The second half of Acts is a whirlwind journey. Paul travels some 10,000 miles as he witnesses in Turkey, Syria, Greece, and Israel. He preaches in various cities including Lystra, Philippi, Thessalonica, Corinth, Athens, and Ephesus. What’s sometimes overlooked is an obvious reality, most of this is done on land.
Yet in Acts 27, Luke devotes 44 verses to a detailed description of Paul’s sea journey. The purpose of this long marine narrative sometimes eludes interpreters. Some think it simply recounts a change of location for Paul. But this does little to explain the narrative’s length and all the specifics Luke includes.
To understand this narrative properly, we must employ biblical theology. Three biblical theological realities help us ascertain the purpose of Luke’s narrative and see it as Paul’s climactic journey.
1. Paul the Conquer
The first thing to understand is that the sea is symbolic in the biblical narrative. It was known to be a place for Greeks or other nations. Jews were more land-bound, and the sea represented that which was “other.”
Additionally, the sea wasn’t merely a body of water but the place of demonic chaos that only Yahweh could subdue (Ex. 15:1–8; Isa. 51:9–10). Though God is portrayed as sovereign over the sea, the sea births evil. In Daniel 7:3, the four beasts representing empires came out from the sea. Isaiah 17:12–13 describes the raging of nations as like the raging of the sea. Habakkuk 3:8–15 says Yahweh trampled the sea with his horses, and Isaiah 27:1 speaks of the Lord slaying the monster of the sea, Leviathan, that coiling serpent.
If in Athens Paul beats the philosophers at their own game, and in Ephesus he shows the power of his “magic,” then Paul’s sea journey represents a parallel act of narrative aggression. An account of a storm and shipwreck is a favorite scene in ancient Greek and Roman narratives, something akin to a modern car chase scene. Those in the first century believed the world was characterized by a state of cosmic war. Paul’s journey alludes at times to Homer’s Odyssey in language and content, thus presenting this as Paul’s final epic journey.
Read in this way, Paul’s sea journey concerns his mission to the Greeks and nations. Paul enters their worldview and displays how Yahweh is greater than all their gods. Paul, through the Holy Spirit, has conquered on the land, and now he is brought safely through the midst of the storm. The apostle walks in the footsteps of Jesus, who also conquered on the sea and the land (Mark 4:35–20). Paul’s message conquers not only the Behemoth of the land but the Leviathan of the sea (Job 40, 41).
2. Paul the New Jonah
Second, Paul’s sea journey has many thematic parallels to important Old Testament stories.
Paul’s message conquers not only the Behemoth of the land but the Leviathan of the sea.
The Israelites crossed the Red Sea to escape the Egyptians. Now Paul crosses the sea to escape the Jews’ accusations. Ironically, Jerusalem has become Egypt, and Rome is almost portrayed as a sort of promised land. Paul also crosses the sea like the Israelites (and Joshua) crossed the Jordan to enter a new land and conquer it for their King. Rome must hear the good news of Jesus.
Echoes from Israel’s past affirm that Paul continues his Gentile mission on the sea as the new prophet in Jonah’s mold. However, unlike Jonah, Paul doesn’t run from God’s will but follows God’s plan and goes to a foreign nation to preach the good news. The parallels between the stories of Jonah and Paul are abundant, even though Jonah is a negative example while Paul’s a positive one:
Both Jonah and Paul head westward and encounter fierce storms.
In both stories, God uses the wind and waves to accomplish his purpose.
In both stories, there are resurrection-like scenes.
In both stories, God defeats or tames the Leviathan of the sea.
Jonah sails to escape God’s call to preach to Gentiles; Paul sails to fulfill God’s call.
Paul is an innocent and righteous prophet, unlike Jonah. (To survive a test at sea was to be portrayed as righteous and innocent, for the sea was sometimes a vehicle through which wickedness was punished.)
Jonah’s presence was the cause of the storm, while Paul’s presence was the reason for deliverance from the storm.
Eugene Peterson rightly says, “The storm either exposes the futility of our work (as in Jonah) or confirms it (as in Paul). In either case, the storm forces the awareness that God constitutes our work, and it disabuses us of any suggestion that in our work we can avoid or manipulate God.”
3. Paul the Prophet
Finally, Paul continues to be a dynamic prophet and servant like Jesus who spreads resurrection life even on the Greek sea. He prophesies, provides food, becomes the source of physical salvation for those on the boat, and receives visions of encouragement along the way. As the prophet, he leads them through the sea to the (promised) land.
Plunging into the waters in the Old Testament is going to one’s death. Being saved out of them is resurrection. Seven times in the narrative, the term “salvation” is employed, though it’s often translated as “safety” or “safely” (27:20, 31, 34, 43, 44; 28:1, 4). Luke wants to highlight that all on the boat reach safety—that is, salvation.
Paul continues to be a dynamic prophet and servant like Jesus who spreads resurrection life even on the Greek sea.
And as on his other missionary journeys, Paul doesn’t undertake this task alone. He’s joined by Aristarchus and other companions along the way (27:1–8, 18–20, 37; 28:1–2, 7, 10). A true understanding of this narrative integrates Acts 27 into Paul’s missionary journeys, perhaps serving as a climax to Paul’s Gentile mission before he arrives at Rome.
Biblical theology helps us understand Paul’s sea journey. Paul isn’t merely traveling from Caesarea Maritima to Rome; rather, biblical-theological insights reveal the significance of Acts 27 in Paul’s mission. Even though the storm is unexpected it displays Yahweh’s power over the sea and Paul’s role which fulfills the function of Old Testament prophets sent to Gentiles. This isn’t a narrative to skip but one full of rich canonical meaning.
The Gospel Coalition