| Barnes' Notes on the Bible The sea of Cilicia and Pamphylia - The sea which lies off the, coast from these two regions. For their situation, see the notes on Acts 6:9, and Acts 13:13. We came to Myra, a city of Lycia - Lycia was a province in the southwestern part of Asia Minor, having Phrygia and Pisidia on the north, the Mediterranean on the south, Pamphylia on the east, and Carla on the west.
Clarke's Commentary on the BiblePamphylia - See on Acts 2:10 (note). Myra, a city of Lycia - The name of this city is written variously in the MSS., Myra, Murrha, Smyra, and Smyrna. Grotius conjectures that all these names are corrupted, and that it should be written Limyra, which is the name both of a river and city in Lycia. It is certain that, in common conversation, the first syllable, li, might be readily dropped, and then Myra, the word in the text, would remain. Strabo mentions both Myra and Limyra, lib. xiv. p. 666. The former, he says, is twenty stadia from the sea, επι μετεωρου λοφου, upon a high hill: the latter, he says, is the name of a river; and twenty stadia up this river is the town Limyra itself. These places were not far distant, and one of them is certainly meant.
Gill's Exposition of the Entire BibleAnd when we had sailed over the sea of Cilicia and Pamphylia,.... For these two seas joined, as Pliny says (f), "mare Pamphylium Cilicio jungitur", the Pamphylian sea is joined to the Cilician; and in another place (g) he observes, that in the Pamphylian sea were islands of no note, and in the Cilician sea of the five chiefest was Cyprus (an island mentioned in the preceding verse), and a little after, the sea of Cilicia is distant from Anemurius fifty miles: we came to Myra a city of Lycia; not Limyra in Lycia, though that lay by the sea side; for according both to Pliny (h) and Ptolomy (i), Limyra and Myra were two distinct places in Lycia; which was a country, according to the latter, which had on the west and north Asia; (according to others, Caria on the west, and part of Lydia on the north;) on the east part of Pamphylia, and on the south the Lycian sea, or, as others, the Rhodian sea: much less was this the city of Smyrna, as some have said, which lay another way in Ionia, over against the Aegean sea; and still less Lystra, as the Alexandrian copy and Vulgate Latin version read, which was in Lycaonia, and in the continent many miles from the sea: Lycia was a country of the lesser Asia, and lay between Caria and Pamphylia, and so it is mentioned with Caria and Pamphylia, in: "And to all the countries and to Sampsames, and the Lacedemonians, and to Delus, and Myndus, and Sicyon, and Caria, and Samos, and Pamphylia, and Lycia, and Halicarnassus, and Rhodus, and Aradus, and Cos, and Side, and Aradus, and Gortyna, and Cnidus, and Cyprus, and Cyrene.'' (1 Maccabees 15:23) and the Carians, Pamphylians, and Lycians, are frequently put together in history; and the Lycians are said (k) to be originally of Crete, and to have their name from Lycus the son of Pandion; though some think that Lycia took its name "a luce", from light, and of this country Myra was the metropolis: Ptolomy calls it Myrra, as if it had the signification of "myrrhe"; and so Jerom or Origen (l) reads it here, and interprets it "bitter"; but Pliny and others call it Myra, as here, and it signifies "ointment"; and here the apostle staying some time, though it cannot be said how long, no doubt opened the box of the precious ointment of the Gospel, and diffused the savour of it in this place; for in the beginning of the "fourth" century, in Constantine's time, we read of one Nicolaus, a famous man, bishop of Myra in Lycia, who was present at the council of Nice, and there showed the scars and marks upon him, because of his constant confession of Christ under Maximinus; in the "fifth" century there was a bishop of this place, whose name was Romanus, and was in two synods, in the infamous one at Ephesus, where he favoured Eutyches, and in that at Chalcedon; in the "sixth" century mention is made of a bishop of this church in the acts of the synod at Rome and Constantinople; in the "seventh" century, Polyeuctus, bishop of Myra, was in the sixth synod at Constantinople, and in this century Myra was the metropolitan church of Lycia; in the "eighth" century, Theodorus, bishop of it, was in the Nicene synod; and in the ninth century this place was taken by the Saracens (m). (f) Hist. l. 5. c. 27. (g) Ib. c. 31. (h) Ib. c. 27. (i) Geograph. l. 5. c. 3.((k) Herodotus, l. 1. c. 173. & l. 7. c. 92. Pausanias, l. 1. p. 33. & l. 7. p. 401. (l) De Hebraicis Nominibus, fol. 106. A. (m) Magdeburg. Eccl. Hist. cent. 4. c. 2. p. 3. c. 10. p. 552. cent. 5. c. 2. p. 3. c. 10. p. 588. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 7. p. 112. c. 10. p. 254. cent. 8. c. 2. p. 4. cent. 9. c. 3. p. 13.
Geneva Study BibleAnd when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia.
People's New Testament 27:5 Myra, a city of Lycia. Reached by sailing over the seas of Cilicia and Pamphylia. Myra was a well-known port of that period.
Jamieson-Fausset-Brown Bible Commentary5. when we had sailed over the Sea of Cilicia and Pamphylia-coasts with which Paul had been long familiar, the one, perhaps, from boyhood, the other from the time of his first missionary tour. we came to Myra, a city of Lycia-a port a little east of Patara (see on [2127]Ac 21:1).
Matthew Henry's Concise Commentary27:1-11 It was determined by the counsel of God, before it was determined by the counsel of Festus, that Paul should go to Rome; for God had work for him to do there. The course they steered, and the places they touched at, are here set down. And God here encourages those who suffer for him, to trust in him; for he can put it into the hearts of those to befriend them, from whom they least expect it. Sailors must make the best of the wind: and so must we all in our passage over the ocean of this world. When the winds are contrary, yet we must be getting forward as well as we can. Many who are not driven backward by cross providences, do not get forward by favourable providences. And many real Christians complain as to the concerns of their souls, that they have much ado to keep their ground. Every fair haven is not a safe haven. Many show respect to good ministers, who will not take their advice. But the event will convince sinners of the vanity of their hopes, and the folly of their conduct.
Matthew Henry's Whole Bible CommentaryChapter 27 This whole chapter is taken up with an account of Paul's voyage towards Rome, when he was sent thither a prisoner by Festus the governor, upon his appeal to Caesar. I. The beginning of the voyage was well enough, it was calm and prosperous (v. 1-8). II. Paul gave them notice of a storm coming, but could not prevail with them to lie by (v. 9-11). III. As they pursued their voyage, they met with a great deal of tempestuous weather, which reduced them to such extremity that they counted upon nothing but being cast away (v. 12-20). IV. Paul assured them that though they would not be advised by him to prevent their coming into this danger, yet, by the good providence of God, they should be brought safely through it, and none of them should be lost (v. 21-26). V. At length they were at midnight thrown upon an island, which proved to be Malta, and then they were in the utmost danger imaginable, but were assisted by Paul's counsel to keep the mariners in the ship, and encouraged by his comforts to eat their meat, and have a good heart on it (v. 27-36). VI. Their narrow escape with their lives, when they came to shore, when the ship was wrecked, but all the persons wonderfully preserved (v. 37-44). Verses 1-11 It does not appear how long it was after Paul's conference with Agrippa that he was sent away for Rome, pursuant to his appeal to Caesar; but it is likely they took the first convenience they could hear of to do it; in the mean time Paul is in the midst of his friends at Caesarea-they comforts to him, and he a blessing to them. But here we are told, I. How Paul was shipped off for Italy: a long voyage, but there is no remedy. He has appealed to Caesar, and to Caesar he must go: It was determined that we should sail into Italy, for to Rome they must go by sea; it would have been a vast way about to go by land. Hence, when the Roman conquest of the Jewish nation is foretold, it is said (Num. 24:24), Ships shall come from Chittim, that is, Italy, and shall afflict Eber, that is, the Hebrews. It was determined by the counsel of God, before it was determined by the counsel of Festus, that Paul should go to Rome; for, whatever man intended, God had work for him to do there. Now here we are told, 1. Whose custody he was committed t-o one named Julius, a centurion of Augustus's band, as Cornelius was of the Italian band, or legion, ch. 10:1. He had soldiers under him, who were a guard upon Paul, that he might not make his escape, and likewise to protect him, that he might have no mischief done him. 2. What bottom he embarked in: they went on board a ship of Adramyttium (v. 2), a sea-port of Africa, whence this ship brought African goods, and, as it should seem, made a coasting voyage for Syria, where those goods came to a good market. 3. What company he had in this voyage, there were some prisoners who were committed to the custody of the same centurion, and who probably had appealed to Caesar too, or were upon some other account removed to Rome, to be tried there, or to be examined as witnesses against some prisoners there; perhaps some notorious offenders, like Barabbas, who were therefore ordered to be brought before the emperor himself. Paul was linked with these, as Christ with the thieves that were crucified with him, and was obliged to take his lot with them in this voyage; and we find in this chapter (v. 42) that for their sakes he had like to have been killed, but for his sake they were preserved. Note, It is no new thing for the innocent to be numbered among the transgressors. But he had also some of his friends with him, Luke particularly, the penman of this book, for he puts himself in all along, We sailed into Italy, and, We launched, v. 2. Aristarchus a Thessalonian is particularly named, as being now in his company. Dr. Lightfoot thinks that Trophimus the Ephesian went off with him, but that he left him sick at Miletum (2 Tim. 4:20), when he passed by those coasts of Asia mentioned here (v. 2), and that there likewise he left Timothy. It was a comfort to Paul to have the society of some of his friends in this tedious voyage, with whom he might converse freely, though he had so much loose profane company about him. Those that go long voyages at sea are commonly necessitated to sojourn, as it were, in Mesech and Kedar, and have need of wisdom, that they may do good to the bad company they are in, may make them better, or at lest be made never the worse by them. II. What course they steered, and what places they touched at, which are particularly recorded for the confirming of the truth of the history to those who lived at that time, and could by their own knowledge tell of their being at such and such a place. 1. They touched at Sidon, not far off from where they went on board; thither they came the next day. And that which is observable here is, that Julius the centurion was extraordinarily civil to Paul. It is probable that he knew his case, and was one of the chief captains, or principal men, that heard him plead his own cause before Agrippa (ch. 25:23), and was convinced of his innocency, and the injury done him; and therefore, though Paul was committed to him as a prisoner, he treated him as a friend, as a scholar, as a gentleman, and as a man that had an interest in heaven: He gave him liberty, while the business of the ship detained it at Sidon, to go among his friends there, to refresh himself; and it would be a great refreshment to him. Julius herein gives an example to those in power to be respectful to those whom they find worthy of their respect, and in using their power to make a difference. A Joseph, a Paul, are not to be used as common prisoners. God herein encourages those that suffer for him to trust in him; for he can put it into the hearts of those to befriend them from whom they least expect it-can cause them to be pitied, nay, can cause them to be prized and valued, even in the eyes of those that carry them captive, Ps. 106:46. And it is likewise an instance of Paul's fidelity. He did not go about to make his escape, which he might have easily done; but, being out upon his parole of honour, he faithfully returns to his imprisonment. If the centurion is so civil as to take his word, he is so just and honest as to keep his word. 2. They thence sailed under Cyprus, v. 4. If the wind had been fair, they had gone forward by direct sailing, and had left Cyprus on the right hand; but, the wind not favouring them, they were driven to oblique sailing with a side wind, and so compassed the island, in a manner, and left it on the left hand. Sailors must do as they can, when they cannot do as they would, and make the best of their wind, whatever point it is in; so must we all in our passage over the ocean of this world. When the winds are contrary yet we must be getting forward as well as we can. 3. At a port called Myra they changed their ship; that which they were in, it is probable, having business no further, they went on board a vessel of Alexandria bound for Italy, v. 5, 6. Alexandria was now the chief city of Egypt, and great trading there was between that city and Italy; from Alexandria they carried corn to Rome, and the East-India goods and Persian which they imported at the Red Sea they exported again to all parts of the Mediterranean, and especially to Italy. And it was a particular favour shown to the Alexandrian ships in the ports of Italy that they were not obliged to strike sail, as other ships were, when they came into port. 4. With much ado they made The Fair Havens, a port of the island of Crete, v. 7, 8. They sailed slowly many days, being becalmed, or having the wind against them. It was a great while before they made the point of Cnidus, a port of Caria, and were forced to sail under Crete, as before under Cyprus; much difficulty they met with in passing by Salmone, a promontory on the eastern shore of the island of Crete. Though the voyage hitherto was not tempestuous, yet it was very tedious. They many that are not driven backward in their affairs by cross providences, yet sail slowly, and do not get forward by favourable providences. And many good Christians make this complaint in the concerns of their souls, that they do not rid ground in their way of heaven, but have much ado to keep their ground; they move with many stops and pauses, and lie a great while wind-bound. Observe, The place they came to was called The Fair Havens. Travellers say that it is known to this day by the same name, and that it answers the name from the pleasantness of its situation and prospect. And yet, (1.) It was not the harbour they were bound for; it was a fair haven, but it was not their haven. Whatever agreeable circumstances we may be in in this world, we must remember we are not at home, and therefore we must arise and depart; for, though it be a fair haven, it is not the desired haven, Ps. 107:30. (2.) It was not a commodious haven to winter in, so it is said, v. 12. It had a fine prospect, but it lay exposed to the weather. Note, Every fair haven is not a safe haven; nay, there may be most danger where there is most pleasure. III. What advice Paul gave them with reference to that part of their voyage they had before them-it was to be content to winter where they were, and not to think of stirring till a better season of the year. 1. It was now a bad time for sailing; they had lost a deal of time while they were struggling with contrary winds. Sailing was now dangerous, because the fast was already past, that is, the famous yearly fast of the Jews, the day of atonement, which was on the tenth day of the seventh month, a day to afflict the soul with fasting; it was about the 20th of our September. That yearly fast was very religiously observed; but (which is strange) we never have any mention made in all the scripture history of the observance of it, unless it be meant here, where it serves only to describe the season of the year. Michaelmas is reckoned by mariners as a bad time of the year to be at sea as any other; they complain of their Michaelmas-blasts; it was that time now with these distressed voyagers. The harvest was past, the summer was ended; they had not only lost time, but lost the opportunity. 2. Paul put them in mind of it, and gave them notice of their danger (v. 10): "I perceive" (either by notice from God, or by observing their wilful resolution to prosecute the voyage notwithstanding the peril of the season) "that this voyage will be with hurt and damage; you that have effects on board are likely to lose them, and it will be a miracle of mercy if our lives be given us for a prey." There were some good men in the ship, and many more bad men: but in things of this nature all things come alike to all, and there is one event to the righteous and to the wicked. If both be in the same ship, they both are in the same danger. 3. They would not be advised by Paul in this matter, v. 11. They thought him impertinent in interposing in an affair of this nature, who did not understand navigation; and the centurion to whom it was referred to determine it, though himself a passenger, yet, being a man in authority, takes upon him to overrule, though he had not been oftener at sea perhaps than Paul, nor was better acquainted with these seas, for Paul had planted the gospel in Crete (Tit. 1:5), and knew the several parts of the island well enough. But the centurion gave more regard to the opinion of the master and owner of the ship than to Paul's; for every man is to be credited in his own profession ordinarily: but such a man as Paul, who was so intimate with Heaven, was rather to be regarded in seafaring matters than the most celebrated sailors. Note, Those know not what dangers they run themselves into who will be governed more by human prudence than by divine revelation. The centurion was very civil to Paul (v. 3), and yet would not be governed by his advice. Note, Many will show respect to good ministers that will not take their advice, Eze. 33:31. |
