Acts 27 3

Acts 27:3 kjv

And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself.

Acts 27:3 nkjv

And the next day we landed at Sidon. And Julius treated Paul kindly and gave him liberty to go to his friends and receive care.

Acts 27:3 niv

The next day we landed at Sidon; and Julius, in kindness to Paul, allowed him to go to his friends so they might provide for his needs.

Acts 27:3 esv

The next day we put in at Sidon. And Julius treated Paul kindly and gave him leave to go to his friends and be cared for.

Acts 27:3 nlt

The next day when we docked at Sidon, Julius was very kind to Paul and let him go ashore to visit with friends so they could provide for his needs.

Acts 27 verses

Acts 27 3 Meaning

Acts 27:3 describes the initial stop on Paul's perilous sea journey to Rome. The ship put in at Sidon, where the Roman centurion, Julius, showed an unexpected act of kindness to Paul. Julius allowed Paul to go ashore and visit his "friends," so that Paul could receive necessary care and provisions, offering a temporary reprieve from the harsh conditions of a prisoner's voyage. This verse highlights both divine providence through human agency and the deep fellowship among early Christians, even in geographically diverse areas.

Acts 27 3 Context

Acts 27:3 occurs early in the final voyage of Paul, as recounted by Luke. The previous verses (27:1-2) set the scene: Paul, as a prisoner, is handed over to a Roman centurion named Julius, from the Augustan Cohort, for transport by sea to Italy where he is to be tried before Caesar. The ship, hailing from Adramyttium, embarked from Caesarea and briefly stopped at Sidon. This voyage was the culmination of a series of events including Paul's arrest in Jerusalem, trials before Felix and Festus, and his appeal to Caesar (Acts 21-26). Historically, Sidon was an ancient and important Phoenician port city, well-known for its maritime activities and trade. For Paul, it represented a strategic stop, enabling contact with the burgeoning Christian community in a major urban center. The general expectation for a prisoner's transport would be harsh and without personal allowances; therefore, Julius's actions are noteworthy within this historical context of Roman authority and military protocol.

Acts 27 3 Word analysis

• καὶ (kai - and): A simple conjunction, yet here it serves to seamlessly continue the narrative from the previous verse, linking the ship's departure with its first significant stop.
• τῇ ἑτέρᾳ (tē hetera - the next/other day): This adverbial phrase clearly marks the quick progression of the journey, emphasizing the short distance between Caesarea and Sidon, typical for coastal sailing routes.
• κατήχθημεν (katēchthēmen - we put in / we landed): The first-person plural aorist passive indicative "we were brought down" (from katagō) reveals Luke's personal presence and participation in this part of the journey. It implies the ship dropped anchor or moored at a port, not just passing by.
• εἰς Σιδῶνα (eis Sidōna - into Sidon): Sidon (modern Saida) was a significant port city on the coast of Phoenicia, north of Tyre. It was a well-established urban center with a long history of commerce, indicating a likely presence of a Christian community.
• φιλανθρώπως (philanthrōpōs - humanely / kindly): This adverb is crucial. Derived from philanthrōpos (lover of mankind), it describes Julius's attitude and actions. It means showing humane consideration and kindness, transcending strict military duty. Its use by Luke is significant, highlighting a characteristic of grace amidst official protocol.
• ὁ Ἰούλιος (ho Ioulios - Julius): A specific Roman centurion from the Augustan Cohort, suggesting a prestigious and seasoned military officer. His individual act of kindness plays a pivotal role.
• τῷ Παύλῳ (tō Paulō - to Paul): The dative case identifies Paul as the recipient of Julius's kindness, clearly the central figure around whom this narrative moment revolves.
• χρησάμενος (chrēsamai - having treated / having used): This participle "having dealt with," connected to philanthrōpōs, emphasizes Julius's active exercise of kindness towards Paul.
• ἐπέτρεψεν (epetrepse - he permitted / he allowed): This aorist indicative verb signifies Julius's authority. His permission was essential for Paul, a prisoner, to leave the ship. This act goes beyond mere toleration; it is an active granting of liberty.
• πρὸς τοὺς φίλους (pros tous philous - to the friends): "Friends" here (philos) are understood to be fellow believers in the nascent Christian community in Sidon. It speaks to Paul's extensive network and the widespread reach of Christianity even in a major port city.
• πορευθέντα (poreuomai - having gone / to go): An aorist participle indicating the act of Paul going ashore.
• ἐπιμελείας τυχεῖν (epimeleias tychein - to receive / obtain care): Epimeleia refers to careful attention, solicitude, or provision. Tychein means to receive or obtain. This phrase indicates the specific purpose of Julius's permission: for Paul to gain refreshment, personal attention, and provisions, which would be denied a regular prisoner.

Acts 27 3 Bonus section

The centurion Julius is presented by Luke in a favorable light here and throughout the subsequent narrative (e.g., Acts 27:43). This might be a subtle apologetic, demonstrating that Roman officials were not uniformly hostile to Christians or cruel, perhaps appealing to Roman readers of Luke-Acts. The term philanthrōpōs is not commonly applied to Roman officers in literature of that period concerning their treatment of prisoners; thus, its deliberate use by Luke underscores Julius's unusual and commendable disposition. Furthermore, the early church's extensive reach meant Paul often encountered believers in unexpected places, providing support systems essential for his ministry and survival, a testament to the Holy Spirit's global work.

Acts 27 3 Commentary

Acts 27:3 stands as a small but impactful interlude in the tense narrative of Paul's voyage to Rome. The detail that Luke records, focusing on Julius's "kindness," serves several important functions. It demonstrates divine providence working through an unexpected agent, a pagan Roman officer, to provide comfort and care for God's servant. This was not a military requirement but a personal gesture, perhaps indicating Julius's respect for Paul (whose character would have been evident) or God's direct influence on Julius's heart (Prov 21:1).

The ability to visit "friends" highlights the established network of early Christian communities across the Roman Empire. These "friends" would likely provide physical nourishment, spiritual encouragement, and perhaps even news or messages, reminding Paul and the readers that he was not abandoned. This moment of reprieve contrasts sharply with the difficult conditions typically faced by prisoners. It's a small oasis of human connection and provision amidst the foreboding journey. It underscores the truth that even in challenging circumstances, God often provides comfort through human hands and the fellowship of believers, enabling His work to continue despite external limitations.