Exegetical and Hermeneutical Commentary of Acts 28:7
In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.
7. In the same quarters were possessions of &c.] The A.V. omits the conjunction, and the indefinite word “possessions” is improved on by R. V. “Now in the neighbourhood of that place were lands belonging to, &c.” The nearest place to what is believed to have been the scene of the wreck is the town now called Alta Vecchia.
the chief man of the island ] The Greek word is “Protos,” which is known from inscriptions (see Bochart, Geogr. ii. 1. 26) to have been the official title of the governor of Melita. The island of Melita belonged to the province of the Sicilian Prtor (Cicero, Verr. iv. 18), whose legate Publius probably was. Tradition makes him become bishop of Malta.
who received us ] This was only natural in the Roman official, for Paul was under the charge of a Roman officer, and had appealed for hearing to the Roman Emperor.
and lodged [ R. V. entertained] us three days ] This was until arrangements could be made for a more permanent dwelling-place. As they must remain in the island through the stormy weather of winter, before they could start again, it would be needful to provide them with settled quarters. They could not be guests for the whole three months.
Fuente: The Cambridge Bible for Schools and Colleges
In the same quarters – In that place, or that part of the island,
Possessions – Property. His place of residence.
The chief man – Greek: the first man. Probably he was the governor of the island,
Fuente: Albert Barnes’ Notes on the Bible
Act 28:7-15
In the same quarters were possessions of the chief man of the island, whose name was Publius.
Publius
Here is–
I. An obscure man made famous. History says nothing about Publius. As far as the Roman annalists are concerned, such a man might not have lived. They were busy with the Neros, Felixes, Agrippas–names whom the world would willingly let die. Yet the obscure governor of Melita is a personage known and reverenced in thousands of households. Why? Because he was brought into contact with that sect which was then everywhere spoken against, and secured a record in its sacred book. What he did would have been utterly beneath the notice of writers whose office it was to record the scandals of courts or the horrors of war. He only lodged a few poor Christians for three days and courteously. What he received as recompense was what no existing medical journal thought fit to record–the cure of his fathers fever. But He whose ways are higher than our ways, and who said that a cup of cold water given to a needy disciple should in no wise lose its reward, has ordained that this man should have a memorial when most of his illustrious contemporaries should have sunk in oblivion. Learn that true immortality is only to be obtained by connection with or service to the Christian cause. Better to receive by and by the Well done, than now to wear the most glittering coronet.
II. A chief man condescending. Monarchs, governors, statesmen, are usually concerned only or chiefly with their dignity. How difficult it is to secure even a momentary interview from the chief man of a given place. Or if they do stoop, as candidates for parliamentary honours, it is only for their own purposes. These achieved, the distance between them and the vulgar herd is as wide as ever. Here, however, we have the governor of Melita, with no ulterior purposes, and from motives of pure humanity, receiving shipwrecked prisoners, and receiving them courteously. Noblesse oblige. Whatever the opinions and practices of the world, the truest nobility is to use power and station for the purpose of doing good. Thank God, we have had, and have, many modern Publiuses–e.g., the Earl of Shaftesbury. If we had more of them, the aristocracy would have little to fear from the democracy.
III. A potentate impotent. Publius had authority to secure and money to buy what can be bought and secured in the way of human happiness. He had command of the island, with all its resources, and the state was not niggardly in the remuneration of its officers. But a trouble entered the precincts of the governors palace, that neither power nor wealth could grapple with. His father was ill, and Publius was as impotent as the poorest and the weakest in the island to make him well. The limitations which condition the greatest should make them humble. All alike are powerless in the presence of disease and death.
IV. A Roman indebted to a Christian. There was one man on the island who could help this helpless potentate, and that was the shipwrecked prisoner Paul. And Paul was not slow to render the help required. Fair type of the services Christianity renders to the world. Even in a secular sense, in matters relating to the accumulation of wealth, the cure of bodily disease, the management of public affairs, Christians are the salt of the earth. Learn–
1. The emptiness of mere earthly dignities. Tis only noble to be good. This ensures immortality.
2. The reward of hospitality. Like mercy, and the other virtues to which it is allied, it is twice blessed. Many, as here, have entertained angels unawares.
3. The value of the meanest ministries. The advice of a prisoner rejected led to shipwreck; this taken, it led to the saving of a life.
4. The supremacy of Christianity in times of trouble. Paul was the last man whom Publius would have consulted under ordinary circumstances; but he was glad of him now. Christianity may be despised in times of prosperity; but it can afford to wait. Its time will assuredly come. (J. Burn.)
Five remarkable things
I. That Paul should have healed and not Luke. Luke was a physician; Paul was a tent maker and preacher. Yet Luke healed none; he kept the diary, and said nothing about his own professional talent. This is exactly what is taking place today. It is religion that heals; the medicines are grown in Gods garden. The physician has to go out of himself for his remedy, and he does you good in proportion as he leads you out of yourself. We are healed by God. Christianity so nourishes the fountain of life, and renews the springs of energy, as to touch the particular through the general. If we were hidden in God, we should have no disease in the sense of burden and trouble. The black visitant would still darken our dwelling; but we should have joy in tribulation, and know that death was abolished. When you take Christianity out of your civilisation, you do not know what a vacancy you leave behind.
II. That the poorest should have rendered help to the richest. Publius was the first man in the island, and Paul the poorest; yet he, the penniless apostle, healed the father of the first man. That is what sanctified poverty is always doing. Do not pity the poor: pity the rich. What folly is spoken about the poor!–Gods chosen ones, the very elect of His household, the crowned ones in His kingdom. Remember, I speak about disciplinary poverty! not thriftless want. The world would not be worth living in but for its poor people. The Son of Man had not where to lay His head. What, then, did He give? Himself! We have not begun to give. He gives who gives life. That is what Paul did here: he gave life; virtue went out of him. What healing influence the poorest are continually exercising! The poor mother has done more for the world than her rich son can ever do. The poor people are keeping the world sweet and wholesome.
III. That the ministry upon the island was all healing and no preaching (verse 9). That is the glory of the Christian ministry–it can begin anywhere, at any time, and with any man. Christianity has no dignities to put on, no ceremonies or processes of etiquette through which to pass. It meets men everywhere and says, All hail! What is your burden, your sorrow, your most urgent need? It will be a long time before people can have the prejudice cleansed out of them that the church building is only for distinctively doctrinal and spiritual purposes. The Fathers house is for everything good. There is no reason why this church should not be a hospital, a school house, a reading room, a place for music and conversation, and instruction in all high and useful knowledge. The Church sends men to school to become preachers; I would have the Church send men to hospitals to become doctors, to academies to become musicians, to trades to become honest tradesmen. We are too narrow. Find a man in need anywhere and say, All hail! we want you; and I am doing Gods will as truly in sending an honest-hearted boy to learn a trade, by which he can do good work, as in sending him to be a missionary. One day with Paul would do much towards rearranging and enlarging Christian influence. Did Paul not preach, then, when he healed? Every healing is a sermon; every visit to the poor, paid in the right spirit, is a prayer. Whatever good you do in the name and for the sake of Christ, is a proclamation of Christ.
IV. The grateful response which was made by the islanders (verse 10). How musically the verse reads! Mark the redundance of the thankfulness! It was not a fee that was claimed; it was a benefaction that was conferred under the inspiration of gratitude; and that spirit continues unto this day. There will always be some ungrateful people; but we must not speak of the exceptions. The great human heart is, after all, a grateful heart, and it will honour those that try to the best of their ability to do good.
V. The inspiring influence of friendship (verse 15). Reading between the lines, we wonder if Pauls courage had given way for one little moment. It would seem as if the lion himself might have been affected with momentary depression. We might never have heard of it but for the returning courage. Some men never tell us they have been ill until they tell us that they are quite well again. We get nearer to Paul when we feel that he has been in the valley. It was the habit of the ancients to go out to meet princes, and to stand on the road to wait for the great one, and to accompany him. The brethren went to where the road forked. They would have gone farther, but not knowing whether they might come by the right road or by the left, they stood at the point and waited for their prince. When Paul saw them he knew them. How is it that we know some men at once, and fall almost instantly into common masonry? When Paul saw the Christians up went his hands in thanksgiving; and having thanked God, he became a great lion again, full of courage. Iron sharpeneth iron; so a man sharpeneth the countenance of his friend. We need human associations and cheering. The day is very short; let us do no unkindness in it, but make it glow with deeds of noble friendship and make it sing with the music of truest Christian love! (J. Parker, D.)
Good in Christianity
The conduct of the Maltese towards Paul manifested the good in heathenism, and now the conduct of Paul gives an insight into the good in Christianity. Here is–
I. The supernatural. Paul cured Publiuss father; but he only did that which was part of his apostolic mission. They shall take up serpents they shall lay hands on the sick, and they shall recover. The supernaturalness of Christianity may be argued–
1. From the history of Christ and His apostles.
2. From the manifest incapacity of human nature to evolve such a system.
3. From the utter insufficiency of good in any natural form to produce the results which Christianity has achieved.
II. The restorative. Paul entered in and prayed, etc. The supernatural power with which Paul was endowed was not to destroy mens lives, but to save them. In all the miracles of Christ, there is only one of destruction. Christianity–
1. Redeems men from moral diseases — error, carnality, selfishness, impiety.
2. By redeeming men from moral diseases, it redeems them from all others, bodily, social, political. Its grand consummation will be the redemption of the entire man, body and soul, from all evil.
III. The impartial and universal (verse 9). The healing of Publiuss father was only the beginning. Paul treated all alike, and knew of no distinction of birth, influence, or position. Christianity is no respecter of persons, but offers salvation to all–barbarian, Scythian, bond, and free. (D. Thomas, D.)
Prayer with the sick
Prayer with and for the sick is always in place. Sometimes the sick one may be unconscious to all around, and it may be thought prayer would not be beneficial; but who can tell? At any rate, God hears. A minister on one occasion had visited a man upon his death bed who was delirious, and, returning home, met the great Dr. Thomas Chalmers. Well, said Dr. Chalmers, did you pray with him? No, he was delirious; but I prayed with the family. Ah! you did wrong, sir! Who knows but that some old strain of thought might have been stirred up by the tones of a familiar voice? You did very wrong, sir! There is instruction in that.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. The chief man of the island] The term , CHIEF, used hereby St. Luke, was the ancient title of the governor of this island, as is evident from an inscription found in Malta, which runs thus:-
. . , . . .
Lucius Caius, son of Quirinus, a Roman knight, CHIEF of the Melitese. See Bochart, Phaleg. and Chan. vol. i. chap. 498, &c., and Grotius. This title is another proof of the accuracy of St. Luke, who uses the very epithet by which the Roman governor of that island was distinguished.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This Publius is thought to have been governor for the Romans in this island. Howsoever, he was a man of great account and estate, that could provide for so many as were in the ship, and receive them into his own house.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7, 8. possessions of the chiefman“the first man.”
of the islandHe wouldhardly be so styled in the lifetime of his father, if his distinctionwas that of the family. But it is now ascertained that thiswas the proper official title of the Maltese representative ofthe Roman prtor to Sicily, to whose province Malta belonged; twoinscriptions having been discovered in the island, one in Greek,the other in Latin, containing the same words which Luke hereemploys.
who received usofPaul’s company, but doubtless including the “courteous”Julius.
and lodged us three dayscourteouslytill proper winter lodgings could be obtained forthem.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In the same quarters were possessions of the chief man of the island,…. Or “the first man of the island”; so the governor of Melita used to be called, as appears by an inscription mentioned by Bochart, wherein a Roman knight is called , “the first of the Melitians”; for this island was under the Roman government, and the very name of this chief man shows it: it was first in the hands of the Africans, when Dido built Carthage, which was eight or nine hundred years before the time of Christ: Battus was king of this island, from whom it was taken by Hiarbas king of Lybia, or of the Getulians, and who also conquered Carthage; and it continued under the power of the Carthaginians, until they were conquered by the Romans; and then it was taken by Titus Sempronius, above two hundred years before Christ, in whose hands it was when the apostle was here; since then it has been taken by the Saracenes, though they held it not, being taken from them by Roger earl of Sicily, in the year 1090; and so it remained in the hands of the Sicilians, until the knights of Rhodes were driven out of that island by the Turks, in 1522; and then this was given them by the Emperor Charles the Fifth seven years after, on condition they would oppose the Turks, and defend that part of Christendom, which they bravely did: in the year 1565, it was besieged by Pialis Bassa, but without success x; and it is said to be so well fortified, as that it is impossible it should be taken, unless through treachery or famine; it is now in the hands of the said knights: but whether this man was governor of the island or not, it may be reasonably thought that he was the richest man in the island, and in the greatest honour and dignity; and had near the shore, where the ship’s company landed, many houses and much land, and farms and vineyards, and the like:
whose name was Publius; or Poplius, as some copies, and the Syriac version read. Publius was a name common with the Romans; it was with them a forename, by which such were called, who were “pupilli”, or fatherless, for it is a contraction of “Popilius”. There was one of this name who was bishop of Athens, said to succeed Dionysius the Areopagite there; who is thought by some to be the same here mentioned; who they say was first bishop in his own country, which through mistake they make to be Miletus, instead of Melita; and afterwards bishop of Athens, where he suffered martyrdom: but this is not likely, for even though he might be converted by the apostle, of which we have no account; and also became a preacher of the Gospel, of which there is no proof; it is not probable that he should leave his own country, and go to Athens, and take upon him the care of that church there: but whether he was afterwards converted or not, he was very kind to the apostle and the ship’s company, as follows:
who received us, and lodged us three days courteously; this was a very considerable instance of humanity and hospitality, to receive so many strangers at once into his houses, as two hundred three score and sixteen; and give them food and lodging, for three days together, and that in such a kind, friendly, and cheerful manner: and thus, as Abraham and Lot, by receiving strangers, entertained angels at unawares, so Publius, though ignorant of it, entertained an apostle of Christ among those strangers; the benefit of which he afterwards enjoyed, and which was a compensation for his liberality and beneficence.
x Petav. Rationar. Temp. par. 1. l. 9. c. 11. & 12. p. 501, 507.
Fuente: John Gill’s Exposition of the Entire Bible
To the chief man of the island ( ). An official title correct in Malta (Ramsay, St. Paul, p. 343). An inscription in Malta calls Prudens “Primate of the Maltese” ( ). Here it is plainly a title and not the common use seen in Acts 13:50; Acts 25:2; Acts 28:17.
Publius (). This Greek name () can be derived either from or (cf. for from ). Entertained us ( ). Paul and his companions (Luke and Aristarchus). Was Julius included? On see Ac 10:23.
Courteously (). This old adverb from (, , friendly mind) occurs here alone in the N.T. In a kindly or friendly manner, all the more so because of the original suspicion of Paul as a criminal.
Fuente: Robertson’s Word Pictures in the New Testament
The chief man [ ] . Official title, without reference to his rank and possessions. Though not occurring as the official designation of the governor of Malta in any ancient author, it has been found in two inscriptions discovered in the island.
Fuente: Vincent’s Word Studies in the New Testament
PAUL’S HEALING OF PUBLIUS’ FATHER DEPARTURE FOR ROME
V. 7-14
1) “In the same quarters,” (en de tois peri ton topon ekeinon) “Now in those parts or that immediate locality,” that neighborhood.
2) “Were possessions of the chief man of the island,” (huperchen choria to proto tes nesou) “Were land holdings of the chief man (the patriarch) of the island of Melita or Malta.” He is also believed to have been a Roman Knight.
3) “Whose name was Publius; who received us,” (onomati Poplio hos anadeksamenos hemas) “Whose name was Publius welcomed us (the two hundred and seventy of us),” showed us hospitality. Publius was the chief authority and leader in the island, under the praetor of Sicily and of the Roman Emperor.
4) “And lodged us three days courteously (hemeras treis philophronos eksenisen) “And courteously or hospitably lodged us for a period of three days;” Some think that Publius lodged only Paul, Luke, and Aristarchus, including Julius, for the three days as his personal guests. But it is more likely that the “us” received and lodged for three days courteously, refers to the care of all the shipwreck passengers, including sailors and prisoners. The account is one of noble, friendly, hospitable nature, Heb 13:2; Act 10:6; Act 10:23. This was done until arrangements were made for a more comfortable winter place for them all.
HOSPITALITY
Dr. Payson once, when traveling, having occasion to call on a lady, when she and some of her friends were sitting down to tea: she would have him stay, and treated him very hospitably. When he left, he said, “Madam, you have treated me with such kindness and hospitality, for which I sincerely thank you. Allow me to ask you one question before we part, – How do you treat my Master?” The visit was much sanctified, and led eventually to the conversion of the lady and her household.
– Bowes.
Fuente: Garner-Howes Baptist Commentary
−
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. −
(665) −
“
Ad docilitatem,” to docility.
(666) −
“−
Nam quam difficilis et lenta sit dysenteriae curatio ,” for since the cure of dysentery is slow and difficult.
Fuente: Calvin’s Complete Commentary
(7) The chief man of the island.Literally, the first man. The term is found both in Greek and Latin inscriptions, at Malta, of the time of Augustus, as an official title. It probably designated the prefect or governor of the island, as distinct from the procurator. In the time of Cicero (In Verr. iv. 18) Melita was included in the province of Sicily, and if that arrangement continued, Publius would be the legate of the Sicilian proconsul. The Latin name falls in with the supposition of his holding some office of this kind.
Lodged us three days courteously.We can hardly think of the hospitality of Publius as extended to the whole two hundred and seventy-six who had been on board, and the omission of the word all, which meets us in Act. 28:2, probably indicates a limitation to a chosen few, among whom St. Paul and St. Luke, and, most likely, the centurion Julius, were included. It is implied that after the three days they found a lodging for themselves. The word for courteously expresses kindliness of feeling rather than of manner.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Possessions Landed estates.
Chief man A , a Primus, Primate or first man. Two ancient coins have been discovered at Civita Vecchia on which the very phrase “First and patron of the Miletans” is inscribed. This remarkable fact is quoted as illustrating Luke’s accuracy in designating the title of the governor of this obscure island. But it appears, in fact, that the term primus, or first, did not designate the title of the governor, but something still more peculiar. It seems to have been an honorary title like patron or prince in some Italian towns.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now in the neighbourhood of that place were lands belonging to the first man of the island, named Publius, who received us, and entertained us three days courteously.’
The title ‘first man of the island’ is known from archaeology to have been the title given to the Roman governor of Malta. His name was Publius. This may have been his official name as used of him by the islanders. He apparently had lands nearby and welcomed Paul and his companions, and no doubt the centurion, and the shipmaster and captain. (He may indeed have welcomed a number of others also). ‘Three days’ probably means ‘for some time’.
Fuente: Commentary Series on the Bible by Peter Pett
The healing of the father of Publius:
v. 7. In the same quarters were possessions of the chief man of the island. whose name was Publius; who received us, and lodged us three days courteously.
v. 8. and it came to pass that the father of Publius lay sick of a fever and of a bloody flux; to whom Paul entered in, and prayed, and laid his hands on him, and healed him.
v. 9. So when this was done. others also which had diseases in the island came and were healed;
v. 10. who also honored us with many honors, and when we departed, they laded us with such things as were necessary. In the same quarters, in the neighborhood of the place which is now known as St. Paul’s Bay, the Roman ruler of the island, whose title was the chief, or first man, as an ancient inscription also shows, had his estate. His name was Publius, and he showed an almost unexampled hospitality to the shipwrecked people, one well worthy of the legate of the praetor of Sicily, to whose province Malta belonged. For he welcomed and extended his hospitality at least to the passengers and to Paul, if not to the entire ship’s company, his buildings being commodious enough to make such an arrangement possible. He did this three days with the greatest courtesy and benevolence, until other means could be found. It so happened that the father of Publius was down sick, lying abed, with fevers and dysentery, as Luke, with his medical knowledge, was able to determine, and Paul, in return for the hospitality received, went in to him, prayed over him in the name of Jesus, laid his hands upon him, and made him well, healed him, gave him back his health. As in other cases, this miracle was done for the sake of glorifying Christ, of testifying to the power of the Gospel. The result was that the rest of the inhabitants of the island that had sicknesses came to Paul and were cured. It was a time of merciful visitation to the island, by which the Lord revealed Himself to many of them. The gratitude of the islanders was correspondingly great. For Paul’s sake they honored them with many honors, not pressing upon them a physician’s fees, as some have supposed, but giving them all that honored guests should enjoy in the matter of presents and entertainment; and when they sailed, they put on board, for the use of Paul and the entire ship’s company, all the supplies and comforts needed for the remainder of the voyage. Thus God controls even the so-called chance happenings of life, and directs them to the welfare of the believers and others among whom they live. Note: It was altogether proper and laudable for the inhabitants of the island to show their gratitude for the merciful visitation of God to His servants. If this pleasant relation were everywhere established, there would be less working under the handicap of groaning in the Church, Heb 13:17.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 28:7. Of the chief man of the island, Grotius has produced an ancient inscription, by which it appears that the title of , or chief, was given to the governor of this island; and so it is used here by St. Luke with his accustomed accuracy of expression.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 28:7-10 . The otherwise unknown Publius, the , is to be considered as the chief magistrate of the island. But this is not so much to be proved from the inscription, discovered in Malta, quoted by Grotius and Bochart, Geogr. ii. 1. 26 ( . . . . ), as it may, both in that inscription and in this passage, be justly inferred from the nature of the case itself; for certainly the Roman governor, that is, the legate of the praetor of Sicily, to which praetorship Malta belonged (Cic. Verr. iv. 18), had the first rank on the small island.
. ] Act 28:10 proves that this applies not to the whole ship’s company (so Baumgarten), but to Paul, Luke, and Aristarchus (Act 27:2 ). Certainly the wonderful course of things in connection with the bite of the viper had directed the interest of the humane man to Paul. And Paul repaid his kindness by the restoration of his sick father.
Act 28:8 . ] The plural denotes the varying fever fits; Dem. 1260. 20; Lucian, Philops . 9. Observe how accurately Luke as a technical eye-witness designates the disease.
] dysentery , Herod. viii. 115; Plat. Tim. p. 86 A; see Cels. iv. 15. Yet the later neuter form (see Lobeck, ad Phryn . p. 518) is so strongly attested that it has been rightly adopted by Lachmann, Tischendorf, and Bornemann.
Act 28:9-10 . ] namely, by Paul, Act 28:8 . [177] The conjecture, based on the following (Act 28:10 ), that Luke as a physician was not unconcerned in these cures (Lekebusch, p. 382), is not only against the analogy of Act 28:8 , but altogether against the spirit and tendency of the narrative, and indeed of the book.
. . . . ] They honoured us with many marks of honour ; and when we set sail (were on the point of sailing), they placed on (the ship) what was necessary (provisions, and perhaps also money and other requisites for the journey). Many expositors render ., muneribus ornarunt ; but in that case, as in Sir 38:1 , the context must undoubtedly have suggested this special showing of honour (by rewards). Comp. Xen. Anab. vii. 3. 19. Even in the well-known honos habendus medico (Cic. ad Div. xvi. 9) the general honos is not to be exclusively restricted to the honorarium. In 1Ti 5:17 also is quite generally honoris . While the very command of Christ, Mat 10:8 , is antagonistic to the explanation praemiis orna-runt in our passage, the context is also against it, which represents the actual aid ( . ) as a proof of gratitude different from that quite general . , both in point of substance ( ) and in point of time ( ).
Tradition makes Publius afterwards bishop of Malta; Martyrolog. 21 Jan.
[177] From the popular representation, ver. 9, it is not to be inferred, with Baumgarten, that not a single sick person remained uncured in the island. This Luke would have known how to bring out with corresponding emphasis, especially if he, like Baumgarten, had thought on the fulfilment of Exo 15:26 , and had conceived to himself Malta in a fanciful manner as emblematic of the completed kingdom of God.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. (8) And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him. (9) So when this was done, others also, which had diseases in the island, came, and were healed: (10) Who also honored us with many honors; and when we departed, they laded us with such things as were necessary.
There is somewhat very interesting in the account of this Publius. He must have been a man of great generosity, as well as wealth. He had no consciousness who this guest was, when he took him in. He reminds one of the patriarchs, when, like Abraham and Lot, they received angels as strangers. And, how graciously the Lord, of Paul took the kindness, in the recompense he enabled Paul his servant to make him and his people, in healing the sick of the island. And who shall make the calculation of all the mercies which they might have received beside? It is said, that Paul went in, and prayed, and laid his hands on the father of Publius, and healed him. And may we not hope, the souls of some of those islanders were brought acquainted with the Lord Jesus Christ by Paul’s ministry, while he was blessed of the Lord to their bodies?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Chapter 103
Prayer
Almighty God, thy house is full of light. Thou hast called us to be children of the day and not of the night, and to walk as those who love the open day and the bright morning and the sunny place. We would answer that great call in the strength of thine own grace, for of ourselves we love the darkness, and we hide ourselves in vicious concealment; only by the power of thy grace can we come out into the full daylight, and walk as at midday in the sight of angels and of men. Work in us this great miracle of the love of light. May we dwell in light; may we be healed by light; may our whole soul be radiant with the presence Divine. That this may be so, in all the fulness of its meaning, grant unto us now, in answer to eager intercession, the precious gift of the Holy Ghost. He will work in us all the good pleasure of the Divine will; he will take of the things of Christ and show them unto us. In the Cross he will find deeper mysteries and tenderer compassions than we have yet realised, and in the blood of Christ he will find the cleansing of which every human soul is in need. So then we come to thee to work thine own miracles. Our hands are feeble, our eyes cannot see, our faculties are turned aside in a great perversion thou alone canst work the miracle of restoration and perfect us in all the purpose of thy wisdom. Thou delightest to hear our prayer, though so poor, so wanting in range of thought and in depth and tenderness of feeling. Thou dost accept it as a struggle, as an endeavour which thou wilt bring to fruition, because of thine own love, and thou dost answer us because all our little prayers are magnified in the great intercession of our one Priest and Saviour. We come to sing our hymn, to unite in noble psalm of adoration and thanksgiving, and to take part in anthems of triumph and ecstasy, so that our souls may no longer be guilty of the sin of dumbness, but may be found uttering themselves in the Divine courts in all solemnity of praise and joyousness of thanksgiving, because thy tender mercies are over all thy works, and thou art spreading daily the table of thy great creation. We have come to read thy word, to see still more deeply into its sacred meaning, to hear with acuter attention all the finest tones of its celestial music, and to store the heart with answers to every temptation, and with statutes and precepts which shall guide and uphold our life. We have come to hear thy word in brotherly tones, translated into the sympathy of the day and the speech of the passing time. Into whatsoever speech thy word be translated, may no part of its substance be lost; may the variety be only in the expression; may we find the eternal quantity in the solemn and holy doctrine. May we be abased by thy Gospel messages, and then exalted; humbled and stripped of every pretence and plea, and then clothed with the riches unsearchable of the grace of Christ Jesus the Lord. Thus may we leave our burdens here, and our darkness, our frailty and our fear, and all our infirmity and littleness, and go out as from the presence of the Lord, with hearts renewed, with shining faces, with hands filled, and with faith enlarged and confirmed. Let thy mercy be given unto each of us according to individual condition and circumstance. Thou dost give impartial blessings, and thou dost not omit to give special benefactions where they are specially needed. Thou knowest the weariness of some, the heart-brokenness of others, the trial of human patience, the assault made upon frail temper; thou knowest the uncertainties of life; the continual battle and the nightly disappointment; thou knowest our whole situation, and all the discipline we have to undergo; thou knowest our hearts their weaknesses, all their vulnerable points, and thou knowest the temptations that assail and beset us, like an army intent upon our overthrow. Knowing all these things, thou wilt not withhold from us the blessings special and individual which the struggling and needy heart requires. Keep our eyes from tears, our feet from falling, and our soul from death. Enlarge our spiritual outlook, increase our spiritual riches, confirm our spiritual desires, and satisfy our spiritual aspirations. Then shall the day be full of blessings a right memorable time, a Sabbath of God in the days of men; and we shall live in the strength of it many days, and accomplish our pilgrimage with cheerful hearts, with undaunted courage, with sacred and immortal hope. To the Father, the Son, the Holy Ghost, One-Three, Three-One, Equal, Indivisible, United, Personal, Eternal, Redeeming be all kingdoms and powers, all dominions and glories, all thrones and riches, time without end. Amen.
Act 28:7-15
7. In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.
8. And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.
9. So when this was done, others also, which had diseases in the island, came, and were healed:
10. Who also honoured us with many honours; and when we departed, they laded us with such things as were necessary.
11. And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux.
12. And landing at Syracuse, we tarried there three days.
13. And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli:
14. Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome.
15.. And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and The three taverns: whom when Paul saw, he thanked God, and took courage.
Five Remarkable Things
There are five remarkable things in this statement. The first is, that Paul should have healed, and not Luke. Luke was a physician; but he does not mention any healing as having been done by his skill. Paul was a tent-maker and a preacher, and he healed the sick. Many scientific readers have ascribed to Luke great skill in the matter of description, acute precision in observation, and no one has been able to find fault with any statement which Luke has ever made regarding human suffering and healing. Yet Luke healed none. Luke kept the diary; Luke wrote the journal; Luke magnified the preacher and the intercessionist and said nothing about his own professional education and talent. This is exactly what is taking place today. It is religion that heals: the medicines are grown in God’s garden. The physician himself, in proportion as he is a great man, will tell you that however skilful he may be in describing your disease, he has to go out of himself for the remedy that is to mitigate or to heal it. Everything is in Christianity. The doctor does you good in proportion as he leads you out of yourself, and that he can only do in proportion as he is led out of himself. We are healed by God; we are healed by faith. What men can do for us is of the nature of help. A very gracious and beneficent assistance an assistance for which we can hardly be too grateful, but beyond that is the mystery of faith, the miracle of hope, the wonder-working of confidence, the marvel and the mystery of spiritual operation and comfort. Christians are the greatest healers in the world. Christianity is nothing if not a healer. It does not deal with the detail always, but it so nourishes the fountain of life, replenishes and renews the springs of energy, as to touch the particular through the general. If we were Christians, we would not be sufferers; if we were hidden in God, we should have no disease in the sense of burden and trouble. The eater would still consume us, the biter would still close his teeth upon us, the black visitant would still darken our dwelling; but we should have joy in tribulation, we should know that death was abolished, that what was taking place was but a natural sequence, an inevitable process, the end of which was the better life, the brighter day, the sweet home known to us by the mysterious name of heaven. When you take Christianity out of your civilisation you do not know what a vacancy you leave behind. We are so familiar with its presence that we do not acknowledge its necessity; we are so aware that it is part of the very substance of our life that we do not uncover our heads in the presence of its ineffable dignity. Let us live in the faith that Christianity heals, that Christianity destroys death, that Christianity fills up the grave with flowers, and that all the healing of human disease is a miracle wrought not on earth, but in heaven. Bless the Lord, O my soul, who healeth all my diseases!
The second remarkable thing in this narrative is, that the poorest should have rendered help to the richest. Publius was the first man in the island, and his father “lay sick of a fever.” Paul was a prisoner a shipwrecked prisoner who had nothing in his hand to give; who, therefore, from that point of view, was the poorest man in the island; yet he the poor, penniless, garment-less Apostle personally healed the father of the first man of the island. That is what sanctified poverty is always doing. So many mistakes are made about poverty. It is the richest thing in the whole world. It is rightly accepted and used about the grandest experience that man can have. I am not speaking of vicious poverty, criminal poverty, or poverty that is brought about by wilfulness and wantonness, but of the greater poverty, the subtle mystery of having nothing, of expressing the hunger and aspiration of contined necessity. Do not pity the poor: pity the rich. What folly is spoken about the poor! God’s chosen ones, the very elect of his household, the crowned ones in his kingdom. Remember, in all these observations I speak about disciplinary poverty; not thriftless want, not sinful necessity about that I have nothing good to say. I am speaking of that poignant appeal which Jesus Christ himself said we have always with us. The world would not be worth living in but for its poor people. Life would be an intolerable monotony but for the sick child, the old man, the halting cripple, the cry at midnight. We want to plaster up the world, and new-stucco it, and call it happy. There is no happiness to be found in that way. So long as a man can pay you out of his hand, he does not touch the mystery of help at all: he must pay you out of himself out of his soul in great drops of blood; a mystery which the languid temperament, the cold mind, can only regard as an exaggeration and a romance. “The Son of man had not where to lay his head.” What then did he give? Himself! We have not begun to give it seems impossible for us to give. He gives who gives life. That is what Paul did in the island: he gave life; virtue went out of him. Christ was magnified in his body by life. Oh for that sacred touch that has resurrection in it, for that warm hand that cannot come near me without healing my disease! What healing power we might have! What healing influence you who are poorest amongst us are continually exercising! You do not know you are called of God. The poor mother has done more for the world than her rich son can ever do. We must not speak of the great men, the princes of this world, those who have it in their power to do so much good. That is false talk; it is without sense or honesty. The poor people are keeping the world sweet and wholesome. The poorest of the saints of God are chosen rich in faith, and he who has an abundance of faith cannot be poor. He cares not where he lives or what his dinner is: he has meat to eat that the world knoweth not of, and the whole week is one bright, glorious Sabbath day. Yet how the poor misunderstand themselves in this particular! Some of you have said, in my own hearing: “Would it were in our power to do more for the Church than we can do!” You have mistaken the point altogether. The Church is not a counter, it is an altar; and by your patience, sacrifice, quiet, silent, beautiful heroism, you may do more for the Church than can be done by the man who has the gift of tongues and the faculty of prophecy. We expect much from the poor: we expect the tenderest tone, the tenderest sympathy, the richest experience; we expect them to tell us what strong men can never tell of the mystery of Divine communion and the miracle of communication with heaven.
The third remarkable thing in this narrative is that the ministry upon the island was all healing and no preaching. “So when this was done, others also, which had diseases in the island, came, and were healed.” That is the glory of the Christian ministry it can begin anywhere. I wish to say something, in due time, upon the larger ministry. I will not now anticipate myself; enough to point the direction without traversing the ground. Christianity can begin everywhere, anywhere, at any time, and with any man. Christianity has no transformations to make, no dignities to put on, no ceremonies and processes of etiquette through which to pass. Christianity meets men everywhere and says, “All hail! What is your burden, what your necessity, what your sorrow, what your most urgent need?” It will be a long time before some people can have the prejudice cleansed out of them that the church-building is only for distinctively doctrinal and spiritual purposes. The Father’s house is for everything good. There is no reason, in the necessity of the case, why this church should not be a hospital, a schoolhouse, a reading-room, a place for music and conversation and instruction in all high and useful knowledge. It is the glory of Christianity that it can begin where I want it to begin. The Church sends men to school to become preachers; I would have the Church send men to hospitals to become doctors, to academies to become musicians, to trades to become honest tradesmen in the world. I would as certainly have a collection for the purpose of apprenticing a youth to a carpenter, as have a collection for sending a man to a religious college. We are too narrow. Find a man in need anywhere and say, “All hail! we want you;” and I am doing God’s will as truly in sending an honest-hearted boy with my money to learn a trade, by which he can do good work and through which he can speak good words, as in sending him to be equipped as a minister or as a missionary. All our medical students should be ours, and all our apprentices, in every trade and vocation, should go out from the Church, and all our musicians should be sweet singers in the sanctuary. Poor Church! little-headed, small handed Church! living along one little line only and letting humanity go to the devil on the ground of ceremony. Would God I could build a Church after my own heart, and have a place I could work in just as I want to work in it! It should be all for Christ, and every poor soul in the place who wanted a stick to light a fire should find it in the Church, and every beggar shivering for want of coat or pining for want of bread should find it in the Church. It should be all Church great, motherly, encompassing, redeeming Church. I would swallow up the State. One day with Paul would do much towards rearranging, redistributing, and enlarging Christian influence. Did Paul not preach then when he healed? Every healing is a sermon; every visit to the poor, paid in the right spirit, is a prayer. Why should we allow men who narrow every definition to lead the sentiment of the Church? Whatever good you do in the name of Christ and for the sake of Christ is a proclamation of Christ; a sermon without words not spoken, but done like a miracle.
The fourth remarkable thing in this narrative is the grateful response which was made by the islanders. In the tenth verse we read, “Who also honoured us with many honours; and when we departed, they laded us with such things as were necessary.” Gratitude is never done. How musically the verse reads! The islanders were not Christians, but the islanders were men, and having received healing at the hands of the Apostle, they honoured the whole little band of the disciples “with many honours.” Mark the redundance of the thankfulness! There is always just one more little flower to give, and you must have that. This was a grateful response. It was not a fee that was claimed: it was a benefaction that was conferred under the inspiration of gratitude; and that spirit continues unto this day. If a man does not find his support in the ministry all the support he wants, it is a sign that he ought not to be in it. Is that a hard doctrine? I have reason to believe it, and therefore I do not hesitate to declare it. Every workman will have his wages. Trust the Christian heart. It may come in various ways, but come it will. That there will always be some ungrateful people is true enough, but we must not speak of the exceptions: they must not drag us down to their level. The great human heart is after all a grateful heart, and it will honour with many honours those that try to the best of their ability to do good in any way not in preaching only, but in private and in divers ways. The honour will come, and the lading with such things as are necessary will take place. This word “necessary” one rather objects to. And yet we accept it, because “necessary” in this connection is a flexible and variable term, and is not always defined by the receiver, but by the giver. Reviewing my life and I have passed more than the half of it, and am now in a position to review it with impartiality and without fear I have to thank God for gratitude not to be explained by myself, but only to be accounted for by Divine inspiration. I look back upon the way in which I have been treated, in little places and in great places and by all sorts of people, and I find this tenth verse in the twenty-eighth chapter of the Acts of the Apostles to be a piece of genuine human history.
The fifth remarkable thing I find here is the inspiring influence of friendship: “And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and The three taverns: whom when Paul saw, he thanked God, and took courage.” Reading between the lines, we wonder if Paul’s courage had given way for one little moment. It would seem as if the lion himself might have been affected with momentary depression. We might never have heard of it but for the returning courage. Some men never tell us they have been ill until they tell us that they are quite well again. Then we say, “Have you been in suffering? You did not tell us that you were in low condition of body or mind. We knew nothing about it until you told us you were well again.” One wonders if Paul had passed through a season of depression and fear and discouragement. I hope he had. We should get nearer to him if we felt he had been in the valley. When he was always on the mountain-top and waving a great red banner in the air we were almost afraid of him. He was so high away from our poor level; but if he had seasons of fear when he could only pray in a whisper and only look as if he were half blind, then we can touch him and say, “Brother! Comrade!” It was the habit of the ancients to go out to meet princes to go away for a mile or two or more and to stand on the road to wait for the incoming great one and to accompany him. The brethren went to where the road forked. They would have gone farther, but not knowing whether they might come by the right road or by the left road, they stood at the point and waited for their prince. When Paul saw them he knew them. How is it that we know some men at once? How is it that we fall almost instantly into common sympathy and masonry and fellowship, though we have never seen the men before in our whole life? That is the mystery of friendship; that is the mystery of love. When Paul saw the Christians, who had come out to meet him, up went his hands in sign of adoration and thanksgiving; and having thanked God, he became a great lion again, full of courage, every fibre attuned, his whole soul toned to its noblest music. “Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.” We need human associations, human cheerings and fellowships, kind speeches, terms of recognition, letters that make the house bright and warm. O my brothers! the day is very short: let us do no unkindness in it, but make it glow with deeds of noble friendship and make it sing with the music of truest Christian love!
Fuente: The People’s Bible by Joseph Parker
7 In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.
Ver. 7. Who received us and lodged us three days courteously ] Gr. , of a friendly mind. As he is the best Christian that is most humble, so is he the truest gentleman that is most courteous. And as fair flowers in the spring draw passengers’ eyes, so doth courtesy in high degrees win men’s affections.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7. ] was probably an official title: the more so, as Publius can hardly have borne the appellation from his estates , during his father’s lifetime. Two inscriptions have been found in Malta, at Citta Vecchia, which seem to establish this view: a Greek one, containing the words ( ) ( ) . ( ) ., and a Latin one, with the same title, ‘Mel. primus.’ If so (and his Roman name further confirms it), Publius was legatus of the Prtor of Sicily , to whose province Malta belonged; see Cic. in Ver. ii. 4. 18.
] Hardly perhaps more than Paul and his companions, and, it may be, Julius. At Act 28:10 , a special reason had occurred for his honouring Paul and his company: at present, his hospitality must have been prompted by the courtesy of Julius, who could hardly fail himself to be included in it. The three days were probably till they could find a suitable lodging.
Fuente: Henry Alford’s Greek Testament
Act 28:7 . : “lands,” R.V. Vulgate, prdia . In this passage and occur together, but whilst the former is used of place indefinitely, the latter is used of a definite portion of space enclosed or complete in itself; cf. Joh 4:5 ; Grimm-Thayer’s Syn [427] , sub v. , . : an official title technically correct in Malta, Ramsay, St. Paul , p. 343, honoraria appellatio , so too Schmiedel, Encycl. Bibl. , i., 47, 1899; as his father was alive, he would not have been called from his estates (see, however, O. Holtzmann, Neutest. Zeitge-schichte , p. 106), but the inscriptional authorities confirm the first view, a Greek inscription giving , applied to a Roman Knight, Prudens by name, ., so that Publius may well have been of the same rank, and in a Latin inscription we have municipii Melitensium primus omnium , see Zahn, Einleitung , ii., p. 422; Blass, in loco ; Zckler, Holtzmann, Knabenbauer, also Alford, Lewin, Hackett, Renan; possibly the conjecture may be correct that the Greek and Latin inscriptions give a translation of a title which the Romans already found in vogue in the island. Publius would be naturally the chief authority in the island under the Roman prtor of Sicily, Cic., Verr. , iv., 18. : Greek form for the prnomen Publius, “nomen a populus derivatum,” Blass; Ramsay, p. 343, thinks that Poplius may = the Greek rendering of the nomen Popilius , but that the peasantry may have spoken of him familiarly by his prtnomen Publius. Tradition makes him bishop of Malta (Felten, Knabenbauer). .: only here of hospitable reception = , Act 17:7 ; ., Mal 3:9Mal 3:9 , 4Ma 8:5 ; in the former passage . , so in Jos., Ant. , xiv., 8, 5, . , and instances in Wetstein, see above on Act 28:2 . : some take the word as referring to Paul and his companions, Luke and Aristarchus (as it seems to lead on to what follows), perhaps including Julius, whilst others point out that he may have entertained the whole crew for the short space of time mentioned, as the indicates that the entertainment was only provisional; probably he had a large number of slaves (Nsgen, Weiss). Publius may well have been officially responsible for the needs of the Roman soldiers and their prisoners, but . indicates that the duty was performed with generous courtesy. : entertained (as his guests), cf. Act 10:6 ; Act 10:23 , etc., Heb 13:2 . The traditional site was at Civita Vecchia, the old capital of the island, where St. Paul spent the three months, and another tradition places it on the way from St. Paul’s Bay to the capital.
[427] synonym, synonymous.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Act 28:7-10
7Now in the neighborhood of that place were lands belonging to the leading man of the island, named Publius, who welcomed us and entertained us courteously three days. 8And it happened that the father of Publius was lying in bed afflicted with recurrent fever and dysentery; and Paul went in to see him and after he had prayed, he laid his hands on him and healed him. 9After this had happened, the rest of the people on the island who had diseases were coming to him and getting cured. 10They also honored us with many marks of respect; and when we were setting sail, they supplied us with all we needed.
Act 28:7 “the leading man” This word means some type of governmental official, literally, “the first” (cf. Act 13:50; Luk 19:47, “of people”; Act 16:12, “of a city”). It has been found in two inscriptions on this island, one Greek and one Latin. Rome had allowed this island self-rule and at some point, full Roman citizenship.
Act 28:8 “lying in bed afflicted with recurrent fever and dysentery” Malta was known for its fever which came from microbes in their goats’ milk.
“laid his hands on him and healed him” See Special Topis: Laying on of Hands at Act 6:6.
Act 28:9 Both of these verbs are imperfect, which implies repeated or continuing action in past time (indicative mood). They kept coming. God kept healing them through Paul.
The Greek verb behind the English translation “getting cured” is therapeu, from which we get the English “therapy.” The term can be used for “service” as well as “healing.” Only a specific context can determine which one is appropriate.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
In, &c. = Now in (Greek. en) the parts about (Greek. peri. App-104.) that place.
were. Greek. huparcho. See Luk 9:48.
possessions = lands. Greek. chorion. See Mat 26:36.
chief man = first. Greek. protos. This title has been found on an inscription.
whose name was = by name.
received. Greek. anadechomai. Only here and Heb 11:17.
lodged. Greek. xenizo. See Act 10:6; Act 21:16.
courteously. Greek. philophronos. Only here. Compare Act 27:3, and 1Pe 3:8.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] was probably an official title: the more so, as Publius can hardly have borne the appellation from his estates, during his fathers lifetime. Two inscriptions have been found in Malta, at Citta Vecchia, which seem to establish this view: a Greek one, containing the words () () . ( ) ., and a Latin one, with the same title, Mel. primus. If so (and his Roman name further confirms it), Publius was legatus of the Prtor of Sicily, to whose province Malta belonged; see Cic. in Ver. ii. 4. 18.
] Hardly perhaps more than Paul and his companions, and, it may be, Julius. At Act 28:10, a special reason had occurred for his honouring Paul and his company: at present, his hospitality must have been prompted by the courtesy of Julius, who could hardly fail himself to be included in it. The three days were probably till they could find a suitable lodging.
Fuente: The Greek Testament
Act 28:7. ) in the locality and in the neighbourhood- , the chief man) Publius does not seem to have had official authority, but the leading position which wealth gives.- , for three days) at the first time (at the early part) of our stay at Melita.
Fuente: Gnomon of the New Testament
the chief: Act 13:7, Act 18:12, Act 23:24
who: Act 28:2, Mat 10:40, Mat 10:41, Luk 19:6-9
Reciprocal: Luk 10:9 – heal Act 13:12 – the deputy 1Pe 3:8 – courteous
Fuente: The Treasury of Scripture Knowledge
7
Act 28:7. Same quarters means that same part of the island. Publius was probably the governor of the island, because he had possessions sufficient to give hospitality to Paul and his group for a period of three days.
Fuente: Combined Bible Commentary
Act 28:7. In the same quarters. The traditional place is Citt Vecchia, where is the country residence of the present British governor of the island.
The chief man of the island, whose name was Publics. The name is Latin, and doubtless he was a Roman or an Italian. The title given to him ( ) is peculiar, and it corresponds precisely with the title ( and Primus Melitensium) which has been found on ancient Maltese inscriptions, as was noted long ago by Biscoe, who quotes Bochart and Grotius (The History of the Acts confirmed by other Authors, p. 62). A question still remains as to the precise meaning of this title, though this does not affect the value of the historical coincidence. The meaning can hardly be that Publics was the wealthiest man on the island, for his father was still living. Clearly there is something official in the phrase. The natural view is that Publics was the Roman governor of the island; and this has been the common opinion. At this time Melita was a political dependency of Sicily, and the praetor of this larger island would have a legatus in the smaller. Hackett, however, in his second edition (p. 449), quotes an interesting note by President Woolsey of Yale College, in which it is shown from inscriptions that those who had ceased to be chief magistrates of the island might still retain the title of ; and similar honorary titles are found in ancient inscriptions belonging to towns in Italy. Hackett justly remarks that, if this is the correct view, it really enhances the narrators accuracy, inasmuch as the range of the application of the term is narrower.
Lodged us three days courteously. This, no doubt, refers to the centurion and his prisoners. It was natural that Publius should pay especial attention to Julius and his party; and we may be sure that the favorable feeling of the latter towards St. Paul would not be without its influence on the mind of the former. It is to be observed that the Greek word here translated courteously is not the same that is so rendered in Act 27:3. This is not in itself a matter of much moment, but it would be an advantage to the English reader to be enabled to follow the use of such words precisely.
Fuente: A Popular Commentary on the New Testament
Observe here, How God goes on still to honour the person and ministry of St. Paul, in the eyes and hearts of this barbarous people, by enabling him further to work miracles in this island.
First, on Publius, the governor’s father, and then on others that were diseased in the island.
Here note, 1. How great the civility of the governor of the island was towards St. Paul, entertaining him and all the company with him, even more than two hundred persons, at his own charge.
And, 2. How well the governor was rewarded for his hospitable charity; his father lying sick of a fever and bloody flux, is miraculously recovered by God. As there is no duty more certainly rewarded in another world than that of charity, so is it frequently rewarded in this world. Publius was well paid by his father’s recovery, for what he did for St. Paul and his company.
Note, 3. The means which the apostle used for the recovery of this sick person: prayer and imposition of hands, Paul prayed, and laid his hands on him, and healed him. Act 28:8
Now, hereby the apostle showed that he could do nothing of himself; accordingly he applies by prayer to that God who killeth and maketh alive, and the Lord heard him. St. Paul had honoured God, and now God honours him. How grieved was the holy apostle when God’s honour was sacrilegiously given to him! I doubt not but it grieved the good man more when they called him a god, than when they accounted him a murderer; here therefore he returns the honour to God by prayer, ascribing all to him; and God honours him by making him the instrument of the miraculous cure.
Note, 4. How the infinitely wise God made all things work together for his own glory: that the apostle should suffer shipwreck; that he should be cast upon an island; that he should be cast upon a barbarous island, where the name of God was not known; that a viper should fasten upon him, and not hurt him; that the governor of the island’s father, and other inhabitants of the island, should at this time be sick, and miraculously cured by St. Paul.
All these tender towards the promoting of God’s glory, by opening an effectual door for the conversion of many souls; for during three months that the apostle stayed there, he planted a Christian church in the island, which became famous for its steadfastness in the truth.
Note, 5. The proof and evidence which the islanders gave of the truth of their conversion by the apostle’s ministry among them; namely, that those new converts loaded St. Paul’s ship with necessaries for their voyage when he went away from them. This was a real fruit of their effectual faith, as also their honouring him with many honours. The best evidence of sincere faith, is a holy fruitfulness in good works, in works of piety towards God, and works of charity towards man: They honoured us with many honours, and when we departed they laded us with such things as were necessary.
Fuente: Expository Notes with Practical Observations on the New Testament
Act 28:7-10. In the same quarters In the neighbourhood of the place where the ship was stranded, and the shipwrecked company had met with such kind treatment; were possessions of the chief man of the island
The chief in wealth, if not in power also; who received and lodged us three days The first three days of their stay in the island, till they could all be disposed of properly through the island. For such goodness Paul was soon able to make some return. For the father of Publius lay sick of a fever The providence of God so ordering it, that he should be ill just at this time, that the cure of him might be a present recompense to Publius for his generosity, and the cure of him by a miracle, a recompense particularly for his kindness to Paul. To whom Paul entered in and prayed Thus showing that he could do nothing of himself, but looked to, and depended on, the living and true God alone for the recovery of the sick person; and laid his hands on him Thus, not acting as a physician, to restore him by medicines, but as an apostle, to cure him by miracle; and healed him Made him perfectly well in an instant. Thus, by an extraordinary fact, God recommended the gospel and the ministry of Paul to Publius and his family, and indeed to the whole island. For the news of this miracle was soon spread abroad in all parts of it, so that others also, who had diseases Of any kind, as many as were able to travel, or could any way be brought; came and were healed In the same manner, by prayer and the imposition of Pauls hands. Who also honoured us, &c. The sick people, who were thus miraculously cured, together with their relations and friends, being grateful to Paul, rewarded him and his company very liberally, performing to them, during their abode in the island, every office of kindness in their power; and, at their departure, lading them with such things as were necessary For their voyage.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7. The admiration awakened by this event among the rude populace finally led to a more comfortable entertainment of the ship’s company. (7) “In the regions around that place were the estates of the chief man of the island, Publius by name, who received us and entertained us courteously three days.” This “chief man” is supposed to have been the Roman governor of the island. It was an instance of distinguished hospitality, to entertain for three days, with food and lodging, two hundred and seventy-six strangers.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
7-10. Here we see Paul rendered himself eminently useful while on the island, practicing divine healing, not only in behalf of the old king, who was dying of bloody flux and fever (an awful combination), but many others. It seems that the healing was quite general among the suffering invalids of the island. Going in and praying and laying hands on him he healed him. This is a beautiful and profitable lesson for us all. When we find sick people we should go in and pray for them, with the simultaneous imposition of hands, committing them to God for healing. The people were very grateful for his benefactions, not only showing kindness to him and Luke and Cleopas during their three months sojourn on the island, but loading them with good things to eat on their voyage when they embarked amid singing birds and blooming flowers the next February, which is spring-time in that climate. Of course, Paul and his comrades labored in the interest of souls, preaching the gospel to them, but in this hurried narrative it is not mentioned.
Fuente: William Godbey’s Commentary on the New Testament
Act 28:7-10. Visit to Publius.The chief man of the island is in the Gr. the first man, an official title, found on inscriptions in Malta (p. 614). The cure of his father by Paul is effected by prayer and imposition of hands (cf. Act 9:12; Act 9:17). Paul believed in his own power to do such things (2Co 12:12), and in the gift of healing given to other believers (1Co 12:9); see also Jas 5:14. It is not necessary to suppose that there was a physician in the party.
Fuente: Peake’s Commentary on the Bible
Verse 7
The chief man of the island; probably a Roman magistrate stationed there.
Fuente: Abbott’s Illustrated New Testament
28:7 {4} In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.
(4) It never yet was a regret to any man who received the servant of God, were he ever so miserable and poor.
Fuente: Geneva Bible Notes
The healing of Publius’ father 28:7-10
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
God not only healed Paul miraculously, He also enabled him to heal the father of the island’s leading citizen (cf. Act 3:1-10; Luk 4:38-44). "The leading man of the island" was a title indicating that Publius was the Roman governor of Malta. [Note: Longenecker, "The Acts . . .," pp. 563, 564.] During World War II British General Darby was the governor of Malta. He was an outspoken Christian whom I had the privilege of meeting in England in 1949.
This is the only instance in Acts of the combination of praying and laying on hands in a miracle story.