Exegetical and Hermeneutical Commentary of Acts 28:8
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.
8. And it came to pass, that ] [ R.V. “and it was so, that”]. The R. V. is the better modern rendering. The expression means “It happened that, &c.,” not that after the arrival of St Paul the father fell ill, which might be taken as the meaning of the A. V.
of a fever and of a bloody flixe ] [ R. V. “of fever and dysentery”]. The words are technical such as a physician, as St Luke is reputed to have been, would be likely to use in describing the disease. The first, which is in the plural number, implies the fits of fever which occur at intervals in such diseases as ague.
Fuente: The Cambridge Bible for Schools and Colleges
A bloody flux – Greek: dysentery.
And laid his hands on him … – In accordance with the promise of the Saviour, Mar 16:18. This miracle was a suitable return for the hospitality of Publius, and would serve to conciliate further the kindness of the people, and prepare the way for Pauls usefulness.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. The father of Publius lay sick] ; Of a fever and dysentery; perhaps a cholera morbus.
Paul – prayed] That God would exert his power; and laid his hands on him, as the means which God ordinarily used to convey the energy of the Holy Spirit, and healed him; God having conveyed the healing power by this means. In such a disorder as that mentioned here by St. Luke, where the bowels were in a state of inflammation, and a general fever aiding the dysentery in its work of death, nothing less than a miracle could have made an instantaneous cure in the patient. Such a cure was wrought, and even the heathens saw that it was the hand of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A bloody flux; a painful and dangerous disease; the torment in the bowels frequently causing a fever.
And prayed; Paul could do nothing of himself, and therefore begs of God the recovery of Publiuss father. It is God only that kills and makes alive, 1Sa 2:6.
Laid his hands on him; this imposition of hands was commonly used in miraculous cures, as Mat 9:18; Mar 6:5; and is joined with prayer, Mat 19:13, which it might be a symbol of. Thus Publius was well paid for what he did for Paul and his company. Relieving of the poor and distressed is frequently rewarded in this world, and not only in the world to come. And God now recommends the gospel and the ministry of Paul by this miracle also: for none could do such things as these, unless God were with him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. the father of Publius lay sick ofa fever“fevers.” The word was often thus used in theplural number, probably to express recurring attacks.
and of a bloody flux“ofdysentery.” (The medical accuracy of our historian’sstyle has been observed here.)
to whom Paul entered in, andprayedthereby precluding the supposition that any charmresided in himself.
and laid his hands on him,and healed himThus, as our Lord rewarded Peter for the use ofhis boat (Luk 5:3; Luk 5:4,&c.), so Paul richly repays Publius for his hospitality. Observethe fulfilment here of two things predicted in Mr16:18 the “taking up serpents,” and “recoveringof the sick by laying hands on them.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass that the father of Publius,…. So that Publius was not an old man, though of so much dignity and wealth: the Arabic version, contrary to all copies, and other versions, reads, “the son of Publius”:
lay sick of a fever; or fevers, of different sorts, a complication of them, which sometimes is the case; unless this was an intermitting fever, and the several fits of it are intended; or rather the plural number is put for the singular, to denote the vehemence of it, and which was attended with another disorder, and might be brought on by it:
and of a bloody flux; or dysentery, a pain of the bowels, as the Syriac version renders it; or an ulceration of the bowels, as the Arabic version; which occasioned a discharge of blood, so that his case was very threatening. This disease, according to modern writers y, is attended with a fever. The word “dysentery” here used properly signifies that kind of flux of the belly, characterized by the frequency of stools, or dejections, mixed with blood, and accompanied with gripes: the fever, ulcer, c. which attend it, are not essential to the disease though many both of the ancients and moderns think the ulcer is.–There are three kinds of “dysenteries”; the “first” when a laudable blood is evacuated from a mere plethora, or plenitude, without any disorder of the intestines, as in the haemorrhoidal flux; the “second” when a thin watery blood is evacuated, called the “hepatic” flux, though really arising from haemorrhoidal vessels; the “third” kind, which is that that is properly called the dysentery, is when blood is cast out, mixed with a purulent matter in the excrements: this is either “benign”, i.e. without a fever, and not contagious; or “malignant”, which is attended with a pestilential fever, and frequently ravages whole cities and provinces, happening most commonly in armies; in the last stage, a sort of caruncles are frequently ejected along with the purulent matter, which are difficult to be accounted for, unless from an excoriation and ulceration of the intestines: sometimes the intestines are even gangrened: this seems to have been the case of the father of Publius, which makes the following cure the more remarkable:
to whom Paul entered in; into the room where he was, no doubt with the consent and leave, if not at the request of Publius; the Ethiopic version adds, “and he entreated him to put his hand upon him”; that is, either Publius asked this favour of the apostle for his father, having heard of the affair of the viper, from whence he concluded there was something divine and extraordinary in him; or the father of Publius asked this for himself:
and prayed and laid his hands on him, and healed him; when Paul had entered the room, and found in what a bad condition the sick man was, he either kneeled down and prayed by him, or stood and prayed over him, and for him, that God would restore him to his health; and this he did, to let them know that he himself was not a god; and that the cure that would now be wrought would be from God, and not from himself, and therefore all the glory should be given to God; and he laid his hands on him, as a sign or symbol, or rite that was used in extraordinary cases, and agreeably to the direction and promise of Christ, Mr 16:18; and upon this a cure followed; both the diseases left him at once, and he was restored to health.
y See Chambers’s Cyclopaedia in the word “Dysentery”.
Fuente: John Gill’s Exposition of the Entire Bible
Lay (). Common verb for the sick (Mark 1:30; John 5:6).
Sick (). “Held together.” Common verb again for the sick as in Lu 4:38.
Of fever (). Instrumental case, and plural “fevers,” medical term for intermittent attacks of fever (Demosthenes, Lucian, medical writers).
Dysentery (). Instrumental case also. Late form of the older and only here in N.T. Our very word dysentery. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together.
Laying his hands on him healed him ( ). Either like the laying on of hands in Jas 5:14, the gift of healing (1Co 12:9f.), or the tender interest of Jesus when he took hold of the hand of Peter’s mother-in-law (Mr 1:31). Ramsay argues that is employed here of the miraculous healing by Paul while is used of the cures by Luke the physician (verse 9). This is a general distinction and it is probably observed here, but in Lu 6:18 (which see) both verbs are employed of the healings by Jesus.
Came and were healed ( ). Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, “us” (), and no doubt his share in the cures.
With many honours ( ). Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium.
They put on board (). Second aorist middle indicative of , to put on. The idea of “on board” is merely suggested by (when we sailed) “the things for our needs” ( ).
Fuente: Robertson’s Word Pictures in the New Testament
Sick [] . Lit., taken or holden. See on taken, Luk 4:38. Fever [] . Lit., fevers. This peculiarly medical use of the plural is confined to Luke in the New Testament. It denotes successive and varying attacks of fever.
Bloody flux [] . Only here in New Testament. Our word dysentery is nearly a transcript of it. Hippocrates often speaks of the two complaints in combination.
Healed [] . See on Luk 6:19.
Fuente: Vincent’s Word Studies in the New Testament
1) “And it came to pass that the father of Publius,” (egenetodeton pateratou Popliou)”Then it occurred that the father of Publius,” who lodged them, the landholder chief’s father.
2) “Lay sick of a fever and of a bloody flux: (puretois kai dusenterio sunechomenon katakeisthai) “Was down feverishly ill, suffering with dysentery,” with repeated attacks of fevers or recurring fever with dysentery. This is one of those definitive terms used by Luke in describing a disease, that no other writer used, and is one reason he is thought by scholars to be a physician, Luk 22:44; Act 12:23; Act 13:11.
3) “To whom Paul entered in, and prayed “ (pros hon ho Paulos eiselthon kai proseuksamenos) “To whom Paul went, entering where he lay, praying for him,” as elders of that era were divinely admonished to do, Jas 5:14-15; Prayer signifies belief in, need of, and dependence upon Supernatural help for temporal needs, Luk 18:1; Jas 1:5; Mar 6:5; Jas 5:14-15.
4) “And laid his hands on him,” (epitheis tas cheiras auto) “Placing, putting, or laying his hands upon him,” signifying care and compassion and authority to heal the sick, as he had done on previous needy occasions, Act 19:11; Heb 2:4. As the Lord rewarded Peter for the use of his boat, so Paul richly repaid Publius for his hospitality, Luk 5:3.
5) “And healed him.” (iasato auton) “He healed him,” or caused him to be well from his suffering seizure of sickness, as the Lord miraculously did, to attest that He was the Son of God, Mat 8:14-17; Mat 9:1-8; Mat 9:35-38; 1Co 12:9; 1Co 12:28. The gift of miracles was given to members-of the New Testament Church, in her early mission work, as credentials of her authority; 1Co 12:1-29. These were given to last, as special gifts of the Holy Spirit, only till the New Testament was completed, after which all gifts ceased, except the gifts of Faith, Hope, and Charity, 1Co 13:13; Eph 4:4-14.
Fuente: Garner-Howes Baptist Commentary
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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 the glory remain to him alone. It is said, indeed, that Paul healed the man which had the bloody flux; but it is plainly expressed by the circumstances which are added, that it was God which bestowed this benefit, making him the minister thereof. Whereas Luke saith afterwards, that others which were sick in the isle were cured, he doth not extend it unto all; but his meaning is, that the power of God, which appeared evidently enough, was proved by many testimonies, that the apostleship of Paul might be thereby ratified. Neither need we doubt but that Paul sought as well to cure their souls as their bodies. Yet Luke doth not declare what good he did, save only that the barbarians gave him and his fellows victual and necessary things when they loosed from the haven. In the mean season, we must note, that though Paul might have withdrawn himself, and have escaped many ways, yet was the will of God to him instead of voluntary fetters, because he was often cited by the heavenly oracle to appear before the judgment-seat of Nero to bear witness of Christ. Again, he knew that if he should run away, he could no longer have preached the gospel, but should have lurked in some corner during his whole life. −
Fuente: Calvin’s Complete Commentary
(8) Lay sick of a fever and a bloody flux.Literally, with fevers and dysentery, both words being used by St. Luke with professional precision. The plural, fevers, probably indicates the attacks of a recurrent fever, and its combination with dysentery would, according to Hippocrates, who also uses the plural form (Aph. vi. 3), make the case more than usually critical. The disease is said to be far from uncommon in Malta.
Prayed, and laid his hands on him.The union of the two acts reminds us of the rule given in Jas. 5:14-15; and the close sequence of the work of the healing upon the escape from the serpents bite, of the juxtaposition of the two promises of Mar. 16:18.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Fever bloody flux Dysentery with paroxysms of fever, diseases, as attested by modern physicians, prevailing in Malta at the present day. Passages like this and Act 12:23; Act 13:11; and Luk 22:44, are quoted as illustrating Luke’s exactness as a physician. Dr. Hackett thinks them so quoted with reason. “No other writer of the New Testament exhibits this sort of technical precision in speaking of diseases.”
Of this rude isle Paul must have retained pleasant recollections. It is permanently honoured in having its Christianity planted by his hands, and by this imperishable record of the free heart with which he and it were received.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And it was so, that the father of Publius lay sick of fevers and dysentery, to whom Paul entered in, and prayed, and laying his hands on him healed him.’
While they were there Paul learned that Publius’ father was ill with intermittent fevers (plural) and dysentery and he went to his sick room and prayed, laying his hands on him and healing him. The power of the name of Jesus has come to Malta.
The prayer before the laying on of hands is mentioned in Act 6:6. Here it was necessary so that a people who thought that Paul was a god would recognise the true source of healing power. The illness may have been Malta fever which in fact was passed on by the milk of Maltese goats.
Fuente: Commentary Series on the Bible by Peter Pett
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.
Ver. 8. Sick of a fever ] Which hath its name both in Greek and Latin from the fire that is in it, . Febris a fervore. The difference is not so great whether a man broil in the bed, or at a stake by frying a faggot: fear it not.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8. ] Hippocrates also uses the plural. It probably indicates the recurrence of fever fits.
] , -, . Mris; dysentery . Dr. Falconer makes this an argument against ‘Melita Africana’ being meant. “Such a place, dry and rocky, and remarkably healthy, was not likely to produce a disease which is almost peculiar to moist situations.” But Mr. Smith answers, that the changed circumstances of the island might produce this change also: and besides, that he is informed by a physician of Valetta, that the disease is by no means uncommon in Malta.
. ] It is remarkable, that so soon after the ‘ taking up of serpents ,’ we should read of Paul having ‘ laid his hands on the sick and they recovered .’ See the two in close connexion, Mar 16:18 .
Fuente: Henry Alford’s Greek Testament
Act 28:8 . : the use of the plural for a fever is peculiar to St. Luke in N.T., and quite medical, Hobart, J. Smith, Zahn ( cf. Luk 4:38-39 ); although the plural is found in Dem., Lucian in the sense of “intermittent attacks of fever,” but Hobart shows that the term was very common in Hipp., and he also quotes from Aretus and Galen. Each of the other Evangelists uses , but in the singular, never in the plural. The disease was common in Malta (J. Smith and C. and H.). , see critical note, “dysentery,” R.V.; “Lucas medicus morbos accuratius describere solet,” Wetstein; another medical term, peculiar to St. Luke in N.T., often joined with by Hippocrates (Hobart, Zahn). ., cf. Luk 4:38 , , where St. Luke not only speaks of . , where Matthew and Mark (Mat 8:14 and Mar 1:30 ) have simply , but also introduces the term . where they have ; and . are both used by the medical writers as in these passages, although no doubt is sometimes found with a word like in classical Greek ( cf. Grotius. in loco , Hobart, Zahn, Weiss), so in Hippocrates, , and ; nine times in St. Luke, elsewhere only three times in N.T., and once in St.Mat 4:24 , in a way similar to St. Luke, but joined there not only with , but with a word ( ) which the medical writers (so St. Luke) never employ of bodily disease. , cf. Mar 16:18 , the word is more frequently used by the medical writers for “healing” than any other (Hobart), and it occurs in St. Luke’s writings fourteen times and once figuratively, in St. Matthew four times and once figuratively, once in St. Mark, three times in St. John, once figuratively, and in the rest of the N.T. three times, but in each case figuratively. In answer to the attempts to regard the miraculous element as an addition to the narrative here, as in the previous chapter, it may be sufficient to quote the remarks of Weizscker: “The stormy voyage and shipwreck form the central point of the narrative: to this is appended the residence at Malta. In the former, Paul reveals himself as a prophet; in the latter, as the possessor of miraculous power. We should make a vast mistake, however, if we were to infer from this that the simple travel-record had here been revised by a writer intent upon artificially glorifying the Apostle as a worker of miracles. The narrative is an indivisible whole; it is impossible to disentangle the mere history of travel from it, or to strip away the miraculous additions,” Apostolic Age , ii., p. 126, E.T.
Fuente: The Expositors Greek Testament by Robertson
sick of = taken with. Greek. sunecho. See Luk 4:38.
a fever = fevers. Greek. puretos. Elsewhere Mat 8:15. Mar 1:31. Luk 4:38, Luk 4:39. Joh 4:52. Always in singular. But found in plural in medical works. Perhaps to convey the idea of severity which is expressed by “great” in Luk 4:38. or of their recurrence bloody flux. Greek. duaenteria. Hence Engl, dysentery. Only here
prayed. Greek. proseuchomai. App-134.
healed. Greek. iaomai. See Luk 6:17.
Fuente: Companion Bible Notes, Appendices and Graphics
8. ] Hippocrates also uses the plural. It probably indicates the recurrence of fever fits.
] , -, . Mris;-dysentery. Dr. Falconer makes this an argument against Melita Africana being meant. Such a place, dry and rocky, and remarkably healthy, was not likely to produce a disease which is almost peculiar to moist situations. But Mr. Smith answers, that the changed circumstances of the island might produce this change also: and besides, that he is informed by a physician of Valetta, that the disease is by no means uncommon in Malta.
. ] It is remarkable, that so soon after the taking up of serpents, we should read of Paul having laid his hands on the sick and they recovered. See the two in close connexion, Mar 16:18.
Fuente: The Greek Testament
Act 28:8. , It came to pass) There is described a disease most serious, in respect to the age of the patient and the complication of the maladies.-, fevers) A complicated fever; or one of such a kind that he often fell into it. The Plural has this force.
Fuente: Gnomon of the New Testament
the father: Mar 1:30, Mar 1:31
prayed: Act 9:40, 1Ki 17:20-22, Jam 5:14-16
laid: Act 9:17, Act 9:18, Act 19:11, Act 19:12, Mat 9:18, Mar 6:5, Mar 7:32, Mar 16:18, Luk 4:40, Luk 13:13
and healed: Mat 10:1, Mat 10:8, Luk 9:1-3, Luk 10:8, Luk 10:9, 1Co 12:9, 1Co 12:28
Reciprocal: Est 6:3 – What honour Mat 21:41 – and will let out Mat 25:36 – was sick Mar 5:23 – lay thy hands
Fuente: The Treasury of Scripture Knowledge
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Act 28:8. Paul had a chance to “return the favor” by healing the father of Publius of a serious disease, which he did by laying his hands miraculously on him.
Fuente: Combined Bible Commentary
Act 28:8. Lay sick of a fever and of a bloody flux. He was suffering, in fact, from dysentery, attended with fever. We meet here with another of the fantastic objections which have been brought against the identification of Melita. It has been contended that dysentery is never found in Malta. It might be enough to reply that changes in the natural condition of a country involve changes in regard to human health; but it happens that the writer of the present note has been by the bedside of a friend suffering from dysentery in Malta. The use of the plural is an instance of the accuracy of St. Lukes professional language. The fever fits of Publius were intermittent. It may be added that is the word which would naturally be used of a patient in such a condition (see Luk 5:25).
Entered in, and prayed. He followed the same course as St. Peter in the case of Tabitha (Act 9:40). The miraculous power was granted to the apostles on occasion; and here we see it exercised in conjunction with prayer, in virtue of that faith which removes mountains.
Laid hands on him and healed him. This is a second specimen of the fulfilment of part of the promise given in Mar 16:18.
Fuente: A Popular Commentary on the New Testament
8-10. But no man ever loses by such hospitality, especially if it be extended to a servant of God. Publius was not without a reward for his kindness. (8) “And it came to pass that the father of Publius lay afflicted with fever and dysentery; to whom Paul went in, and having prayed, laid his hands upon him, and healed him. (9) When this was done, others also in the island who had diseases came and were healed. (10) And they honored us highly, and when we were departing, loaded us with such things as we needed.” The voyagers had lost every thing in the shipwreck, yet, through the services of Paul, they had lacked nothing during their stay on the island, and were now about to leave it with all the necessaries for the remainder of the voyage, supplied free of cost. At the beginning of the voyage Paul was one of the most unobserved of all the passengers; but he had gradually become the chief dependence of the whole company, and had acquired an ascendency over every mind. Much of this was due to his inspiration; yet native force of character and superior talent, place them where you will, will elevate their possessor to distinction and authority. Especially will this be true in times of danger and difficulty.
We can not suppose that Paul healed diseases so generally among the islanders, without mentioning the name of Jesus. On the contrary, though Luke makes no mention of it, we can not doubt that, from the palace of the governor to the remotest hamlet of the island, the name and power of Jesus were fully proclaimed during the three months of the apostle’s stay.