Acts 28:2

Act_28:2

And the barbarous people showed us no little kindness; for they kindled a fire.

Glad surprises for Christian workers

God has glad surprises at every turn for those who trust Him, and who walk confidently in the path of duty. People who are called barbarous, or sordid, or cold-hearted, are found ready to show unlooked for kindness to the followers of Jesus. Every faithful mission school worker in the slums of a great city, every sensible Bible reader, or tract distributor, or street preacher, can bear witness to this fact. So also can anyone who has found himself sick, or with a sick friend among strangers. He can never forget the kindness then shown to him by those from whom he expected least. Every heart is human, and everything human is likely to show its humanity unexpectedly. The rudest people, as well as the people of Christian culture, may be trusted to show kindness to those who go among them in the name and in the spirit of Jesus. (H. C. Trumbull, D. D.)

Kindling afire

1. Here was an early Shipwrecked Mariners Society.

2. Among rough people there is much of genuine kindness. Let not people of a gentler mould, greater education, and larger possessions, come behind them.

3. Their kindness was thoroughly practical. We have too much of Be ye warmed, and too little kindling of fires.

4. There may be spiritual as well as physical cold, and for this last the kindling of a fire is needed. This is our present subject.

I. That we are very apt to be cold.

1. The world is a cold country for gracious men.

2. By reason of our inbred sin, we are cold subjects, and far too apt to be lukewarm, or frozen.

3. Cold seasons also come, when all around lies bound in frost. Ministers, churches, saints, are too often cold as ice.

4. Cold corners are here and there, where the sun seldom shines. Some good men live in such cold harbours.

5. Chilling influences are now abroad. Modern thought, worldliness, depression in trade, depreciation of prayer, etc. If we yield to the power of cold, we become first uncomfortable, next inactive, and then ready to die.

II. That there are means of warmth.

1. The Word of God is as a fire. Heard or read, it tends to warm the heart.

2. Private, social, and family prayer. This is as coal of Juniper.

3. Meditation and communion with Jesus (Psa_39:3; Luk_24:32).

4. Fellowship with other Christians (Mal_3:16).

5. Doing good to others (Job_42:10).

6. Returning to first love and doing first works would bring back old warmth (Rev_2:4-5). Let us get to these fires ourselves, lest we be frost-bitten and benumbed.

III. That we should kindle fires for others. We need the fire of revival, seeing so many are washed upon our shores in dying circumstances. Concerning a true revival, let it be remembered that it both resembles the fire in the text, and differs from it.

1. It must be lighted under difficulties--because of the present rain. The sticks are wet, the hearth is flooded, the atmosphere is damp. It is not easy to make a fire in such circumstances; and yet it must he done.

2. The fire we need cannot, however, be kindled by barbarians: the flame must come from above.

3. Once get the flame, the fire begins with littles. Small sticks are good for kindling.

4. It is well to nourish the flame by going down on your knees, and breathing upon it warm and hearty supplications.

5. It must be fed with fuel. Think of the great Paul picking up a bundle of sticks. Let each one bring his share.

6. This fire must be kindled for everyone. We must not be content till all the shivering ones are comforted.

7. The fire will be of great service, and yet it may warm into life more than one viper. Thank God, the fire which revived the creature into venomous life will also destroy it.

Conclusion:

1. What can we each do towards this fire? Can we not each one either kindle or feed the fire? Bring a stick.

2. Let no one damp the flame.

3. Let us pray. (C. H. Spurgeon.)

How to maintain spiritual warmth

Philip Henrys advice to his daughter was: If you would keep warm in this cold season (January, 1692), take these four directions:

1. Get into the sun. Under his blessed beams there are warmth and comfort.

2. Go near the fire. Is not My Word like a fire? How many cheering passages are there!

3. Keep in motion and action--stirring up the grace and gift of God that is in you.

4. Seek Christian communion. How can one be warm alone? (C. Spurgeon.)

The benignant soul

The benignant soul possesses a vital energy and an ubiquity which resembles the moss. It matters not to the healthy action of the mosses functions whether the surrounding air be stagnant or in motion, for we find them on the mountain top amid howling winds and driving storms, and in the calm, silent, secluded wood, where hardly a breeze penetrates to ruffle their leaves. The range of flowering plants is circumscribed by conditions of light, temperature, elevation above the sea, geological character of the district, and various other physical causes; but the wonderful vital energy with which the mosses are endowed, enables them to resist the most unfavourable influences, to grow freely and luxuriantly even in the bleakest circumstances, and to acclimatise themselves, without changing their character, in any region of the earth, and every kind of situation upon its surface. They symbolise the benignant soul. It is found in connection with every form of religion, and where there is no form of religion at all. In the fierceness of a worlds persecution it maintains its place, yet graces the humble secluded paths of private life. It is found in men of all colours and climes; and, in various forms, dwells wherever there is suffering which needs solacing, or calamities which demand heroism. (Scientific Illustrations.)

The reward of kindness

A young lady residing in Russellville once showed some kindness to an aged tramp. A few days afterwards the tramp sought her, and asked her for her name. He said: You are a good girl and I like you. Dont you know that you are the only person that has treated me with any kindness for years? They say I am old and crazy, but dont you believe em. I have got lots of money, and I am going to leave it all to you. The ladys mother coming in at this point, he repeated his remarks to her, and shaking hands with both ladies, left. Recently a letter was received by the lady to the effect that the man was dead, and that on his body a paper was found directing all his money, amounting to several thousand dollars, should be sent to her.

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

Act 28:2. And the barbarous people showed us no little kindness — In our distressed circumstances; for they kindled a fire, &c., because of the present rain — Which had followed the storm; and because of the cold — With which, in our wet clothes, we were ready to perish. It must be observed, that the Romans and Greeks termed all people barbarians that differed from them in their language or customs. All mankind are therefore comprehended by the apostle under the distinction of Greeks and Barbarians, Rom 1:14. The Greeks and Romans, however, were in many respects more barbarous themselves (according to the common meaning of that term) than these islanders, who, as we learn from Diodorus Siculus, (lib. 5. page 204,) were noted for their civility to strangers, and who certainly, on this occasion, gave a striking proof of that civility. They were not, indeed, as here appears, much cultivated, but the generosity which they showed to these shipwrecked strangers was far more valuable in the sight of God, and all good men, than any varnish which the politest education could give, where it did not teach humanity and compassion.

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

Act 28:2. Βάρβαροι, the Barbarians) A word of a middle sense between good and bad, not in itself a name of reproach. Drusius derives it from the Syriac bar, outside: so that barbarus should be said of one who uses an unknown tongue.—γὰρ, for) Much praise is given to their prompt kindness towards strangers, who were many in number, though that kindness did not cost them much.

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

Act_28:2. Βάρβαροι] from a Roman point of view, because they were neither Greeks nor Romans, but of Punic descent, and therefore spoke a mixed dialect, neither Greek nor Latin. It was not till the second Punic war that Malta came under the dominion of the Romans, Liv. xxi. 51.

οὐ τ. τυχοῦσαν] See on Act_19:11.

προσελάβ.] they took us to themselves. Comp. on Rom_14:1.

διὰ τ. ὑετὸν τ. ἐφεστ.] on account of the rain which had set in. Comp. Polyb. xviii. 3. 7 : διὰ τὸν ἐφεστῶτα ζόφον.

ψῦχος] thus to be accented, although in opposition to a preponderance of codd. (see Lipsius, gramm. Unters. p. 44), not ψύχος. See Hom. Od. x. 555; Soph. Phil. 17.

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 28:2 . βάρβαροι , i.e. , they were not a Greek-speaking population, cf. Rom 1:14 (not barbarians in the modern sense of rude and uncivilised); they were of Phœnician descent, and came under the Roman dominion in the second Punic War, Livy, xxi., 51. Ramsay, St. Paul , p. 343, sees in the title an indication that the writer was himself of Greek nationality. For the use of the term in classical Greek, and by Philo and Josephus, see “Barbarian” (F. C. Conybeare), Hastings’ B.D., Grimm-Thayer, sub v. , and Mr. Page’s note. (In 2Ma 2:21 the writer describes Judas Maccabæus as chasing “barbarous multitudes,” τὰ βάρβαρα πλήθη , retorting on the Greeks the epithet habitually applied by them to all nations not their own, Speaker’s Commentary .) See further the evidence of coins and inscriptions in Zahn, Einleitung , ii., 422, proving as against Mommsen that the Phœnician tongue had not died out in the island, and cf. above, Introd., p. 8. οὐ τὴν τυχ ., cf. Act 19:11 , “nocommon kindness,” R.V. (and so A.V. in Act 19:11 ). φιλαν .: see note on Act 27:3 . The word is found in LXX, Est 8:13 , 2Ma 6:22 ; 2Ma 14:9 , Mal 3:15Mal 3:15 ; Mal 3:18Mal 3:18 , and in classical Greek, but it was a word which a physician would be very likely to employ, for Hippocrates speaks of “philanthropy” in a physician as ever accompanying a real love of his profession. Galen distinguishes between those who healed through “philanthropy” and those who healed merely for gain, and even a more generous diet for the sick was called φιλανθρωποτέρα τροφή , Hobart, p. 296. The word is used here only and in Tit 3:4 in N.T. ἀνάψ . γὰρ πυράν , Luk 12:49 , Jas 3:5 ; if we read the simple verb (see critical note) we have it three times with λύχνον in Luk 8:16 ; Luk 11:33 ; Luk 15:8 , and nowhere else in N.T. (except with meaning “to touch”). πυράν : only here and in Act 28:3 in N.T., cf. Jdt 7:5 , 1Ma 12:28 , 2Ma 1:22 ; 2Ma 10:36 (see H. and R.), and similar phrases in classical Greek. προσελάβοντο , cf. Act 17:5 , Act 18:26 for similar use, and five times by St. Paul; cf. 2Ma 10:15 , see critical note. ἐφεστῶτα , cf. Polyb., xviii. 3, 7; in N.T. 2Ti 4:6 , only in Luke and Paul, præsentem , Wetstein, “present,” A. and R.V. Weiss and De Wette take it as meaning that the rain suddenly came upon them. ψῦχος : this and the mention of the rain prove that St. Paul’s ship could not have encountered a sirocco wind, i.e. , from the south-east, for this only blows for two or three days, and even in November is hot and sultry (Hackett). W.H [424] read ψύχος , but Weiss, Wendt, Blass as above, see Winer-Schmiedel, p. 68.

[424] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

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

the barbarous people--so called merely as speaking neither the Greek nor the Latin language. They were originally Phœnician colonists.

showed us no little--"no ordinary"

kindness, for they kindled a fire, and received us every one, because of the present rain--"the rain that was on us"--not now first falling, but then falling heavily.

and because of the cold--welcomed us all, drenched and shivering, to these most seasonable marks of friendship. In this these "barbarians" contrast favorably with many since bearing the Christian name. The lifelike style of the narrative here and in the following verses gives it a great charm.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. The barbarous people] We have already seen that this island was peopled by the Phoenicians, or Carthaginians, as Bochart has proved, Phaleg. chap. xxvi.; and their ancient language was no doubt in use among them at that time, though mingled with some Greek and Latin terms; and this language must have been unintelligible to the Romans and the Greeks. With these, as well as with other nations, it was customary to call those βαρβαροι, barbarians, whose language they did not understand. St. Paul himself speaks after this manner in 1Co 14:11: If I know not the meaning of the voice, I shall be unto him that speaketh a BARBARIAN, and he that speaketh shall be a BARBARIAN unto me. Thus Herodotus also, lib. ii. 158, says, βαρβαρους παντας Αιγυπτιοι καλεουσι τους μη σφι ὁμογλωσσους· The Egyptians call all those BARBARIANS who have not the same language with themselves. And Ovid, when among the Getes, says, in Trist. ver. 10:-

BARBARUS hic ego sum, quia non INTELLIGOR ulli.

"Here I am a barbarian, for no person understands me."

Various etymologies have been given of this word. I think that of Bp. Pearce the best. The Greeks who traded with the Phoenicians, formed this word from their observing that the Phoenicians were generally called by the name of their parent, with the word בר bar, prefixed to that name; as we find in the New Testament men called Bar-Jesus, Bar-Tholomeus, Bar-Jonas, Bar-Timeus, c. Hence the Greeks called them βαρβαροι, meaning the men who are called Bar Bar, or have no other names than what begin with Bar. And because the Greeks did not understand the language of the Phoenicians, their first, and the Romans in imitation of them, gave the name of Barbarians to all such as talked in a language to which they were strangers." No other etymology need be attempted this is its own proof; and the Bar-melec in the preceding epitaph is, at least, collateral evidence. The word barbarian is therefore no term of reproach in itself; and was not so used by ancient authors, however fashionable it may be to use it so now.

Because of the present rain and - of the cold.] This must have been sometime in October; and, when we consider the time of the year, the tempestuousness of the weather, and their escaping to shore on planks, spars, &c., wet of course to the skin, they must have been very cold, and have needed all the kindness that these well disposed people showed them. In some parts of Christianized Europe, the inhabitants would have attended on the beach, and knocked the survivors on the head, that they might convert the wreck to their own use! This barbarous people did not act in this way: they joined hands with God to make these sufferers live.

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

(2) The barbarous people . . .—It has been urged in favour of Meleda that this description is more applicable to the people of that island than to those of Malta, whom Diodorus Siculus (v. 12) describes as “very rich, practising many trades, manufacturing fine clothes, and dwelling in large and splendid houses.” It is obvious, however, that St. Luke uses the term, as St. Paul does (Rom_1:14; 1Co_14:11), and as was then common, as applicable to all races that did not speak Greek, and that such a term as “Scythian” (Col_3:11) was used to describe what we should call “barbarians” or “savages.” For him “barbarian” was like the term “native,” which our travellers apply indiscriminately to Fiji Islanders and Cingalese. The language of Malta at the time, if not absolutely Punic, was probably a very bastard Greek. The inscriptions which have been found in the island are, as was natural, in the Greek and Latin, which were used as official languages by their rulers.

No little kindness.—Literally, no common (or average) philanthropy. The idiom is the same as that of the “special miracles” of Act_19:11.

And received us . . .—The word implies both shelter and hospitality. Warmth, above all things, was needful for those who had been chilled and drenched; and for this purpose, probably in some open space, or atrium, a large fire was lighted.

Because of the present rain . . .—The rain followed naturally on the cessation of the gale. The “cold” shows that the wind was not the Sirocco, which is always accompanied by heat.

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

2. And the barbarous people] [R. V. barbarians] The word is used in the original, as it was used by the ancient Greeks and Romans. Those who did not speak their language were to them always “barbarians” not necessarily in our modern sense but as strange and foreign folks. The language spoken in Malta was probably a Phœnician dialect, as the island had received most of its inhabitants from Carthage, but had come under Roman rule in the second Punic war (Livy, xxi. 51).

shewed us no little [R. V. no common] kindness] The same Greek expression is used Act_19:11 of St Paul’s miracles. There both versions give “special” as the rendering. And we might here read “shewed us especial kindness.”

received us every one] [R. V. all] i.e. took us under their care. At first of course the hospitality would be shewn by kind treatment on the beach, evidenced by their lighting a fire. Afterwards, as the stay was of three months’ duration, the sailors and prisoners would find quarters in the dwellings of the natives. Paul, the centurion, and some others were received into the house of the chief magistrate. The rain continued after they had got ashore, and the storm had so lowered the temperature that the first thing to be done was to make a large fire.

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.

And the barbarous people showed us no little kindness,.... The inhabitants of this island are called barbarians, not from the country of Barbary, near to which they were; nor so much on account of their manners, for, though Heathens, they were a civil and cultivated people, being, as appears from the name of the chief man of the island, under the Roman government; but because of their language, see Co1 14:11, it being neither Hebrew, Greek, nor Latin; for as the inhabitants were originally a colony of the Phoenicians, they spoke their language; and now though it is inhabited by such as are called Christians, they speak the Saracen or Arabic language, and little different from the old Punic or Phoenician language: however, though the inhabitants could not understand their language, they understood their case, and were very civil and humane to them, and showed them extraordinary kindness:

for they kindled a fire; or set fire to a large pile of wood; for a large fire it must be to be of service to such a number of people, in such a condition as they were:

and received us everyone: though their number were two hundred threescore and sixteen;

because of the present rain, and because of the cold; for a violent rain fell on them, as is usual upon a storm, and much wetted them, so that a fire was very necessary; and it being winter or near it, it was cold weather; and especially they having been so long in a storm, and now shipwrecked; and some having thrown themselves into the sea, and swam to the island; and others having been obliged to put themselves on boards and planks, and get ashore, and were no doubt both wet and cold; so that nothing was more needful and more agreeable to them than a large fire.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 2. And the barbarous people] So the Grecians (and afterwards the Romans) called all other nations besides themselves. But now the Grecians, having lost their ancient liberty and glory, by means of the Turkish oppression, are become no less barbarous than those rude nations whom they before scorned. Which misery, with a thousand more, they may justly impute to their own ambition and discord.

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.

And the barbarous people - See the notes on Rom 1:14. The Greeks regarded all as barbarians who did not speak their language, and applied the name to all other nations but their own. It does not denote, as it does sometimes with us, “people of savage, uncultivated, and cruel habits, but simply those whose speech was unintelligible.” See 1Co 14:11. The island is supposed to have been populated at first by the Phoecians, afterward by the Phoenicians, and afterward by a colony from Carthage. The language of the Maltese was that of Africa, and hence it was called by the Greeks the language of “barbarians.” It was a language which was unintelligible to the Greeks and Latins.

The rain - The continuance of the storm.

And ...of the cold - The exposure to the water in getting to the shore, and probably to the coldness of the weather. It was now in the month of October.

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

The barbarous people; so the Grecians and Romans called all other nations that did not receive their customs, nor speak their language, 1Co 14:11; and to this day the African coast over against this island is called Barbary.

For they kindled a fire, &c.: how far is this humanity of heathens beyond that inhumanity which some that are called Christians use towards those that are shipwrecked, and their goods that come on shore!

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

2. No little kindness—To these refugees from the terrors of the storm the beaming faces even of barbarians were a welcome sunshine.

Rain… cold—The wet November blasts were sweeping their bodies, ill-clad, and perhaps some of them unclad.

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

Barbarians for barbarous people, A.V.; common for little, A.V.; all for every one, A.V.. Barbarians; i.e. not Greeks or Romans, or (in the mouth of a Jew) not Jews. The phrase had especial reference to the strange language of the "barbarian." See St. Paul"s use of it (1Co_14:11; Col_3:11) and compare Ovid"s saying ("Trist.," 3:10, 37), "Barbarus hic ego sum, quia non intelligor ulli;" and that of Herodotus (2., 158), that the Egyptians call all barbarians who do not speak the Egyptian language(Kuinoel). The word is thought to be formed onomate-poetically, to express the confused sound which a strange language has in a man"s ears. Kindness; filanqrwpia, here and Tit_3:4. (comp. Act_27:3) Received us all. The whole party, numbering two hundred and seventy-six. The present rain, and... cold; showing that the gale still continued, and the wind was still north-east. The plight of the shipwrecked party must have been lamentable, drenched to the skin, with no change of clothes, a cold wind blowing. Probably the hearty meal they had taken on beard ship was the means of saving their lives.

HOMILIES BY R. TUCKHumanity.

the barbarous people showed us no little kindness." How that kindness found expression is further detailed. "Heavy showers had come on, and the shipwrecked men were half benumbed with fatigue and cold. Pitying their condition, the natives lit a huge fire of faggots and brushwood, that they might dry their clothes, and gave them in all respects a friendly welcome." The "milk of human kindness" has ever made men helpful to each other in circumstances of calamity and distress, and perhaps the most painful instances of inhumanity the world has known may be found in the doings of those "wreckers" who used to entice the ships ashore, that they might plunder their cargoes. The term used here, "barbarous people," is somewhat misleading. F.W. Robertson says, "By "barbarian" was meant any religion but the Roman or Greek a contemptuous term, the spirit of which is common enough in all ages. Just as now every sect monopolizes God, claims for itself an exclusive Heaven, contemptuously looks on all the rest of mankind as sitting in outer darkness, and complacently consigns myriads whom God has made to his uncovenanted mercies, that is, to probable destruction; so, in ancient times, the Jew scornfully designated all nations but his own as Gentiles; and the Roman and the Greek, each retaliating in his way, treated all nations but his own under the common epithet of " barbarians." The people of Malta were really of Carthaginian descent, and they probably spoke their ancient tongue, though mixed, perhaps, with Latin and Greek, since the island was on a great highway of trade.

I HUMANITY AS A NATURAL SENTIMENT. It is the common bond uniting together mankind in helpfulness, sympathy, and charity. A sentiment which we can see is based:

1. On the fact that God hath "made of one blood all nations to dwell upon the earth." This truth of fact is now scientifically accepted, and called the "solidarity of the human race;" but it is the earliest divinely revealed truth, declared in the parentage of the race.

2. On the ties of brotherhood which follow the division of the race into separate families. The bond which binds together the members of families, binds together also tribes and nations, which are but God"s great family.

3. On the common image of God which men share, and which applies chiefly to moral disposition. The most characteristic feature of God is his care for others, and, apart from the mischief done by sin, this image of God man still bears. Charity is God"s image on man; selfishness is the devil"s image on man.

II HUMANITY AS A NATIONAL CHARACTERISTIC. More strikingly marked in some nations than in others.

1. Usually found in those whose country is exposed to calamity, by reason of a wide seaboard, or an unhealthy condition, or exposure to enemies. Men are bound together when a common fate hangs over them all.

2. Also found in nations marked by the milder virtues, rather than those energetic, active ones which so often lead to war. Peace-loving nations build hospitals, asylums, etc., and care for the suffering members. War tends to make men indifferent to suffering. England in later times has striven to carry humanity into her war, limiting in every way possible the distress it entails. Humanity strives for the day when war shall be a sound that men may hear no more forever.

III HUMANITY AS A RELIGIOUS ESSENTIAL. Christian people must be humane. They cannot be Christian and wholly fail of brotherly duties. Those who are bound to God in the dear bonds of redeemed sonship cannot fail to come nearer in sympathy to their brothers of the common humanity. Illustrate fully the Christian teaching on the culture of the spirit of humanity; the New Testament is full of counsels similar to this: Bear ye one another"s burdens, and so fulfill the law of Christ. R.T.

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

And the barbarians - So the Roman and Greeks termed all nations but their own. But surely the generosity shown by these uncultivated inhabitants of Malta, was far more valuable than all the varnish which the politest education could give, where it taught not humanity and compassion.

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

See notes on verse 1

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.

2. οἵ τε βάρβαροι, and the barbarians. The word is used in the original as it was used by the ancient Greeks and Romans. Those who did not speak their language were to them always ‘barbarians,’ not necessarily in our modern sense, but as strange and foreign folks. The language spoken in Malta was probably a Phœnician dialect, as the island had received most of its inhabitants from Carthage, but had come under Roman rule in the Second Punic War (Livy, XX. 51).

βάρβαρος is used 2Ma 10:4, by Judas Maccabeus and the Jews with him, to describe the Greek enemy under Antiochus, who certainly would not be ‘barbarians’ in the modern sense.

οὐ τὴν τυχοῦσαν φιλανθρωπίαν, especial kindness. Cf. above, Act 19:11, note.

προσελάβοντο πάντας ἡμᾶς, they received us all, i.e. took us under their care. At first of course the hospitality would be shewn by kind treatment on the beach, evidenced by their fighting a fire. Afterwards, as the stay was of three months’ duration, the sailors and prisoners would find quarters in the dwellings of the natives. Paul, the centurion, and some others were received into the house of the chief magistrate. The rain continued after they had got ashore, and the storm had so lowered the temperature that the first thing to be done was to make a large fire.

For the verb used in this sense of hospitable entertainment, cf. Phm 1:17. Also 2Ma 10:15, τοὺς φυγαδευθέντας ἀπὸ Ἱεροσολύμων προσλαβόμενοι.

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.

2. βάρβαροι] A term implying very much what our word natives does, when speaking of any little-known or new place. They were not Greek colonists, therefore they were barbarians (Rom 1:14). If it be necessary strictly to vindicate the term, the two following citations will do so: ἔστι δὲ ἡ νῆσος αὕτη (Malta) Φοινίκων ἄποικος, Diod. Sic. v. 12.—ἐν δὲ Σικελὶᾳ ἔθνη βάρβαρα τάδε ἐστίν, Ἐδυνοί, Σικανοί, Σικελοί, Φοίνικες, Τρῶες, Scylax, Periplus, p.4.

προσελάβ.] received us, not to their fire (Meyer), but as in reff.

ὑετόν] ‘Post ingentes ventos solent imbres sequi.’ Grot.

τὸν ἐφεστ.] not, ‘which came on suddenly’ (Meyer), but which was on us:—another instance of overlooking the present sense of ἕστηκα.

ψῦχος] This is decisive against the Sirocco, which is a hot and sultry wind even so late as the month of November, and moreover (Smith, p. 109) seldom lasts more than three days.

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

Barbarous people. From the Roman point of view, regarding all as barbarians who spoke neither Greek nor Latin. Not necessarily uncivilized. It is equivalent to foreigners.

Compare Rom 1:14; 1Co 14:11. The inhabitants of Malta were of Carthaginian descent. "Even in the present day the natives of Malta have a peculiar language, termed the Maltese, which has been proved to be essentially an Arabic dialect, with an admixture of Italian" (Gloag).

No little [ου τυχουσαν] . See on special, ch. 19 11. Rev., much better, "no common kindness."

Kindness [φιλανθρωπιαν] . See on the kindred adverb courteously, ch Act 28:3.

Present rain [υετον τον εφεστωτα] . Lit., which was upon us, or had set in. No mention of rain occurs up to this point in the narrative of the shipwreck. The tempest may thus far have been unattended with rain, but it is hardly probable.

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