John Calvin Commentary Acts 27

Luke sets down Paul’s voyage by sea primarily for this purpose: that we may know he was brought to Rome wonderfully by God’s hand; and that the glory of God was clearly shown in many ways through his actions and words, even during the journey itself, which further established his apostleship.

He is handed over to be transported with other prisoners; but the Lord afterward makes a great distinction between him and the evildoers, who were in chains just as he was. Indeed, moreover, we shall see how the captain releases him and allows him to be at liberty, while the rest remain bound.

I do not know what band that was which Luke calls the band of Augustus, unless, perhaps, it was that which was commonly called the praetor’s band before the monarchy of the Caesars. And Luke states plainly that they were put in a ship of Adramyttium, because they were to sail along the coast of Asia.

For Adramyttium is a city of Aeolia. I cannot say from what harbor they launched.

Because they could not sail with a straight course to Sidon—unless the maps greatly deceive me—we can well guess that they were brought there, either because they could not find a ship anywhere else or because they were to take the other prisoners, who are mentioned, from that region.

And there continued with us. Luke seems so to commend one man’s constancy, that he criticizes the rest. For there were more who accompanied him to Jerusalem, of whom we see only two who remained with him. But because it may be that the rest were hindered by some just causes, or that Paul refused to have them minister to him, I will say nothing either way.

Neither is it an unfitting thing to say that Luke had some special reason for which he commends this man above the rest, although he was but one of many. Surely, it is likely that he was a rich man, seeing he was able to bear the expenses he incurred for three years, having left his house.

For we heard before (Acts 17:11) that many of the chief families in Thessalonica received Christ, and Luke says, for honor’s sake, that Aristarchus and Secundus came with Paul into Asia (Acts 20:4). Therefore, let it be sufficient for us to hold to what is certain and good to know: that an example of holy patience is set before us.

This is because Aristarchus is not wearied by any trouble, but willingly shares in Paul's trouble. After he had been in prison with him for two years, he now crosses the seas so that he may likewise minister to him at Rome, not without the reproaches of many, besides the loss of his goods at home, and such great expenses.

He suffered him to go to. Paul could have hidden himself in a large city, which was adjacent to the sea; but he was bound by the divine revelation, so that he could not withdraw himself from the calling of God. Again, because the centurion had treated him so courteously, allowing him to go to his friends so that they might care for and refresh him (whom he could have left in the foul-smelling ship), Paul neither ought to, nor could he, secure his own life at the other man's peril, without vile treachery.

Nor must we, under any circumstances, allow those who have treated us courteously to be deceived by their courtesy through our own fault. Let readers seek the details of the voyage of which Luke speaks from those writings that describe places and countries. I will only say this much: all that is said tends to this end, so that we may know that their sailing was dangerous and tempestuous after they had once left the harbor of Sidon, until they came near Melita; and that afterward, the mariners struggled for a long time against contrary winds, until a cruel storm arose, whose end was shipwreck, as we shall see.

When sailing was now jeopardous. He does not only mean that the winds were contrary then, but also that the time of the year was not then suitable, which he expresses more plainly afterward, when he says that the fast was past; for I think that this word was added by way of explanation, to note the end of harvest.

Nor do I give weight to the fact that that solemn time of fasting, of which Luke speaks, was unfamiliar to the centurion and the rest of the mariners; for he marks out the times of the year according to the custom of the Jews. Furthermore, we need not doubt that it was the harvest (autumnal) fast.

Although I do not agree with those who think that it was one of the four fasts which the Jews appointed after the exile to Babylon. For Luke would not have simply recorded, without adding any distinction, the third fast, which was in the seventh month, since it was not more famous than the rest, having been commanded to be kept because of the death of Gedaliah, and because of the destruction of the rest of the people.

Again, I cannot tell whether that custom was retained by the people after their return. It is more likely that he means the Day of Atonement, during which the Lord commanded them to humble their souls for seven days. And they began on the tenth day of the seventh month, to which partly September and partly October now correspond (Leviticus 16:29).

Therefore, since they had now entered October, it is said, not without reason, that sailing was hazardous at that time. But if you refer it to hunger (as some do), I do not see what sense can be gathered from that; for they still had a store of wheat in the ship, so that they did not need to be starved by hunger.

And why should he say that the time of the voluntary fast was past? Moreover, it will later appear from the text that they were, therefore, exhorted by Paul to stay because winter was near, whose severity usually closes the seas. For although he was assured that God would govern the ship, yet he would not tempt Him rashly by making too great haste.

But the centurion. The centurion is not rebuked because he listened more to the master and governor of the ship than to Paul. For what should he have done? For although he valued Paul’s counsel in other matters, he knew that Paul was unskilled in sailing.

Therefore, he allowed himself to be guided by those who were expert, which was characteristic of a wise and modest man. Indeed, sheer necessity almost compelled him to do this, for the harbor was not suitable to spend the winter in. Nor did the governor advise committing the ship to the open sea, but rather to make for the next harbor, which was almost in sight.

So that, with a little effort, they could comfortably spend the winter. Luke recounts this not in vain, but so that we may know that Paul was from the beginning endowed with the insight of the Spirit, so that he saw more clearly what was beneficial than the shipmasters did.

We do not know whether he was taught by oracles or whether he gave this advice through secret inspiration. What is certain is that it later served to his credit. Furthermore, when he says that they sailed along the coast of Crete, until they were caught and carried away, our friend Beza rightly corrects the error of interpreters regarding this word ασσον, who turn an adverb into the name of a city.