Acts 28:1

Act_28:1-10. The shipwrecked company hospitably entertained in Malta. Paul, bitten by a viper, feels no hurt. Cure of the father of the chief magistrate

1. And when they were escaped] The oldest MSS. give the first person plural in this verse. Render (with R. V.) “when we were … we knew.”

Melita] They would at once learn what the land was from the natives whom they found on the shore. Tradition has from the earliest times identified Melita with the modern Malta. But Constantine Porphyrogenitus (de Adm. Imp. p. 36) and others after him have attempted to shew that Meleda, a small island in the Adriatic Sea, not far from the coast of Illyria, was the scene of the shipwreck. They have supported this opinion by confining the sense of Adria (Act_27:27) to the modem Adriatic Sea, by their explanation of “barbarians” in the next verse of this chapter, and by the absence of vipers at the present time from the island of Malta. But the latter circumstance is not without a parallel. The advance of cultivation and alteration of temperature have destroyed poisonous beasts out of other districts besides Malta, and the two first arguments are founded on mistakes. Moreover it is hardly possible to conceive that a ship should be driven for fourteen days in the Adriatic without going ashore, and the direction in which they sailed after finding a fresh vessel (Act_28:11-12) is also completely opposed to the idea that they were wrecked in the Gulf of Venice.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Act_28:1-14

And when they were escaped then they knew.

Tomorrow, a revealer

A great many things are clearer today than they were last night. Tomorrow will clear up some of the mysteries of today. Weird shapes of the darkness take a matter-of-fact form when the sun rises. Doubts and fears which oppress us during the storm are found to be baseless after the clouds are scattered. This ought to comfort us when we most need cheer. What we do not know now, we shall know hereafter. If now we see as in a glass darkly, we shall then see face to face; we shall then know even as we are known. In our patience possess we our souls. Here is the patience and the faith of the saints. (H. C. Trumbull, D. D.)

That the island was called Melita.

Paul at Malta

I. The value of hospitality.

1. Esteemed and practised even by the heathen.

2. Much more suitable and blessed among Christians.

II. The perniciousness of superstition.

1. How it is united with all manner of uncharitableness.

2. How it leads to all manner of idolatrous worship.

III. The home that the Christian finds everywhere. Everywhere--

1. He experiences the love of God.

2. He finds loving hearts.

3. He has the opportunity of doing good.

4. He is respected and honoured. (Lisco.)

Paul at Malta

I. The apostle surviving. Lessons: The Christian worker--

1. Often receives better treatment from the lowly than from the great. Paul was assaulted by the Jews, and assisted by the barbarians; Christ was accepted by many of the people and rejected by their rulers.

2. May be called to testify before kings; again, he may be called to pick up sticks to build a fire: and circumstances may make the two tasks equally noble in Gods sight. Who sweeps a room as for Thy laws, makes that and the action fine.

3. Must expect that vipers of opposition will come out to fasten upon his hands so soon as those hands are occupied in earnest Christian work.

4. Must shake off these vipers of sinful opposition even as Paul shook off this viper. And he must be careful even as Paul was to shake the viper into the fire, where it can do no further harm.

5. Will be misjudged by appearances, just as Paul was. Happy is that Christian whose righteousness is attested by the fact that the vipers of sin cannot harm him!

6. Who in this sinful world shakes off the deadly vipers of sin and feels no harm, need assuredly feel no harm from the petty bites of those who call him murderer, or bigot, or fanatic.

7. Wins final respect, if he is faithful. The world will in the end call him godly, even as it called Paul a god.

II. The sufferers reviving.

1. Blessings come through association with the godly.

2. Blessings come beyond our expectation when they come from Gods hand.

3. Blessings come in no sense as a repayment, but in a certain sense as a remembrance, of righteousness. Publius befriended Paul, and was in turn himself abundantly blessed.

4. As Paul prayed for the fever-smitten body of Publiuss father, we should pray for the sin-sick souls about us.

5. As Paul brought new life to these island dwellers, so we should endeavour to bring a new spiritual life to all those with whom we come in contact.

6. As the islanders honoured him who brought them bodily healing, so should we honour those who make it their special effort to bring spiritual renewal--the ministers, the missionaries, all the devoted workers for Christ. (S. S. Times.)

Paul at Malta

1. It is an ill wind which blows nobody good. Here is a case in point. The sailors regarded it an ill wind that wrecked their ship, but had it sunk them in mid-ocean it would have been a worse wind. It blew good to the islanders, for they got healing for the body and gospel for the soul. It blew good to the apostle, for he was received with an angels welcome and became a dispenser of rich blessings. Indeed, can we call any wind an ill one? The stormy wind is ever fulfilling Gods word. It is better than the south wind blowing softly, but often bringing peril. Mysterious providences is a phrase we ordinarily affix to unpleasant things, but in the light of accomplished facts our view of what is good or ill may be corrected. Our partial knowledge leads us to misjudgments. Wait till tomorrow. All will be well. Impatience is rebuked by the revelations of Providence.

2. Luke speaks here of barbarians, a people who did not speak Greek. We Englishmen have something of this feeling towards aliens, but we call it patriotism. Worst of all is this clannish spirit when shown by some portion of the Church who say, The temple of the Lord are we! The Lord Jesus requires us to put away such exclusiveness. No common kindness was shown by these barbarians, who were really friends, aye, Christians in a large sense, for did they not realise the Spirit of the Master? I was ahungered, etc. Id rather stand with them, at last, than with many robed and titled ones.

3. To feed the welcome fire and strengthen the blaze, Paul gathers wood in his hands. Those hands were always ready for service: to gather golden coin to the coffers of the Church, or to make tents for his own support; to raise the dead, or gather converts to Christ; to quell a mob, or, beckoning, hold an audience with a wizards spell. He now gathered sticks, for he was all things to all men, and had no respect for the blue blood which looks disdainfully on meaner men. He flung the faggots on the fire, and soon a frozen viper warmed by the heat, leaped forth and fastened itself on the apostles hand.

4. The bystanders infer that Paul is a criminal, saved from the flood to die by the vipers fang. Notice, that even heathen have a conviction of the retributive justice of God. It is only the civilised fool who says, No God, and he says it in his heart. How ready people are to jump at conclusions. Pauls chain settled the fact that he was a guilty criminal, and so we unjustly judge the accused and arrested before he is proved culpable. The innocent are often overshadowed. Charity believeth all things. The proverb is, We guess eggs when we see egg shells, but there is a barn-door fowl as well as a cockatrice. Isaac Watts advises us always to Endeavour to believe a story to be wrong which ought to be wrong. Remember the moral effect upon ourselves of the judgment we pass upon others.

5. The viper on Pauls hand produced no fatal harm. Paul must stand before Caesar. Neither the high priest, the Jewish Parliament, the conspirators, the devil himself, the storm-lashed Mediterranean Sea, nor the venomous viper, can prevent his going to Rome. So we are going to heaven, and God is our continual guard. All nature is used by Him for our good and we need not fear.

6. There are different classes of vipers. Ingratitude is one. Its fangs are sharp, but may be shaken off. Slander is another. It would be venomous if its power were as good as its will.

7. But integrity comes out unharmed. The barbarian cried out, He is a god! It would have been truer to say, He has a God. That was the secret of his safety. Have you one? If God be for us, who or what can be against us? (J. Jackson Wray.)

Paul at Malta

Observe here--

I. The nature and rewards of hospitality. It is a comfort to find that all races do not art the part of plunderers. This event occurred before the civilising influences of Christianity had been felt.

1. Hospitality is called forth by misfortune. A feast spread for those who daily sit at one is little worth as a token of regard. It is all well enough to bid our rich neighbours now and then, if not thinking thereby to show a noteworthy virtue. But the world is full of the wretched and the hungry. Stranded at our very doors we cannot but see them. These, and not the full, elicit everything that deserves to be known as charity.

2. The hospitable provides for the needy of what he himself has. In this instance it was the cheering, invigorating warmth of a great fire, and the gathering of the drenched and shivering castaways around it. Afterwards, it was doubtless the bringing food and clothing, and providing shelter. The grace of hospitality is within the exercise of all. Few homes are so barren that from them relief may not go forth to brighten some wan face, some famished body, some cheerless spirit. The street gamin, sharing his crust and tattered blanket with his mate, who is not so rich, illustrates the virtue. It is an old proverb, When one poor man relieves another, God Himself laughs for joy.

3. Hospitality is bestowal without thought of return. It is self-forgetful. What gain could these islanders expect from the impoverished mariners? The fact of inability to repay begets in the donor the greatest satisfaction. Jesus pointed out, those who cannot recompense thee, for us to seek with saving offerings.

4. There are, however, rewards in waiting for all who obey the noble prompting. The father of the governor was seriously ill. Paul, hearing of it, went to him with remedies of which no medical school knew. The cure was immediate and complete. The news spread. The diseased from every quarter flocked about the wonder worker, and went away healed. To save the ill-fated boats company was to save themselves, though ignorantly. So always, by methods we could never predict, the return for any deed of real hospitality is made. The cup of cold water given in a disciples name, insures the reward.

II. The folly of human judgment. A viper fastens on to the apostles hands, He is a murderer, say the bystanders, No, see he shakes it off unhurt--he is a god. People are still under the impression that signal calamity finds its deserving victim, and ask, What has he done to merit it? Equally true is it, when by some unparalleled act one seems to be lifted out of the sphere of ordinary life, the multitudes are ready to bow down before him. The successful general, politician, merchant, scholar, is gazed at as if the secret of his mastery lay in supernatural gifts. The mistake of trusting the common opinion is plain. We rely more than we know upon our prejudices. Our tribunals are seldom fair. Often the impartial verdict of history shows how fallible the earlier judgment was. Hence modesty, rather than assurance, is becoming when we pronounce upon anothers doing or purpose, when all the details have not been open to us. (D. S. Clark.)

Paul at Malta

Here we have:--

I. Men getting out of one trouble only to get into another. There is a mysterious law of succession in the difficulties of human life. It never rains but it pours. There is a mystery of grace also in this succession. We do not know the best side of trouble until we have had a great deal of it. One trouble is of no use. You must get into the rhythm of sorrow, the rise and fall of the melody of discipline. It is marvellous how trouble can make the house comfortable with a strange sense of its being there at Heavens bidding and under Heavens order. It is not so with the first trouble--that always upsets a man. The second trouble is accepted in rather a better spirit; then the third comes like an expected guest. It is better--when trouble has wrought out its most sacred mystery--to go to the house of mourning than to go to the house of feasting. Different nationalities have different salutations. The Greek would say, Rejoice! He lived in the region of the senses; he delighted in high art, in high feasting. The Hebrew spoke in a nobler bass; he said, Peace be with you! The Hebrew was the man of soul, the man of tragic experience. So trouble leads us into these deeper mysteries of experience; it takes away the merry shout, but fills the mouth with a nobler salutation. So Christ, in all His sorrows, said, My peace I give unto you.

II. The rough judgments which men are always prone to pass upon men. When the viper fastened on Pauls hand, the simple Punic people said, No doubt this man is a murderer, etc. Alas! how many murderers there would be if we had to judge of sin by apparently penal circumstances! How ready we are to form the ungracious judgment of one another Who ever failed in business, even in the most honourable way, without some friends knowing that this very collapse would take place, and without their taking morals from it intended to magnify their own better business capacity? Who ever pitied the man upon whom the viper fastened? Be more discriminate in judgment. Christ would see in the very worst man something to recognise, in a way that would give him another chance. There is no man quite so bad as he appears to be, even though the viper be on his hand. But some men do not look out for the mitigating qualities. Circumstances are sometimes against men. We have seen the viper of a false accusation fastening upon the hand that never did mischief to a human creature. I would pray for the spirit that pities the hand, rather than praises the viper; that would rather be deceived than willingly accept the ungenerous judgment. Blessed are the merciful, for they shall obtain mercy.

III. The mystery of intuitive religion. It would seem as if religion were born in the human mind and heart. Here is a sense of a Presence in the universe that means righteousness. The heart instinctively says when wrong is done, This must be punished. Christianity never uproots that, but sanctifies it. Who wrote that law? It is written upon the tablets of the mind by an invisible penman. The universe is against murder. We cannot give up the thought that the bad man will one day have the worst of it. The universe would fall to pieces if we could relinquish that doctrine.

IV. A point of progress in the religion of these barbarians. They who could not understand a sermon could comprehend the treatment of a viper, and reason upon it. They were observant people: they made religious deductions from ordinary facts (verse 6). What was this? A direct contradiction of so-called experience. Here was the greater law setting itself in noble sovereignty over the common daily law. They were a frank people; they had attained a high point in education, in being able to shake out of the mind prejudices which opposed themselves to the startling fact which immediately appealed to their vision. If we could persuade modern nations to act in the same way, we should have no unbelievers. If every viper shaken off the hand proved the nobleness of the character so destroying it, and led to the higher reasoning that such a character is a Divine creation, we should have no theological controversy. All Christian history may be summed up in this one line: that the Christian hand has always shaken off the viper and flung it into the fire. It is part of the great original mystery; the seed of the woman shall bruise the serpents head. The viper is on us now; the poison has touched the red current of the blood; but, by the grace of Christ, we will shake it off, and it shall be destroyed. (J. Parker, D. D.)

The Maltese,

an expressive representation of the heathen world.

I. In their need of redemption.

1. Their dark superstition (verses 4-6).

2. Their manifold misery (verses 8, 9).

II. In their capability of redemption.

1. Their friendly hospitality (verse 2).

2. Their dim knowledge of God (verse 4).

3. Their lively susceptibility for the impressions of the Divine (verse 6).

4. Their earnest desire of assistance (verse 9).

5. Their childlike gratitude (verse 10). (K. Gerok.)

The worlds judgments foolish

The world is foolish--

1. In its uncharitable judgments (verse 4).

2. In its favourable judgments (verse 6).

3. Therefore, undisturbed by the judgments of the world, do thy duty, and be not weary in well doing (verses 7-10). (Lisco.)

Good in heathendom

It is common to regard all men outside of Christendom as utterly destitute of goodness. This is untrue to fact, and a libel on human nature. Observe in these barbarians:--

I. A sympathy with human suffering (verse 2, 9).

1. This social love dwells in men of every colour and clime. How can this be maintained, it may be said, in the presence of cannibalism, human sacrifices, bloody wars, etc.?

(1) These cruelties are perversions of this very social sympathy.

(2) The very existence of tribes implies it; men could not exist at all in unity without this social and kindly affection.

(3) Cruelties exist even in Christendom, where this goodness is patent to all.

2. That this kindly sympathy does, as a rule, exist in all hearts, however deeply sunk in ignorance and depravity, is proved--

(1) By modern travellers. Livingstone found it in the dark regions of South Africa.

(2) By the Bible. The Bible is a revelation of love, and unless men have the element of love in them they would be as incapable of understanding it or feeling its power as the ravenous beast. You may as well bring the magnet to clay as take the gospel to men who have no love in them.

II. A sense of retributive providence (verses 3, 4). Here is a fine subject for a picture. This sense of the connection between crime and punishment is so universal that it must be regarded as instinctive. It is a feeling that underlies all religions. Their mistakes were--

1. That punishment for crime came in a material form. Men have ever thought thus. The fall of the tower of Siloam was thought to be a judgment, and so now is the burning down of a theatre: whereas nature in her operations pays no attention to moral distinctions. Vipers will sting apostles as well as apostates.

2. That it followed flagrant crimes only. This man is a murderer. But there is a spirit which often possesses men, that calls for greater punishment even than a material murder.

III. A faith in a supreme being (verses 5, 6). The rapidity with which these men changed their opinion concerning Paul is only an example of that fickleness of soul which ever characterises the uncultured. The most noteworthy point, however, is, that what brought up to them the idea of God was the marvellous. The natural tendency of the vipers sting was death. Because Paul did not die, they thought him a god. They felt that the laws of nature could only be counteracted by God. It was in the wonderful, not in the good, that they saw God. Thus men generally feel. Conclusion: Several things may be fairly deduced from this subject:--

1. The identity in authorship of human souls and Divine revelation. The grand rudimental subjects of the Bible are love, retribution, God; and these are written on the human heart. What Christ put into His book, he put first into the soul, and thus He is the Light that lighteth every man that cometh into the world.

2. The impossibility of atheism ever being established in the world. Systems that are inconsistent with the intuitions of the human soul can never stand. The human soul is essentially religious.

3. The responsibility of man wherever he is found. The heathens, with this inner light of goodness, are bound to walk according to their light.

4. The duty of missionaries in propagating the gospel. Let them not ignore the good in the human heart, but--

(1) Recognise it.

(2) Honour it.

(3) Appeal to it.

(4) Develop it. (D. Thomas, D. D.)

The barbarian

Twice St. Paul came in contact with barbarians--twice he was counted as a god. Once at Lystra--once here at Melita. It is the Carthaginian or Phoenician religion which moulded the barbarian life that we examine.

I. Barbarian virtues.

1. Two errors have been held on the subject of natural goodness.

(1) That of those who deny to fallen man any goodness at all. This is the effect of a system. No man in his heart believes it. Men are better than their creed. We find here the natural barbarian virtues of hospitality and sympathy. And a Christian contemplating this, gave this distinct testimony, The barbarous people showed us no little kindness.

(2) That of placing too high a value on the natural virtues. We hear much of early unsophisticated times, when wild in woods the noble savage ran. According to this, civilisation is the great corrupter. But the truth is, the natural good feelings of human nature are only instincts: no more moral than a long sight or a delicate sense of hearing. You may travel among savages who treat you, as a stranger, with courtesy: but yet feed on the flesh of their enemies. And these Melitans, who showed no little kindness, belonged to a stock who, in the most civilised days of Carthage, offered human sacrifice.

2. The advent of Christ brought a new spirit into the world. Love your neighbour, hate your enemy. Carthaginians obeyed that. Christ said, Love your enemies. Remark, too, the principle on which this is taught. That ye may be the children of your Father which is in heaven: for He maketh, etc. So He converted rude barbarian instincts into Christian graces, by expanding their sphere and purifying them of selfishness--causing them to be regulated by principle, and elevating them into a conscious imitation of God in His revealed character.

II. The barbarian idea of retribution.

1. Paul was one of those who are formed to be the leaders of the world. Foremost in persecution--foremost in Christianity--foremost in the shipwreck--foremost too, when all was over, in gathering the sticks to make the fire. From those sticks a viper sprung and fastened on his hand, and the first impression of the barbarians was, No doubt this man is a murderer, etc. This is the basis of all natural religion, and underlies all mythologies. The Nemesis who presides over retribution--the whips and scorpions of the Furies--it seems the first instinct of religion. In the barbarian conception of it, however, there was something gross and dangerous; because--

(1) They misinterpreted natural laws into vengeance. There is a proneness in man to judge so. We expect that nature will execute the chastisements of the spiritual world. Hence all nature becomes to the imagination leagued against the transgressor. The walls of Siloam fell on guilty men. On this conviction nations constructed their trial by ordeal. The guilty mans sword would fail in the duel: and the foot would strike and be burnt by the hot ploughshare. Some idea of this sort lurks in all our minds. We picture the spectres haunting the bed of the tyrant. But experience corrects all this. The tyrants sleep is often as sweet and sound as the infants. The viper stings the innocent turf cutter. Only in poetry does the fire refuse to burn the innocent, and Purity lay her band on the fawning lions mane. If we ask where these Melitans got their idea of retribution, the reply is, out of their own hearts. They felt the eternal connection between wrong-doing and penalty.

(2) They expected vengeance for flagrant crime only. This man is a murderer. There is a common feeling now to that effect, Murder will out. The truth is, we think much of crime, little of sin. There is many a murderer executed whose heart is pure compared with those of many a man who lives a respectable life. David was a murderer. The Pharisees had committed no crime; but their heart was rotten at the core.

2. As information increased, this idea of retribution disappears. Natural laws are understood, and retribution vanishes. Then often comes Epicureanism or Atheism. All things come alike to all: there is one end to the righteous and to the sinner. If so, then the inference suggests itself--Let us eat and drink--it is all the same. Or the sceptical feeling comes thus: Verily I have cleansed my heart in vain, and washed my hands in innocency. Therefore why do right instead of wrong?

3. The Advent of Christ brought deeper and truer views. It taught what sin and suffering are. It showed the Innocent on the Cross bearing the penalty of the worlds sin, but still the Son of God, with whom the Father was well pleased. The penal agonies of sin are chiefly those which are executed within. Vengeance, said the Melitans, suffereth not the murderer to live. Whosoever slayeth Cain, said God, vengeance shall be taken on him sevenfold. Cain the murderer lives--Christ, the holy, dies. Cain is to us the dread type of hell. To live! that is hell, to live when you would fain die. You may escape the viper and the wreck. You may by prudence make this world painless, more or less. You cannot escape yourself. Go where you will, you carry with you a soul degraded, its power lost, its finer sensibilities destroyed. Worse than the vipers tooth is the punishment of no longer striving after goodness, or aspiring after the life of God. Just as the man cannot see through the glass on which he breathes, sin darkens the windows of the soul. You are safe, go where you will, from the viper: as safe as if you were the holiest of Gods children. The fang is in your soul.

III. The barbarian conception of deity.

1. When the viper fell off, and Paul was left uninjured, they changed their mind and said that he was a god.

(1) This implied a certain advance in religious notions. Man finds himself helpless among the powers of nature, and worships them. The highest is the worship of the host of heaven. With some it is the adoration of lifeless things. Evidently there can be no holy influence in this. Men worship by fear, and fortify themselves by charms and incantations: do not try to please God by being holy, but defend themselves from danger by jugglery. The Christians of the early ages carried about bits of consecrated bread to protect themselves from shipwreck. Besides this men have worshipped brute life. It is quite clear that the Melitans were beyond all this. It is a step when men rise from the worship of lifeless things to that of animals--another when they rise to worship human qualities; for they are nearest the Divine.

(2) But this worship of the human was the adoration of the marvellous--not the reverence for the good. It was not Pauls character to which they yielded homage. It was only his miraculous escape. So too at Lystra. It was the miracle which they chiefly saw. All that would pass away when they knew that he was a man of like passions with themselves, or when they were informed that it was a providential escape which might have happened to any ordinary man. When the savage sees the flash of European firearms, he kneels as to a god; but when he has learned its use, his new religion is gone. And thus science is converting the religion of mere wonder into atheism. As you teach laws, you undermine that religion. Men cease to tremble. The Laplander would no longer be awed by the eclipse if he knew how to calculate it with accuracy. The savages dread of lightning as the bolt of God is over when he sees the philosopher draw it from the clouds, and experimentalise on it in his laboratory. And the Romanist, whose flesh creeps when he sees a miracle in the consecration of the sacraments, ends in infidelity, when reason has struck the ground of false reverence from beneath his feet.

2. Therefore has the Redeemers advent taught a deeper truth to man. Paul spoke almost slightingly of the marvellous. Covet earnestly the best gifts: yet show I unto you a more excellent way, etc. Love is diviner than all wondrous powers. So too the Son of God came into this world, depreciating the merely mysterious. An evil and adulterous generation seeketh after a sign, etc. It was not the supernatural in His miracles which proved them Divine. It was their goodness, their love, which manifested Deity. Faith stands serenely far above the reach of the atheism of science. It does not rest on the wonderful, but on the eternal wisdom and goodness of God. The revelation of the Son was to proclaim a Father, not a mystery. No science can sweep away the everlasting love which the heart feels. (F. W. Robertson, M. A.)

Paul at Malta; or, the insufficient creed of natural religion

The most important subject in our paragraph is what we may call the Creed of Natural Religion, as it may be inferred from the judgments of the barbarians about Paul--first judging him to be a murderer when they saw the viper fastening on him, then going to the other extreme of judging him to be a god because it did him no harm. But, before we come to speak of this, I wish to call your attention to one or two points of practical interest. The first of these is the kindly hospitality which these islanders showed to the shipwrecked men who had been cast so destitute on their shore. This was in very marked contrast to what has frequently happened on the coasts of Great Britain--where men who, I suppose, would call themselves Christians, have held out false lights to a ship labouring in a storm, in order to lure her on to destruction, so that the wreckers, as they are called, may plunder the dead bodies cast ashore, and share the spoil of the wreck. Such diabolical conduct has not unfrequently been displayed by so-called Christian men in Christian Britain, while these barbarians, who never heard of the name of Christ, or of the gospel of kindness and charity which He preached, showed uncommon kindness to the victims of the shipwreck east upon their shores. We admire them, do we not? And why? Just because, after all, kindness, notwithstanding much of the selfishness and cruelty which is in our world, is one of those touches of nature which makes the whole world kin. It is a plant in the heart of the natural man of Gods own planting; part of our nature which shows that, after all, we are children of the heavenly Father, bearing still some traces of the Divine image in which we were created. But while we thus admire and rejoice in kindness as displayed by others, and while we do so because it speaks of the brotherhood of man and the Fatherhood of God, and while we recognise it as a plant of the Heavenly Fathers planting, we must remember that if it is to thrive in our nature, in our homes, in our congregations and Churches, in our communities and social life, like all other plants, it must be cultivated or it dies. The only true way to cultivate any moral plant, whether good or evil, is by exercising it. We often meet with men and women who, in sailing over lifes sea, have been shipwrecked by misfortunes which they could no more have helped than Paul could have helped the storm which blew him and his companions on the shores of Malta. We meet with others whom the wild assault of temptation, or whom the strong storm of their own passions, had driven to moral ruin and shipwreck. What is our attitude towards these? Is it not too often the case that the cruelty and selfishness of our hearts have smothered up the natural kindness which God had implanted in us, so that instead of pitying and helping and showing kindness--a kindness which might be their salvation at last--we stand aloof from them, blaming them unsparingly, judging them harshly, and condemning them fiercely, taunting them with their folly, and accusing them with their sin--so that instead of helping them by our kindness, we, by our cruelty and heartlessness, drive them back to perish in the angry, all-devouring sea of misfortune and sin from which they sought to escape. Shall the conduct of the barbarians of Malta shame us Christians of today? And now to turn for a moment to Pauls conduct on this occasion. We are told he had gathered a bundle of sticks and laid them on the fire. Instead of standing whining and complaining, and expecting all help from others when misfortune overtakes him, he, with the true manliness which was so characteristic of him, sets about to help himself. Some people, when misfortune comes to them, seem to think that all that they should do is merely to appeal to the kindly compassion and help of others. These are the people whom kindness, charity, help makes paupers of--to whom help is more often a curse than a blessing, for it takes away all manliness and self-respect--whereas the truest and surest way to win the kindly feeling and help of others is that men in misfortune even should do what they can to help themselves, for I do not suppose anyone comes so low in means or in morals but that he can put forth, Paul-like, some effort of self-help, which shall be more effective to raise him back to that position from whence he has fallen, than all the help and kindness which can be shown him. Again, Paul shows that it is never beneath true dignity to stoop to any useful service. If Paul had been like many of us, he would have stood on his dignity as the great apostle, and would expect others to stoop to the menial service of gathering sticks for the fire. But he had the spirit of his Master, who did not think it beneath His dignity to stoop to wash the feet of the fisherman of Galilee--who did not think it beneath His dignity to stoop lower still, and not only wash away the dust stains from His disciples feet with water, but to wash away the infinitely foul stain of mens sins with His blood. There are some people who are quite willing to do open public service, if only they can win applause to themselves, and they think they have been serving Christ, or the cause of their fellow men, but they will not condescend to do an humble obscure act for Christ or for men, because it does not attract to them the applause or notice of others. These must be told they are mere hollow-hearted servants, men pleasers, rendering only eye service, and that their prominent services are not services for Christ or man, but for low, paltry, mean, selfish ends, serving self only; and Christ, aye, and men too, will value their service accordingly. Let us, Paul-like, Christ-like, serve not only in what brings glory and praise and eclat and popularity to ourselves, but let us be willing to serve in what is obscure and insignificant, then we shall prove that we are not self-seekers, but truly Christs servants. And now an incident occurred which opens up a wider train of thought than I have time to devote to the following of it fully out today. When Paul had cast his bundle of sticks on the fire, a viper, which had been lying torpid being revived by the heat, fastens on his hand, but he shakes it off as does a healthy bodily constitution shake off the disease which fastens with deadly effect on others, or as the man who is morally sound at the heart can throw off the deadly temptation which seeks to fasten itself upon him, but can easily spit its poison into the veins of others less morally sound. The more superstitious barbarians came to the usual conclusion in such cases. This man is a murderer, whom vengeance had pursued on the sea, but failed to overtake, but whom vengeance now shall not let escape. After watching for some time and not seeing any symptoms of harm--not seeing, as they expected, that he should drop down dead--they rushed to the opposite extreme, and said, He is a god. Now, underlying this superstition there was this solemn, awful, and eternal truth, that guilt will, sooner or later, by some means or other, be overtaken by punishment. That, as the Scriptures put it, Though hand join in hand, the wicked shall not go unpunished. This is the creed, or at least a part of the creed, of natural religion. An element in the religious belief of all men in all ages, in all stages of civilisation, is the faith that sin shall not go unpunished. It is belief as natural to the human heart, and as keenly felt in the conscience, as that wrong is wrong and right is right. So that the conviction which lay at the bottom of their false judgment of Paul was a true conviction. But there is a deeper truth underlying this conviction--that sin is always followed by punishment. For that conviction assumes that the world must therefore be governed by righteousness--that a universal law of righteousness rules the world when men believe because they see it and feel that it is right, that sin is always followed by punishment--punishment, mind you, not in the world to come only, but in this world of ours. The creed of natural religion is right so far, but then, as exhibited by these barbarians, it was accompanied by the false idea that every accident that befalls a man, every misfortune that comes to him, is punishment for sin. Even at the present day there is a false idea abroad that such accidents as the Tay Bridge disaster was a judgment from God for travelling on Sunday--instead of looking at the true facts that it was bad engineering and bad workmanship--the real cause of the disaster. Many an innocent, good, upright man suffers misfortune and what; we call evils because of the evil doings of others, while many a rogue and scoundrel thrives and is prosperous, and seems to have peace and happiness, notwithstanding his evil-doing. But it is eternally true, as God is true, that sin is followed by punishment, by the inward debasing and demoralising of the man, by the gnawings of a biting remorse, by the eating into his secret heart and life of the worm that never dieth, by the burning in his soul of the hell fire that may never be quenched. While again the good man, the godly man, though outward circumstances may be against him, though he may be in poverty and sickness and sorrow often, aye, even though the viper tongue of slander may fasten on him, and men may suspect him to be a murderer or worse, yet in his innermost being he enjoys the peace of God--the peace that passeth all understanding. He carries about with him the peace of a pure conscience, the consciousness of Gods favour, the grand feeling that he has wronged no man, and the assurance that, notwithstanding his many faults and failings, which no one knows so well, or blames so keenly as he does himself, yet that through the all-pervading mercy of God in Christ, through the infinite merit of Christs great sacrifice--he will be at last received into Gods ever lasting habitation. (J. A. Fletcher.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 28:1. When they were escaped, they knew — From some of the inhabitants who came to them; that the island — On which they were cast; was called Melita — Or, Malta. This island, which took its name from the abundance of honey found therein, (meli, in Greek, signifying honey,) lies between Africa and Sicily, about sixty miles distant from the latter country, and is about twelve miles broad, and twenty long. It consists of a chalky rock, having not more than between one and three feet depth of earth, and yet is very fertile, producing much cotton and excellent fruits. The Melitese were originally a colony of the Carthaginians, as appears from several old inscriptions in Punic characters, and from the language of the present inhabitants, the number of whom is stated to be above ninety thousand. The place on the island where Paul and his company were driven on shore is, at this day, shown to travellers, and goes by the name of St. Paul’s shore, or haven. His shipwreck here procured a kind of religious veneration to the island among Christian nations; in consequence of which, it was given, in the year of our Lord 1525, by Charles V., emperor of Germany, to the knights of Rhodes, expelled from that island by the Turks, and generally called the knights of St. John of Jerusalem. They are one thousand in number, of whom five hundred always reside on the island. In the year 1798, the French, under Bonaparte, took the island; and, in 1800, being reduced by famine, after a blockade of two years, it surrendered to the English, under whose dominion it still continues.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Paul on the Isle of Malta, Act_28:1-11.

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1. Escaped—The wreck of a great merchantman, and the escape of two hundred and seventy-six persons to the shore, would attract a large company of the rural population to the shore. The city of Valetta, the present capital, was but five miles distance.

They knew—Either because some of them recognised some aspects of the place, or because they learned it from the inhabitants.

Melita—Malta. (See map.) It is about sixty miles south of Sicily. Originally peopled by the Phoenicians, it was conquered by the Greeks, and subsequently, as in Paul’s time, belonged to the Romans. In the ninth century it was conquered by the Saracens, from whom it was won, with a heroism celebrated in history, by “the Knights of Malta.” It now is owned by England. (Note Act_27:27.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_28:1. The best authorities read, “And when we were escaped, then we knew”—lit., And having been saved, then we knew, or learned (by intercourse with the inhabitants) Melita.—Not Meleda, an island off the Illyrian coast in the Gulf of Venice, but the modern Malta.

Act_28:2. The barbarous people, οἱ βάρβαροι, were not savages, but natives who spoke neither the Greek nor the Roman tongue (compare Rom_1:14; 1Co_14:11; Col_3:11), but most likely the Punic—i.e., Phœnician as used by the Carthaginians. No little kindness.—Meant kindness not to be met with every day, uncommon (compare Act_19:11). They received us.—Not to their fire (Meyer), but to their regards, as in Rom_14:1. The present rain.—Not the rain which came on suddenly (Meyer), but the rain then falling.

Act_28:3. But when Paul had gathered—lit., twisted together—a bundle, large quantity, or heap, of sticks.—It does not militate against the truthfulness of this part of the narrative, that Malta now shows a great absence of wood; since the growth of population in the island may have led to the destruction of the forests, while, as an additional consideration, the sticks collected by Paul may have been driftwood from the wreck. A viper.—ἔχιδνα, the female adder, the male being ἕχις. The reptile here referred to, the Vipera aspis, was common in the Mediterranean isles (Tristram). Out of.—ἐκ pointing to the local source. The best MSS. read ἀπό which might signify by reason of (compare Act_20:9; Luk_19:3). The heat.—According to Agassiz vipers become torpid when the warmth of the air sinks below the mean temperature of the place they inhabit. The fact that poisonous serpents are not now found in Malta was formerly adduced (Coleridge) as a difficulty connected with the present narrative; but the disappearance of noxious reptiles from Malta may be satisfactorily accounted for by the increase of population and the cutting down of the timber in the island. In this way vipers have almost entirely disappeared from the island of Arran in Scotland (The Landsboroughs: Arran, its Topography, etc., p. 242).

Act_28:4. The venomous beast.—Aristotle (Eth. Nic., Act_7:1) uses the word θηρίον to denote any animal below the nature of man; Dioscorides Physicus (A.D. 60) to designate a reptile. θηριακὰ (from which comes our word “treacle”) φάρμακα mean antidotes against the bites of poisonous animals. Hang—lit., hanging—on his hand.—“The newer critics (Ewald, Lekebush, Hausrath, and others) suppose either that the viper curled itself round and hung from the Apostle’s hand without biting, or that though it fastened itself by biting, it was not poisonous; but this opinion neither the natives nor the writer entertained” (Holtzmann). A murderer.—This the natives probably supposed Paul to be, not because the viper had fastened on his hand (Kuinoel), or because a serpent’s bite was the Maltese punishment for murder (Heinsius), but because they observed his chains (vincula videbant), and concluded him to be a notorious criminal (Bengel). Vengeance.—Better, Justice, or Nemesis, ἡ δίκη. The goddess Dike who avenged crimes was no mere poetical personification, but a divinity honoured with a special sanctuary in the harbour town of Megaris. Her mother was Themis, the ruling world power; her sisters were Irene (Peace) and Eunomia (Good order)” (Holtzmann).

Act_28:5. Felt or took no harm.—A fulfilment of Mar_16:12 (compare Luk_10:19).

Act_28:6. Swollen, or fallen down dead suddenly.—“Sudden collapse and death often ensue from the bite of serpents” (Hackett). “Both these, the inflammation of the body and the falling down dead suddenly, are recorded as results of the bite of the African serpents” (Alford). Lucan, 9:790, describes the bite of an African serpent, Prester, named from the verb πίμπρασθαι—

“Nasidium Marsi cultorem torridus agri

Percussit Prestes. Illi ruber igneus ora

Succendit, tenditque cutem, pereunte figurâ.”

which may thus be rendered—

“Nasidius toiling in the Marsian fields

The burning Prestes bit—a fiery flush

Lit up his face and set the skin astretch,

And all its comely grace had passed away.”

And said that he was a god.—Compare Act_14:13-15. “Aut latro, inquiunt, aut deus: sic modo tauri, modo lapides. Datur tertium; homo deo” (Bengel). What god the Maltese imagined Paul to be, whether Hercules (Grotius) or Æsculapius (Wetstein), cannot be determined.

Act_28:7. In the same quarters.—Better, in the parts about, or in the neighbourhood of (R.V.) that place. Possessions.—Estates or lands, χωρία, as in Act_4:34. The chief (or first πρῶτος, as in Act_28:17; Act_13:50; Act_25:2) man of the island was the Roman governor, the legate or deputy of the prætor of Sicily, to which, as in the time of Cicero (4 Ver., c. 11) the smaller island was most propably annexed. The use of this official designation, πρῶτος, has justly been regarded as a striking proof of Luke’s historical accuracy (Baumgarten, Tholuck, Ebrard, Lardner, Paley, Howson), two inscriptions, one in Greek and another in Latin, having been discovered in Malta at Citta Vecchia, in which this title is similarly employed. Moreover, as the person named on the inscription is called Prudens, a Roman knight, it has been inferred that Publius may have belonged to this class. Publius could hardly have been called the first of the Melitæans, πρῶτος Μελιταίων, from his social rank or wealth, so long as his father lived. The us whom he received were probably, besides Paul and his companions, Luke and Aristarchus, Julius the centurion. The notion can scarcely be entertained that Publius provided for the whole ship’s company of two hundred and seventy-six persons.

Act_28:8. The specification of the disease under which Publius’s father suffered as a fever and bloody flux or dysentery, besides according with Luke’s professional character as a physician, was another testimony to his accuracy as a narrator of facts. Whereas formerly the dry climate of Malta was supposed to be unfavourable to dysentery and inflammation of the lower bowels, physicians resident in the island now report these diseases as by no means uncommon among the inhabitants. Laid his hands on him—as in Jas_5:14-15—and healed him.—Whether through the co-operation of Luke the physician is not stated—though the probability is not. Yet the healings in Act_28:9 may have been affected partly through Luke’s aid.

Act_28:10. They laded us with such things as were necessary.—Better, they put on board such things as we needed for our journey.

HOMILETICAL ANALYSIS.—Act_28:1-10

Three Months in Malta; or, Two Remarkable Incidents.—

1. The Preservation of Paul

I. The fire upon the beach (Act_28:2).—

1. The name of the island on which they had been cast ashore, the shipwrecked voyagers ascertained, presumably, by inquiring of the natives. Formerly believed to be the island of Meleda, in the Gulf of Venice, and near the coast of Illyricum, the scene of Paul’s shipwreck is now universally considered to have been the modern Malta (according to some ancient authorities, Melitene) in the Mediterranean, about sixty miles south of Sicily. The argument on which this conclusion rests one may sum up thus: Malta lies in the track of a vessel driven by a north-east wind, such as the Euroclydon or Euraquilo was; the reputed locality of the wreck, as mentioned in the apocryphal acts of Peter and of Paul, agrees with Luke’s account; the Alexandrian ship in which re-embarkment was made would naturally winter there, rather than at Meleda; the subsequent course of the voyage to Puteoli was that which a vessel would pursue in going from Malta, but not from Meleda (Hackett, Zöckler).

2. The kindness of the natives showed them to be barbarians in speech only, but not in heart. The tongue they used was that of neither Greece nor Rome, but most likely Funic, or a Carthaginian dialect of Phœnician. Nevertheless the service they rendered to the cold and shivering sailors and soldiers whom Providence had cast upon their coast, proved them to be less degraded than many who have borne the Christian name, but by their cruel treatment of shipwrecked mariners and passengers have placed themselves outside the pale of humanity. Observing the hapless plight of the two hundred threescore and sixteen souls who had been rescued from the waves, and who, besides being drenched with brine, were exposed to the combined severity of a strong north-east wind and a steady rain, the natives proceeded to light a fire for their comfort. It was a small thing to do, but it was the right thing at the right time, and evinced the thoughtful consideration of those who did it.

3. The co-operation of Paul was almost what might have been expected from one who had previously taken part in lightening the ship (Act_27:19). The writer represents him on this occasion as actively engaged in assisting the barbarians by gathering up and twisting together into a bundle a quantity of sticks to cast upon the flame. Some have objected to the truthfulness of the story on the ground that the Malta of to-day is distinguished by a great absence of wood, but the Malta of Paul’s time must have been a barren spot indeed if it contained no brushwood; and in any case there must have been within easy reach, strewed along the beach, pieces of the wreck, which could have been made available for the purpose of keeping up the fire when once it had been lighted.

II. The viper on Paul’s hand.—

1. The possibility of the incident. That no such venomous reptiles are now to be found in Malta does not prove that none such existed there in Paul’s day, any more than the fact that vipers are now almost extinct in Arran in the Frith of Clyde shows they were not formerly numerous in that island. That Paul should have grasped a snake in the handful of brushwood he collected is explainable by remembering that in consequence of the coldness and lateness of the season the reptile may have been in a torpid state, it being characteristic of such creatures that they sink into this condition when the warmth of the air falls below the mean temperature of the place they inhabit. That the beast was restored to activity by the heat of the fire into which it was flung goes without saying, while that it could easily have leaped high enough to fasten on Paul’s hand as he stood in the vicinity of the flames is quite credible, since vipers are accustomed to lurk in rocky places, from which they dart out upon their enemies (Ecc_10:8), rising sometimes several feet at a bound.

2. The danger arising from the incident. Though not expressly stated that the viper bit Paul, this was probably the case, and was evidently believed to be the case by such of the natives as were standing round and observed what had taken place. Knowing well the deadly nature of the reptile’s sting, they expected every moment to behold the apostle either swelling up in his arm with strong inflammation, or dropping down suddenly to the ground, as Shakespeare (Antony and Cleopatra, Act v., sc. 2) says when speaking of the asp-bitten Cleopatra and her maid Charmian—

“If they had swallowed poison, ’twould appear

By external swelling”;

and of Charmian, who, following Cleopatra’s example, applied the asp to her bosom—

“Tremblingly she stood

And on the sudden dropped.”

(See “Critical Remarks.”)

3. The termination of the incident. Neither of the results anticipated by the spectators followed. Calmly the apostle shook the beast back into the fire, out of which it never again rose; and, though the wondering natives kept on in momentary expectation that something amiss would happen to the apostle, he suffered no evil effects whatever. Rationalist interpreters would like, if they could, to ascribe this either to the non-poisonous character of the reptile or to the fact that it did not bite the apostle, but it is certain that whether the creature bit him or not Paul would see in his preservation a result due to the providential care and special mercy of God. Nor does it seem unreasonable to suppose that Paul was enabled to behave throughout with the calmness he displayed, because he recalled the promise which his Master had given to the eleven, and of which he must have heard (Mar_16:18), and bethought himself of the twice-given assurance (Act_23:11; Act_27:24) that he would see Rome, and therefore could not perish in Malta.

III. The thoughts of the Maltese.—These were various and deep, but mistaken.

1. A wrong conclusion. When they saw the reptile springing from the flames and fastening on Paul’s hand, they reasoned, probably observing his fettered wrists, that he must be some notorious criminal—a murderer, for instance—whom, though he had escaped the waves, Divine Justice, that awful minister of high Heaven’s wrath that ever follows on the heels of crime, would not permit to live. This suspicion, which they whispered to each other, bore a striking testimony to the sense or apprehension of Divine justice which sleeps in every man, even the most degraded; supplied a signal instance of man’s readiness to lapse into error when interpreting providential occurrences or pronouncing upon the characters of others; and gave a salutary reminder to all that even the best of men may be misjudged by their fellows.

2. A disappointed expectation. When the natives remembered what the bite of a viper signified they expected to witness the apostle either dropping down before them a dead man or swelling up along his arm and throughout his body with a strong inflammation; but in this also they were at fault, because of not knowing Him who had promised, “They shall take up serpents, and if they drink any deadly thing it shall in no wise hurt them.” Verily there were more things in heaven and on earth than had been dreamt of in their philosophy!

3. A superstitious exclamation. When they found, as they kept looking on to witness the final collapse of the apostle’s vitality, that nothing happened, and certainly that nothing amiss befell him, they changed their minds, and ejaculated again to themselves and to each other, “He is a God!”—whether “Æsculapius, the god of physicians, who ruled over the serpent, or Hercules, who crushed serpents in his cradle” (Stier), for both were worshipped in Malta, cannot be determined. Once more they were as sadly astray as when they had pronounced him a murderer. Thus “the multitude know no moderation; it either exalts one to heaven, or thrusts him down to hell” (Starke). If Paul understood what the natives said about him, it need hardly be doubted he would correct their misapprehension, as he did that of the men of Lycaonia (Act_14:13).

Learn.—

1. That human nature at its worst estate is not wholly lost. Soft places exist even in the hardest hearts.

2. That Christ’s people should always be forward in helping their fellows. Paul, though an apostle, disdained not to assist in collecting sticks for the fire.

3. That God is able to protect His people in the midst of greatest dangers. Paul, who had been rescued from the waves, was again shielded from the serpent’s bite.

4. That the best of men are often mistaken for the worst. Paul was looked upon as a notorious criminal. Paul’s master had been condemned as a malefactor.

5. That ignorance and superstition are exceedingly unstable in their judgments. The one moment Paul was shunned as a murderer, the next moment honoured as a God.

HINTS AND SUGGESTIONS

Act_28:2. No common kindness. The behaviour of the natives of Malta to Paul and his fellow-voyagers was—

I. A testimony to God’s providential care in providing for their wants in a time of urgent necessity, in raising up for them friends in a place where, and at a time when, these could least have been expected.

II. A proof of the. remnant of goodness to be found in the hearts of even the most degraded, which renders their ultimate recovery neither impossible nor hopeless.

III. A rebuke to many Christians whose conduct in showing kindness to their fellow-men falls far behind that of these untutored islanders. “Christian dwellers at the coast may learn a Samaritan love from these strangers” (Besser).

Two Fires upon the Beach.

I. On the shore of the Galilean Lake (Joh_21:9).—Prepared by Christ for His disciples. An emblem of Christ’s love towards, thoughtful care of, and bounteous provision for, His people.

II. On the shore of St. Paul’s Bay in Malta (Act_28:2).—Prepared by the islanders for the shipwrecked voyagers. An emblem of the kindness which men, and more especially Christ’s followers, should show towards one another, in sympathising with and assisting one another.

Act_28:3-6. The Incident of the Viper; or, Faith and Superstition.

I. The barbarians’ eyes of superstition beheld in the incident four things:

1. An ordinary occurrence, the bite of a serpent, which they expected to be followed by the usual result, the death of the bitten one.

2. A supernatural detection of an evildoer as they supposed, whom Divine justice would not allow to live.

3. An inexplicable phenomenon, which led them to as erroneous a conclusion as that they abandoned.

4. The presence of a Divine being, in which thought they were right, though the Divine presence was not that of Paul, but of Paul’s Master and Lord.

II. Paul’s eye of faith beheld in the incident four things:

1. A miracle of Divine power. Either in preserving him from being bitten by the adder, or, if bitten, in protecting him against hurt.

2. A token of Divine goodness in thus shielding him from being injured by what might otherwise have proved his death.

3. A proof of the Divine faithfulness. Christ having promised to His disciples before His ascension that they should take up serpents and not be hurt (Mar_16:17-18).

4. A mark of Divine honour. Put upon Paul in presence of the islanders, not for his sake alone, but for theirs as well, to open for him a door of usefulness among them so long as he remained in the island.

Act_28:1-7. The Necessity of the Advent for the Barbarian World. Exemplified by the barbarian life and religion of the inhabitants of Melita.

I. Barbarian virtues.—Two errors held on the subject of natural goodness:

1. That of those who deny to fallen man any goodness at all, and refuse to admit even kindness of feeling, contradicted by the virtues of hospitality and sympathy which were found among the islanders.

2. The opposite error of placing too high a value on those natural virtues. These Melitans, who “showed no little kindness” to the wrecked crew, belonged to a stock who, in the most civilised days of Carthage, offered human sacrifice, and after every successful battle with the Romans burnt the chief prisoners alive as a thank-offering to Heaven.

3. The advent of Christ brought a new spirit into the world. “A new commandment give I unto you, that ye love one another.” That was not the new part. The Melitans would not have disagreed with that. “As I have loved you.” … That makes all new.

II. Barbarian ideas of retribution.—In some form or another the idea of retribution underlies all mythologies, and constitutes the basis of all natural religion.

1. In the barbarian conception of it, however, there was something gross, corporeal, and dangerous; because they misinterpreted natural laws into vengeance. If we ask where these Melitans got their idea of retribution, the reply is out of their own hearts. They felt the external connection between wrongdoing and penalty. The penalty they would have executed on murder was death. They naturally threw this idea of theirs into the character of God, and blended together what was theirs and what is His. This is valuable as a proof of the instinctive testimony of man’s heart to the realities of retribution. It is utterly worthless as a testimony to the form in which retributive justice works, because it is not borne out by the facts of life.

2. As information increased this idea of retribution disappears. Natural laws are understood and retribution vanishes. Assuredly there is no vengeance such as this which suffers not the murderer to live, but arms the powers of nature against him. So the idea of retribution goes for those who can see no deeper than the outward chance of penalty.

3. The advent of Christ brought deeper and truer views. It taught what sin is and what suffering is. It showed the innocent on the cross bearing the penalty of the world’s sin, but Himself still the Son of God, with whom the Father was not angry but well pleased.

III. Barbarian conception of Deity.—“They changed their minds and said that he was a god.”

1. This implied a certain advance in religious notions. There is a stage of worship prior to that of man-worship. Men have worshipped the powers of nature and even brute life. The Melitans were a stage beyond this.

2. In this worship of the human, however, it was adoration of the marvellous, not reverence for the good, which they displayed. It was not Paul’s character to which they yielded homage, but the wonderful mystery of his miraculous escape. The mere worship of the mysterious has but a limited existence. As you teach laws you undermine that religion.

3. The Redeemer’s advent taught a deeper truth to man. The apostle spoke almost slightingly of the marvellous (1Co_13:1). Love is diviner than all wondrous powers. The revelation of the Son was to proclaim a Father, not a mystery.—Robertson, of Brighton.

HOMILETICAL ANALYSIS.—Act_28:7-10

Three Months in Malta; or, Two Remarkable Incidents.

2. The Healing of Publius’s Father

I. The subject of the healing.—The father of Publius, the chief, or first man, of the island, whose estates lay in the vicinity of the scene of the shipwreck. That Publius was designated the “first of the Melitæans” was due neither to his wealth, which was presumably great, nor to his rank, which was obviously high, but to his office, which was that of representative, legate, or deputy of the Roman prætor of Sicily, to which the smaller island of Malta was annexed as an appanage. Two inscriptions found in Malta, at Citta Vecchia, belonging to the time of Augustus, one in Greek and the other in Latin, show that the term “first” was frequently so used—the Greek inscription running, Lucius Caius, son of Quirinus, a Roman knight, first of the Melitæans. That his father lived with him was probably a testimony to his filial affection.

II. The motive of the healing.—A threefold desire on the part of Paul.

1. Philanthropical. To relieve, if he could, the suffering of the patient, who lay sick of fever and dysentery. Paul was never unmindful of his own precept—“As therefore ye have opportunity, do good unto all men” (Gal_6:10; compare Heb_13:16). Like his Master, who “went about continually doing good” (Act_10:38), he was ever on the watch for occasions to serve. Nor can one more closely resemble either Christ or Paul than by ministering to the infirm and afflicted.

2. Evangelical. To find an opening for the gospel, which he believed and was always anxious to preach. Paul was ever ready to enter with his message of salvation into any door that Providence might open, whether in Ephesus or in Rome, in Cyprus or in Malta. Like Jesus Christ, who was always about. His Father’s business (Luk_2:49), and whose meat and drink it was to do His Father’s will (Joh_4:32-34), Paul was one that never missed a chance of publishing the good news of grace and eternal life to those who would hear (Rom_1:15).

3. Eucharistical. To make some return for the generous hospitality which for three days had been exhibited towards Paul and his companions, which was only common gratitude, a virtue in which the apostle never failed (2Ti_1:16-18). It is not absolutely certain that Publius’s hospitality was extended to the whole ship’s company, though possibly the meaning of the historian may be just this, that for three days Publius was engaged in showing kindness to the shipwrecked voyagers, having them up in relays to his mansion or grounds, and sumptuously feeding them. Others, however, suppose that the entertainment referred to Paul and his companions, Luke and Aristarchus, with perhaps Julius, the centurion, and the master of the ship. But in either case Paul would naturally feel that such generosity would demand some return.

III. The nature of the healing.—

1. Ordinary. The cure of a fever and dysentery, and yet the only cure of its kind reported of Paul—indeed, only the third work of healing ascribed to him in the Acts, the other two having occurred at Lystra (Act_14:1-10) and at Philippi (Act_16:16-18), unless the healings and exorcisms attributed to Paul in Ephesus (Act_19:11-12) be taken into account. That the malady from which Publius’s father suffered was not impossible, even in a dry climate like that of Malta, physicians resident in the island have shown.

2. Miraculous. It is evident that though Luke was a physician, it was not by him but by Paul that the cure was wrought. It was Paul and not Luke who entered into the sick man’s chamber. Yet Paul had no power in himself to cure.

IV. The method of the healing—

1. Prayer. The apostle followed the usual practice of Peter in attempting the sick man’s cure (Act_9:40). It is possible that on entering the patient’s chamber Paul had no idea beyond that of praying for his restoration to health (Jas_5:14), and that the impulse to perform a miraculous act of healing was communicated to his mind during prayer. If he contemplated a miracle from the first, then the precedence of the prayer would assist the patient to detect the source whence his cure proceeded.

2. Imposition of hands. In so acting Paul imitated the method of Christ (Mar_6:5; Luk_4:20; Luk_13:13). The action would in part serve to connect the healing and the prayer as well as to aid the faith of him on whom the miracle was wrought.

V. The effect of the healing.—Threefold.

1. Spread of fame. The rest of the islanders who had diseases on them came to Paul for assistance, which, like his Master, he denied not, but freely granted, laying his hands upon them and healing them all (Luk_4:40), but whether in every instance miraculously, or with the assistance of Luke, is not told.

2. Increase of honour. The patients whom he cured honoured him and his companions with many honours—not rewards for their services, which Paul would hardly have accepted (Act_20:33; Php_4:17), but “attentions,” marks of favour, in attestation of the kindly feelings with which they were regarded.

3. Supply of need. When the time arrived for departure from the island the natives put on board ship everything they could think of that might be needful for the voyage of Paul and his companions, as once before the friends at Sidon had done (Act_27:3).

Learn—

1. That Christians should never allow themselves to be surpassed in courtesy by men of the world, though they sometimes are.

2. That Christ’s people should be distinguished for their gratitude to those who show them kindness, which they sometimes are not.

3. That wherever Christians go they should endeavour to leave those they meet the better for their society, which they do not always do.

4. That Christians will lose nothing either in this world or in that which is to come by doing good, which they frequently forget.

HINTS AND SUGGESTIONS

Act_28:7. The First Man in Malta: a Sermon on true Greatness.—Exemplified in Publius.

I. First in rank.—The deputy of the Sicilian prætor, the representative of Imperial Rome. Exalted station a great talent, conferring great powers and creating great responsibilities.

II. First in wealth.—A reasonable inference from the mention of “lands.” Like social dignity, riches a splendid endowment which, when rightly used, may be productive of immense good to their holder as well as to his less fortunate fellows in society around.

III. First in goodness.—Which after all is the only greatness. Publius, it is obvious, was distinguished by at least three virtues which are rare.

1. Filial devotion. The presence of his aged father in his official mansion probably spoke well for his respect for and attention to his parents (Eph_6:1-2).

2. Humble condescension. Though a great man, he did not shrink from condescending to men of low estate like the shipwrecked sailors and prisoners who had been cast upon his island (Rom_12:16).

3. Generous hospitality. A wealthy landowner, he freely parted with his means to supply the necessities of the poor voyagers whose whole goods had been devoured by the sea (Pro_21:26; Psa_112:9; 1Ti_6:18).

Act_28:1-10. The People of Malta: an Expressive Representation of the Heathen World.

I. In their need of redemption.—Their dark superstition (Act_28:4-6), their manifold misery (Act_28:8-9).

II. In their capability of redemption.—Their friendly hospitality Act_28:2); their dim knowledge of God Act_28:4); their lively susceptibilities for impressions of the Divine (Act_28:6); their childlike gratitude for kindnesses received (Act_28:10).

III. In their relation to redemption.—The gospel which Paul carried with him to the island and doubtless preached to its inhabitants having been intended for them, adapted to them, offered to them, and to some extent, it may be hoped, believed and enjoyed by them, as it is in the heathen world to-day.—Enlarged from Gerok.

Act_28:4-10. The Mistakes of the Maltese.

I. They misinterpreted the providence of God (Act_28:4).

II. They misjudged the character of Paul (Act_28:4; Act_28:6).

III. They misunderstood their own needs (Act_28:9).

Act_28:7-10. The Beauty and the Profit of Kindness. Illustrated by and in Publius and Paul.

I. The beauty of kindness.—Shown by—

1. The courteous entertainment of Paul and his companions by Publius.

2. The unstinted philanthropy of Paul in healing not only Publius’ father, but all the diseased islanders who came to him.

II. The profit of kindness.—Experienced by—

1. Publius, who must have felt his generosity to the apostle more than repaid by the healing of his father.

2. Paul, who doubtless also owned himself abundantly recompensed for his labours among the islanders by the tributes of affection he bore away with him from Malta.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

B.—Experiences And Acts Of The Apostle At Malta

Act_28:1-10

1And when they [we] were escaped [ashore], then they [we1] knew [ascertained]that the island was [is, χαλεῖται] called Melita [Malta]. 2And the barbarous people [the strangers, βάρβαροι] shewed us no little kindness: for they kindled2 a fire, and received us every one [us all, πάντας], because of the present rain [of the rain which had set in], and because of the cold. 3And [But] when Paul had gathered a3 bundle of sticks, and laid them on the fire [on the pile of wood], there came a viper out of [there came forth a viper because of, ἀπὸ,4] the heat, and fastened on his hand. 4And [But] when the barbarians [the strangers] saw the venomous beast [the beast, θηρίον] hang [hanging] on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance [retribution] suffereth.not to live. 5And he [But he,δ μὲν οὖν] shook off the beast [threw the beast off from himself, ὰποτιν.5] into the fire, and felt [suffered, ἒπαθεν] no harm. 6Howbeit [But, δὲ ] they looked when he should have [they expected that he would become] swollen, or fallen [or would fall] down dead suddenly: but after they had looked a great while [as they, however, waited long], and saw no harm come to [saw that nothing amiss befell] him, they changed their minds, and said that he was a god.In the same quarters [But in the neighborhood of that place] were possessions of the chief man of the island, whose name was Publius [the first man of the island, named Publius, possessed an estate]; who received us, and lodged us three days courteously.8And [But] it came to pass, that the father of Publius lay sick of a fever and of a bloody flux [a dysentery6]; to whom Paul entered in, and prayed, and laid his hands on him, and healed him. 9So [Now, οὖν ] when this was done, others also, which had diseases in the island, [done, the others (οἱ λοιπ .) also, on the island, who had diseases,] came, and were healed: 10Who also honored us with many [showed us manifold] honours; and when we departed [we again put out to sea], they laded [supplied] us with such things as were necessary7.

EXEGETICAL AND CRITICAL

Act_28:1. And when they [we] were escaped [ashore].—Ἐπέγνωμεν [see note 1 above, appended to the text. We ascertained]. They probably learned the name by inquiring of the inhabitants, many of whom were doubtless drawn to the spot by the wreck of the ship. The name of the island was Melite. At a former period, Malta was not believed by every interpreter, without exception, to be the island in question; there were some who supposed that an island, now called Meleda, in the northern part of the Adriatic Sea, off the coast of Dalmatia, and not far from Ragusa, was meant. This opinion was advocated, after the example of a Byzantine writer, Constantine Porphyrogenitus, at first by a Venetian, named Giorgi, and subsequently by de Rhoer of Holland, several Englishmen, especially Bryant, and also Paulus. The first argument which was advanced in favor of this opinion, proceeded from an erroneous interpretation of the name Adria, in Act_27:27. But it can no longer be doubted that Malta, on the south of Sicily, must be meant, especially when the following circumstances are duly considered:—first, that Malta lies in the track of a vessel driven by a north-east wind from Crete; secondly, that the Alexandrian ship on which Paul was afterwards placed [ch. Act_28:11], would naturally winter at Malta, and not at Meleda; thirdly, that the voyage to [Rhegium, Act_28:13, and] Puteoli, does not suit a ship sailing from Meleda, but is far more intelligible, if the ship proceeded from Malta: see Hackett [Comm. on the Acts, new ed. 1863, p. 445.—For a full discussion of the whole subject, and a detailed examination and refutation of the arguments of the emperor Const. Porphyr.; Giorgi, the Benedictine, of Ragusa; Bryant, Coleridge, etc., see Conyb. and H., II. p. 351–357.—Tr.]. The island of Malta lies in the Mediterranean, about 60 miles south from Cape Passaro, the southern point of Sicily, and about 200 miles from the coast of Africa. [“It Isaiah 17 miles in length, 9 miles in its greatest breadth, and 60 miles in circumference.” (Hackett).—Tr.].

Act_28:2. And the barbarous people [the strangers]. Luke terms the islanders βάρβαροι, in reference to their language, as they spoke neither Greek nor Latin. [“Βάρβαρος,—a barbarian, i. e., pr. simply a foreigner, one who does not understand or speak the language of a particular people, etc.” Rob. Lex. N. T.—Comp. Rom_1:14; 1Co_14:11; Col_3:11.—Tr.]. That the term is not intended to indicate moral rudeness [i.e., as to character and disposition], or a want of culture, may be distinctly seen in Act_28:2, especially in the words: οὐ τὴν τυχ. φιλανθρωπίαν.—In reference to the language, these islanders were of Phoenician descent, and their mother-tongue was, without doubt, a Punic dialect.

Act_28:3-6. There came a viper out of the heat.—The serpent [ἔχιδνα designating the female, ἔχις the male [but see Passow on the latter word.—Tr.]) was, without doubt, a species of adder or viper. When the temperature falls considerably below the mean temperature of the region which they inhabit, these reptiles become torpid. This serpent was probably in such a state, but was roused and irritated by the heat, and hence darted at the hand of Paul. Luke does not, it is true, say in express terms that it had bitten the apostle, and hence some interpreters assume that such was, accordingly, not the case, and that it had merely twined itself around his hand. The narrative, however, seems to assume or imply that he had actually been bitten, for it introduces the following facts: καθῆψε τῆς χειρός, Act_28:3 (it attached itself to, fastened on, his hand)—κρεμάμενον ἐκ τ. χ., Act_28:4 (it was seen hanging on his hand [holding fast to the wound by its mouth (Meyer)])—and, the islanders expected that he would swell, or fall down dead, Act_28:6; besides, their opinion was sustained by their knowledge, derived from experience, that the bite of this viper caused death. If, nevertheless, the apostle did not suffer the least injury, we must believe that the result was due to the divine protection granted to him, in accordance with the promise of Jesus, Mar_14:18.—No venomous adders are at present found in any part of the island of Malta, and the modern Maltese believe that since the time when Paul threw into the fire the one which had bitten him, the whole race has lost its poison. The general fact is, indeed, well known, that in other regions also, in the same proportion in which the woods are cleared, and the cultivation of the soil extends, poisonous reptiles disappear. For example, the viper was gradually expelled from the Isle of Arran, on the west coast of Scotland, in proportion to the increase of the population (James Smith). But it would be difficult to find elsewhere a surface or soil of equal extent, which is so skilfully prepared by the hand of man, and is in such a high state of cultivation, as the modern Malta. [No doubt … murderer. “It was a rash judgment formed when they saw his chains.” (Bengel).—“He was perhaps still fastened to a soldier.” (Alex.). Comp. Act_12:6; Act_24:23; Act_27:3; Act_28:16.—Ἡ δίκη; “Vengeance, literally, justice, either as an act or an attribute of God (compare 2Th_1:9; Judges 7). There is no need of supposing a personification, or a reference to the Nemesis, or goddess of retributive justice, represented by the Greek mythology as the daughter and avenger of the supreme Deity.” (Alex.).—Tr.]

Act_28:7-10. Publius, the Roman, is introduced as ὁ πρῶτος τῆς νήσου, Act_28:7. This description cannot be intended to indicate any precedence in rank, on account of birth and wealth; for if the writer had intended to state such a fact, it would not have been Publius, but his father (who was still living, Act_28:8), who would have been represented as the first or chief man of the island. Hence the expression must necessarily be intended to specify the rank and authority of a ruler or magistrate. Publius was, without doubt, the Roman commander, that is, the legate of the prætor of Sicily to whose province Malta belonged. There is not a single passage known in any ancient writer, in which this designation is found, and from which Luke might possibly have borrowed it. But, on the other hand, two inscriptions have since been discovered in Malta, the one in Greek, the other in Latin (the latter, in the year 1747, at the foot of a pillar in Citta Vecchia), which contain the same honorary title, and from which it may be inferred that the latter was an established and official title, viz.,πρῶτος Μελιταίων—princeps; thus the propriety of the title which Luke gives to this man, and which is otherwise unusual, is confirmed.—It is not distinctly stated whom this man of rank received so hospitably. The word ἡμεῖς, which occurs in Act_28:7, is no doubt the term by which the narrative usually designates the entire company of travellers, and it is chiefly for this reason, as well as on account of the shortness of the time (only three days, Act_28:7, whereas the abode on the island extended to three months, Act_28:11) that Baumgarten concludes that Publius entertained all the 276 persons, (Act_27:37). But the word ἡμεῖς in Act_28:10, must obviously be restricted to Paul and his personal friends, inasmuch as the remark that they were “honored with many honors” by the islanders, becomes intelligible only when it is referred to them, and not to the whole number of 276 persons; thus, too, ἡμεῖς, in Act_28:7, will not be properly understood unless it is interpreted as also referring only to the former (Meyer). Besides, when Luke does mean the whole number, as in Act_28:2, he expressly says: πάντες ἡμεῖς, and it may reasonably be supposed that the same word (πὰντες) would have occurred in Act_28:7, if all were meant; indeed, the reception and entertainment of 276 persons at a farm in the country, would be far more astonishing than the gathering of the same number of persons around a fire in the open air. It is, therefore, more probable that Publius hospitably entertained for several days none but Paul, Aristarchus and Luke, and, perhaps, also the centurion Julius.—With regard to the sickness of the father of Publius, the remark which others have made, may be here adduced, viz., that no writer of the New Testament employs technical terms in reference to diseases, with such precision as Luke, who is, indeed, represented as having been a physician [“Luke, the beloved physician.” Col_4:14.—E. g., πυρετοῖς; “Hippocrates also uses the plural. It probably indicates the recurrence of fever fits.” (Alford).—Tr.]. It was formerly asserted that a dry climate like that of Malta, would not generate dysentery and inflammation of the bowels; but physicians resident in that island have recently furnished the testimony that these diseases are by no means uncommon there at the present day. (Hackett [New edition, 1863, p. 450.—Tr.])

DOCTRINAL AND ETHICAL

1. God offered a twofold testimony in favor of his servant Paul—first, by preventing the venomous serpent from injuring him personally—and, secondly, by enabling him to aid and heal others. The honors which were, in return, paid to him and his associates, were virtually paid to his Lord.

2. There is a certain amount of moral and religious truth, which resides in the soul of every human being. That there is a Δίκη or Nemesis, i.e., a moral government of the world, from which the criminal cannot escape, is ineffaceably engraved on the conscience.—But, on the other hand, the truth is also most sadly distorted in the natural man. The islanders at first regard Paul as a murderer, because one misfortune after the other befalls him; afterwards, they deify him, because the bite of a serpent does not harm him. [“The change in this case was the opposite of that undergone by the idolaters at Lystra, who first tried to worship Paul, and then to kill him, or at least consented to his being stoned, Act_14:11; Act_14:13; Act_14:19. (Alex.).—Tr.]. The further man departs from the truth, the more easily he falls into extremes.

HOMILETICAL AND PRACTICAL

Act_28:1. And when they [we] were escaped, etc.—The ship is lost, but Paul and his companions are saved; empires and kingdoms may perish, but the Christian Church continues to float, and is wonderfully preserved. (Starke).

Act_28:2. And the barbarous people [the strangers] shewed us no little kindness.—We often receive the greatest favors from those, from whom we had least of all expected them. (Starke).—Sympathy, compassion, and kindness, are such precious virtues, that when they are practised even by pagans and barbarians, they are noticed and commended by the Spirit of God; especially when, in addition, as in the present case, the Lord had, in his gracious providence, provided an alleviation of the distress of his exhausted children and servants. If God does not fail to reward him who furnishes them with a cup of cold water only [Mat_10:42], how greatly should we, who are Christians, and to whom the kindness and love of God [Tit_3:4] have appeared, excel all heathens in the practice of these virtues! (Ap. Past.).—These strangers can teach Christians who live on the coast, how they should imitate the Good Samaritan. (Besser).

Act_28:3. A viper … fastened on his hand.—When the Lord designed to introduce his apostle to these strangers, He previously permitted an evil to befall him, which Paul overcame by faith; thereby he made an impression on the hearts of all who surrounded him. Our afflictions are thus intended, like a bell, to attract to us the eyes and attention of men; the faith which we exhibit under such circumstances, or the victory which we gain by the grace of Christ, is designed to induce others to imitate us. (Ap. Past.).—The serpent hanging on the hand of Paul, was a beautiful bracelet—a badge of honor. (Lindhammer).—O how many benevolent Christian hands are wounded by the bites of serpents! Nevertheless, God designs in this manner to manifest his glory in them; for Christians cannot be poisoned. (Besser).

Act_28:4. This man is a murderer, whom, etc.—Even heathens are taught by the light of nature that God is unchangeable in his justice. (Starke).—Although the truth respecting retribution remains inscribed on the conscience of men, they repeatedly fail to apply it judiciously. (Rieger).

Act_28:5. And he shook off the beast into the fire.—God often exemplifies in his servants that Christ has recovered for us also the dominion over the beasts, which had been lost; Gen_1:26; Gen_1:28; Gen_9:2; 1Sa_17:34-35. (Starke).—O that we could deal with sin, that old serpent [Rev_12:9], which, with God’s permission, so often fastens even on believers, as Paul here deals with the viper! (id.).—Then was fulfilled the promise of the Lord: “I give you power to tread on serpents, etc.” Luk_10:19; Mar_16:18. No poisonous serpents are at present found in the island of Malta; and, according to the tradition of the knights of Malta, vipers and adders which are brought to the island, lose their poison. We, too, hope to reach an island at the end of our voyage, where no viper will inflict a wound (Isa_11:8); until that period arrives, let us exercise our power as Christians, and hurl the venomous beast, sin, into the fire, to which it belongs.—Paul knew that he would be conducted to Rome as a witness of Him who bruised the head of the serpent [Gen_3:15], and, by faith, he deprived the serpent of its venom; Heb_11:33. (Besser).

Act_28:6. They changed their minds, and said that he was a god.—The multitude observes no reasonable bounds; it either exalts an individual to heaven, or thrusts him down to hell; Act_14:12-13. (Starke).—Truly, the apostle received honor, and was subjected to dishonor [2Co_6:8]; at one moment, he is regarded as a murderer; at another, he is called a god. But it is remarkable that the passage before us does not indicate that in either case the slightest emotion was produced in Paul. Such a frame of mind it is our duty to strive to acquire, so that neither the honors which the world may offer, nor the dishonor to which it may subject us, can disturb our internal repose. (Ap. Past.).

Act_28:8. The father of Publius lay sick … whom Paul … healed.—The kindness which men show to the beloved children and faithful servants of God, is always rewarded, temporarily and spiritually; Mat_10:42.—(Starke).

Act_28:9. When this was done, others also … came, and were healed.—It is a serious matter that no mention is here made of any communication of the special blessings of the Gospel, during Paul’s abode on the island, or of any offer of salvation in Christ. We merely read that many came in order to regain their bodily health, although favorable opportunities were afforded, when they might, and, indeed, should, have inquired after the way of salvation. (Rieger).—Men are willing to employ means for recovering their bodily health, but are often too slothful to seek a remedy for the disease of their souls. (Starke).—A willing servant of the Lord is not only ready to speak, but he also observes silence, when the occasion requires it. As to every thing else, so there is also a season or time to the Gospel [Ecc_3:1]. (Williger).

ON THE WHOLE SECTION, Act_28:1-10.—The foolish judgment of the world: I. Foolish, when it judges uncharitably, Act_28:4; II. Foolish, when it judges favorably, Act_28:6; therefore, III. Let it be thy object to fulfil thy duty and to do good, without being disturbed by the judgment of the world, Act_28:7-10. (Lisco).

The virtue of hospitality; I. It is esteemed and practised even by pagans; II. It is still more becoming and blessed, when it is practised by Christians. (id.).

The baseness of superstition: I. It is combined with all manner of uncharitableness, Act_28:1-4; II. It promotes all manner of idolatrous practices, Act_28:5-6. (id.).

That the Christian every where finds a home: I. He experiences the love of God every where; II. He finds loving hearts every where; III. He has an opportunity for manifesting love every where. (id.).

The people of Melita, a striking image of the heathen world: I. In their need of redemption; (a) gloomy superstition, Act_28:4; Act_28:6; (b) manifold misery, Act_28:8-9; II. In their capability of redemption; (a) kind hospitality, Act_28:2; (b) indistinct consciousness of God, Act_28:4. (c) lively susceptibleness for impressions made by divine things, Act_28:6; (d) earnest desire for help, Act_28:9. (e) childlike gratitude for benefits received, Act_28:10.

Paul, and the viper, or, The servant of God, viewed as a conqueror of serpents: in the power of his Lord (Mar_16:18), he casts from him, I. The poisonous viper of slander, Act_28:3-4; II. The deceitful adder of flattery, Act_28:6; III. The dangerous serpents of worldly anxieties and cares, Act_28:8-9; IV. The old serpent of sin (here applying Act_28:4, “a murderer.”).

Paul’s arrival at Melita, a fulfilment of the divine promise: ‘He shall give his angels charge over thee, to keep thee in all thy ways,’ Psa_91:11; I. The angel of the Lord draws him out of the waves of the sea; II. Protects him from the poison of serpents; III. Wins for him the hearts of barbarous people; IV. Blesses the healing acts of his hands.

Paul the traveller, at Melita: his travels exhibit, I. The lights and shadows of the heathen world; II. The sorrows and joys of the apostolic office; III. The wonderful and gracious ways of the Lord.

“By evil report and good report,” 2Co_6:8 : such is the result, in consequence of, I. The way of the world; II. The avocation of the Christian; III. The will of the Lord.

Footnotes:

[1]Act_28:1. ἐπἐγνωμεν [of text. rec.] is better attested [viz. by A. B. C. Cod. Sin.; Vulg. (cognorimus)] than ἐπέγνωσαν [which is found in C (second correction-margin). G. H.—The first person is adopted by Lach., Tisch., Born., and Alf., the third, by Griesb., Knapp, Hahn, Theile, etc. The third person was perhaps substituted, as Meyer and Alford conjecture, in order to suit Act_27:39.—Tr.]

[2]Act_28:2. ἀνάψαντες [of text. rec.] is found, it is true, only in two manuscripts [G. H. most minuscules, etc.], while in the majority [of the uncials, A. B. C. Cod. Sin., and some minuscules] the simple form, ἄψαντες, is exhibited; however, the preposition ἀνα was probably only dropped [by transcribers.—Lach. Born. and Alf. omit the preposition. Meyer is inclined to regard it as original, and supposes that the final letter of the preceding ἡμῖν, was the cause of the omission of it.—Tr.]

[3]Act_28:3. a. [τι is inserted before πλῆθος by Lach., Tisch., and Alf., in accordance with A. B. C.Vulg. (aliquantam); it is omitted in text. rec. and by Griesb. and Knapp, etc. on the authority of G. H.—Tisch. introduces it in the printed edition of Cod. Sin. in smaller type, and remarks: “τι nescio an prima manu suppletum dicam.”—Tr.]

[4]Act_28:3. b. ἐκ [after ἕχιδνα, of text. rec.] is found only in minuscules [and church fathers, e. g., Chrys., Theod., Oecum.]; all the uncial manuscripts [A. B. C. G. H.. with many minuscules] exhibit ἀπό. [This is now found also in Cod. Sin., and is the reading which Lach., Tisch., Born., and Alf. adopt.—In the same verse, for ἐξελθοῦσα, of text. rec., with B (e sil). C. and Cod. Sin., the form διεξελθοῦσα is substituted by Lach., Tisch., Born., and Alt., on the authority of A. G. H.; the latter compound is not elsewhere found in the New Test., and as an unusual and more expressive form (διά. “the serpent glided out through the sticks.” Alford), is regarded also by de Wette and Meyer as the original reading.—Tr.]

[5]Act_28:5. [Instead of ἀποτινἀξας, of text. rec., with B (e sil). and also Cod. Sin. which Lach. and Alf. adopt, Scholz and Tisch. read ἀποτιναξάμενος, on the authority of A. G. H., minuscules, and fathers. “The middle is a correction to suit Act_13:51; Act_18:16.” (de Wette).—Tr.]

[6]Act_28:8. [Instead of the form δυςεντερία, as in text. rec. and many minuscules, Lach., Tisch., and Alf. adopt δυςεντερίω, which is exhibited by A. B. G. H., and also Cod. Sin.—The neuter form belongs to the later Greek. (Meyer).—Tr.]

[7]Act_28:10. [Instead of the singular, of text. rec., with G. H., the plural form, τὰς χρείας is adopted by Lach., Tisch., and Alf., on the authority of A. B.: it is also found in Cod. Sin.—“The plural is a correction, as the wants were supposed to be many, and also in order to suit Act_20:34.” (de Wette, with whom Meyer concurs: “the plural is a gloss.)—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Acts

AFTER THE WRECK

Act 28:1 - Act 28:16.

‘They all escaped safe to land,’ says Luke with emphasis, pointing to the verification of Paul’s assurance that there should be no loss of life. That two hundred and seventy-six men on a wreck should all be saved was very improbable, but the angel had promised, and Paul had believed that it should be ‘even so as it had been spoken unto him.’ Therefore the improbable came to pass, and every man of the ship’s company stood safe on the shore. Faith which grasps God’s promise ‘laughs at impossibilities’ and brings them into the region of facts.

Wet, cold, weary, and anxious, the rescued men huddled together on the shore in the early morning, and no doubt they were doubtful what reception they would have from the islanders who had been attracted to the beach. Their first question was, ‘Where are we?’ so completely had they lost their reckoning. Some of the inhabitants could speak Greek or Latin, and could tell them that they were on Melita, but the most part of the crowd that came round them could only speak in a tongue strange to Luke, and are therefore called by him ‘barbarians,’ not as being uncivilised, but as not speaking Greek. But they could speak the eloquent language of kindness and pity. They were heathens, but they were men. They had not come down to the wreck for plunder, as might have been feared, but to help the unfortunates who were shivering on the beach in the downpour of rain, and chilled to the bone by exposure.

As always, Paul fills Luke’s canvas; the other two hundred and seventy-five were ciphers. Two incidents, in which the Apostle appears as protected by God from danger, and as a fountain of healing for others, are all that is told of the three months’ stay in Malta. Taken together, these cover the whole ground of the Christian’s place in the world; he is an object of divine care, he is a medium of divine blessing. In the former one, we see in Paul’s activity in gathering his bundle of brushwood an example of how he took the humblest duties on himself, and was not hindered either by the false sense of dignity which keeps smaller men from doing small things, as Chinese gentlemen pride themselves on long nails as a token that they do no work, or by the helplessness in practical matters which is sometimes natural to, and often affected by, men of genius, from taking his share in common duties.

The shipwreck took place in November probably, and the ‘viper’ had curled itself up for its winter sleep, and had been lifted with the twigs by Paul’s hasty hand. Roused by the warmth, it darted at Paul’s hand before it could be withdrawn, and fixed its fangs. The sight of it dangling there excited suspicions in the mind of the natives, who would know that Paul was a prisoner, and so jumped to the conclusion that he was a murderer pursued by the Goddess of Justice. These rude islanders had consciences, which bore witness to a divine law of retribution.

However mistaken may be heathens’ conceptions of what constitutes right and wrong, they all know that it is wrong to do wrong, and the dim anticipation of God-inflicted punishment is in their hearts. The swift change of opinion about Paul is like, though it is the reverse of, what the people of Lystra thought of him. They first took him for a god, and then for a criminal, worshipping him to-day and stoning him to-morrow. This teaches us how unworthy the heathen conception of a deity is, and how lightly the name was given. It may teach us too how fickle and easily led popular judgments are, and how they are ever prone to rush from one extreme to another, so that the people’s idol of one week is their abhorrence the next, and the applause and execration are equally undeserved. These Maltese critics did what many of us are doing with less excuse-arguing as to men’s merits from their calamities or successes. A good man may be stung by a serpent in the act of doing a good thing; that does not prove him to be a monster. He may be unhurt by what seems fatal; that does not prove him to be a god or a saint.

The other incident recorded as occurring in Malta brings out the Christian’s relation to others as a source of healing. An interesting incidental proof of Luke’s accuracy is found in the fact that inscriptions discovered in Malta show that the official title of the governor was ‘First of the Melitaeans.’ The word here rendered ‘chief’ is literally ‘first.’ Luke’s precision is shown in another direction in his diagnosis of the diseases of Publius’s father, which are described by technical medical terms. The healing seems to have been unasked. Paul ‘went in,’ as if from a spontaneous wish to render help. There is no record of any expectation or request from Publius.

Christians are to be ‘like the dew on the grass, which waiteth not for man,’ but falls unsought. The manner of the healing brings out very clearly its divine source, and Paul’s part as being simply that of the channel for God’s power. He prays, and then lays his hands on the sick man. There are no words assuring him of healing. God is invoked, and then His power flows through the hands of the suppliant. So with all our work for men in bringing the better cure with which we are entrusted, we are but channels of the blessing, pipes through which the water of life is brought to thirsty lips. Therefore prayer must precede and accompany all Christian efforts to communicate the healing of the Gospel; and the most gifted are but, like Paul, ‘ministers through whom’ faith and salvation come.

The argument from silence is precarious, but the entire omission of notice of evangelistic work in Melita is noteworthy. Probably the Apostle as a prisoner was not free to preach Christ in any public manner.

Ancient navigation was conducted in a leisurely fashion very strange to us. Three months’ delay in the island, rendered necessary by wintry storms, would end about the early part of March, when the season for safe sailing began. So the third ship which was used in this voyage set sail. Luke notices its ‘sign’ as being that of the Twin Brethren, the patrons of sailors, whose images were, no doubt, displayed on the bow, just as to-day boats in that region often have a Madonna nailed on the mast. Strange conjunction-Castor and Pollux on the prow, and Paul on the deck!

Puteoli, on the bay of Naples, was the landing-place, and there, after long confinement with uncongenial companions, the three Christians, Paul, Aristarchus, and Luke, found brethren. We can understand the joy of such a meeting, and can almost hear the narrative of perils which would be poured into sympathetic ears. Observe that, according to what seems the true reading, Act 28:14 says, ‘We were consoled among them, remaining seven days.’ The centurion could scarcely delay his march to please the Christians at Puteoli; and the thought that the Apostle, whose spirit had never flagged while danger was near and effort was needed, felt some tendency to collapse, and required cheering when the strain was off, is as natural as it is pathetic.

So the whole company set off on their march to Rome-about a hundred and forty miles. The week’s delay in Puteoli would give time for apprising the church in Rome of the Apostle’s coming, and two parties came out to meet him, one travelling as far as Appii Forum, about forty Roman miles from the city; the other as far as ‘The Three Taverns,’ some ten miles nearer it. The simple notice of the meeting is more touching than many words would have been. It brings out again the Apostle’s somewhat depressed state, partly due, no doubt, to nervous tension during the long and hazardous voyage, and partly to his consciousness that the decisive moment was very near. But when he grasped the hands and looked into the faces of the Roman brethren, whom he had so long hungered to see, and to whom he had poured out his heart in his letter, he ‘thanked God, and took courage.’ The most heroic need, and are helped by, the sympathy of the humble. Luther was braced for the Diet of Worms by the knight who clapped him on the back as he passed in and spoke a hearty word of cheer.

There would be some old friends in the delegation of Roman Christians, perhaps some of those who are named in Rom 16:1 - Rom 16:27, such as Priscilla and Aquila, and the unnamed matron, Rufus’s mother, whom Paul there calls ‘his mother and mine.’ It would be an hour of love and effusion, and the shadow of appearing before Caesar would not sensibly dim the brightness. Paul saw God’s hand in that glad meeting, as we should do in all the sweetness of congenial intercourse. It was not only because the welcomers were his friends that he was glad, but because they were Christ’s friends and servants. The Apostle saw in them the evidence that the kingdom was advancing even in the world’s capital, and under the shadow of Caesar’s throne, and that gladdened him and made him forget personal anxieties. We too should be willing to sink our own interests in the joy of seeing the spread of Christ’s kingdom.

Paul turned thankfulness for the past and present into calm hope for the future: ‘He took courage.’ There was much to discourage and to excuse tremors and forebodings, but he had God and Christ with him, and therefore he could front the uncertain future without flinching, and leave all its possibilities in God’s hands. Those who have such a past as every Christian has should put fear far from them, and go forth to meet any future with quiet hearts, and minds kept in perfect peace because they are stayed on God.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

CHAPTER 28

1. In the Island of Melita (Act 28:1-10).

2. The arrival in Rome (Act 28:11-16).

3. Paul calling the chief of the Jews and his message (Act 28:17-29).

Melita, which means “honey,” is the island of Malta. It was even then a prominent place for navigation where many vessels wintered. Luke calls the inhabitants Barbarians, a term used by the Greeks for all peoples who did not use their language. The wrecked company was not plundered by the people of the island, but instead received much kindness and were made comfortable in the cold rain which fell.

It was God who moved the hearts of these islanders to show such hospitality to the shipwrecked company for the sake of His servants. Paul is active even then. The shipwreck and privations must have told on the great man of God physically, yet we see him going about gathering a bundle of sticks for the fire. This labor must have been difficult, since as a prisoner he wore a chain on his hands. A viper, which had been benumbed by the cold and revived by the heat of the fire, fastened on his hand. We doubt not it was a poisonous viper. This is denied by some critics on the plea that poisonous snakes are not found in the island of Malta. However, that is no proof that such did not exist at that time. The inhabitants of the island expected Paul to fall dead. If it had been a harmless snake, why such an expectation? God’s power was manifested in his behalf. It was a fulfillment of the promise in Mar 16:18: “they shall take up serpents and it shall not hurt them.” The viper also reminds us of Satan and his fate. As Paul cast the viper into the fire, so Satan will be cast into the lake of fire. Then there was a manifestation of the gracious power of the Lord towards the inhabitants of the island.

And then they reached Rome at last. What joy must have filled his heart and the hearts of the believers in Rome! How often they must have read his words, in the beginning of his letter: “I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; that is, that I may be comforted together with you by the mutual faith both of you and me. Now, I would not have you ignorant, brethren, that ofttimes I proposed to come unto you (but was hindered hitherto), that I might have some fruit among you also, even as the rest of the Gentiles” (Rom 1:11-13). He had never been in Rome. The Roman assembly was not founded by Paul and certainly not by Peter. The origin of that church is obscure, and the Holy Spirit has not given us a history of the beginning of the church of Rome. And now he whom they all loved, whose face they longed to see, was actually on the way to visit Rome. But in a far different way did he come than he expected when he wrote his Epistle. He came as the prisoner of the Lord. What a meeting it must have been!

And now it is for the very last time in this book, “to the Jew first.” The first service the great Apostle rendered in Rome was not in the assembly, but he called the chief of the Jews together. He knew no bitterness in his heart against the Jews. In writing the letter to the Romans he had written, “I say the truth in Christ, I lie not, my conscience also testifying with me in the Holy Spirit, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh” (Rom 9:1-2). “Brethren, my heart’s desire and prayer to God for them is, that they might be saved” (10:1). And now, after all the sad experience he had made, the treatment he had received from his kinsmen, after he had found out their malice and deep hatred, the same love burns in his heart and the same yearning for their salvation possesses him. In Rome he manifests first of all his loving interest in his Jewish brethren. To these leading Jews he testified once more that he was innocent of any wrong doing. Briefly, he rehearsed his whole case and why he had been compelled to appeal to Caesar. For this purpose--to talk to them about this matter--he had called them. Then most likely he must have lifted his hands, from which the prisoner’s chain dangled, and said, “because for the hope of Israel I am bound with this chain.” The Jews, however, wanted to hear more from his lips of--”what thou thinkest; for as concerning this sect, we know that everywhere it is spoken against.” They knew he believed in Christ.

A great meeting took place a short time later. Many Jews assembled in Paul’s lodging. The meeting lasted from morning till evening. Once more he testified the Kingdom of God to a large company of Jews. He also persuaded them concerning Jesus both out of the laws of Moses and out of the Prophets. What a wonderful message must have came from his lips as he unfolded the prophetic testimony concerning the Messiah in the power of the Spirit of God! But what was the result? Some believed and some believed not. They did not agree amongst themselves. The end of God’s gracious way with the Jews is reached. We repeat, for the last time, it was to the Jew first. The final crisis is reached. Judgment must now be executed upon the nation and the blindness is now to come, which has lasted so long and will continue till the fullness of the Gentiles is come in (Rom 11:25). Stephen, whose death young Saul had witnessed and approved (8:1), had pronounced judgment upon the nation, in Jerusalem. God’s mercy had still waited. Marvelous Grace, which took up the young Pharisee, Saul, and made him the Apostle to the Gentiles! Through him, the chosen instrument, the lord still sought his beloved Israel, even after Jerusalem had so completely rejected the offered mercy. We have seen how the Apostle’s intense love for his brethren had led him back to Jerusalem, though warned repeatedly by the Holy Spirit. And now he is used to give the very last message to the Jews and speak the final word of condemnation.

The salvation of God is now to go far hence to the Gentiles. A prisoner in Rome and yet active. He preached the Kingdom of God (not of heaven, the Jewish, earthly aspect of it), and ever speaking of that worthy name, that blessed and adorable Person, the Lord Jesus Christ. The ending of the book is sad and it is joyous. Sad to see the great Apostle a prisoner, shut up in Rome with his God-given Gospel. Joyous because the last verse mentions the Lord Jesus Christ and an unhindered ministry of the Gospel. The Book begins with Jerusalem and ends with Rome. It is a prophecy of the course of the professing church. The book closes in an unfinished way, because the acts of Christ, the Spirit of God, and Satan, recorded in this book, are not finished. We hear nothing more of Paul, though we know that from the prison the Holy Spirit of God sent forth through him the blessed Epistles, in which He has been pleased to give us the highest revelation. And how much more might be written on all this!

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

28:1 Malta was a major island under Roman control, about sixty miles (100 km) south of Sicily.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 28:1. Τότε) then at last.—ἐπέγνωμεν) So the most ancient authorities read. Ἐπέγνωσαν[154] is the reading of the more recent copies, from ch. Act 27:39. The sailors did not know the land, says Luke, sooner than all the rest of us.—ΜΕΛΊΤΗ) Melita, below Sicily: comp. ch. Act 27:17 (the Syrtis, off Africa); nor is the Act 28:27 there an objection (up and down in Adria), for the name of the Adriatic Sea was used in a comprehensive sense among the ancients, extending towards the Ionian Sea.

[154] Ἐπέγνωμεν is read by ABC Vulg. both Syr. Memph. Rec. Text has ἐπέγνωσαν without any very old authority.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_28:1. Τότε] then, after our rescue, we recognised; looks back to Act_27:39.

That by Μελίτη is to be understood the well-known modern Malta (Diod. Sic. v. 12; Strabo, vi. 2, p. 277; Cic. Verr. vi. 46; Ovid. Fast. iii. 567 f.: Fertilis est Melite, sterili vicina Cosyrae, Insula quam Libyci verberat unda freti), and notas some of the older commentators, following Constantin. Porph. de administr. imper. p. 36 (see in Wolf, and in Winer, Realw.), would infer partly from ἐν τῷ Ἀδρίᾳ, Act_27:27, partly from βάρβαροι, Act_28:2, and partly from the observed fact (which, though true in the present day, cannot at all be made good for those times) that there are no venomous serpents in Maltathe island now called Meleda in the Adriatic Gulf, not far from the Illyrian coast (Apoll. Rhod. Arg. iv. 572), is proved as well by the previous long tossing about of the ship, which was hardly possible with a continued storm in the Adriatic Gulf, as more especially by the direction of the further voyage, Act_28:11-12. The local tradition, also, in Malta, is in favour of it (Beza on Act_27:41; Smith, Vömel, Hackett). In the Act. Petri et Pauli 1, the island is called Γαυδομελέτη.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 28:1 . διασωθέντες , see on Act 27:43 . Used by Josephus of his own shipwreck and escape, Vita , 3, and in Xen. and Thuc. of coming safely to a place. τότε ἐπέγ .: not imperfect as in Act 27:39 ; here denoting the immediate recognition of the place after they had once gained safety (Weiss, Rendall, C.H.). St. Paul’s Bay is several miles distant from Valetta, the harbour which the sailors doubtless knew previously, see also Breusing, p. 190, Vars, p. 243, and J. Smith, pp. 140 and 148, 4th edition. Μελίτη , see critical note; Malta, cf. Diod. Sic., v., 12, Strabo, vi., 2, Ovid, Fasti , iii., 567, Sicula Melita as distinct from Melita Illyrica ( Meleda ). There is no need here to refute the view that the latter, in the Adriatic Sea on the coast of Dalmatia, is meant. This view depends chiefly upon the narrow view of the meaning of the Adria Act 27:27 , see also below on Act 28:2-3 . It was first put forward in the tenth century by Constantine the Porphyrogenite, and was advocated in the last century by a Dalmatian monk, Padre Georgi, himself a native of Meleda, no doubt jealous for the honour of his birthplace and his monastery. Its chief champion may be said to be W. Falconer, in his Dissertation on St. Paul’s Voyage , 1817, republished in 1870 by his nephew, Judge Falconer. This last was an unsuccessful attempt to controvert the arguments of J. Smith in favour of Malta, who may be said to have established his case to demonstration (see for a candid description of Falconers view “Adria” (Dickson), Hastings’ B.D.). More recent nautical authorities have most decisively confirmed the view of J. Smith, cf. Breusing, p. 190, and Vars, p. 242. Quite apart from the strong local tradition in favour of Malta, and the testimony of the Apocryphal Acta Petri et Pauli in favour of Γαυδομελέτη ( Gosso-Malta ) (for references to Lipsius’ edition, Wendt and Zöckler, in loco ), it is not too much to say that Meleda could not have been reached without a miracle under the circumstances of weather described in the narrative, cf. Dean Howson’s “Melita,” B.D. 1 , ii., pp. 315 317, and Zahn (in answer to Mommsen), Einleitung , ii., p. 422.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Act 28:1-10. THE SHIPWRECKED COMPANY HOSPITABLY ENTERTAINED IN MALTA. PAUL, BITTEN BY A VIPER, FEELS NO HURT. CURE OF THE FATHER OF THE CHIEF MAGISTRATE

1. ἐπέγνωμεν for ἐπέγνωσαν with אABC. Vulg. ‘cognovimus.’

1. διασωθέντες τότε ἐπέγνωμεν, when we were escaped, then we knew, i.e. we found out from the natives who were on the shore.

Μελίτη, Melita. They would at once learn what the land was from the natives whom they found on the shore. Tradition has from the earliest times identified Melita with the modern Malta. But Constantine Porphyrogenitus (de Adm. Imp. p. 36) and others after him have attempted to shew that Meleda, a small island in the Adriatic Sea, not far from the coast of Illyria, was the scene of the shipwreck. They have supported this opinion by confining the sense of Adria (Act 27:27) to the modern Adriatic Sea, by their explanation of ‘barbarians’ in the next verse of this chapter, and by the absence of vipers at the present time from the island of Malta. But the latter circumstance is not without a parallel. The advance of cultivation and alteration of temperature have destroyed poisonous beasts out of other districts besides Malta, and the two first arguments are founded on mistakes. Moreover it is hardly possible to conceive that a ship should be driven for fourteen days in the Adriatic without going ashore, and the direction in which they sailed after finding a fresh vessel (Act 28:11-12) is also completely opposed to the idea that they were wrecked in the Gulf of Venice.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

28:1. Μελίτη] The whole course of the narrative has gone to shew that this can be no other than Malta. The idea that it is not Malta, but Meleda, an island off the Illyrian coast in the Gulf of Venice, seems to be first found in Constantine Porphyrogenitus, de Adminiculis Imperii, p. 36—νῆσος μεγάλη τὰ Μέλετα ἦτοι τὸ Μαλοζεᾶται, ἣν ἐν ταῖς πράξεσι τ. ἀποστ. ὁ ἅγιος Λουκᾶς μέμνηται, Μελίτην ταύτην προσαγορεύων. It has been adopted by our own countrymen, Bryant and Dr. Falconer, and abroad by Giorgi, Rhoer, and more recently Paulus. It rests principally on three mistakes:—1. the meaning of the name Adria (see above on ch. 27:27),—2. the fancy that there are no poisonous serpents in Malta (ver. 3),—3. the notion that the Maltese would not have been called βάρβαροι. The idea itself, when compared with the facts, is preposterous enough. Its supporters are obliged to place Fair Havens on the north side of Crete,—and to suppose the wind to have been the hot Sirocco (compare ver. 2).

Further notices of this question, and of the state of Malta at the time, will be found in the notes on the following verses. Observe, their previous state of ignorance of the island is expressed by the imperf. ἐπεγίνωσκον;—the act of recognition by the aor. ἐπέγνωμεν [ch. 27:30].

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

That is it which at this day we call Malta.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

What a great variety of places and circumstances do we find Paul in! He was a planet, and not a fixed star. Here we have him in an island to which, in all probability, he had never come if he had not been thrown upon it by a storm; and yet it seems God has work for him to do here. Even stormy winds fulfil God's counsel, and an ill wind indeed it is that blows nobody any good; this ill wind blew good to the island of Melita; for it gave them Paul's company for three months, who was a blessing to every place he came to. This island was called Melita, lying between Sicily and Africa, twenty miles long, and twelve broad; it lies furthest from the continent of any island in the Mediterranean; it is about sixty miles from Sicily. It has been famous since for the knights of Malta, who, when the Turks overran that part of Christendom, made a noble stand, and gave some check to the progress of their arms. Now here we have,

I. The kind reception which the inhabitants of this island gave to the distressed strangers that were shipwrecked on their coast (Act 28:2): The barbarous people showed us no little kindness. God had promised that there should be no loss of any man's life; and, as for God, his work is perfect. If they had escaped the sea, and when they came ashore had perished for cold or want, it had been all one; therefore Providence continues its care of them, and what benefits we receive by the hand of man must be acknowledged to come from the hand of God; for every creature is that to us, and no more, that he makes it to be, and when he pleases, as he can make enemies to be at peace, so he can make strangers to be friends, friends in need, and those are friends indeed - friends in adversity, and that is the time that a brother is born for. Observe, 1. The general notice taken of the kindness which the natives of Malta showed to Paul and his company. They are called barbarous people, because they did not, in language and customs, conform either to the Greeks or Romans, who looked (superciliously enough) upon all but themselves as barbarians, though otherwise civilized enough, and perhaps in some cases more civil than they. These barbarous people, however they were called so, were full of humanity: They showed us not little kindness. So far were they from making a prey of this shipwreck, as many, I fear, who are called Christian people, would have done, that they laid hold of it as an opportunity of showing mercy. The Samaritan is a better neighbour to the poor wounded man than the priest or Levite. And verily we have not found greater humanity among Greeks, or Romans, or Christians, than among these barbarous people; and it is written for our imitation, that we may hence learn to be compassionate to those that are in distress and misery, and to relieve and succour them to the utmost of our ability, as those that know we ourselves are also in the body. We should be ready to entertain strangers, as Abraham, who sat at his tent door to invite passengers in (Heb 13:2), but especially strangers in distress, as these were. Honour all men. If Providence hath so appointed the bounds of our habitation as to give us an opportunity of being frequently serviceable to persons at a loss, we should not place it among the inconveniences of our lot, but the advantages of it; because it is more blessed to give than to receive. Who knows but these barbarous people had their lot cast in this island for such a time as this! 2. A particular instance of their kindness: They kindled a fire, in some large hall or other, and they received us everyone - made room for us about the fire, and bade us all welcome, without asking either what country we were of or what religion. In swimming to the shore, and coming on the broken pieces of the ship, we must suppose that they were sadly wet, that they had not a dry thread on them; and, as if that were not enough, to complete the deluge, waters from above met those from below, and it rained so hard that this would wet them to the skin presently; and it was a cold rain too, so that they wanted nothing so much as a good fire (for they had eaten heartily but just before on ship-board), and this they got for them presently, to warm them, and dry their clothes. It is sometimes as much a piece of charity to poor families to supply them with fuel as with food or raiment. Be you warmed, is as necessary as Be you filled. When in the extremities of bad weather we find ourselves fenced against the rigours of the season, by the accommodations of a warm house, bed, clothes, and a good fire, we should think how many lie exposed to the present rain, and to the cold, and pity them, and pray for them, and help them if we can.

II. The further danger that Paul was in by a viper's fastening on his hand, and the unjust construction that the people put upon it. Paul is among strangers, and appears one of the meanest and most contemptible of the company, therefore God distinguishes him, and soon causes him to be taken notice of.

1. When the fire was to be made, and too be made bigger, that so great a company might all have the benefit of it, Paul was as busy as any of them in gathering sticks, v. 3. Though he was free from all, and of greater account than any of them, yet he made himself servant of all. Paul was an industrious active man, and loved to be doing when any thing was to be done, and never contrived to take his ease. Paul was a humble self-denying man, and would stoop to any thing by which he might be serviceable, even to the gathering of sticks to make a fire of. We should reckon nothing below us but sin, and be willing to condescend to the meanest offices, if there be occasion, for the good of our brethren. The people were ready to help them; yet Paul, wet and cold as he is, will not throw it all upon them, but will help himself. Those that receive benefit by the fire should help to carry fuel to it.

2. The sticks being old dry rubbish, it happened there was a viper among them, that lay as dead till it came to the heat, and then revived, or lay quiet till it felt the fire, and then was provoked, and flew at him that unawares threw it into the fire, and fastened upon his hand, Act 28:3. Serpents and such venomous creatures commonly lie among sticks; hence we read of him that leans on the wall, and a serpent bites him, Amo 5:19. It was so common that people were by it frightened from tearing hedges (Ecc 10:8): Whoso breaketh a hedge, a serpent shall bite him. As there is a snake under the green grass, so there is often under the dry leaves. See how many perils human life is exposed to, and what danger we are in from the inferior creatures, which have many of them become enemies to men, since men became rebels to God; and what a mercy it is that we are preserved from them as we are. We often meet with that which is mischievous where we expect that which is beneficial; and many come by hurt when they are honestly employed, and in the way of their duty.

3. The barbarous people concluded that Paul, being a prisoner, was certainly a murderer, who had appealed to Rome, to escape justice in his own country, and that this viper was sent by divine justice to be the avenger of blood; or, if they were not aware that he was a prisoner, they supposed that he was in his flight; and when they saw the venomous animal hand on his hand, which it seems he could not, or would not, immediately throw off, but let it hang, they concluded, "No doubt this man is a murderer, has shed innocent blood, and therefore, though he has escaped the sea, yet divine vengeance pursues him, and fastens upon him now that he is pleasing himself with the thoughts of that escape, and will not suffer him to live." Now in this we may see,

(1.) Some of the discoveries of natural light. They were barbarous people, perhaps had no books nor learning among them, and yet they knew naturally, [1.] That there is a God that governs the world, and a providence that presides in all occurrences, that things do not come to pass by chance, no, not such a thing as this, but by divine direction. [2.] That evil pursues sinners, that there are good works which God will reward and wicked works which he will punish; there is a divine nemesi - vengeance, which sooner or later will reckon for enormous crimes. They believe not only that there is a God, but that this God hath said, Vengeance is mine, I will repay, even to death. [3.] That murder is a heinous crime, and which shall not long go unpunished, that whoso sheds man's blood, if his blood be not shed by man (by the magistrate, as it ought to be) it shall be shed by the righteous Judge of heaven and earth, who is the avenger of wrong. Those that think they shall go unpunished in any evil way will be judged out of the mouth of these barbarians, who could say, without book, Woe to the wicked, for it shall be ill with them, for the reward of their hands shall be given them. Those who, because they have escaped many judgments are secure, and say, We shall have peace though we go on, and have their hearts so much the more set to do evil because sentence against their evil works is not executed speedily, may learn from these illiterate people that, though malefactors have escaped the vengeance of the sea, yet there is no outrunning divine justice, vengeance suffers not to live. In Job's time you might ask those that to by the way, ask the next body you met, and they would tell you that the wicked is reserved to the day of destruction.

(2.) Some of the mistakes of natural light, which needed to be rectified by divine revelation. In two things their knowledge was defective: - [1.] That they thought all wicked people were punished in this life; that divine vengeance never suffers great and notorious sinners, such as murderers are, to live long; but that, if they come up out of the pit, they shall be taken in the snare (Jer 48:43, Jer 48:44), if they flee from a lion, a bear shall meet them (Amo 5:19), if they escape being drowned, a viper shall fasten upon them; whereas it is not so. The wicked, even murderers, sometimes live, become old, yea, are mighty in power; for the day of vengeance is to come in the other world, the great day of wrath; and though some are made examples of in this world, to prove that there is a God and a providence, yet many are left unpunished, to prove that there is a judgment to come. [2.] That they thought all who were remarkably afflicted in this life were wicked people; that a man on whose hand a viper fastens may thence be judged to be a murderer, as if those on whom the tower in Siloam fell must needs be greater sinners than all in Jerusalem. This mistake Job's friends went upon, in their judgment upon his case; but divine revelation sets this matter in a true light - that all things come ordinarily alike to all, that good men are oftentimes greatly afflicted in this life, for the exercise and improvement of their faith and patience.

4. When he shook off the viper from his hand, yet they expected that divine vengeance would ratify the censure they had passed, and that he would have swollen and burst, through the force of the poison, or that he would have fallen down dead suddenly. See how apt men are, when once they have got an ill opinion of a man, though ever so unjust, to abide by it, and to think that God must necessarily confirm and ratify their peevish sentence. It was well they did not knock him down themselves, when they saw he did not swell and fall down; but so considerate they are as to let Providence work, and to attend the motions of it.

III. Paul's deliverance from the danger, and the undue construction the people put upon this. The viper's fastening on his hand was a trial of his faith; and it was found to praise, and honour, and glory: for, 1. It does not appear that it put him into any fright or confusion at all. He did not shriek or start, nor, as it would be natural for us to do, throw it off with terror and precipitation; for he suffered it to hang on so long that the people had time to take notice of it and to make their remarks upon it. Such a wonderful presence of mind he had, and such a composure, as no man could have upon such a sudden accident, but by the special aids of divine grace, and the actual belief and consideration of that word of Christ concerning his disciples (Mar 16:18), They shall take up serpents. This it is to have the heart fixed, trusting in God. 2. He carelessly shook off the viper into the fire, without any difficulty, calling for help, or any means used to loosen its hold; and it is probable that it was consumed in the fire. Thus, in the strength of the grace of Christ, believers shake off the temptations of Satan, with a holy resolution, saying, as Christ did, Get thee behind me, Satan; The Lord rebuke thee; and thus they keep themselves, that the wicked one toucheth them not, so as to fasten upon them, Jo1 5:18. When we despise the censures and reproaches of men, and look upon them with a holy contempt, having the testimony of conscience for us, then we do, as Paul here, shake off the viper into the fire. It does us no harm, except we fret at it, or be deterred by it from our duty, or be provoked to render railing for railing. 3. He was none the worse. Those that thought it would have been his death looked a great while, but saw no harm at all come to him. God hereby intended to make him remarkable among these barbarous people, and so to make way for the entertainment of the gospel among them. It is reported that after this no venomous creature would live in that island, any more than in Ireland; but I do not find that the matter of fact is confirmed, though the popish writers speak of it with assurance. 4. They then magnified him as much as before they had vilified him: They changed their minds, and said that he was a god - an immortal god; for they thought it impossible that a mortal man should have a viper hang on his hand so long and be never the worse. See the uncertainty of popular opinion, how it turns with the wind, and how apt it is to run into extremes both ways; from sacrificing to Paul and Barnabas to stoning them; and here, from condemning him as a murderer to idolizing him as a god.

IV. The miraculous cure of an old gentleman that was ill of a fever, and of others that were otherwise diseased, by Paul. And, with these confirmations of the doctrine of Christ, no doubt there was a faithful publication of it. Observe, 1. The kind entertainment which Publius, the chief man of the island, gave to these distressed strangers; he had a considerable estate in the island, and some think was governor, and he received them and lodged them three days very courteously, that they might have time to furnish themselves in other places at the best hand. It is happy when God gives a large heart to those to whom he has given a large estate. It became him, who was the chief man of the island, to be most hospitable and generous, - who was the richest man, to be rich in good works. 2. The illness of the father of Publius: He lay sick of a fever and a bloody flux, which often go together, and, when they do, are commonly fatal. Providence ordered it that he should be ill just at this time, that the cure of him might be a present recompence to Publius for his generosity, and the cure of him by miracle a recompence particularly for his kindness to Paul, whom he received in the name of a prophet, and had this prophet's reward. 3. His cure: Paul took cognizance of his case, and though we do not find he was urged to it, for they had no thought of any such thing, yet he entered in, not as a physician to heal him by medicines, but as an apostle to heal him by miracle; and he prayed to God, in Christ's name, for his cure, and then laid his hands on him, and he was perfectly well in an instant. Though he must needs be in years, yet he recovered his health, and the lengthening out of his life yet longer would be a mercy to him. 4. The cure of many others, who were invited by this cure to apply to Paul. If he can heal diseases so easily, so effectually, he shall soon have patients enough; and he bade them all welcome, and sent them away with what they came for. He did not plead that he was a stranger there, thrown accidentally among them, under no obligations to them and waiting to be gone by the first opportunity, and therefore might be excused from receiving their applications. No, a good man will endeavour to do good wherever the providence of God casts him. Paul reckoned himself a debtor, not only to the Greeks, but to the Barbarians, and thanked God for an opportunity of being useful among them. Nay, he was particularly obliged to these inhabitants of Malta for the seasonable shelter and supply they had afforded him, and hereby he did in effect discharge his quarters, which should encourage us to entertain strangers, for some thereby have entertained angels and some apostles unawares. God will not be behind-hand with any for kindness shown to his people in distress. We have reason to think that Paul with these cures preached the gospel to them, and that, coming thus confirmed and recommended, it was generally embraced among them. And, if so, never were any people so enriched by a shipwreck on their coasts as these Maltese were.

V. The grateful acknowledgement which even these barbarous people made of the kindness Paul had done them, in preaching Christ unto them. They were civil to him, and to the other ministers that were with him, who, it is likely, were assisting to him in preaching among them, Act 28:10. 1. They honoured us with many honours. They showed them all possible respect; they saw God honoured them, and therefore they justly thought themselves obliged to honour them, and thought nothing too much by which they might testify the esteem they had for them. Perhaps they made them free of their island by naturalizing them, and admitted them members of their guilds and fraternities. The faithful preachers of the gospel are worthy of a double honour, especially when they succeeded in their labours. 2. When we departed, they loaded us with such things as were necessary; or, they put on board such things as we had occasion for. Paul could not labour with his hands here, for he had nothing to work upon, and therefore accepted the kindness of the good people of Melita, not as a fee for his cures (freely he had received, and freely he gave), but as the relief of his wants, and theirs that were with him. And, having reaped of their spiritual things, it was but just they should make them those returns, Co1 9:11.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER XXVIII.

St. Paul, and the rest of the crew, getting safely ashore, find

that the island on which they were shipwrecked is called

Melita, 1.

They are received with great hospitality by the inhabitants, 2.

A viper comes out of the bundle of sticks, laid on the fire, and

seizes on Paul's hand, 3.

The people, seeing this, suppose him to be a murderer, and thus

pursued by Divine vengeance, 4.

Having shook it off his hand, without receiving any damage, they

change their minds, and suppose him to be a god, 5, 6.

Publius, the governor of the island, receives them courteously,

and Paul miraculously heals his father, who was ill of a fever,

c., 7, 8.

He heals several others also, who honour them much, and give

them presents, 9, 10.

After three months' stay, they embark in a ship of Alexandria,

land at Syracuse, stay there three days, sail thence, pass the

straits of Rhegium, and land at Puteoli find some Christians

there, tarry seven days, and set forward for Rome, 11-14.

They are met at Appii Forum by some Christians, and Paul is

greatly encouraged, 15.

They come to Rome, and Julius delivers his prisoners to the

captain of the guard, who permits Paul to dwell by himself only

attended by the soldier that kept him, 16.

Paul calls the chief Jews together, and states his case to them,

17-20.

They desire to hear him concerning the faith of Christ, 21, 22;

and, having appointed unto him a day, he expounds to them the

kingdom of Christ, 23.

Some believe, and some disbelieve; and Paul informs them that,

because of their unbelief and disobedience, the salvation of

God is sent to the Gentiles, 24-29.

Paul dwells two years in his own hired house, preaching the

kingdom of God, 30, 31.

NOTES ON CHAP. XXVIII.

Verse 1. They knew that the island was called Melita.] There were two islands of this name: one in the Adriatic Gulf, or Gulf of Venice, on the coast of Illyricum, and near to Epidaurus; the other in the Mediterranean Sea, between Sicily and Africa, and now called Malta. It is about fifty miles from the coast of Sicily; twenty miles long, and twelve miles in its greatest breadth; and about sixty miles in circumference. It is one immense rock of white, soft freestone, with about one foot depth of earth on an average, and most of this has been brought from Sicily! It produces cotton, excellent fruits, and fine honey; from which it appears the island originally had its name; for μελι, meli, and in the genitive case, μελιτος, melitos, signifies honey. Others suppose that it derived its name from the Phoenicians, who established a colony in it, and made it a place of refuge, when they extended their traffic to the ocean, because it was furnished with excellent harbours: (on the E. and W. shores:) hence, in their tongue, it would be called מליטה Meliteh, escape or refuge, from מלט malat, to escape.

The Phaeacians were probably the first inhabitants of this island: they were expelled by the Phoenicians; the Phoenicians by the Greeks; the Greeks by the Carthaginians; the Carthaginians by the Romans, who possessed it in the time of the apostle; the Romans by the Goths; the Goths by the Saracens; the Saracens by the Sicilians, under Roger, earl of Sicily, in 1190. Charles V., emperor of Germany, took possession of it by his conquest of Naples and Sicily; and he gave it in 1525 to the knights of Rhodes, who are also called the knights of St. John of Jerusalem. In 1798, this island surrendered to the French, under Bonaparte, and in 1800, after a blockade of two years, the island being reduced by famine, surrendered to the British, under whose dominion it still remains (1814.) Every thing considered, there can be little doubt that this is the Melita at which St. Paul was wrecked, and not at that other island in the Adriatic, or Venitian Gulf, as high up northward as Illyricum. The following reasons make this greatly evident:

1. Tradition has unvaryingly asserted this as the place of the apostle's shipwreck.

2. The island in the Venitian Gulf, in favour of which Mr. Bryant so learnedly contends, is totally out of the track in which the euroclydon must have driven the vessel.

3. It is said, in Ac 28:11, that another ship of Alexandria, bound, as we must suppose, for Italy, and very probably carrying wheat thither, as St. Paul's vessel did, (Ac 27:38,) had been driven out of its course of sailing, by stress of weather, up to the Illyricum Melita, and had been for that cause obliged to winter in the isle. Now this is a supposition which, as I think, is too much of a supposition to be made.

4. In St. Paul's voyage to Italy from Melita, on board the Alexandrian ship that had wintered there, he and his companions landed at Syracuse, Ac 28:12-13, and from thence went to Rhegium. But if it had been the Illyrican Melita, the proper course of the ship would have been, first to Rhegium, before it reached Syracuse, and needed not to have gone to Syracuse at all; whereas, in a voyage from the present Malta to Italy, it was necessary to reach Syracuse, in Sicily, before the ship could arrive at Rhegium in Italy. See the map; and see Bp. Pearce, from whom I have extracted the two last arguments.

That Malta was possessed by the Phoenicians, before the Romans conquered it, Bochart has largely proved; and indeed the language to the present day, notwithstanding all the political vicissitudes through which the island has passed, bears sufficient evidence of its Punic origin. In the year 1761, near a place called Ben Ghisa, in this island, a sepulchral cave was discovered, in which was a square stone with an inscription in Punic or Phoenician characters, on which Sir Wm. Drummond has written a learned essay, (London, Valpy, 1810, 4to.,) which he supposes marks the burial place, at least of the ashes, of the famous Carthaginian general, Hannibal. I shall give this inscription in Samaritan characters, as being the present form of the ancient Punic, with Sir Wm. Drummond's translation: -

[Samaritan MSS. majuscule]

[Samaritan MSS. majuscule]

[Samaritan MSS. majuscule]

[Samaritan MSS. majuscule]

Chadar Beth olam kabar Chanibaal

Nakeh becaleth haveh, rach-

m daeh Am beshuth Chanib-

aal ben Bar-melec.

"The inner chamber of the sanctuary of the sepulchre

of Hannibal,

Illustrious in the consummation of calamity.

He was beloved;

The people lament, when arrayed

In order of battle,

Hannibal the son of Bar-Melec."

As this is a curious piece, and one of the largest remains of the Punic language now in existence, and as it helps to ascertain the ancient inhabitants of this island, I thought it not improper to insert it here. For the illustration of this and several other points of Punic antiquity, I must refer the curious reader to the essay itself.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1. That doleful spectacle is described in the beginning of the chapter, when so many men being wet, and also all berayed with the foam and filth of the sea, and stiff with cold, did with much ado crawl to the shore; for that was all one as if they had been cast up by the sea to die some other death. After that, Luke declareth that they were courteously entertained of the barbarians, that they kindled a fire that they might dry their clothes, and refresh their joints, which were stiff with cold, and at length that they were saved from the shower. Therefore, in that Paul commendeth these duties, he showeth his thankfulness; and so great liberality toward strangers is for good causes advanced, whereof there be rare examples in the world. And though common nature doth wring out of the barbarous Gentiles some affection of mercy in so great necessity; yet undoubtedly it was God which caused the men of Melita to handle these men so courteously, that his promise might be sure and certain, which might seem imperfect if the shipwreck had caused the loss of any man’s life.

A viper coming out of the heat. The very event did prove that Paul was a true and undoubted prophet of God. Now, that God may make him famous as well by land as by sea, he sealeth the former miracles with a new miracle; and so he ratifieth his apostleship among the men of Melita. And though there were not many which did profit thereby, yet the majesty of the gospel did shine even among the unbelievers; also this did greatly confirm the oracles to the mariners, which they had not sufficiently reverenced. Neither did the viper come out of the sticks by chance; but the Lord did direct her by his secret counsel to bite Paul, because he saw it would turn to the glory of his gospel.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

XXVIII.

(1) Then they knew that the island was called Melita.—There is no ground for questioning the current belief that this was the modern Malta, It was the only island known as Melita by the Greeks and Romans. The gale, which had been blowing for fourteen days since the ship left Crete, would drive her in that direction. The local features of St. Paul’s Bay agree closely, as has been seen, with the narrative in the Acts. There has from a very early date been a local tradition in favour of the belief. The Bay bears St. Paul’s name. A cave is pointed out as having given him shelter. There has, however, been a rival claimant. In the Gulf of Venice, off the coast of Illyria, there is a small “island, Meleta (now Meleda), which has been identified by some writers with the scene of St. Paul’s shipwreck. The view is first mentioned by Constantino Porphyrogenitus, a Greek writer of the tenth century, and was revived in the last century by Padre Georgi, an ecclesiastic of the island. There is, however, not a shadow of evidence in its favour, beyond the similarity (riot identity) of name, and the mention of Adria in Act_27:27. It has been shown, however, that that term was used with far too wide a range to be decisive on such a question; and against the view there are the facts (1) that it would almost have required a miracle to get the ship, with a north-east gale blowing strongly, up to the Illyrian coast of the Gulf of Venice; (2) that a ship would not naturally have wintered on that coast on its way from Alexandria to Puteoli (Act_28:11); (3) that there has been no local tradition in its favour, as at Malta. The island of Malta was originally a Phoenician colony. It came under the power of Carthage in B.C. 402, and was ceded to Rome in B.C. 242. Its temple, dedicated to Juno, was rich enough to be an object of plunder to Verres, the Prætor of Sicily (Cic. In Verr. vv. 46).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1 And when they were escaped, then they knew that the island was called Melita.

Ver. 1. And when they were escaped] Some of them escaped perhaps as narrowly as did Sir Thomas Challoner, who when he was young, served under Charles V in the expedition of Algiers; where being shipwrecked, after he had swam till his strength and his arms failed him, at the length catching hold of a cable with his teeth, he escaped, not without the loss of some of his teeth. He was afterwards knighted for his valour at Mussleborough field, and died A. D. 1566. (Camd. Britan.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

They knew - Either from their former acquaintance with the island, or from the information of the inhabitants.

Was called Melita - Now called “Malta.” It was celebrated formerly for producing large quantities of honey, and is supposed to have been called Melita from the Greek word signifying honey. It is about 20 miles in length from east to west, and 12 miles in width from north to south, and about 60 miles in circumference. It is about 60 miles from the coast of Sicily. The island is an immense rock of white soft freestone, with a covering of earth about one foot in depth, which has been brought from the island of Sicily. There was also another island formerly called “Melita,” now called “Meleda,” in the Adriatic Sea, near the coast of Illyricum, and some have supposed that Paul was shipwrecked on that island. But tradition has uniformly said that it was on the island now called “Malta.” Besides, the other “Melita” would have been far out of the usual track in going to Italy; and it is further evident that Malta was the place, because from the place of his shipwreck he went directly to Syracuse, Rhegium, and Puteoli, thus sailing in a direct course to Rome. In sailing from the other Melita to Rhegium, Syracuse would be far out of the direct course.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Melita, now called Malta, famous for being the residence of, and giving the title to, the military order of Knights, who strenuously resisted the Turks, when they threatened to overrun Christendom. The inhabitants are called Barbarians, not as a term of reproach, for the manner he speaks of their humanity testifies the contrary; but in the classical sense of the word, it was applied by Greeks and Romans to all who did not speak either of those languages. Their hospitality was rewarded by the light of faith, which they still maintain, although infidels have sometimes for a century had dominion over this island. (Tirinus, &c.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The island; this was foretold by Paul, Act 27:26; and therefore though the mariners knew not the land, Act 27:39, and were not able to direct the ship, as Act 27:15, yet God so ordered it, that not a word spoken by Paul did fall to the ground, but the wind and sea obey him.

Melita; now called Malta, a little island between Sicily and Africa. There is another obscure island in Illyricum that was called by this name, which some have mistook for this place of Paul’s shipwreck, by reason that this tempest was in the Adriatic Sea: but not only the Gulf of Venice, but the sea about Sicily, and this coast, was so called, as Strabo witnesseth. See Act 27:27.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

St. Paul a Prisoner at Rome

1. They.. they] RV 'we.. we.' Melita] RM 'Melitene.' Melita is certainly Malta, and not (as has been erroneously supposed) Meleda off the Illyrian coast. Tradition correctly locates the shipwreck in St. Paul's Bay, about 8 m. NW. of Valetta.

2. The barbarous people] RV 'the barbarians.' The Gk. word does not imply that they were uncivilised, but only that they were neither Greeks nor Romans.

3. Cp. Mar_16:18. As St. Paul was arranging the faggot on the fire, the viper, feeling the heat, glided out of the faggot and bit the Apostle's hand. There are now no vipers in Malta, but the clearing of the ancient forests, and the great density of the population, are sufficient to account for their disappearance.

4. Vengeance] rather, 'Justice' (personified as a goddess). A god] cp. the events at Lystra (Act_14:11), which also illustrate the popular levity of judgment.

7. The chief man] lit. 'the first man.' Inscriptions show that this title is technically correct. Malta was part of the province of Sicily, and Publius was a subordinate of the praetor of Sicily. Tradition places his house at Città-Vecchia.

8. Bloody flux] RV 'dysentery.' Observe in this v. the technical medical language.

9. Others] We have here the firsthand evidence of a competent medical witness to the reality of St. Paul's miraculous cures.

11. After three months] i.e. probably somewhat early in February, before the usual time of navigation. Castor and Pollux] (lit. 'the Dioscuri'), the twin sons of Jupiter, and tutelary deities of sailors.

12. Landing] RV 'touching.' Syracuse] 100 m. N. of Malta, the capital of Sicily, and a Roman colony.

13. Fetched a compass] i.e. made a circuit. Rhegium] an ancient Gk. colony situated on the Italian side of the Straits of Messina, near the dreaded rock of Scylla, and the whirlpool of Charybdis. Puteoli] also called Dicæarchia, was (with Ostia) the great corn mart of Italy, where the Alexandrian cornships discharged their cargoes. It lay on the N. shore of the Bay of Naples, and contained a certain number of Jews.

15. Appii forum] RV 'the Market of Appius,' was 43 Roman m. S. of Rome on the great Appian Road, the main line of communication between Rome and the East. The Three Taverns] 10 Roman miles from the capital.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

We for they, A.V. and T.R. (twice). Was called. It reads as if it was the answer to their question to the natives, "What is this island called?" Melita. That Melita is the island of Malta, and not Meleda off the coast of Dalmatia, is demonstrated in Smith"s "Voyage and Shipwreck of St. Paul," and it is not worth while here to consider the arguments in favor of Meleda. Melita appears to be a Phoenician name, from the root in Hebrew flm; to escape (Bochart, "Canaan," 1:26), meaning, therefore, a "refuge," a harbor of refuge so called from sailors often running into Valetta during a gale; or possibly from lm, clay, in Italian malta, from the clay which forms the bottom of the sea as you approach Malta, and which makes the anchorage so safe. It was originally colonized by Phoenicians, whether from Tyre or Carthage cannot be pronounced with certainty, though we know it was a Carthaginian possession at the time of the first Punic War. It fell into the hands of the Romans B.C. 218, and at the time of St. Paul"s shipwreck was annexed to the province of Sicily. The population, however, was Phoenician or Punic, and probably knew little Greek or Latin. The name of a fountain in St. Paul"s Bay, Ayn tal Razzul, "The Apostle"s Fountain," is said (Smith, p. 24) to be Phoenician. But this is extremely doubtful. It is far more probably, not to say certainly, the corrupt Africano-Arabic dialect of the island, as I venture to affirm on the high authority of Professor Wright. Gesenius is also distinctly of opinion that there are no remains of Phoenician in the Maltese, and that all the words in the Maltese language which have been thought to be Phoenician are really Arabic. Four genuine Phoenician inscriptions have, however, been found in the island ("Monument. Phoenic," pars prima, pp. 90-111, 252, and 341).

Vers. 1-10. Kindness.

Genuine kindness is a pleasant thing to see by whomsoever and under whatsoever circumstances it is exercised. God has planted it in the human breast, and it is one of the distinctive attributes of man. Too often, indeed, the indulgence of bad passions is suffered to choke it, and rival interests to interfere with its action. Still, there it is, a faint reflection, it is true, of the love of God, but nevertheless a remnant of God"s image in man; pleasant to behold, sweetening the relations of man with man, and capable, if allowed to exercise its rightful sway over human actions, of increasing to an almost infinite extent the happiness of the human race. Kindness shows itself, mainly, in two ways. First, in a general inclination to promote the well-being of others. But secondly and chiefly, in sentiments of sorrow and compassion for the misfortunes of others, and in active endeavors to relieve their sufferings and supply their wants. Such was the kindness of these simple Maltese peasants. They saw before them nearly three hundred persons in the extremest destitution. Houseless, without food, drenched with wet from the sea and from the rain, without any change of raiment, shivering with cold, exhausted with fatigue, their plight was most miserable. When the kind islanders saw them they were touched with their misfortunes, nor did they rest in pitiful feelings only. They set actively to work to alleviate their sufferings. They opened their humble dwellings to receive them. They supplied them with what food they could. They helped them to dry their dripping clothes; they collected fuel to kindle fires by which to warm them; they gave themselves no little trouble and labor to give them every comfort within their reach. And what enhances the kindness is that there could be no hope of reward. The men whom they were helping had lost everything they possessed. Their whole property had gone down to the bottom of the sea. They could give nothing in return for what they received. All the more was the uncommon kindness which they showed them pure and unalloyed with selfishness. They were unconsciously obeying the precept of Paul"s Master, "Do good, hoping for nothing again." May we not hope that they found the truth of his promise, Your reward shall be great, and ye shall be the children of the Highest"? It is a great confirmation of this hope that we read in the following verses how the hand of the Lord was stretched out in signs and wonders. The miracles of Scripture are never useless or gratuitous displays of power. The most obvious purpose of those wrought in Malta was the conversion of the natives; and it is very pleasant to think that those kind men who were privileged to minister to the necessities of Paul and Luke and their companions in the faith, reaped a rich and unexpected reward, when they learned at their mouths the blessed promises of God"s grace, and were received into the number of the children of God through faith in Christ Jesus.

HOMILIES BY W. CLARKSON. Vers. 1-10. A picture of the human.

In these few verses we have a graphic picture of some of the experiences of our life and of the instincts or intuitions of our nature.

I A PICTURE OF THE HUMAN.

1. Human suffering.

(1) Trouble. Doubtless the first sentiment on escaping death by shipwreck is intense gladness and gratitude, But the next is the consciousness of loss. The man who lands on the island after battling with the waves first congratulates himself and (if he be a devout man) thanks God that his life is preserved; then he realizes what he has left behind him; and he soon becomes conscious of the exposure to which he is subjected he allows himself to be troubled because of the present rain, and because of the cold" (ver. 2). It is not shipwreck only, but many other kinds of wreck which plunge men into the cold," into adversity, into bereavement of the good which they had enjoyed.

(2) Sickness (ver. 8).

2. Unspoiled human nature. Such is the dire effect of long-continued, sin upon the soul, that it often happens that nearly every vestige of the goodness with which our Creator first endowed us disappears. As God made us, it was natural that we should compassionate our fellows in misery, and that we should be grateful to them for their help. Only too often, however, man is found pitiless and thankless. The shipwrecked mariner is murdered as he strikes the shore; the benefactor reaps no blessing, no honor for his kindness. Not so, however, here. Here was

(1) pity, "the barbarous people showed no little kindness" (ver. 2). Here, also, was

(2) gratitude (ver. 10).

1. An ineradicable human conviction. Underlying the conclusion to which these natives of Malta came (ver. 4), was the conviction, common to our kind, that sin merits punishment and will be overtaken by it. This is a fundamental and ultimate principle; we need not try to account for it or to "get behind it." It is sufficient in itself; it is a conviction that comes from the Author of our spiritual nature, which will not be dislodged, which itself accounts for much that we think, say, and do that sin deserves penalty, and sooner or later must bear it.

2. A human error, common to the unenlightened. A narrow mind and one unillumined by the teaching of God makes a great mistake in applying the truth just stated; it infers that any particular misfortune is referable to some special sin. (ver. 4; see Joh 9:3Jn_1:7:24) It also falls into error of a similar kind, though conducting to an opposite conclusion it infers that a man who has an extraordinary escape is a special favorite of Heaven (ver. 6). Taught of God, we know that, while sin brings penalty, inward and circumstantial, and while righteousness brings Divine regard and honor, God often permits or sends suffering and sorrow in fatherly love for the promotion of the highest well-being. (Heb_12:5-11) We have also here

II THE MANIFEST PRESENCE OF THE DIVINE. Christ was present:

1. In the person of his apostle. That teacher of truth who had been so influential a passenger on board ship, (Ac 27) and who makes himself so useful now (vers. 3, 8, 9), is there in his Master"s Name, and on his Master"s work.

2. In the exercise of benignant power:

(1) protection from harm; (ver. 5, and Mar_16:18)

(2) exercise of healing power. (vers. 8, 9, and Mar_16:18) We may learn three special lessons.

(a) That true dignity is never above usefulness, even of the humblest kind; a Paul may gather sticks in time of emergency without losing honor.

(b) That Christian generosity must not be behind native kindness.

(c) That bodily benefit is an admirable introduction to spiritual help. Who can doubt that Paul used the gratitude and honor which he reaped (ver. 10) to find a way for the truth of Christ to the minds and hearts of the Maltese? C.

HOMILIES BY E. JOHNSON Vers. 1-10. Occurrences at Malta.

I THE HOSPITALITY OF THE HEATHEN. The instinct of kindness is God-implanted in the human heart. Hospitality was not so much a virtue in heathendom as the refusal of it a crime. So much the more must any "shutting up of the bowels of compassion" against the needy brother or the stranger be an offence against the Son of man. The great charge which he, in his depiction of the scene of judgment, brings against the unfaithful is the neglect of the common offices of love.

II THE CHRISTEN FINDS EVERYWHERE A HOME. For if he carries the love of God in his heart, no coast can be foreign land, no color or custom of men repel. It was a heathen who said, "I am a man, and nothing human is foreign to me." The Christian may translate the saying, "I am a follower of the Son of man, and nothing that is dear to him is strange to me,

III YET HE MEETS PERIL, MISCONSTRUCTION, AND ENMITY. HOW quickly do the open brows of hospitable kindness change into scowls and frowns as the viper fastens on Paul"s hand! They reason he must be a murderer. Occurrences are full of effects without visible causes. The untrained mind makes out of coincidences chains of cause and effect which do not exist. The afflicted man is supposed to be a wicked man. In propagating Christianity we need to take the sword of the Spirit, which owes its bright temper to Divine intelligence. We must meet unreason with reason, and cast out superstitious darkness by the clear light of all accessible knowledge.

IV THE CHRISTIAN IS DELIVERED THAT HE MAY DELIVER OTHERS. AS Paul casts off the serpent harmless, he is seen to be under the Divine protection. Here is a man who leads apparently a charmed life. The waves could not swallow him, nor the serpent sting him. (cf. Mar_16:18) The heathen mind revolts from one extreme of superstition to another. Now Paul must be a god! "The common mass know no measure; they raise a man to heaven or thrust him into hell". (Act_14:12, Act_14:18) The Christian may rapidly pass from the extreme of depreciation or shame to that of honor, feeling equally that he deserves neither. Yet both in the one and the other the business of the Christian is not to defend himself from misunderstandings, but "through good report and evil report," as Paul said, to go on with his work and witness, leaving Providence to show the kind of work the hour and the place demand. Here Paul is entirely devoted to the healing activity of the body. There are times of silence; and the spectacle of the servant of Christ busy in doing good during his stay in the island may have wrought more on the memory of the people than many sermons would have done. J.

HOMILIES BY R.A. REDFORD Vers. 1-6. The instability of ignorance, and the stability of the true Christian.

The whole circumstance an apt illustration of the spiritual forces working in the midst of the natural. The shipwrecked company. Paul active in helping. The barbarians better than those who abused Divine blessings like the Jews, who violated Divine order like the Romans; but, though actuated by kindness, easily led away by superstition and ignorant prejudice.

I THE INSUFFICIENCY OF NATURAL INSTINCTS.

1. Justice easily perverted, because misapplied.

2. The wonders of the material world both misunderstood and misemployed.

3. Reactions, both intellectual and moral, the curse of the world. Irrational depreciation and irrational homage side by side. The world"s hero-worship a sad comment on its fickleness and blindness. Ant Dens ant diabolus. We want some true guiding principles which religion alone furnishes.

II THE STRENGTH WHICH RESTS ON GOD.

1. Calm in danger, because confident of Divine approval and mission. The records of missionary heroism supply many such facts. As much as possible we should cherish the same spirit in common life. True presence of mind the growth of moral strength.

2. He that is full of the Spirit of God will shake off vipers into the fire. The viper of detraction and calumny. The viper of personal animosity. The viper of worldly solicitation. The viper of devouring anxieties and cares. If we are doing God"s work, he will preserve us. And the world which at first has misunderstood and injured us will sweep round in its thoughts, and do us honor as God"s servants. R.

HOMILIES BY P.C. BARKER Vers. 1-6. A strong family likeness.

This short episode is, in its proportion, as refreshing to the reader as to those who played the actual part in it. It is the oasis of narrative. It reads like a brief parable of the human heart. Or we may be impressed by it, as by some portrait, which presents to our view features with which we seem to be very familiar, and half hiding, half revealing a likeness to some one well known. They are the features that "half conceal and half reveal" the likeness of the human heart. And throughout the family of human heart, very strong indeed is the family likeness, above what can be found anywhere else. Notice these features, so characteristic of it.

I ITS KINDNESS.

1. The heart loves kindness to receive it.

2. The heart loves kindness to do it. Both of these are deep facts of the heart, and speak not obscurely him who made it.

3. The kindness that is in the heart is touched towards bodily want, cold, hunger, thirst, shelterless exposure; and this tells the tale of all the rest. (Mat_25:35-45)

4. The kindness of the heart contravenes in human life the bare action of the principle of natural selection; it tempers it with irresistibly modifying and irresistibly elevating moral influences; it determines and regulates in a way all its own "the survival of the fittest," and it is the thing on earth likest what is habitual in heaven!

5. The kindness of the human heart is found everywhere, and in every age of the world.

II ITS SUPERSTITION.

1. The superstition that is so often betrayed by the human heart is an unerring sign of the sense of God and the instinct of the infinite present in it.

2. It means that sense unguided, that instinct baffled.

3. It evidences deep conviction of moral distinctions inside man, and of presiding moral judgments outside men, and authoritative over them, all unfed as these may be from truth"s own springs, and unpointed to their infinitely worthy objects.

4. It is a constant rehearsal of judgment to come.

III ITS SWIFTNESS TO TURN. Hence come

(1) the worse uses of such versatility and such swiftness, fickleness, and caprice, and waywardness, and love of mere variety; but

(2) the better uses, readiness to forgive, swiftness to run and even meet the returning prodigal;

(3) the thoroughness of contrition and conversion, that need but a moment like those of Paul himself; and

(4) the power to recover, after sorest stricken griefs, and most fearful storms of sorrow or of passion.

IV ITS ADDICTEDNESS TO EXTREMES. The people of Melita began with simplest, most unaffected kindness. They saw no instructing providence, but when the occasion came superstition filled their heart, and Paul is "no doubt a murderer, whom vengeance suffereth not to live, though he hath escaped the sea." This is their short and summary theology. But it is not altogether so stiff and unopen to conviction. They are changed to the opposite pole when they find, "after a great while," i.e. what seemed a great while for eyes fixed in one direction, but which was indeed a very little while, that vengeance does not make an end to the life of Paul. And from a pursued murderer, they exalt him to the skies of the gods! Happy if the history of every erring heart had as much of the kindness as was here, and no more of the error and the mischief and the disaster than were here. Kindness began the scene, and, when fear clouded it over awhile, the last "change of mind" was not from better to worse, but from worse to better. Yet still how mournfully plain it is that nature"s light alone, leaves the barbarian! For so he must be called justly who exalts the child of God into a god himself. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Melita or Malta, is about twelve miles broad, twenty long, and sixty distant from Sicily to the south. It yields abundance of honey, (whence its name was taken,) with much cotton, and is very fruitful, though it has only three feet depth of earth above the solid rock. The Emperor Charles the Fifth gave it, in 1530, to the knights of Rhodes, driven out of Rhodes by the Turks. They are a thousand in number, of whom five hundred always reside on the island.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Journey from Melita to Rome.

Paul again in peril:

v. 1. And when they were escaped, then they knew that the island was called Melita.

v. 2. And the barbarous people showed us no little kindness; for they kindled a fire, and received us, every one, because of the present rain and because of the cold.

v. 3. And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand.

v. 4. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live.

v. 5. And he shook off the beast into the fire, and felt no harm.

v. 6. Howbeit, they looked when he should have swollen, or fallen down dead suddenly; but after they had looked a great while and saw no harm come to him, they changed their minds, and said that he was a god.

When the people on the wrecked vessel had reached the land in safety, then only did they find out that Melita, or Malta, was the island’s name. They had therefore, in the two weeks, been driven a matter of almost five hundred miles; for the island is due south of Sicily, forming, with Gozo and several other smaller island, a group now known as the Maltese Islands. Luke calls the islanders barbarians, not as a term of reproach, but because that was the name given to all foreigners, to all such as did not speak Greek, by the Greeks and Romans. The people of the island were of Phoenician descent and had come under the dominion of Rome after the Second Punic War. They here proved themselves hospitable in an unusual degree; they showed the shipwrecked company extraordinary kindness. It must have been with some difficulty that they kindled a Eire and received them all: gave them a warm welcome, which no doubt was rendered doubly so because they were all cold and wet to the skin; besides, there was a continued driving rain. and the cold chilled to the bone. Paul by no means stood back when the others were all engaged in replenishing the fire. but cheerfully gathered fagots with the rest of them. When, however, he was just heaping up a bundle of sticks and then laying them on the fire. a serpent, awakened by the warmth, glided out through the sticks, and, before Paul could withdraw his hand, bit him, and held fast to the wound. When the islanders saw the creature suspended from his hand thus, they were greatly shocked and expressed their opinion of the matter by saying that certainly this man must be a murderer, whom Justice had not permitted to live, though he had been saved from the sea. They knew that Paul was a prisoner because he was under guard, and their conclusion was as rash as that of most people under like circumstances. From experience they knew the virulence of the poison of these serpents, and in their eyes Paul was already dead; the goddess of justice, in whom they believed, had taken vengeance upon him. But Paul shook off the viper into the fire by a jerking movement of his hand and suffered no evil, no disagreeable consequences, of any kind. But the islanders watched him, sure that he was destined to swell up or to drop down dead suddenly. But neither of these effects took place. Luke, as a physician, being fully acquainted with such symptoms. And when they had waited a long time and watched, and yet nothing unusual happened, then the inhabitants changed their minds and said that he was a god. Their superstitious minds could reach no other conclusion; it was the way which their training had taught them to follow. Note: Modern people may want to smile deprecatingly over this show of superstition, but with almost the entire world guilty of similar beliefs in one form or another, there certainly is no room for casting Stones upon others. It was the Lord that had held His sheltering hand over His servant; according to His promise, Mar 16:18.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Act 28:14

We have here:—

I. The accomplishment of a long-cherished purpose by the Apostle. From an early date in his ministry his heart had been set on visiting the imperial city. Take heart then, my brother. No matter what may be the Rome on which you have set your desire, if it be but to bless and benefit your fellows and honour Christ, be sure that for you, too, there will come a day when you will be able to sympathise with Paul and Luke when they say, "So we went toward Rome."

II. We have in these words something that reminds us that Paul’s purpose was not attained precisely in the way in which at one time he had expected it would be realised. One cannot read his letter to the Romans without feeling that when he wrote its chapters the Apostle did not dream of entering the imperial city as a prisoner. Now, many among us could tell of similar things in our own histories. We set our hearts on some enterprise of benevolence, or on the attainment of some post of usefulness, and we get it ultimately, but it comes to us accompanied with something else of which we had at first no thought. It is to keep us through all our efforts at the feet of Jesus, and to impel us, from first to last, to depend entirely upon Him.

III. While Paul’s entrance into Rome was not quite what he at one time expected it would be, yet it really accomplished all he desired. The Jews, indeed, would not receive the truth at his lips, but he found a rich harvest among the Gentiles. And what forum even could contain the myriads to whom Paul has preached in his noble letters? And who may attempt to reckon up the millions who will yet read them in future ages, when the discourses of today shall have passed into oblivion? Yes, it is true, prisoner as he was, Paul went to Rome in the fulness of the blessing of the gospel of Christ.

W. M. Taylor, The Limitations of Life, p. 264.

Reference: Act 28:14.—Preacher’s Monthly, vol. iv., p. 45.

Act 28:14-15

Seeds of Life.

I. The words of my text describe very simply St. Paul’s entry into Rome by the Appian Way, a prisoner, nearly two thousand years ago. How much has risen and fallen in those two thousand years? Millions upon millions of men and women have come into the light of our sun and passed away also; but this fact of St. Paul’s entry into Rome does not pass away. We know that he was a life-seed, carrying life; we know that that life has wrought these great changes; that life is our inheritance and lives in us, and will never die. This we know now. The clever foolishness of the most foolish knowledge-worshipper of modern times acknowledges St. Paul to have been a great power. But—how was it then at the time? how looked the seed which had so mighty a growth?

II. I have often thought St. Paul’s last ten miles into Rome the most fearful contrast this world ever saw, the most splendid triumph of life matched against force and impossible mountains of evil. There is something terribly real in that single man going into the gorgeous pit of hell, which was Rome, in the sunny spring day, down the flowery slopes of the Alban hills and along the great street, and matching his spirit calmly and quietly against the crushing magnificence of temples, palaces, fortresses, legions, and empires. Truly this was a seed of life, an immortal germ, living now and ever growing, though Rome has perished and many an imperial city since 1 But then, it was only one poor prisoner. When we see any one like St. Paul, distinctly labouring for others and the good of life, we see a seed of life, and can never calculate the greatness it may be. Each and every one of us can be a seed power, can be a life able to sow itself, as part of the life of God on earth.

E. Thring, Uppingham Sermons, vol. ii., p. 353.

References: Act 28:14, Act 28:15.—Good Words, vol. iii., p. 255. Act 28:15.—Preacher’s Monthly, vol. vii., p. 9.

Act 28:20

If we turn to inquire historically what were the elements in the Christian faith by virtue of which chiefly it worked and spread in the early days after the death of Jesus, we find one at least of the most important to have been the conviction among His followers that in Him the hope of a Messiah was fulfilled. Rather, I should say, this was the central belief round which others are grouped, either supporting it or belonging to it as consequences. Even a belief so fundamental and so influential as that in the resurrection of Jesus seems to have been viewed chiefly as proving or confirming His Messiahship. That was the aspect of the significance of the resurrection which especially struck men in the first age of the Church.

I. Many thoughtful men at the present day feel that it is impossible to find any sure basis for Theism itself, apart from belief in Christianity. And there is an unquestionable tendency now for doubters who are logical thinkers to assume purely an agnostic position. Hence the supreme importance of establishing the historical truth of the great facts of Christianity, even for the sake of belief in the existence of God. The agnostic is bound to face the question how he will account satisfactorily for the existence of Christianity. For if the gospel narrative is true, we have in this a direct proof of the existence of God and manifestation of His character.

II. What were the predominant characteristics in the conception of the Christ, which were seized upon in the faith that Jesus was the Christ, and retained still as the most essential features, even though by the fact of being applied to Jesus they were marvellously transformed? First, to say that Jesus was the Christ was to assert that in Him the heart’s yearnings would find their final satisfaction. If He was the Christ, there was no need to look for another. The long vista of expectation was closed with His form. The conception of the Messiah and His reign took different shapes. Especially there is the important distinction between the representatives of portions of the Jewish Apocalyptic literature, in which He is invested with something of a supernatural glory, and the times of His coming connected more and more with a last judgment and the beginning of a new age, and on the other hand the simpler anticipations of a King who would restore the kingdom of Judah and Israel to more than the glory of the days of David and Solomon. Again, the Messiah would be in a sense altogether special, the God-appointed Saviour to deliver the nation from their enemies, their internal dissensions and sins; a King to rule over them in righteousness and peace. The stamp of God’s authority would be visibly on Him, the favour of God would be manifestly with Him. Hence it was that the Jews called the Messiah "the Son of God." With this we must combine the thought of the kingdom over which He would rule. The restored and glorious kingdom of Israel and Judah was even a more universal object of hope than the Messiah. There were periods in Jewish history, such as that of the Maccabees, when there seems to have been no expectation of a personal Messiah; but even at such times the kingdom was looked for, though under another form of government. But when the expectation of a Messiah flourished, as in the time of our Lord’s earthly life and before, His coming was necessarily connected with the setting up of the kingdom, and the expected character of the kingdom illustrates His character. The Kingdom of God it was called, and the Kingdom of Heaven. "The God of heaven shall set up a kingdom which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever." It would be the final dispensation of Him who rules all things, permanent, sure to prevail over all human opposition. Thus to say that the work of Jesus was the bringing in of the Kingdom of God was above all to say that His work was founded upon the will of God the Eternal, strong with the strength of heaven.

V. H. Stanton, Oxford and Cambridge Journal, Dec. 4th, 1879.

References: Act 28:24.—Spurgeon, Sermons, vol. ix., No. 516; R. D. B. Rawnsley, Village Sermons, 1st series, p. 146.

Act 28:28

The Churches Warned.

Note in what points, if in any, we may claim affinity with these representatives of Judaism at the eventful epoch of its dying struggle with the infant Church.

I. They, like us, had long been in possession of exclusive privileges, and accustomed to survey without emotion the great mass of mankind deprived of them.

II. Note the influence of long-continued and exclusive privileges on the opinions and the doctrinal belief of those enjoying them. It is curious, yet melancholy, to observe, with what facility advantages possessed by a few for the good of many may come to be regarded as prerogatives belonging to the few to the entire exclusion of the many. If the Jews, with an unfinished revelation and a heavy ceremonial yoke upon their necks, could dream of an exclusive right to God’s compassions, what may not we, without preventing grace, infer from our unclouded light and our unshackled freedom? And if this grand error had a tendency to vitiate their whole view of divine truth, what security have we that an analogous effect may not be realised in our experience?

III. If we are conscious of inadequate exertions and of cold affections in the great cause of missions, let us think of Israel according to the flesh, and of what he was and what he is—remember that such revolutions are still possible—that if we do not value Christianity enough to share it with the heathen, they may yet become possessed of it at our expense—nay, that while the glorious gospel is so commonly neglected and despised among ourselves, the word of this salvation is already sent unto the Gentiles, and that they will hear it—are hearing it.

J. A. Alexander, The Gospel of Jesus Christ, p. 195.

Reference: Act 28:28.—Christian World Pulpit, vol. xxv., p. 316.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

After a long and dangerous voyage, recorded in the foregoing chapter, the providence of God brought St. Paul and the rest of the prisoners to an island called Melita, where they were courteously received by the islanders; who finding them wet and cold, made them a fire to warm and refresh them: when, behold, a viper that was in the wood, feeling the heat of the fire, leaped out upon St. Paul, and fastened on his hand: which the islanders seeing, instantly concluded that the apostle was some notorious malefactor, whom divine vengeance followed: but the apostle, (according to our Saviour’s promise, If ye touch any deadly thing it shall not hurt you, Mar 16:18) shaking off the venomous beast into the fire, without harm, the people presently changed their opinion, and took him for a god, that was come to them in the shape of a man.

Here note, 1. How it pleased God by a new miracle to confirm the apostle’s authority, and thereby to prepare the hearts of those barbarous people for the receiving of the gospel. God will honour his gospel, and the faithful dispensers of it, wherever they go, by preparing the hearts of the people to receive and entertain it.

Note, 2. That great and manifold dangers and distresses may, and oft-times do, befal gracious persons. No sooner is one affliction passed over and gone from them, but presently another comes on with a fresh assault.

Thus here, St. Paul had no sooner escaped the shipwreck, and gets to shore, but a viper fastens upon his hand: Many are the afflictions of the righteous.

Observe, 3. That the very light of nature suggests, even to the most barbarous heathens, that wickedness shall not go unpunished; No doubt this man is a murderer, whom vengeance suffereth not to live.

Note, 4. That natural agents cannot act or exert their natural powers, without the concourse and concurrence of supernatural providence: this viper, according to its nature, did not, and could not, sting the apostle, being restrained by the overruling providence and power of God.

Note, 5. That the humanity of these barbarous heathens towards those that suffered shipwreck, may justly condemn the inhumanity of them that are called Christians, towards those that are shipwrecked: How do some that live near the sea-coast rejoice in a wreck at sea, in hopes of enriching themselves with the spoils of others! The barbarous were humane here, but the humane are now barbarous.

Note, 6. How prone and ready men are to draw sinful inferences from sorrowful premises; to conclude, that such a man, or such a people, are wicked, because they are wretched; great sinners, because great sufferers. This was the barbarous logic of these islanders. It had been well that it had been confined to that island: When the barbarians saw the venomous beast on the apostle’s hand, they said, No doubt this man is a murderer.

Note, 7. How mutable is the mind of man, and how inconstant are men in their esteem, and opinions of men: the apostle had no sooner shook off the viper into the fire, but the barbarians change their opinions into another extreme; he whom they accounted a murderer before, they called a god now: They changed their minds, and said that he was a god. They are light and lavish in their applauding, as before they were rash and severe in censuring.

Thus, upon changes of providence, many change their opinions of men, sometimes for the better, but commonly for the worse. Lord! help me to esteem myself only by the esteem which I have with thee. Let me never be lifted up with the applaudings, not cast down by the despisings, of men; neither praise nor reproach are much to be accounted of, whilst we are innocent, and make thee our friend.

Question. But why did not St. Paul, that shook off the viper from his hand, shake off the chain from his arm, and set himself at liberty?

Answer. St. Paul was not the author, but a minister or instrument in this miracle, God wrought special miracles by the hand of Paul. Act 19:12

Now, when the deliverance of the apostle from his bonds made most for the glory of God, he was delivered; but, when his bonds would more advance the gospel, God kept him in bonds.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

THE LANDING AND DIVINE HEALING

1. The island of Malta, as they told me when I was there three years ago, is still infested with those venomous reptiles here mentioned, because the prickly pear there abounds indigenous, growing in clusters so dense and producing needles so fine and sharp that they will pierce the flesh far into the bone before one is aware, thus affording both hiding-places and protection for these dangerous vipers, of whose poisonous bite you see here Paul was miraculously healed, convincing the simple natives that he was not a murderer thus suffering divine retribution, but a god, having power over the poison which, without Divine intervention, always proved fatal.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

XXVIII: 1, 2. (1) “ And after they had escaped, they knew that the island was called Melita. (2) Now the barbarians showed us no little philanthropy; for they kindled a fire, on account of the rain that was falling, and on account of the cold, and brought us all to it.” In calling the islanders barbarians, Luke adopts the style of the Greeks, by whom all nations were styled barbarians except themselves. The term had not the same sense of reproach which it bears now; yet those to whom it was applied were regarded as comparatively uncivilized. Their kindness to the shipwrecked strangers was true philanthropy, being prompted by the simple fact that they were men in distress. It was a most timely relief to the drenched and chilled and exhausted voyagers.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Acts Chapter 28

At Melita we find him again exercising his accustomed power among that barbarous people. One sees that God is with him. Evangelisation does not, however, appear in the account of his sojourn there, or of his journey.

Landed in Italy, we see him depressed: the love of the brethren encourages and reanimates him; and he goes on to Rome, where he dwells two years in a house that he hires, a soldier being with him as a guard. Probably those who carried him to Rome had been given to understand that it was only a matter of Jewish jealousy, for all through the journey they treated him with all possible respect. Besides he was a Roman.

Arrived at Rome, he sends for the Jews; and here, for the last time, their condition is set before us, and the judgment which had been hanging over their heads ever since the utterance of the prophecy (which was especially connected with the house of David and with Judah)-the judgment pronounced by Esaias, which the Lord Jesus declared should come upon them because of His rejection, the execution of which was suspended by the long-suffering of God, until the testimony of the Holy Ghost was also rejected-this judgment is here brought to mind by Paul at the end of the historical part of the New Testament. It is their definitive condition solemnly declared by the minister of sovereign grace, and which should continue until God interposed in power to give them repentance, and to deliver them, and to glorify Himself in them by grace.

We have already marked this characteristic of the Acts, which comes out here in a clear and striking manner-the setting aside of the Jews. That is to say, they set themselves aside by the rejection of the testimony of God, of the work of God. They put themselves outside that which God was setting up. They will not follow Him in His progress of grace. And thus they are altogether left behind, without God and without present communication with Him. His word abides for ever, and His mercy; but others take the place of positive and present relationship with Him. Individuals from among them enter into another sphere on other grounds; but Israel disappears and is blotted out for a time from the sight of God.

It is this which is presented in the book of Acts. The patience of God is exercised towards the Jews themselves in the preaching of the gospel and the apostolic mission at the beginning. Their hostility develops itself by degrees and reaches its height in the case of Stephen. Paul is raised up, a witness of grace towards them as an elect remnant, for he was himself of Israel; but introducing, in connection with a heavenly Christ, something entirely new as doctrine-the assembly, the body of Christ in heaven; and the setting aside of all distinction between Jew and Gentile as sinners, and in the oneness of that body. This is linked historically with that which had been established at Jerusalem, in order to maintain unity and the connection of the promises; but in itself, as a doctrine, it was a thing hidden in God in all the ages, having been in His purposes of grace before the world was. The enmity of the Jews to this truth never abated. They used every means to excite the Gentiles against those who taught the doctrine, and to prevent the formation of the assembly itself. God, having acted with perfect patience and grace unto the end, puts the assembly into the place of the Jews, as His house, and the vessel of His promises on earth, by making it His habitation by the Spirit. The Jews were set aside (alas! their spirit soon took possession of the assembly itself); and the assembly, and the clear and positive doctrine of no difference between Jew and Gentile (by nature alike the children of wrath), and of their common and equal privileges as members of one only body, has been fully declared and made the basis of all relationship between God and every soul possessed of faith. This is the doctrine of the apostle in the Epistles to the Romans and Ephesians. [36] At the same time the gift of eternal life, as promised before the world was, has been made manifest by being born again[37] (the commencement of a new existence with a divine character), and partaking of divine righteousness; these two things being united in our resurrection with Christ, by which, our sins being forgiven, we are placed before God as Christ, who is at once our life and our righteousness. This life manifests itself by conformity to the life of Christ on earth, who left us an example that we should follow His steps. It is the divine life manifested in man-in Christ as the object, in us as testimony.

The cross of Christ is the basis, the fundamental centre, of all these truths,-the relations between God and man as he was, his responsibility; grace; expiation; the end of life, as to sin, the law, and the world; the putting away of sin through the death of Christ, and its consequences in us. Everything is established there, and gives place to the power of life that was in Christ, who there perfectly glorified God-to that new existence into which He entered as man into the presence of the Father; by whose glory, as well as by His own divine power, and by the energy of the Holy Ghost, He was raised from the dead.

This does not prevent God’s resuming His ways in government with the Jews on earth, when the church is complete and manifested on high; and which He will do according to His promises and the declarations of prophecy. The apostle explains this also in the Epistle to the Romans; but it belongs to the study of that epistle. The ways of God in judgment with regard to the Gentiles also at the same period will be shewn us in the Apocalypse, as well as in prophetic passages of the Epistles in connection with the coming of Christ, and even with His government of the world in general from the beginning to the end; together with the warnings necessary for the assembly when the days of deception begin to dawn and to be developed morally in the ruin of the assembly, viewed as God’s witness in the world.

Our apostle, when brought to Rome, declares (upon the manifestation of unbelief among the Jews, which we have pointed out) that the salvation of God is sent to the Gentiles; and he dwells two whole years in the house he had hired, receiving those who came to him (for he had not liberty to go to them) preaching the kingdom of God and those things which concerned the Lord Jesus, with all boldness, no man forbidding him. And here the history is ended of this precious servant of God, beloved and honoured by his Master, a prisoner in that Rome which, as head of the fourth empire, was to be the seat of opposition among the Gentiles, as Jerusalem of opposition among the Jews, to the kingdom and to the glory of Christ. The time for the full manifestation of that opposition was not yet come; but the minister of the assembly and of the gospel of glory is a prisoner there. It is thus that Rome begins its history in connection with the gospel that the apostle preached. Nevertheless God was with him.

Footnotes for Acts Chapter 28

36: In Romans in their personal position, in Ephesians in the corporate.

37: The word “regeneration” is not applied in scripture to our being born again; it is a change of position in us connected with our having died with Him and resurrection. It is found twice; once in Mat 19:1-30 it is Christ’s coming kingdom; and in Titus it is the washing of baptism, as typically bringing out of the old Adam state and into the Christian, but distinguished from the renewing of the Holy Ghost.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1–6. The island was called Melita. They had no idea where they were cast until they were ashore, but were told by the inhabitants. It is conceded by scholars that it is the island so well known in our time as Malta. It is sixty miles from the southern point of Sicily, 200 miles from Africa, and is about sixty miles in circumference.

The barbarians. So called because they were neither Greeks nor Romans. The word did not anciently mean uncivilized. The island was governed by the Romans, but the people were of African and Asiatic stock. The modern Maltese speak Arabic, mixed with Italian and English. Kindled a fire. It was winter, stormy, and the shipwrecked strangers were drenched. The fire was what a considerate kindness would suggest.

Paul had gathered … sticks. Instead of looking on, he helped. So while on the ship he helped to throw out the tackling. A viper came out of the heat. In the bundle of driftwood or brush the serpent lay, chilled with the cold, but as soon as it was carried to the fire it was awakened to activity by the heat and struck its fangs into the hand that was disposing of the sticks.

This man is a murderer. The people pronounced it a judgment. Though he had escaped the sea, divine justice would not let him escape. They waited to see his hand swell, and him to fall dead, but when he shook it off in the fire and experienced no harm they changed their minds and in their superstition called him a god. We are hear reminded of the sudden revulsion of feeling among the Lycaonians (14:18, 19). It is said that there are now no venomous serpents in Malta, but this is due to the enormous increase of the population and their extinction. The same fact has occurred in many places.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

After the shipwreck, people on the island of Malta helped Paul and everyone on the ship. They stay there for 3 months.

General Information:

Here the word "we" refers to Paul, the writer, and those who traveled with them, but not to the reader. (See: Exclusive and Inclusive "We")

When we were brought safely through

This can be stated in active form. AT: "When we arrived safely" (See: Active or Passive)

we learned

Paul and Luke learned the name of the island. AT: "we learned from the people" or "we found out from the residents" (See: Exclusive and Inclusive "We")

the island was called Malta

Malta is an island located south of the modern-day island of Sicily. (See: How to Translate Names)

The native people

"The local people"

offered to us not just ordinary kindness

Being kind to someone is spoken of as if it were an object that someone offers. AT: "were not only very kind to us" (See: Metaphor)

not just ordinary kindness

This phrase is used to emphasize the opposite of what is said. AT: "a great deal of kindness" (See: Litotes)

they lit a fire

"they put together twigs and branches and burned them"

welcomed us all

Possible meanings are 1) "welcomed all of the people from the ship" or 2) "welcomed Paul and all his companions."

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

They knew. The best texts read we knew : ascertained or recognized : with a reference to ver. 39.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.