souls to him, so that he might have benevolence for his brothers, but not the ship and its cargo, because the pious has no consideration for earthly things, nor is grieved by their loss. Here the impious live thanks to the pious; but sometimes the opposite happens, so that the impious dies before his time because of his iniquity, according to the command of God, as Ecclesiastes says, “Be not wicked, and be not stubborn, lest you die before your time.” I think that, thanks to God, these things happen in this way. Everything is possible for the one who believes,11 but he did not obtain salvation for his companions through faith or prayers but because he believed that what had been said to him would be.

Source: CATENA ON THE ACTS OF THE APOSTLES 27.25-26

[AD 407] John Chrysostom on Acts 27:24

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

Source: CATENA ON THE ACTS OF THE APOSTLES 27.21-24

[AD 420] Jerome on Acts 27:24

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

Source: Against Jovinianus 2.24

[AD 735] Bede on Acts 27:31

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

Source: Commentary on Acts

[AD 300] Ammonius of Alexandria on Acts 27:32

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

Source: CATENA ON THE ACTS OF THE APOSTLES 27.31-32

[AD 407] John Chrysostom on Acts 27:32

Here the text shows that the sailors would have fled, as they did not believe [Paul’s] words; but the centurion believed together with the soldiers. Therefore Paul said, “Unless these men stay in the ship, you cannot be saved.” Not that their escape would have doomed the rest. He said this to stop them, so that the prophecy would not be broken. See how they, as if they were in a church, are taught the love of wisdom by Paul, who pulls them away from dangers. They did not believe Paul through providence, so that they might believe him after the experience of the facts, as happened.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 53.2

[AD 407] John Chrysostom on Acts 27:33

Look, just as in a church, they are instructed by Paul’s true knowledge. He saved them from the midst of danger. It is part of the divine plan that Paul is disbelieved; he is to be believed only after he is tried in action. So this is what happened: he urges them to partake of nourishment again and persuades them. He himself is the first to partake, thus persuading them not only by word but also by action that the storm in no way harmed them but rather benefited their souls.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 53

[AD 407] John Chrysostom on Acts 27:33

With the ship in danger and shipwreck awaiting, the prisoners were saved through Paul. Imagine what it would be like to have a holy man in a house. For many are the storms that assail us, even more fierce than those storms of nature. But God is able to forgive us, if only we obey the holy men as those in the ship did, if we do what they command. For they are not only saved but also carry the faith with them. Even if the holy man is a prisoner, he does greater things than those who are free. The centurion who was free needed his prisoner who was in chains, the skillful pilot needed him who was not a pilot, or rather, who was the true pilot. For it is not a vessel such as this that he steers but the church of the whole world (for he had learned from him who was also the master of the sea), and [Paul] does this not by the art of humankind but by the wisdom of the Spirit. In this vessel are many shipwrecks, many waves and spirits of wickedness, “conflicts on the outside, fears within.” That is why [Paul] is the true pilot.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 53

[AD 544] Arator on Acts 27:33

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

Source: ON THE ACTS OF THE APOSTLES 2

[AD 585] Cassiodorus on Acts 27:33

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

Source: Complexiones on the Acts of the Apostles

[AD 735] Bede on Acts 27:33

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

Source: Commentary on Acts

[AD 220] Tertullian on Acts 27:35

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

Source: On Prayer

[AD 300] Ammonius of Alexandria on Acts 27:36

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

Source: CATENA ON THE ACTS OF THE APOSTLES 27.35-36

[AD 235] Hippolytus of Rome on Acts 27:40

And she bears in her midst also the trophy (which is erected) over death; for she carries with her the cross of the Lord.

Source: Hippolytus Dogmatical and Historical Fragments

[AD 735] Bede on Acts 27:40

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

Source: Commentary on Acts

[AD 735] Bede on Acts 27:41

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

Source: Commentary on Acts

[AD 735] Bede on Acts 27:41

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

Source: Commentary on Acts

[AD 407] John Chrysostom on Acts 27:43

Again the devil tries to impede the prophecy: the soldiers wanted to kill the prisoners, but the centurion prevented them in order to save Paul. The centurion had become a very dear friend.

Source: CATENA ON THE ACTS OF THE APOSTLES 27.41-43

[AD 407] John Chrysostom on Acts 27:44

The ship breaks up in the daytime in order that they should see the prophecy in action and not be paralyzed with fear. Do you see that in this as well [the prisoners] were given by grace to Paul? For because of him the centurion did not allow them to be killed. Those men seem to me so patently bad that they would choose to kill them. But some jumped into the sea, and others were borne on planks. All were thus saved, and the prophecy was fulfilled, even though time had not yet endowed it with solemnity.… And through their own deliverance they learned who Paul was.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 53