Acts 28:5

Act 28:5-6. And he shook off, &c. — Greek, αποτιναξας το θηριον, having shaken off the venomous animal into the fire, (the power of Christ interposing to preserve him,) he felt no harm — Received no injury, and took no further notice of what had happened. Howbeit, they looked when he should have swollen — The islanders, knowing that the bite of a viper was wont to occasion a sudden and painful death, expected the venom left in Paul’s flesh would have caused a burning and swelling, and that he would instantly have fallen down dead. But Christ now fulfilled in Paul the promise made to his disciples, they shall take up serpents, and if they drink any deadly thing it shall not hurt them. But after they had looked a great while — Expecting every moment the pernicious effects of the venom to appear, to their astonishment they saw no harm come to him — God hereby intended to make him remarkable among this barbarous people, and so to prepare the way for their receiving the doctrine of salvation from his lips: they changed their minds, and said that he was a god — Some deity, descended in a human form; supposing that no less power than that of a god could ward off so extreme a danger. Such is the stability of human reason! A little before he was a murderer; and presently he is a god! Just like the people of Lystra; one hour sacrificing to this same apostle, and the next stoning him. Nay, but there is a medium: he is neither a murderer nor a god, but a man of God. But natural men never run into greater mistakes than in judging of the children of God. Grotius, Whitby, and some others, think that these Melitese took Paul for Hercules, Αλεξικακος, (the driver away of evil,) who was worshipped in this island, and was, according to Ptolemy, one of the gods of the Phenicians.

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

Act 28:5. Ἀποτινάξας, having shaken off) Quintinus Hæduus, in the book concerning the Melitensian war, as quoted in Flacius, observes in this passage, “No poisonous kind of serpent either is born in Melita, or hurts any there, when introduced from elsewhere. The natives of that isle are, as it were, a terror to serpents. Scorpions, a deadly animal elsewhere, are seen harmless in the hands of children in sport. I have seen a person who ate them; which, they say, is due to Paul, when bitten, having shaken off the viper hanging to his finger without hurt. If this be true, subjoins Illyricus, we must no doubt suppose that it is the peculiar blessing of GOD, who, as it were, left an eternal memorial of the Gospel having been preached there, and so many miracles performed; even as the Scripture often testifies that GOD makes lands cither worse or better on account of the sins of men, or even, on the other hand, on account of His own extraordinary compassion. Even as evident experience testifies that the soil and clime itself of Germany, and of all the northern regions, are far milder, and more salubrious and fertile, than they were formerly before the birth of Christ, as is clear from writers worthy of credit,” etc.

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

Act 28:5 . ἀποτ .: only in Luke, Luk 9:5 , in parallel in Matt. and Mark, ἐκτ ., cf. Lam 2:7 , and in classical Greek, Eur., Bacch. , 253. ἔπαθεν οὐδὲν κακόν , cf. Mar 16:18 , Luk 10:19 .

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

shook off the beast and felt no harm--See Mar 16:18.

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 5. Shook off the beast into the fire, and felt no harm.] This is a presumptive evidence that the viper did not bite St. Paul: it fastened on his hand, but had no power to injure him.

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

5. Shaking off the viper. The shaking off of the viper is a token of a quiet mind. For we see how greatly fear doth trouble and weaken men; and yet you must not think that Paul was altogether void of fear. For faith doth not make us blockish, as brain-sick men do imagine, when they be out of danger. But though faith doth not quite take away the feeling of evils, yet it doth temperate the same, lest the godly be more afraid than is meet; that they may always be bold and have a good hope. So though Paul understand that the viper was a noisome beast, yet did he trust to the promise which was made to him, and did not so fear her plaguy biting, that it did trouble him; because he was even ready to die if need had been.

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.

5. And [R. V. Howbeit] he shook off the beast] The rendering of the particles by the R. V. is to be preferred. The verb is the same which is used (Luk_9:5) of shaking off dust from the feet. The idea conveyed is that Paul was quite composed in what he did, and that the beast was no cause of alarm to him.

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 he shook off the beast into the fire,.... Having held it a while, and as being master of it, and as not being afraid of it, though it was the ready way to provoke it to fasten on him again:

and felt no harm; it having not bit him, nor infected him with its poison; and hereby was fulfilled what our Lord promised to his disciples, Mar 16:18;

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

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

Ver. 5. And he shook off the beast] So should we do false and slanderous reports; or rather make a good use of them; as the skilful apothecary of the flesh of this poisonous beast makes a wholesome theriacle (θηριακα), or treacle, {a} as we call it.

And felt no harm] No more did Queen Elizabeth, when Squier, the traitor, sent by Walpool the Jesuit, had poisoned the pummel of her saddle. The vigour of the poison (said the Jesuit) is such as neither continuance of times nor subtilty of air could check or unvirtuate. And yet, albeit the season were hot, and the veins open to receive any malign tinture, her body thereupon felt no distemperature, nor her hand felt no more hurt (saith Speed) than Paul’s did when he shook off the viper into the fire.

{a} A medicinal compound, originally a kind of salve, composed of many ingredients, formerly in repute as an alexipharmic against and antidote to venomous bites, poisons generally, and malignant diseases. Obs. ŒD

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 he shook off ... - In this was remarkably fulfilled the promise of the Saviour Mar 16:18; “They shall take up serpents,” etc.

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

As Daniel in the lion’s den. God is the God of nature, and the most natural properties are restrained when he pleases, and cannot be exerted without his concurrence. Thus the promises our blessed Saviour made, in Mar 16:18; Luk 10:19, were fulfilled according to the letter.

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

Howbeit for and, A.V.; look for felt, A.V.

Christ"s promise precisely fulfilled.

In sending forth his disciples on their first trial mission, our Lord had given them this distinct assurance, (Luk_10:19) "Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you." And when about to pass away from them in a surprising and glorious manner, our Lord commanded them to "go and preach his gospel to every creature," assuring them that these signs should follow them in their labors, "They shall take up serpents, and if they drink any deadly thing, it shall not hurt them." These may, indeed, be regarded as figurative Eastern promises that were only intended to assure the disciples of a general Divine protection while they were engaged in Christian service; but it cannot be uninteresting to notice that these promises were precisely fulfilled in the experience of the apostles. St. Paul, as narrated in our text, shook off the beast," the deadly viper, "and felt no harm." From the incident it is suggested to us to consider

I THAT CHRISTIAN LIFE IS COVERED AND HALLOWED BY DIVINE PROMISES. We learn to speak of the "exceeding great and precious promises." They are stored for us in all parts of God"s Word. It may be shown that they are

(1) abundant;

(2) sufficient, since no conceivable Christian circumstance or need is unreached;

(3) varied, so as to suit all occasions;

(4) adapted, so as to gain gracious influence on all dispositions.

Nothing is more pleasantly surprising in a Christian life than the freshness with which the promises appear in every new season of anxiety and trouble. They come to us as if they were words just spoken by the all-comforting Father. They are the "everlasting arms," which hold us safe. They are the wings that bear us up and on and home to God. They are all true and faithful, "Yea add amen in Christ Jesus.

II THAT THESE PROMISES ARE BOTH GENERAL AND SPECIAL. They assure, in large and comprehensive terms, that grace shall be given according to need; but, at least in the case of the apostles, we find them precise and definite. Illustrate from the case of taking up deadly serpents. Christians may err in two ways either by generalizing the promises too much, or by particularizing them too much, and over-forcing their adaptation to the individual. Still, if we had a fuller faith, we might recognize a more definite character in God"s promises. Illustrate by such a promise or assurance as this, "The prayer of faith shall save the sick.

III THE EXACT FULFILLMENT OF THE PRECISE PROMISES ASSURE THE CERTAIN FULFILLMENT OF ALL. This is the lesson which we have to learn from the fulfillment of Christ"s definite promise in the case of his servant Paul. It may be taken as a test case, by the help of which we may know whether we may trust all the promises, even those which do not seem easy to grasp, and those which seem to promise too much for mortals and for sinners such as we are. He who is true to his word in the little thing which we can fully test will be true to the great words which assure to us both grace and glory. And, as we see the viper falling harmlessly off the apostle"s arm, we say, "Verily, he is faithful that promised. 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.

Having shaken off the venomous animal, he suffered no harm - The words of an eminent modern historian are, "No venomous kind of serpent now breeds in Malta, neither hurts if it be brought thither from another place. Children are seen there handling and playing even with scorpions; I have seen one eating them." If this be so, it seems to be fixed by the wisdom of God, as an eternal memorial of what he once wrought there.

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

See notes on verse 3

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.

shook the animal into the fire

"shook his hand so that the snake fell from his hand into the fire"

suffered no harm

"Paul was not hurt at all"

become inflamed with a fever

Possible meanings are 1) his body would swell because of the snake venom or 2) he would become very hot with fever.

nothing was unusual with him

This can be stated in positive form. AT: "everything about him was as it should be" (See: Double Negatives)

they changed their minds

To think differently about a situation is spoken of as if a person is changing his mind. AT: "they thought again" (See: Metaphor)

said that he was a god.

This can be stated as a direct quotation. AT: "said, 'This man must be a god.'" (See: Direct and Indirect Quotations)

said that he was a god

Perhaps there was a belief that someone who lived after a poisonous snake bite was divine or a god.

translationWords

suffer

die

mind

false god

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

5. ὁ μὲν οὖν ἀποτινάξας τὸ θηρίον, howbeit having shaken off the beast. The verb is used (Luk 9:5) of shaking off dust from the feet. The idea conveyed is that St Paul was quite composed in what he did, and that the beast was no cause of alarm to him.

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.

5.] “Luke does not so much as hint, that any divine intervention took place.” De Wette. True enough: but why? Because Luke believed that the very dullest of his readers would understand it without any such hint. According to these rationalists, a fortunate concurrence of accidents must have happened to the Apostles, totally unprecedented in history or probability. Besides, did not the natives themselves in this case testify to the fact? None were so well qualified to judge of the virulence of the serpent,—none so capable of knowing that the hanging on Paul’s hand implied the communication of the venom:—yet they change him from a murderer into a god, on seeing what took place. Need we further evidence, that the divine power which they mistakenly attributed to Paul himself, was really exerted on his behalf, by Him who had said ὄφεις ἀροῦσιν? See below on ver. 8. The fact that St. Luke understood what the natives said, is adduced by Wordsworth as another proof (see his and my note on ch. 14:11) that the Apostles and Evangelists commonly understood unknown tongues. But such an inference here has absolutely nothing to rest on. Are we to suppose that these βάρβαροι had no means of intercourse with Greek sailors?

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

The beast [το θηριον] . Luke uses the word in the same way as the medical writers, who employed it to denote venomous serpents, and particularly the viper; so much so that an antidote, made chiefly from the flesh of vipers, was termed qhriakh. A curious bit of etymological history attaches to this latter word. From it came the Latin theriaca, of which our treacle [μολασσεσ] is a corruption. Treacle, therefore, is originally a preparation of viper 's flesh, and was used later of any antidote. Thus Coverdale's translation of Jer 8:22 has, "There is no more treacle in Gilead." Gurnall (" Christian in Complete Armor ") says : "The saints ' experiences help them to a sovereign treacle made of the scorpion 's own flesh (which they through Christ have slain), and that hath a virtue above all other to expel the venom of Satan 's temptations from the heart." So Jeremy Taylor : "We kill the viper and make treacle of him."

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