Day 1289 of 1461 · 2030-07-12
Acts 28:1–31
1When we had escaped, then they learned that the island was called Malta.
2The natives showed us uncommon kindness; for they kindled a fire and received us all, because of the present rain and because of the cold.
3But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand.
4When the natives saw the creature hanging from his hand, they said to one another, “No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live.”
5However he shook off the creature into the fire, and wasn’t harmed.
6But they expected that he would have swollen or fallen down dead suddenly, but when they watched for a long time and saw nothing bad happen to him, they changed their minds, and said that he was a god.
7Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us for three days.
8The father of Publius lay sick of fever and dysentery. Paul entered in to him, prayed, and laying his hands on him, healed him.
9Then when this was done, the rest also who had diseases in the island came and were cured.
10They also honored us with many honors, and when we sailed, they put on board the things that we needed.
11After three months, we set sail in a ship of Alexandria which had wintered in the island, whose sign was “The Twin Brothers.”
12Touching at Syracuse, we stayed there three days.
13From there we circled around and arrived at Rhegium. After one day, a south wind sprang up, and on the second day we came to Puteoli,
14where we found brothers, and were entreated to stay with them for seven days. So we came to Rome.
15From there the brothers, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns. When Paul saw them, he thanked God and took courage.
16When we entered into Rome, the centurion delivered the prisoners to the captain of the guard, but Paul was allowed to stay by himself with the soldier who guarded him.
17After three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, “I, brothers, though I had done nothing against the people or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans,
18who, when they had examined me, desired to set me free, because there was no cause of death in me.
19But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation.
20For this cause therefore I asked to see you and to speak with you. For because of the hope of Israel I am bound with this chain.”
21They said to him, “We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you.
22But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against.”
23When they had appointed him a day, many people came to him at his lodging. He explained to them, testifying about God’s Kingdom, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening.
24Some believed the things which were spoken, and some disbelieved.
25When they didn’t agree among themselves, they departed after Paul had spoken one word, “The Holy Spirit spoke rightly through Isaiah the prophet to our fathers,
26saying, ‘Go to this people and say, in hearing, you will hear, but will in no way understand. In seeing, you will see, but will in no way perceive.
27For this people’s heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, hear with their ears, understand with their heart, and would turn again, then I would heal them.’
28“Be it known therefore to you, that the salvation of God is sent to the nations, and they will listen.”
29When he had said these words, the Jews departed, having a great dispute among themselves.
30Paul stayed two whole years in his own rented house and received all who were coming to him,
31preaching God’s Kingdom, and teaching the things concerning the Lord Jesus Christ with all boldness, without hindrance.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~903 words.
Matthew Henry. As singularly owned by his God in his distress, preserved himself from receiving hurt by a viper that fastened on his hand (Act 28:1-6), and being made an instrument of much good in the island on which they were cast, in healing many that were sick, and particularly the father of Publius, the chief man of the island (Act 28:7-9). 2. If they had escaped the sea, and when they came ashore had perished for cold or want, it had been all one; therefore Providence continues its care of them, and what benefits we receive by the hand of man must be acknowledged to come from the hand of God; for every creature is that to us, and no more, that he makes it to be, and when he pleases, as he can make enemies to be at peace, so he can make strangers to be friends, friends in need, and those are friends indeed - friends in adversity, and that is the time that a brother is born for. There, it seems they staid one day; and a very formal story the Romish legends tell of Paul's preaching here at this time, and the fish coming to the shore to hear him, - that with a candle he set a stone pillar on fire, and by that miracle convinced the people of the truth of his doctrine, and they were many of them baptized, and he ordained Stephen, one of his companions in this voyage, to be their bishop, - and all this, they tell you, was done in this one day; whereas it does not appear that they did so much as go ashore, but only came to an anchor in the road. 3. What was spoken by JEHOVAH is here said to be spoken by the Holy Ghost, which proves that the Holy Ghost is God; and what was spoken to Isaiah is here said to be spoken by him to their fathers, for he was ordered to tell the people what God said to him; and, though what is there said had in it much of terror to the people and of grief to the prophet, yet it is here said to be well spoken.
Jamieson–Fausset–Brown. But it is now ascertained that this was the proper official title of the Maltese representative of the Roman prÃ&brvbrtor to Sicily, to whose province Malta belonged; two inscriptions having been discovered in the island, one in Greek, the other in Latin, containing the same words which Luke here employs. who received us--of Paul's company, but doubtless including the "courteous" Julius. and lodged us three days courteously--till proper winter lodgings could be obtained for them. the father of Publius lay sick of a fever--"fevers." The word was often thus used in the plural number, probably to express recurring attacks. and of a bloody flux--"of dysentery." (The medical accuracy of our historian's style has been observed here.) to whom Paul entered in, and prayed--thereby precluding the supposition that any charm resided in himself. and laid his hands on him, and healed him--Thus, as our Lord rewarded Peter for the use of his boat (Luk 5:3-4, &c.), so Paul richly repays Publius for his hospitality. Where we found brethren--not "the brethren" (see on Act 21:4), from which one would conclude they did not expect to find such [WEBSTER and WILKINSON]. and were desired--"requested." to tarry with them seven days--If this request came from Julius, it may have proceeded partly from a wish to receive instructions from Rome and make arrangements for his journey thither, partly from a wish to gratify Paul, as he seems studiously and increasingly to have done to the last. But even though there had been two when Paul arrived, he would be committed only to one of them, who would be "the captain" who got charge of him. (At most, therefore, this can furnish no more than confirmation to the chronological evidence otherwise obtained). but Paul was suffered to dwell by himself with a--"the" soldier that kept him--"guarded" him. (See on Act 12:6).
John Calvin. And after three days Paul called together the chief of the Jews; and when they were come, he said to them, Men and brethren, though I have done nothing against the people, or ordinances of the elders, yet was I delivered a prisoner from Jerusalem into the hands of the Romans 18. And when they had appointed him a day, many came to him to his lodging; to whom he expounded and testified the kingdom of God, and persuaded them of Jesus out of the law of Moses, and out of the prophets, from morning till night. 24. Therefore, Paul taught that men are strangers [690] and foreigners from the kingdom of God, until having their sins done away they be reconciled to God, and be renewed into holiness of life by the Spirit; and that the kingdom of God is then erected, and doth then flourish among them, when Christ the Mediator doth join them to the Father, having both their sins freely forgiven them, and being also regenerate unto righteousness, that beginning the heavenly life upon earth, they may always have a longing desire to come to heaven, where they shall fully and perfectly enjoy glory. For, behold, when the Jews come together to hear Paul, they think all one thing; and speak all one thing; they do all profess that they embrace the law of Moses.
Full commentary on this passage
Matthew Henry
chapter
We are the more concerned to take notice of and to improve what is here recorded concerning blessed Paul because, after the story of this chapter, we hear no more of him in the sacred history, though we have a great deal of him yet before us in his epistles. We have attended him through several chapters from one judgment-seat to another, and could at last have taken leave of him with the more pleasure if we had left him at liberty; but in this chapter we are to condole with him, and yet congratulate him. I. We condole with him as a poor shipwrecked passenger, stripped of all; and yet congratulate him, 1. As singularly owned by his God in his distress, preserved himself from receiving hurt by a viper that fastened on his hand (Act 28:1-6), and being made an instrument of much good in the island on which they were cast, in healing many that were sick, and particularly the father of Publius, the chief man of the island (Act 28:7-9). 2. As much respected by the people there (Act 28:10). II. We condole with him as a poor confined prisoner, carried to Rome under the notion of a criminal removed by "habeas corpus" (Act 28:11-16), and yet we congratulate him, 1. Upon the respect shown him by the Christians at Rome, who came a great way to meet him (Act 28:15). 2. Upon the favour he found with the captain of the guard, into whose custody he was delivered, who suffered him to dwell by himself, and did not put him in the common prison (Act 28:16). 3. Upon the free conference he had with the Jews at Rome, both about his own affair (Act 28:17-22) and upon the subject of the Christian religion in general (Act 28:23), the issue of which was that God was glorified, many were edified, the rest left inexcusable, and the apostles justified in preaching the gospel to the Gentiles (Act 28:24-29). 4. Upon the undisturbed liberty he had to preach the gospel to all comers in his own house for two years together (Act 28:30-31).
Source · CC0-1.0 / Public Domain
1–10
What a great variety of places and circumstances do we find Paul in! He was a planet, and not a fixed star. Here we have him in an island to which, in all probability, he had never come if he had not been thrown upon it by a storm; and yet it seems God has work for him to do here. Even stormy winds fulfil God's counsel, and an ill wind indeed it is that blows nobody any good; this ill wind blew good to the island of Melita; for it gave them Paul's company for three months, who was a blessing to every place he came to. This island was called Melita, lying between Sicily and Africa, twenty miles long, and twelve broad; it lies furthest from the continent of any island in the Mediterranean; it is about sixty miles from Sicily. It has been famous since for the knights of Malta, who, when the Turks overran that part of Christendom, made a noble stand, and gave some check to the progress of their arms. Now here we have,
I. The kind reception which the inhabitants of this island gave to the distressed strangers that were shipwrecked on their coast (Act 28:2): The barbarous people showed us no little kindness. God had promised that there should be no loss of any man's life; and, as for God, his work is perfect. If they had escaped the sea, and when they came ashore had perished for cold or want, it had been all one; therefore Providence continues its care of them, and what benefits we receive by the hand of man must be acknowledged to come from the hand of God; for every creature is that to us, and no more, that he makes it to be, and when he pleases, as he can make enemies to be at peace, so he can make strangers to be friends, friends in need, and those are friends indeed - friends in adversity, and that is the time that a brother is born for. Observe, 1. The general notice taken of the kindness which the natives of Malta showed to Paul and his company. They are called barbarous people, because they did not, in language and customs, conform either to the Greeks or Romans, who looked (superciliously enough) upon all but themselves as barbarians, though otherwise civilized enough, and perhaps in some cases more civil than they. These barbarous people, however they were called so, were full of humanity: They showed us not little kindness. So far were they from making a prey of this shipwreck, as many, I fear, who are called Christian people, would have done, that they laid hold of it as an opportunity of showing mercy. The Samaritan is a better neighbour to the poor wounded man than the priest or Levite. And verily we have not found greater humanity among Greeks, or Romans, or Christians, than among these barbarous people; and it is written for our imitation, that we may hence learn to be compassionate to those that are in distress and misery, and to relieve and succour them to the utmost of our ability, as those that know we ourselves are also in the body. We should be ready to entertain strangers, as Abraham, who sat at his tent door to invite passengers in (Heb 13:2), but especially strangers in distress, as these were. Honour all men. If Providence hath so appointed the bounds of our habitation as to give us an opportunity of being frequently serviceable to persons at a loss, we should not place it among the inconveniences of our lot, but the advantages of it; because it is more blessed to give than to receive. Who knows but these barbarous people had their lot cast in this island for such a time as this! 2. A particular instance of their kindness: They kindled a fire, in some large hall or other, and they received us everyone - made room for us about the fire, and bade us all welcome, without asking either what country we were of or what religion. In swimming to the shore, and coming on the broken pieces of the ship, we must suppose that they were sadly wet, that they had not a dry thread on them; and, as if that were not enough, to complete the deluge, waters from above met those from below, and it rained so hard that this would …
Source · CC0-1.0 / Public Domain
11–16
We have here the progress of Paul's voyage towards Rome, and his arrival there at length. A rough and dangerous voyage he had hitherto had, and narrowly escaped with his life; but after a storm comes a calm: the latter part of his voyage was easy and quiet.
Per varios casus, per tot discrimina rerum,
Tendimus ad Latium -
Through various hazards and events we move
To Latium.
Tendimus ad coelum.
We make for heaven.
- Dabit Deus his quoque finem.
To these a period will be fixed by Heaven.
We have here,
I. Their leaving Malta. That island was a happy shelter to them, but it was not their home; when they are refreshed they must put to sea again. The difficulties and discouragements we have met with in our Christian course must not hinder us from pressing forward. Notice is here taken, 1. Of the time of their departure: After three months, the three winter months. Better lie by, though they lay upon charges, than go forward while the season was dangerous. Paul had warned them against venturing to sea in winter weather, and they would not take the warning; but, now that they had learned it by the difficulties and dangers they had gone through, he needed not to warn them: their learning did them good when they had paid dearly for it. Experience is therefore called the mistress of fools, because those are fools that will not learn till experience has taught them. 2. Of the ship in which they departed. It was in a ship of Alexandria; so was that which was cast away, Act 27:6. This ship had wintered in that isle, and was safe. See what different issues there are of men's undertakings in this world. Here were two ships, both of Alexandria, both bound for Italy, both thrown upon the same island, but one is wrecked there and the other is saved. Such occurrences may often be observed. Providence sometimes favours those that deal in the world, and prospers them, that people may be encouraged to set their hands to worldly business; at other times Providence crosses them, that people may be warned not to set their hearts upon it. Events are thus varied, that we may learn both how to want and how to abound. The historian takes notice of the sign of the ship, which probably gave it its name: it was Castor and Pollux. Those little foolish pagan deities, which the poets had made to preside over storms and to protect seafaring men, as gods of the sea, were painted or graven upon the fore-part of the ship, and thence the ship took its name. I suppose this is observed for no other reason than for the better ascertaining of the story, that ship being well known by that name and sign by all that dealt between Egypt and Italy. Dr. Lightfoot thinks that Luke mentions this circumstance to intimate the men's superstition, that they hoped they should have better sailing under this badge than they had had before.
II. Their landing in or about Italy, and the pursuing of their journey towards Rome. 1. They landed first at Syracuse in Sicily, the chief city of that island. There they tarried three days, probably having some goods to put ashore, or some merchandise to make there; for it seems to have been a trading voyage that this ship made. Paul had now his curiosity gratified with the sight of places he had often heard of and wished to see, particularly Syracuse, a place of great antiquity and note; and yet, it should seem, there were no Christians there. 2. From Syracuse they came to Rhegium, a city in Italy, directly opposite to Messina in Sicily, belonging to the kingdom of Calabria or Naples. There, it seems they staid one day; and a very formal story the Romish legends tell of Paul's preaching here at this time, and the fish coming to the shore to hear him, - that with a candle he set a stone pillar on fire, and by that miracle convinced the people of the truth of his doctrine, and they were many of them baptized, and he ordained Stephen, one of his companions in this voyage, to be their bishop, - and all this, they tell you, was done in this one day; wh…
Source · CC0-1.0 / Public Domain
17–22
Paul, with a great deal of expense and hazard, is brought a prisoner to Rome, and when he has come nobody appears to prosecute him or lay any thing to his charge; but he must call his own cause; and here he represents it to the chief of the Jews at Rome. It was not long since, by an edict of Claudius, all the Jews were banished from Rome, and kept out till his death; but, in the five years since then, many Jews had come thither, for the advantage of trade, though it does not appear that they were allowed any synagogue there or place of public worship; but these chief of the Jews were those of best figure among them, the most distinguished men of that religion, who had the best estates and interests. Paul called them together, being desirous to stand right in their opinion, and that there might be a good understanding between him and them. And here we are told,
I. What he said to them, and what account he gave them of his cause. He speaks respectfully to them, calls them men and brethren, and thereby intimates that he expects to be treated by them both as a man and as a brother, and engages to treat them as such and to tell them nothing but the truth; for we are members one of another - all we are brethren. Now, 1. He professes his own innocency, and that he had not given any just occasion to the Jews to bear him such an ill will as generally they did: "I have committed nothing against the people of the Jews, have done nothing to the prejudice of their religion or civil liberties, have added no affliction to their present miseries, they know I have not; nor have I committed any thing against the customs of our fathers, either by abrogating or by innovating in religion." It is true Paul did not impose the customs of the fathers upon the Gentiles: they were never intended for them. But it is as true that he never opposed them in the Jews, but did himself, when he was among them, conform to them. He never quarrelled with them for practising according to the usages of their own religion, but only for their enmity to the Gentiles, Gal 2:12. Paul had the testimony of his conscience for him that he had done his duty to the Jews. 2. He modestly complains of the hard usage he had met with - that, though he had given them no offence, yet he was delivered prisoner from Jerusalem into the hands of the Romans. If he had spoken the whole truth in this matter, it would have looked worse than it did upon the Jews, for they would have murdered him without any colour of law or justice if the Romans had not protected him; but, however, they accused him as a criminal, before Felix the governor, and, demanding judgment against him, were, in effect delivering him prisoner into the hands of the Romans, when he desired no more than a fair and impartial trial by their own law. 3. He declares the judgment of the Roman governors concerning him, Act 28:18. They examined him, enquired into his case, heard what was to be said against him, and what he had to say for himself. The chief captain examined him, so did Felix, and Festus, and Agrippa, and they could find no cause of death in him; nothing appeared to the contrary but that he was an honest, quiet, conscientious, good man, and therefore they would never gratify the Jews with a sentence of death upon him; but, on the contrary, would have let him go, and have let him go on in his work too, and have given him no interruption, for they all heard him and liked his doctrine well enough. It was for the honour of Paul that those who most carefully examined his case acquitted him, and none condemned him but unheard, and such as were prejudiced against him. 4. He pleads the necessity he was under to remove himself and his cause to Rome; and that it was only in his own defence, and not with any design to recriminate, or exhibit a cross bill against the complainants, (Act 28:19): When the Jews spoke against it, and entered a caveat against his discharge, designing, if they could not have him condemned to die, yet…
Source · CC0-1.0 / Public Domain
23–29
We have here a short account of a long conference which Paul had with the Jews at Rome about the Christian religion. Though they were so far prejudiced against it, because it was every where spoken against, as to call it a sect, yet they were willing to give it a hearing, which was more than the Jews at Jerusalem would do. It is probable that these Jews at Rome, being men of larger acquaintance with the world and more general conversation, were more free in their enquiries than the bigoted Jews at Jerusalem were, and would not answer this matter before they heard it.
I. We are here told how Paul managed this conference in defence of the Christian religion. The Jews appointed the time, a day was set for this dispute, that all parties concerned might have sufficient notice, Act 28:23. Those Jews seemed well disposed to receive conviction, and yet it did not prove that they all were so. Now when the day came,
1. There were many got together to Paul. Though he was a prisoner and could not come out to them, yet they were willing to come to him to his lodging. And the confinement he was now under, if duly considered, instead of prejudicing them against his doctrine, ought to confirm it to them; for it was a sign not only that he believed it, but that he thought it worth suffering for. One would visit such a man as Paul in his prison rather than not have instruction from him. And he made room for them in his lodging, not fearing to give offence to the government, so that he might do good to them.
2. He was very large and full in his discourse with them, seeking their conviction more than his own vindication. (1.) He expounded, or explained, the kingdom of God to them, - showed them the nature of that kingdom and the glorious purposes and designs of it, that it is heavenly and spiritual, seated in the minds of men, and shines not in external pomp, but in purity of heart and life. That which kept the Jews in their unbelief was a misunderstanding of the kingdom of God, as if it came with observation; let but that be expounded to them, and set in a true light, and they will be brought into obedience to it. (2.) He not only expounded the kingdom of God, but he testified it, - plainly declared it to them, and confirmed it by incontestable proofs, that the kingdom of God by the Messiah's administration was come, and was now set up in the world. He attested the extraordinary powers in the kingdom of grace by which bore his testimony to it from his own experience of its power and influence upon him, and the manner of his being brought into subjection to it. (3.) He not only expounded and testified the kingdom of God, but he persuaded them, urged it upon their consciences and pressed them with all earnestness to embrace the kingdom of God, and submit to it, and not to persist in an opposition to it. He followed his doctrine (the explication and confirmation of it) with a warm and lively application to his hearers, which is the most proper and profitable method of preaching. (4.) He persuaded them concerning Jesus. The design and tendency of his whole discourse were to bring them to Christ, to convince them of his being the Messiah, and to engage them to believe in him as he is offered in the gospel. He urged upon them, ta peri tou Iēsou - the things concerning Jesus, the prophecies of him, which he read to them out of the law of Moses and out of the prophets, as pointing at the Messiah, and showed how they had all had their accomplishment in this Jesus. They being Jews, he dealt with them out of the scriptures of the Old Testament, and demonstrated that these were so far from making against Christianity that they were the great proofs of it; so that, if we compare the history of the New Testament with the prophecy of the Old, we must conclude that this Jesus is he that should come, and we are to look for no other.
3. He was very long; for he continued his discourse, and it should seem to have been a continued discourse, from morning till even…
Source · CC0-1.0 / Public Domain
30
We are here taking our leave of the history of blessed Paul; and therefore, since God saw it not fit that we should know any more of him, we should carefully take notice of every particular of the circumstances in which we must here leave him.
I. It cannot but be a trouble to us that we must leave him in bonds for Christ, nay, and that we have no prospect given us of his being set at liberty. Two whole years of that good man's life are here spent in confinement, and, for aught that appears, he was never enquired after, all that time, by those whose prisoner he was. He appealed to Caesar, in hope of a speedy discharge from his imprisonment, the governors having signified to his imperial majesty concerning the prisoner that he had done nothing worthy of death or bonds, and yet he is detained a prisoner. So little reason have we to trust in men, especially despised prisoners in great men; witness the case of Joseph, whom the chief butler remembered not, but forgot, Gen 40:23. Yet some think that though it be not mentioned here, yet it was in the former of these two years, and early too in that year, that he was first brought before Nero, and then his bonds in Christ were manifest in Caesar's court, as he says, Phi 1:13. And at this first answer it was that no man stood by him, Ti2 4:16. But it seems, instead of being set at liberty upon this appeal, as he expected, he hardly escaped out of the emperor's hands with his life; he calls it a deliverance out of the mouth of the lion, Ti2 4:17, and his speaking there of his first answer intimates that since that he had a second, in which he had come off better, and yet was not discharged. During these two years' imprisonment he wrote his epistle to the Galatians, then his second epistle to Timothy, then those to the Ephesians, Philippians, Colossians, and to Philemon, in which he mentions several things particularly concerning his imprisonment; and, lastly, his epistle to the Hebrews just after he was set at liberty, as Timothy also was, who, coming to visit him, was upon some account or other made his fellow-prisoner (with whom, writes Paul to the Hebrews, Plm 1:13 :23, if he come shortly, I will see you), but how or by what means he obtained his liberty we are not told, only that two years he was a prisoner. Tradition says that after his discharge he went from Italy to Spain, thence to Crete, and so with Timothy into Judea, and thence went to visit the churches in Asia, and at length came a second time to Rome, and there was beheaded in the last year of Nero. But Baronius himself owns that there is no certainty of any thing concerning him betwixt his release from this imprisonment and his martyrdom; but it is said by some that Nero, having, when he began to play the tyrant, set himself against the Christians, and persecuted them (and he was the first of the emperors that made a law against them, as Tertullian says, Apol. cap. 5), the church at Rome was much weakened by that persecution, and this brought Paul the second time to Rome, to re-establish the church there, and to comfort the souls of the disciples that were left, and so he fell a second time into Nero's hand. And Chrysostom relates that a young woman that was one of Nero's misses (to speak modishly) being converted, by Paul's preaching, to the Christian faith, and so brought off from the lewd course of life she had lived, Nero was incensed against Paul for it, and ordered him first to be imprisoned, and then put to death. But to keep to this short account here given of it, 1. It would grieve one to think that such a useful man as Paul was should be so long in restraint. Two years he was a prisoner under Felix (Act 24:27), and, besides all the time that passed between that and his coming to Rome, he is here two years more a prisoner under Nero. How many churches might Paul have planted, how many cities and nations might he have brought over to Christ, in these five years' time (for so much it was at least), if he had been at…
Source · CC0-1.0 / Public Domain
John Calvin
1
Acts 28:1-6
1. And when they were escaped, they knew that the isle was called Melita. 2. And the barbarians showed us no little kindness; for they kindled a fire and received us all, because of the present shower, and because of the cold. 3. And when Paul had gathered a bundle of sticks, and had laid them on the fire, a viper came out of the heat, and leaped on his hand. 4. Now, when the barbarians saw the beast hang upon his hand, they said among themselves, This man surely is a murderer, whom, though he hath escaped the sea, vengeance doth not suffer to live. 5. But he shook off the viper into the fire, and suffered no harm. 6. But they thought that it would come to pass, that he would swell and fall down dead suddenly. And as they waited long, and saw no harm come to him, changing their mind, they said he was a god.
1. That doleful spectacle is described in the beginning of the chapter, when so many men being wet, and also all berayed with the foam and filth of the sea, and stiff with cold, did with much ado crawl to the shore; for that was all one as if they had been cast up by the sea to die some other death. After that, Luke declareth that they were courteously entertained of the barbarians, that they kindled a fire that they might dry their clothes, and refresh their joints, which were stiff with cold, and at length that they were saved [654] from the shower. Therefore, in that Paul commendeth these duties, he showeth his thankfulness; and so great liberality toward strangers is for good causes advanced, whereof there be rare examples in the world. And though common nature doth wring out of the barbarous Gentiles some affection of mercy in so great necessity; yet undoubtedly it was God which caused the men of Melita to handle these men so courteously, that his promise might be sure and certain, which might seem imperfect if the shipwreck had caused the loss of any man's life.
A viper coming out of the heat. The very event did prove that Paul was a true and undoubted prophet of God. Now, that God may make him famous as well by land as by sea, he sealeth the former miracles [655] with a new miracle; and so he ratifieth his apostleship among the men of Melita. And though there were not many which did profit thereby, yet the majesty of the gospel did shine even among the unbelievers; also this did greatly confirm the oracles to the mariners, which they had not sufficiently reverenced. Neither did the viper come out of the sticks by chance; but the Lord did direct her by his secret counsel to bite Paul, because he saw it would turn to the glory of his gospel.
4. So soon as the barbarians saw. This judgment was common in all ages, that those who were grievously punished had grievously offended. Neither was this persuasion conceived of nothing; but it came rather from a true feeling of godliness. For God, to the end he might make the world without excuse, would have this deeply rooted in the minds of all men, that calamity and adversity, and chiefly notable destruction, were testimonies and signs of his wrath and just vengeance against sins. Therefore, so often as we call to mind any notable calamity, we do also remember that God is sore offended, seeing he punisheth so sharply. Neither did ungodliness ever get the upper hand so far, but that all men did still retain this principle, that God, to the end he may show himself to be the Judge of the world, doth notably punish the wicked. But here crept in an error almost always, because they condemned all those of wickedness [656] whom they saw roughly handled. Though God doth always punish men's sins with adversity, yet doth he not punish every man according to his deserts in this life; and sometimes the punishments of the godly are not so much punishments as trials of their faith and exercises of godliness.
Therefore, those men are deceived, who make this a general rule to judge every man according to his prosperity or adversity. This was the state of the controversy betwe…
Source · Public Domain (CC Public Domain Mark 1.0)
7
Acts 28:7-14
7. And in those places were the possessions of the chief man of the isle, whose name was Publius; who received us, and lodged us courteously. 8. And so it was, that the father of Publius lay sick of the fever and bloody flux; to whom Paul entered in, and when he had prayed, and had laid his hands upon him, he healed him. 9. Therefore, when he had done thus, the rest also, which had infirmities in the isle, came, and were healed: 10. Who did also give us great honor; and when we departed, they laded us with things necessary. 11. And after three months we sailed in a ship of Alexandria, which had wintered in the isle, whose badge was Castor and Pollux. 12. And when we came to Syracuse, we stayed there three days. 13. And from thence we fetched a compass, and came to Rhegium: and after one day when the south wind blew, we came the next day to Puteoli: 14. Where we found brethren, and were desired to stay with them seven days: and so we came to Rome.
7. And in those places. Because this name, Publius, is a Roman name, I suspect that this man, of whom mention is made, was rather a citizen of Rome than born in the isle. For the Grecians and other strangers were not wont to borrow their names of the Latins unless they were men of small reputation. And it may be that some of the noble men of Rome came then to see his possessions, and is called the chief man of the isle, not because he dwelt there, but because no man could compare with him in wealth and possessions. And it is scarce probable that all the whole multitude of Grecians was lodged there three days. I do rather think, that, when he entertained the centurion, he did also honor Paul and his companions, because, being admonished by the miracle, he did believe that he was a man beloved of God. Notwithstanding, howsoever it be, his hospitality was not unrewarded. For shortly after the Lord restored his father to health by the hand of Paul, who was indeed sick of a dangerous disease. And by this means he meant to testify how greatly that courtesy, which is showed to men in misery and to strangers, doth please him. Although those who are holpen be unmindful and unthankful for that benefit which they have received, or they be not able to recompense those who have done good to them, yet God himself will abundantly restore to men whatsoever they have bestowed at his commandment; and he hath sometimes appointed, to those which be merciful and given to hospitality, some of his servants, which bring with them a blessing. This was now great honor, in that Publius did lodge Christ in the person of Paul. Notwithstanding, this was added as an overplus, in that Paul came furnished with the gift of healing, that he might not only recompense his courtesy, but also give more than he had received.
Also, we know not whether he learned the first principles of faith, as miracles do for the most part win the rude and unbelievers unto faith, [665] Luke mentioneth the kind of disease that he may the better set forth the grace of God. For seeing it is an hard matter to cure a bloody flux, [666] especially when the ague is joined therewith, the old man was cured thus suddenly only by the laying on of hands and prayer, not without the manifest power of God.
8. And had laid his hands upon him Paul declareth by prayer that he himself is not the author of the miracle, but only the minister, lest God be defrauded of his glory. He confirmeth this self-same thing by the external sign. For, as we saw before, in other places, the laying on of hands was nothing else but a solemn rite of offering and presenting. Wherefore, in that Paul doth offer the man to God with his own hands, he professed that he did humbly crave his life of him. By which example, not only those who have excellent gifts of the Spirit given them are admonished to beware, lest by extolling themselves they darken the glory of God, but also we are all taught in general that we must so thank the ministers of the grace of God that t…
Source · Public Domain (CC Public Domain Mark 1.0)
15
Acts 28:15-20
15. And when the brethren had heard of us from thence, they came out to meet us at Appii Forum, and at The three Taverns; whom when Paul saw, he gave thanks to God, and waxed bold. 16. And when we were come to Rome, the centurion delivered the prisoners to the chief captain of the host; but Paul was suffered to dwell alone with a soldier which kept him. 17. And after three days Paul called together the chief of the Jews; and when they were come, he said to them, Men and brethren, though I have done nothing against the people, or ordinances of the elders, yet was I delivered a prisoner from Jerusalem into the hands of the Romans 18. Which, when they had examined me, they would have let me go, because there was no cause of death in me. 19. But when the Jews spake contrary, I was enforced to appeal to Caesar: not as if I have anything to accuse my nation of. 20. For this cause, therefore, have I sent for you, that I might see you, and speak to you; for the hope of Israel am I bound with this chain.
15. When the brethren heard. God did comfort Paul by the coming of the brethren who came forth to meet him, that he might the more joyfully make haste to defend the gospel. And the zeal and godly care of the brethren appeareth therein, in that they inquire for Paul's coming, and go out to meet him. For it was at that time not only an odious thing to profess the Christian faith, but it might also bring them in hazard of their life. Neither did a few men only put themselves in private danger, because the envy redounded to the whole Church. But nothing is more dear to them than their duty wherein they could not be negligent, unless they would be counted sluggish and unthankful. It had been a cruel fact to neglect so great an apostle of Jesus Christ, especially seeing he labored for the common salvation.
And now forasmuch as he had written to them before, and had of his own accord offered his service to them, it had been an unseemly thing not to repay to him brotherly goodwill and courtesy. Therefore, the brethren did, by this their dutifulness, testify their godliness toward Christ; and Paul's desire was more inflamed, because he saw fruit prepared for his constancy. For though he were endued with invincible strength, [669] so that he did not depend upon man's help; yet God, who useth to strengthen his by means of men, did minister to him new strength by this means. Though he were afterward forsaken when he was in prison, as he complaineth in a certain place, (2 Timothy 4:16) yet he did not despair; but did fight no less valiantly and manfully under Christ's banner, than if he had been guarded with a great army. But the remembrance of this meeting did serve even then to encourage him, seeing he did consider with himself that there were many godly brethren at Rome, but they were weak, and that he was sent to strengthen them. And there is no cause why we should marvel that Paul was emboldened at this present when he saw the brethren, because he did hope that the confession his faith would yield no small fruit. For so often as God showeth to his servants any fruit of their labor, he doth, as it were, prick them forward with a goad, that they may proceed more courageously in their work.
16. The centurion delivered the prisoners. Luke doth signify that Paul had more liberty granted him than the rest; for his condition and estate was peculiar. For he was suffered to dwell in an house by himself, having one keeper with him, whereas the rest were shut up in the common prison. For the general captain [670] knew by Festus' report that Paul was guiltless; and the centurion, as it is likely, did faithfully rehearse such things as might serve to bring him into favor. Notwithstanding, let us know that God did govern [671] from heaven the bonds of his servant; not only that he might ease him of his trouble, but that the faithful might have freer access unto him. For he would not have the treasure of his faith shut up in prison, but he …
Source · Public Domain (CC Public Domain Mark 1.0)
21
Acts 28:21-24
21. But they said unto him, We neither received letters from Judea touching thee, neither did any of the brethren come and show us or speak any evil of thee. 22. But we will hear of thee what thou thinkest; for as concerning that sect, we know that it is spoken against everywhere. 23. And when they had appointed him a day, many came to him to his lodging; to whom he expounded and testified the kingdom of God, and persuaded them of Jesus out of the law of Moses, and out of the prophets, from morning till night. 24. And certain believed those things which were spoken, but certain believed not.
21. Neither by letters. The priests and scribes did not hold their peace, because they were become more gentle towards Paul, or to the end they might spare him; that proceeded rather of contempt, or else of despair, because they neither knew how to oppress him when he was so far from them, and his carrying into Italy was [679] to them instead of a grave. For they did lord it no less carelessly than proudly, so that nobody did trouble them at home. Furthermore, though the Jews come not altogether rightly prepared to hear, yet they show some desire to learn, when as they do not refuse to hear the defense of his doctrine, which is spoken against everywhere. For many do stop the way before themselves with this prejudice, because they cannot abide to hear that which is refused by common judgment, but subscribe to the opinion of other men to the condemning of doctrine which they know not. Nevertheless, this is not without fault (as I said) that they object gainsaying to cause hatred, or to procure evil suspicion; as if it had not been said before by Isaiah, that God should be a stone of offense to all the people. It is uncertain, whether upon the day appointed Paul disputed all the day, or they reasoned one with another; save only, because we may guess, by the circumstance of time, that Paul did not continue speaking still. [680] For he could scarce have framed a speech which could have continued from morning to night. Wherefore I do not doubt, but that after the apostle had briefly expounded the sum of the gospel, he granted liberty to the hearers to propound questions, [681] and did make answer to the questions which were objected to him.
But we must note the state of the disputation, which Luke saith is double. For Paul taught first, after what sort the kingdom of God was amongst them, and principally what manner [of] chief felicity and glory that was which was promised to them, which the prophets do so highly extol. For seeing that many of them did dream of a frail estate of the kingdom of God in the world, and did place the same falsely in idleness, pleasure, and in plenty of present good things, it was necessary that it should be rightly defined, that they might know that the kingdom of God is spiritual, whose beginning is newness of life, and the end thereof blessed immortality and the heavenly glory. Secondly, Paul exhorted them to receive Christ, the author of the promised felicity.
And, again, this second point had two members, for it could not be handled profitably and soundly unless he did expound the office of the promised Redeemer; secondly, unless he did show that he is already given, and that the Son of Mary is he in whom the fathers hoped. It was indeed a common maxim among the Jews, that the Messias should come and restore all things into perfect order.
But Paul labored another point, which was not so well known; that the Messias was promised, who should, with the sacrifice of his death, make satisfaction for the sins of the world; who should reconcile God to men; who should purchase eternal righteousness; who should fashion men after the image of God, being regenerate with his Spirit; who should, finally, make his faithful servants heirs with him of eternal life; and that all those things were fulfilled in the person of Jesus Christ crucified. He could not intreat of those things; but he must needs call back…
Source · Public Domain (CC Public Domain Mark 1.0)
25
Acts 28:25-31
25. And when they could not agree, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias to our fathers, 26. Saying, Go to this people, and say, Ye shall hear with your ears, and not understand; and seeing ye shall see, and not perceive; 27. For the heart of this people is waxed gross, and their ears are dull with hearing, and with their eyes they have winked, lest at any time they see with their eyes, and hear with their ears, and understand with their heart, and they be converted, and I heal them. 28. Be it known therefore unto you, that this salvation of God is sent to the Gentiles, and they shall hear it. 29. And when he had said these things, the Jews went out from him, and had great reasoning among themselves. 30. And Paul remained two years full in a thing he had hired for himself, [684] and he received all those which came in unto him, 31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus, with all boldness, and no man did let [hinder] him.
25. And when they could not The malice and frowardness of the unfaithful is the cause of this, that Christ, who is our peace, and the only bond of holy unity, is an occasion of dissension, and doth cause those to go together by the ears who were friends before. For, behold, when the Jews come together to hear Paul, they think all one thing; and speak all one thing; they do all profess that they embrace the law of Moses. So soon as they hear the doctrine of reconciliation, there ariseth dissension among them, so that they are divided. [685] And yet for all this we must not think that the preaching of the gospel is the cause of discord; but that privy displeasure, which lurked before in their malicious minds, doth then break out; and as the brightness of the sun doth not color things otherwise than they were, but doth plainly show the difference, which was none so long as it was dark. Therefore, seeing God doth illuminate his elect peculiarly, and faith is not common to all men, let us remember that it cannot be but that, so soon as Christ cometh abroad, there will be a division among men. But then let us call to mind that which Simon foretold of him, that he shall be a sign which shall be spoken against, that the thoughts of many hearts may be disclosed (Luke 2:34, 35) and that unbelief which striveth against God is the mother of dissension.
After that Paul. At the first he went about to allure them meekly and gently; now, so soon as he espieth their obstinacy, he inveigheth sharply, and doth severely denounce the judgment of God. For the rebellious must be handled thus, whose pride cannot be tamed with plain doctrine. The same order must we keep; we must gently govern those who are apt to be taught and gentle, but we must cite the stubborn unto God's judgment-seat. Whereas he bringeth in rather the Holy Ghost speaking than the prophet, it maketh to the credit of the oracle. For seeing God requireth that he alone be heard, doctrine cannot otherwise be of authority, than if we know that it did proceed from him, and that it did not issue out of man's brain. Again, he declareth therewithal that the stubbornness of one age only is not there noted, but that the oracle of the Spirit is extended unto the time to come.
26. Go to this people. This is a notable place, because it is cited six times in the New Testament, (Matthew 13:14; John 12:40; Romans 11:8; Mark 4:12; Luke 8:10) but because it is brought in elsewhere to another end, we must mark for what purpose Paul applieth it unto the present cause; namely, he meant with this, as with a mallet, to beat in pieces the hardness and frowardness of the wicked, and to encourage the faithful, who were as yet weak and tender, lest the unbelief of others should trouble them.
Therefore, the sum is, that that was fulfilled which was foretold by the prophet, and that, therefore, there is no cause why the reprobate should flatter themselves, or that the faithful sh…
Source · Public Domain (CC Public Domain Mark 1.0)
Jamieson–Fausset–Brown
2
the barbarous people--so called merely as speaking neither the Greek nor the Latin language. They were originally Phœnician colonists.
showed us no little--"no ordinary"
kindness, for they kindled a fire, and received us every one, because of the present rain--"the rain that was on us"--not now first falling, but then falling heavily.
and because of the cold--welcomed us all, drenched and shivering, to these most seasonable marks of friendship. In this these "barbarians" contrast favorably with many since bearing the Christian name. The lifelike style of the narrative here and in the following verses gives it a great charm.
Source · Public Domain (CC Public Domain Mark 1.0)
3
when Paul had gathered a bundle of sticks--"a quantity of dry sticks." The vigorous activity of Paul's character is observable in this comparatively trifling action [WEBSTER and WILKINSON].
and laid them on the fire, there came a viper out of the heat--Having laid itself up among the sticks on the approach of the cold winter season, it had suddenly recovered from its torpor by the heat.
and fastened--its fangs.
on his hand--Vipers dart at their enemies sometimes several feet at a bound. They have now disappeared from Malta, owing to the change which cultivation has produced.
Source · Public Domain (CC Public Domain Mark 1.0)
4
No doubt this man is a murderer--His chains, which they would see, might strengthen the impression.
whom . . . vengeance suffereth not to live--They believed in a Supreme, Resistless, Avenging Eye and Hand, however vague their notions of where it resided.
Source · Public Domain (CC Public Domain Mark 1.0)
5
shook off the beast and felt no harm--See Mar 16:18.
Source · Public Domain (CC Public Domain Mark 1.0)
6
they looked--"continued looking."
when he should have swollen or fallen down dead--familiar with the effects of such bites.
and saw no harm come to him, they changed their minds, and said . . . he was a god--from "a murderer" to "a god," as the Lycaonian greeting of Paul and Silas from "sacrificing to them" to "stoning them" (Act 14:13, Act 14:19). What has not the Gospel done for the uncultivated portion of the human family, while its effects on the educated and refined, though very different, are not less marvellous! Verily it is God's chosen restorative for the human spirit, in all the multitudinous forms and gradations of its lapsed state.
Source · Public Domain (CC Public Domain Mark 1.0)
7
possessions of the chief man--"the first man."
of the island--He would hardly be so styled in the lifetime of his father, if his distinction was that of the family. But it is now ascertained that this was the proper official title of the Maltese representative of the Roman prÃ&brvbrtor to Sicily, to whose province Malta belonged; two inscriptions having been discovered in the island, one in Greek, the other in Latin, containing the same words which Luke here employs.
who received us--of Paul's company, but doubtless including the "courteous" Julius.
and lodged us three days courteously--till proper winter lodgings could be obtained for them.
Source · Public Domain (CC Public Domain Mark 1.0)
8
the father of Publius lay sick of a fever--"fevers." The word was often thus used in the plural number, probably to express recurring attacks.
and of a bloody flux--"of dysentery." (The medical accuracy of our historian's style has been observed here.)
to whom Paul entered in, and prayed--thereby precluding the supposition that any charm resided in himself.
and laid his hands on him, and healed him--Thus, as our Lord rewarded Peter for the use of his boat (Luk 5:3-4, &c.), so Paul richly repays Publius for his hospitality. Observe the fulfilment here of two things predicted in Mar 16:18 --the "taking up serpents," and "recovering of the sick by laying hands on them."
Source · Public Domain (CC Public Domain Mark 1.0)
9
this . . . done, others . . . came and were healed--"kept coming to [us] and getting healed," that is, during our stay, not all at once [WEBSTER and WILKINSON].
Source · Public Domain (CC Public Domain Mark 1.0)
20 more notes on this passage are in the library.