21 April 2024 // Acts 27
SCRIPTURAL APPLICATION: Read Acts 27
SERMON REVIEW:
The Journey
Acts 27
The Start of the Journey vs. 1-2
The Stops of the Journey vs. 3-12
The Storms of the Journey. Vs.13-20
The Stress of the Journey. Vs. 21-38
God’s Sovereignty over the Journey vs. 39-44
QUESTIONS:
LIFE APPLICATION:
“Thy Sea Is Great; Our Boats Are Small”
Certainly we must see in this chapter God’s capacity to deliver his children from danger and death. In a broader sense, can we not see our lives as the swirling Mediterranean—sometimes calm, often stormy; sometimes directed, often confused? Three things surface beyond question in this shipwreck narrative:
1. God’s personal concern for his children.
2. God’s powerful capacity to deliver his children.
3. God’s purposeful claim upon his children.
We see physical living out of magnificent spiritual truth recorded by Paul in his letter to the church at Rome: “And we know that in all things God works for the good of those who love him, who have been called according to his purpose” (Rom. 8:28).
Henry Van Dyke (1852–1933) was an American Presbyterian clergyman, educator, and poet. His book of collected poems released in 1911 included the following reflection so appropriate to Paul’s voyage and to our lives.
Oh Maker of the mighty deep
Whereon our vessels fare,
Above our life’s adventure keep
Thy faithful watch and care.
In Thee we trust, whate’er befall;
Thy sea is great; our boats are small.
We know not where the secret tides
Will help us or delay
Nor where the lurking tempest tides,
Nor where the fogs are gray.
We trust in Thee, whate’er befall,
Thy sea is great; our boats are small.
Beyond the circle of the sea,
When voyaging is past,
We seek our final part in Thee;
Oh bring us home at last.
In Thee we trust, whate’er befall;
Thy sea is great; our boats are small.[1]
DIGGING DEEPER:
A. Day of Atonement (v. 9)
Described in detail in Leviticus 23:26–32, the Day of Atonement (Yom Kippur) signifies the reconciliation between God and humanity after sin had separated (Isa. 59:2) and alienated them (Col. 1:21). The sacrifices of Leviticus 1–7 offered opportunity for fellowship but also for forgiveness. Sinners pled the mercy of God (Ex. 34:6–9) and anticipated forgiveness based on a specified “substitute.” In the Old Testament Day of Atonement they meant the sending away of the second goat (Lev. 16:20–22); in the New Covenant, we find forgiveness in the finished work of Christ. Kaiser writes,
Therefore, the principle of Leviticus 17:11 meant that God provided this substitutionary way of dealing with sin to show humanity that they owed their lives as a forfeit for their sins against God. Hence the animal substitutes. Ultimately, animals would never effect a permanent reconciliation, so the need still remained for the perfect God-man to sacrifice his life. In the meantime, subjectively real efficacy was authoritatively provided, based on God’s plan to eventually provide objective efficacy in the death of his Son (Kaiser, 296).
B. Narrative Theology
In approaching a chapter like this, we may wonder why Luke would spend so many words and describe so many details when no gospel was preached and no one came to Christ. Only when we understand the significance of narrative theology can we grasp not only this chapter, but large sections of Acts. Repeatedly we have noticed how Luke emphasizes the sovereignty of God and his providential deliverance throughout the story.
Such detail would not have concerned Jews; but Luke was writing to a Greek, and the Greeks loved the Mediterranean. Sea voyage stories abound in ancient Hellenistic literature. Greeks reading Luke’s book, or even Hellenistic Jews like the author himself, would have reveled with delight in the way Luke tells the story of these last two chapters. Luke captures his intended readers and at the same time shows them God working through the life of one of his children to bring deliverance not only to that individual, but to an entire ship’s roster.
Some challenge the authenticity of the story, arguing that Luke took a popular shipwreck story of his day and just added Paul’s name. We have many chapters from Luke’s hand to show us his concern for literary detail and geographical references. This is precisely the way he would write an eyewitness account which this claims to be. Paul is Luke’s hero and is treated that way even in contrast to Paul’s demeaning words about himself in some of his letters (e.g. 2 Cor. 1:9–10).
In Acts 27, Paul’s confidence came not from within himself but from his trust in God who can allow his children to descend into danger or depression or both before offering them deliverance. Polhill extols the chapter:
Luke was at his literary best in this account, building up suspense in his dramatic portrayal of the violence of the storm, the desperation of the sailors, the abandonment of all hope. But at each point when the situation seemed most desperate, there came a word of encouragement from Paul—his God would not abandon them, take heart, eat, be of good cheer. Then final deliverance came. All were saved. Paul’s God had indeed not abandoned them to the anger of the seas. One cannot miss the emphasis on the divine providence, and it is precisely through the detailed telling of the story that the lesson has its greatest impact (Polhill, 514).[2]
DISCUSSION QUESTIONS:
1. How do you react when you find yourself a minority opinion and cannot do what you know is the right course of action?
2. In what situations have you depended on God for protection? In what ways has he provided protection for you?
3. Recall the scariest, most dangerous situation you have ever faced. What emotions did you feel? Where did you find God in the situation?[3]
PRAYER:
[1] Kenneth O. Gangel, Acts, vol. 5, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1998), 454–455.
[2] Kenneth O. Gangel, Acts, vol. 5, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1998), 455–457.
[3] Kenneth O. Gangel, Acts, vol. 5, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1998), 457–458.
SERMON REVIEW:
The Journey
Acts 27
The Start of the Journey vs. 1-2
The Stops of the Journey vs. 3-12
The Storms of the Journey. Vs.13-20
The Stress of the Journey. Vs. 21-38
God’s Sovereignty over the Journey vs. 39-44
QUESTIONS:
- What did the message teach me about God/Jesus/Holy Spirit?
- What did the message teach me about the human condition?
- Is there anything I need to confess, repent, or be grateful for, because of this passage?
- How do I need help in believing and applying this scripture to my life?
- How can I encourage others with this passage?
LIFE APPLICATION:
“Thy Sea Is Great; Our Boats Are Small”
Certainly we must see in this chapter God’s capacity to deliver his children from danger and death. In a broader sense, can we not see our lives as the swirling Mediterranean—sometimes calm, often stormy; sometimes directed, often confused? Three things surface beyond question in this shipwreck narrative:
1. God’s personal concern for his children.
2. God’s powerful capacity to deliver his children.
3. God’s purposeful claim upon his children.
We see physical living out of magnificent spiritual truth recorded by Paul in his letter to the church at Rome: “And we know that in all things God works for the good of those who love him, who have been called according to his purpose” (Rom. 8:28).
Henry Van Dyke (1852–1933) was an American Presbyterian clergyman, educator, and poet. His book of collected poems released in 1911 included the following reflection so appropriate to Paul’s voyage and to our lives.
Oh Maker of the mighty deep
Whereon our vessels fare,
Above our life’s adventure keep
Thy faithful watch and care.
In Thee we trust, whate’er befall;
Thy sea is great; our boats are small.
We know not where the secret tides
Will help us or delay
Nor where the lurking tempest tides,
Nor where the fogs are gray.
We trust in Thee, whate’er befall,
Thy sea is great; our boats are small.
Beyond the circle of the sea,
When voyaging is past,
We seek our final part in Thee;
Oh bring us home at last.
In Thee we trust, whate’er befall;
Thy sea is great; our boats are small.[1]
DIGGING DEEPER:
A. Day of Atonement (v. 9)
Described in detail in Leviticus 23:26–32, the Day of Atonement (Yom Kippur) signifies the reconciliation between God and humanity after sin had separated (Isa. 59:2) and alienated them (Col. 1:21). The sacrifices of Leviticus 1–7 offered opportunity for fellowship but also for forgiveness. Sinners pled the mercy of God (Ex. 34:6–9) and anticipated forgiveness based on a specified “substitute.” In the Old Testament Day of Atonement they meant the sending away of the second goat (Lev. 16:20–22); in the New Covenant, we find forgiveness in the finished work of Christ. Kaiser writes,
Therefore, the principle of Leviticus 17:11 meant that God provided this substitutionary way of dealing with sin to show humanity that they owed their lives as a forfeit for their sins against God. Hence the animal substitutes. Ultimately, animals would never effect a permanent reconciliation, so the need still remained for the perfect God-man to sacrifice his life. In the meantime, subjectively real efficacy was authoritatively provided, based on God’s plan to eventually provide objective efficacy in the death of his Son (Kaiser, 296).
B. Narrative Theology
In approaching a chapter like this, we may wonder why Luke would spend so many words and describe so many details when no gospel was preached and no one came to Christ. Only when we understand the significance of narrative theology can we grasp not only this chapter, but large sections of Acts. Repeatedly we have noticed how Luke emphasizes the sovereignty of God and his providential deliverance throughout the story.
Such detail would not have concerned Jews; but Luke was writing to a Greek, and the Greeks loved the Mediterranean. Sea voyage stories abound in ancient Hellenistic literature. Greeks reading Luke’s book, or even Hellenistic Jews like the author himself, would have reveled with delight in the way Luke tells the story of these last two chapters. Luke captures his intended readers and at the same time shows them God working through the life of one of his children to bring deliverance not only to that individual, but to an entire ship’s roster.
Some challenge the authenticity of the story, arguing that Luke took a popular shipwreck story of his day and just added Paul’s name. We have many chapters from Luke’s hand to show us his concern for literary detail and geographical references. This is precisely the way he would write an eyewitness account which this claims to be. Paul is Luke’s hero and is treated that way even in contrast to Paul’s demeaning words about himself in some of his letters (e.g. 2 Cor. 1:9–10).
In Acts 27, Paul’s confidence came not from within himself but from his trust in God who can allow his children to descend into danger or depression or both before offering them deliverance. Polhill extols the chapter:
Luke was at his literary best in this account, building up suspense in his dramatic portrayal of the violence of the storm, the desperation of the sailors, the abandonment of all hope. But at each point when the situation seemed most desperate, there came a word of encouragement from Paul—his God would not abandon them, take heart, eat, be of good cheer. Then final deliverance came. All were saved. Paul’s God had indeed not abandoned them to the anger of the seas. One cannot miss the emphasis on the divine providence, and it is precisely through the detailed telling of the story that the lesson has its greatest impact (Polhill, 514).[2]
DISCUSSION QUESTIONS:
1. How do you react when you find yourself a minority opinion and cannot do what you know is the right course of action?
2. In what situations have you depended on God for protection? In what ways has he provided protection for you?
3. Recall the scariest, most dangerous situation you have ever faced. What emotions did you feel? Where did you find God in the situation?[3]
PRAYER:
[1] Kenneth O. Gangel, Acts, vol. 5, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1998), 454–455.
[2] Kenneth O. Gangel, Acts, vol. 5, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1998), 455–457.
[3] Kenneth O. Gangel, Acts, vol. 5, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1998), 457–458.