There are eleven or twelve accounts of Paul traveling by sea in the book of Acts, about 3000 miles in all. Yet this chapter gives bay far the most detail of a journey by sea in the Bible, and even in the rest of ancient literature. Given the fact that Luke has carefully designed the rest of this two volume history, we should probably pause to wonder why he includes such a great amount of detail to the journey to Rome. It is not just that it is an exciting story (his readers were getting bored?) or that he was trying to fill out a scroll. There is a literary and theological reason for Luke’s inclusion of this lengthy story.
That Luke is traveling with Paul may account for the detail. Often ancient historians would write up to the time in which they are living and include themselves in the story in order to build credibility. Consider Josephus, who summarized all of Jewish history up to the time of the Jewish revolt. So too Thucydidies, who wrote his history of the Peloponesian War and included his own participation at various points. This shipwreck functions to give Luke credibility – he witnessed the events himself and was a participant in the history he tells. A Greco-Roman reader would expect this sort of thing if the book of Acts was to be seen as credible.
But there is more going on here than Luke’s interest in travel. If someone (say, Theophilus) has been reading through Luke and Acts, he would notice some similarities between Paul and Jesus. Both are arrested by the Jews and handed over to the Romans, both are tried by a secular authority (Pilate and Herod; Felix/Festus and Agrippa) and both are the victims of a miscarriage of justice motivated by the religious establishment in Jerusalem. Will Paul suffer the same fate as Jesus? Will he be executed by the Romans as a political undesirable, or will he receive justice from Rome?
Beyond these parallels, we need to remember Luke’s theme for the whole book: “beginning in Jerusalem, then Judea and Samaria, then to the ends of the earth.” Luke knows that Paul will go to Rome to testify before the Emperor, but the reader may think that Paul will be killed along the way. As James Dunn has observed, Luke is trying to show that “come what may, God will fulfill his purpose by having Paul preach the good news in the very heart of the empire” (Dunn, Beginning in Jerusalem, 968).
Some have questioned the historicity of this story based on parallels with other ancient literature, including Homer’s Odyssey. Often a guilty man will try to escape justice (or fate), head out to the seas to avoid capture, but ultimately he will suffer and die anyway. Paul is escaping from the Jews, yet is shipwrecked and eventually nearly killed by a snake, some scholars argue that Luke is patterning this story after an archetypal Greco-Roman novel plot-line.
There is something to the parallels, and it may be that Luke tells this story in such detail because shipwrecks were popular in literature at the time. But this does not necessarily negate the historicity of the story. Paul had to go to Rome and the best way to do that is by ship, it is entirely plausible that Festus would send him off in this way. Shipwrecks were in fact common, so much so that Paul has already suffered shipwrecks twice in his travels (2 Cor 11:25)! While Luke has written this story along the lines of a story expected by a Greco-Roman reader, there is nothing implausible about the whole adventure.