Acts 28:7

Act_28:7-15

In the same quarters were possessions of the chief man of the island, whose name was Publius.

Publius

Here is--

I. An obscure man made famous. History says nothing about Publius. As far as the Roman annalists are concerned, such a man might not have lived. They were busy with the Neros, Felixes, Agrippas--names whom the world would willingly let die. Yet the obscure governor of Melita is a personage known and reverenced in thousands of households. Why? Because he was brought into contact with that sect which was then everywhere spoken against, and secured a record in its sacred book. What he did would have been utterly beneath the notice of writers whose office it was to record the scandals of courts or the horrors of war. He only lodged a few poor Christians for three days and courteously. What he received as recompense was what no existing medical journal thought fit to record--the cure of his fathers fever. But He whose ways are higher than our ways, and who said that a cup of cold water given to a needy disciple should in no wise lose its reward, has ordained that this man should have a memorial when most of his illustrious contemporaries should have sunk in oblivion. Learn that true immortality is only to be obtained by connection with or service to the Christian cause. Better to receive by and by the Well done, than now to wear the most glittering coronet.

II. A chief man condescending. Monarchs, governors, statesmen, are usually concerned only or chiefly with their dignity. How difficult it is to secure even a momentary interview from the chief man of a given place. Or if they do stoop, as candidates for parliamentary honours, it is only for their own purposes. These achieved, the distance between them and the vulgar herd is as wide as ever. Here, however, we have the governor of Melita, with no ulterior purposes, and from motives of pure humanity, receiving shipwrecked prisoners, and receiving them courteously. Noblesse oblige. Whatever the opinions and practices of the world, the truest nobility is to use power and station for the purpose of doing good. Thank God, we have had, and have, many modern Publiuses--e.g., the Earl of Shaftesbury. If we had more of them, the aristocracy would have little to fear from the democracy.

III. A potentate impotent. Publius had authority to secure and money to buy what can be bought and secured in the way of human happiness. He had command of the island, with all its resources, and the state was not niggardly in the remuneration of its officers. But a trouble entered the precincts of the governors palace, that neither power nor wealth could grapple with. His father was ill, and Publius was as impotent as the poorest and the weakest in the island to make him well. The limitations which condition the greatest should make them humble. All alike are powerless in the presence of disease and death.

IV. A Roman indebted to a Christian. There was one man on the island who could help this helpless potentate, and that was the shipwrecked prisoner Paul. And Paul was not slow to render the help required. Fair type of the services Christianity renders to the world. Even in a secular sense, in matters relating to the accumulation of wealth, the cure of bodily disease, the management of public affairs, Christians are the salt of the earth. Learn--

1. The emptiness of mere earthly dignities. Tis only noble to be good. This ensures immortality.

2. The reward of hospitality. Like mercy, and the other virtues to which it is allied, it is twice blessed. Many, as here, have entertained angels unawares.

3. The value of the meanest ministries. The advice of a prisoner rejected led to shipwreck; this taken, it led to the saving of a life.

4. The supremacy of Christianity in times of trouble. Paul was the last man whom Publius would have consulted under ordinary circumstances; but he was glad of him now. Christianity may be despised in times of prosperity; but it can afford to wait. Its time will assuredly come. (J. Burn.)

Five remarkable things

I. That Paul should have healed and not Luke. Luke was a physician; Paul was a tent maker and preacher. Yet Luke healed none; he kept the diary, and said nothing about his own professional talent. This is exactly what is taking place today. It is religion that heals; the medicines are grown in Gods garden. The physician has to go out of himself for his remedy, and he does you good in proportion as he leads you out of yourself. We are healed by God. Christianity so nourishes the fountain of life, and renews the springs of energy, as to touch the particular through the general. If we were hidden in God, we should have no disease in the sense of burden and trouble. The black visitant would still darken our dwelling; but we should have joy in tribulation, and know that death was abolished. When you take Christianity out of your civilisation, you do not know what a vacancy you leave behind.

II. That the poorest should have rendered help to the richest. Publius was the first man in the island, and Paul the poorest; yet he, the penniless apostle, healed the father of the first man. That is what sanctified poverty is always doing. Do not pity the poor: pity the rich. What folly is spoken about the poor!--Gods chosen ones, the very elect of His household, the crowned ones in His kingdom. Remember, I speak about disciplinary poverty! not thriftless want. The world would not be worth living in but for its poor people. The Son of Man had not where to lay His head. What, then, did He give? Himself! We have not begun to give. He gives who gives life. That is what Paul did here: he gave life; virtue went out of him. What healing influence the poorest are continually exercising! The poor mother has done more for the world than her rich son can ever do. The poor people are keeping the world sweet and wholesome.

III. That the ministry upon the island was all healing and no preaching (verse 9). That is the glory of the Christian ministry--it can begin anywhere, at any time, and with any man. Christianity has no dignities to put on, no ceremonies or processes of etiquette through which to pass. It meets men everywhere and says, All hail! What is your burden, your sorrow, your most urgent need? It will be a long time before people can have the prejudice cleansed out of them that the church building is only for distinctively doctrinal and spiritual purposes. The Fathers house is for everything good. There is no reason why this church should not be a hospital, a school house, a reading room, a place for music and conversation, and instruction in all high and useful knowledge. The Church sends men to school to become preachers; I would have the Church send men to hospitals to become doctors, to academies to become musicians, to trades to become honest tradesmen. We are too narrow. Find a man in need anywhere and say, All hail! we want you; and I am doing Gods will as truly in sending an honest-hearted boy to learn a trade, by which he can do good work, as in sending him to be a missionary. One day with Paul would do much towards rearranging and enlarging Christian influence. Did Paul not preach, then, when he healed? Every healing is a sermon; every visit to the poor, paid in the right spirit, is a prayer. Whatever good you do in the name and for the sake of Christ, is a proclamation of Christ.

IV. The grateful response which was made by the islanders (verse 10). How musically the verse reads! Mark the redundance of the thankfulness! It was not a fee that was claimed; it was a benefaction that was conferred under the inspiration of gratitude; and that spirit continues unto this day. There will always be some ungrateful people; but we must not speak of the exceptions. The great human heart is, after all, a grateful heart, and it will honour those that try to the best of their ability to do good.

V. The inspiring influence of friendship (verse 15). Reading between the lines, we wonder if Pauls courage had given way for one little moment. It would seem as if the lion himself might have been affected with momentary depression. We might never have heard of it but for the returning courage. Some men never tell us they have been ill until they tell us that they are quite well again. We get nearer to Paul when we feel that he has been in the valley. It was the habit of the ancients to go out to meet princes, and to stand on the road to wait for the great one, and to accompany him. The brethren went to where the road forked. They would have gone farther, but not knowing whether they might come by the right road or by the left, they stood at the point and waited for their prince. When Paul saw them he knew them. How is it that we know some men at once, and fall almost instantly into common masonry? When Paul saw the Christians up went his hands in thanksgiving; and having thanked God, he became a great lion again, full of courage. Iron sharpeneth iron; so a man sharpeneth the countenance of his friend. We need human associations and cheering. The day is very short; let us do no unkindness in it, but make it glow with deeds of noble friendship and make it sing with the music of truest Christian love! (J. Parker, D.)

Good in Christianity

The conduct of the Maltese towards Paul manifested the good in heathenism, and now the conduct of Paul gives an insight into the good in Christianity. Here is--

I. The supernatural. Paul cured Publiuss father; but he only did that which was part of his apostolic mission. They shall take up serpents … they shall lay hands on the sick, and they shall recover. The supernaturalness of Christianity may be argued--

1. From the history of Christ and His apostles.

2. From the manifest incapacity of human nature to evolve such a system.

3. From the utter insufficiency of good in any natural form to produce the results which Christianity has achieved.

II. The restorative. Paul entered in and prayed, etc. The supernatural power with which Paul was endowed was not to destroy mens lives, but to save them. In all the miracles of Christ, there is only one of destruction. Christianity--

1. Redeems men from moral diseases -- error, carnality, selfishness, impiety.

2. By redeeming men from moral diseases, it redeems them from all others, bodily, social, political. Its grand consummation will be the redemption of the entire man, body and soul, from all evil.

III. The impartial and universal (verse 9). The healing of Publiuss father was only the beginning. Paul treated all alike, and knew of no distinction of birth, influence, or position. Christianity is no respecter of persons, but offers salvation to all--barbarian, Scythian, bond, and free. (D. Thomas, D.)

Prayer with the sick

Prayer with and for the sick is always in place. Sometimes the sick one may be unconscious to all around, and it may be thought prayer would not be beneficial; but who can tell? At any rate, God hears. A minister on one occasion had visited a man upon his death bed who was delirious, and, returning home, met the great Dr. Thomas Chalmers. Well, said Dr. Chalmers, did you pray with him? No, he was delirious; but I prayed with the family. Ah! you did wrong, sir! Who knows but that some old strain of thought might have been stirred up by the tones of a familiar voice? You did very wrong, sir! There is instruction in that.

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

Act 28:7-10. In the same quarters — In the neighbourhood of the place where the ship was stranded, and the shipwrecked company had met with such kind treatment; were possessions of the chief man of the island —

The chief in wealth, if not in power also; who received and lodged us three days — The first three days of their stay in the island, till they could all be disposed of properly through the island. For such goodness Paul was soon able to make some return. For the father of Publius lay sick of a fever — The providence of God so ordering it, that he should be ill just at this time, that the cure of him might be a present recompense to Publius for his generosity, and the cure of him by a miracle, a recompense particularly for his kindness to Paul. To whom Paul entered in and prayed — Thus showing that he could do nothing of himself, but looked to, and depended on, the living and true God alone for the recovery of the sick person; and laid his hands on him — Thus, not acting as a physician, to restore him by medicines, but as an apostle, to cure him by miracle; and healed him — Made him perfectly well in an instant. Thus, by an extraordinary fact, God recommended the gospel and the ministry of Paul to Publius and his family, and indeed to the whole island. For the news of this miracle was soon spread abroad in all parts of it, so that others also, who had diseases — Of any kind, as many as were able to travel, or could any way be brought; came and were healed — In the same manner, by prayer and the imposition of Paul’s hands. Who also honoured us, &c. — The sick people, who were thus miraculously cured, together with their relations and friends, being grateful to Paul, rewarded him and his company very liberally, performing to them, during their abode in the island, every office of kindness in their power; and, at their departure, lading them with such things as were necessary — For their voyage.

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

Act 28:7. Τοῖς περὶ) in the locality and in the neighbourhood—τῷ πρώτῳ, the chief man) Publius does not seem to have had official authority, but the leading position which wealth gives.—τερῖς ἡμέρας, for three days) at the first time (at the early part) of our stay at Melita.

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

Act_28:7-10. The otherwise unknown Publius, the πρῶτος τῆς νήσου, is to be considered as the chief magistrate of the island. But this is not so much to be proved from the inscription, discovered in Malta, quoted by Grotius and Bochart, Geogr. ii. 1. 26 (… ΠΡΟΥΔΗΝΖ. ΙΠΠΕΥΣ. ΡΟΜ. ΠΡΩΤΟΣ. ΜΕΛΙΤΑΙΩΝ …), as it may, both in that inscription and in this passage, be justly inferred from the nature of the case itself; for certainly the Roman governor, that is, the legate of the praetor of Sicily, to which praetorship Malta belonged (Cic. Verr. iv. 18), had the first rank on the small island.

ἀναδεξ. ἡμᾶς] Act_28:10 proves that this ἡμᾶς applies not to the whole ships company (so Baumgarten), but to Paul, Luke, and Aristarchus (Act_27:2). Certainly the wonderful course of things in connection with the bite of the viper had directed the interest of the humane man to Paul. And Paul repaid his kindness by the restoration of his sick father.

Act_28:8. πυρετοῖς] The plural denotes the varying fever fits; Dem. 1260. 20; Lucian, Philops. 9. Observe how accurately Luke as a technical eye-witness designates the disease.

δυσεντερίᾳ] dysentery, Herod. viii. 115; Plat. Tim. p. 86 A; see Cels. iv. 15. Yet the later neuter form δυσεντερίῳ (see Lobeck, ad Phryn. p. 518) is so strongly attested that it has been rightly adopted by Lachmann, Tischendorf, and Bornemann.

Act_28:9-10. ἐθεραπεύοντο] namely, by Paul, Act_28:8.[177] The conjecture, based on the following ἩΜᾶς (Act_28:10), that Luke as a physician was not unconcerned in these cures (Lekebusch, p. 382), is not only against the analogy of Act_28:8, but altogether against the spirit and tendency of the narrative, and indeed of the book.

ΠΟΛΛΑῖς ΤΙΜΑῖς ἘΤΊΜ. ἩΜᾶς Κ.Τ.Λ.] They honoured us with many marks of honour; and when we set sail (were on the point of sailing), they placed on (the ship) what was necessary (provisions, and perhaps also money and other requisites for the journey). Many expositors render τιμαῖς ἐτίμ., muneribus ornarunt; but in that case, as in Sir_38:1, the context must undoubtedly have suggested this special showing of honour (by rewards). Comp. Xen. Anab. vii. 3. 19. Even in the well-known honos habendus medico (Cic. ad Div. xvi. 9) the general honos is not to be exclusively restricted to the honorarium. In 1Ti_5:17 also τιμῆς is quite generally honoris. While the very command of Christ, Mat_10:8, is antagonistic to the explanation praemiis orna-runt in our passage, the context is also against it, which represents the actual aid (ἐπέθεντο τὰ πρὸς τ. χρείαν) as a proof of gratitude different from that quite general ΠΟΛΛΑῖς ΤΙΜΑῖς ἘΤΊΜ. ἩΜᾶς, both in point of substance (ΤΙΜΑῖς … ΤᾺ ΠΡῸς ΤῊΝ ΧΡΕΊΑΝ) and in point of time (ἈΝΑΓΟΜΈΝΟΙς).

Tradition makes Publius afterwards bishop of Malta; Martyrolog. 21 Jan.

[177] From the popular representation, ver. 9, it is not to be inferred, with Baumgarten, that not a single sick person remained uncured in the island. This Luke would have known how to bring out with corresponding emphasis, especially if he, like Baumgarten, had thought on the fulfilment of Exo_15:26, and had conceived to himself Malta in a fanciful manner as emblematic of the completed kingdom of God.

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 28:7 . χωρία : “lands,” R.V. Vulgate, prædia . In this passage τόπος and χωρίον occur together, but whilst the former is used of place indefinitely, the latter is used of a definite portion of space enclosed or complete in itself; cf. Joh 4:5 ; Grimm-Thayer’s Syn [427] , sub v. , τόπος . τῷ πρώτῳ : an official title technically correct in Malta, Ramsay, St. Paul , p. 343, honoraria appellatio , so too Schmiedel, Encycl. Bibl. , i., 47, 1899; as his father was alive, he would not have been called from his estates (see, however, O. Holtzmann, Neutest. Zeitge-schichte , p. 106), but the inscriptional authorities confirm the first view, a Greek inscription giving πρῶτος Μελιταίων καὶ Πάτρων , applied to a Roman Knight, Prudens by name, ἱππεὺς Ῥ ., so that Publius may well have been of the same rank, and in a Latin inscription we have municipii Melitensium primus omnium , see Zahn, Einleitung , ii., p. 422; Blass, in loco ; Zöckler, Holtzmann, Knabenbauer, also Alford, Lewin, Hackett, Renan; possibly the conjecture may be correct that the Greek and Latin inscriptions give a translation of a title which the Romans already found in vogue in the island. Publius would be naturally the chief authority in the island under the Roman prœtor of Sicily, Cic., Verr. , iv., 18. Ποπλίῳ : Greek form for the prænomen Publius, “nomen a populus derivatum,” Blass; Ramsay, p. 343, thinks that Poplius may = the Greek rendering of the nomen Popilius , but that the peasantry may have spoken of him familiarly by his prætnomen Publius. Tradition makes him bishop of Malta (Felten, Knabenbauer). ἀναδεξ .: only here of hospitable reception = ὑποδέχεσθαι , Act 17:7 ; φιλοφ ., Mal 3:9Mal 3:9 , 4Ma 8:5 ; in the former passage φιλοφ . ἀποδεχθείς , so in Jos., Ant. , xiv., 8, 5, φιλοφ . ὑποδέχεσθαι , and instances in Wetstein, see above on Act 28:2 . ἡμᾶς : some take the word as referring to Paul and his companions, Luke and Aristarchus (as it seems to lead on to what follows), perhaps including Julius, whilst others point out that he may have entertained the whole crew for the short space of time mentioned, as the ἡμέρας τρεῖς indicates that the entertainment was only provisional; probably he had a large number of slaves (Nösgen, Weiss). Publius may well have been officially responsible for the needs of the Roman soldiers and their prisoners, but φιλοφ . indicates that the duty was performed with generous courtesy. ἐξένισεν : entertained (as his guests), cf. Act 10:6 ; Act 10:23 , etc., Heb 13:2 . The traditional site was at Civita Vecchia, the old capital of the island, where St. Paul spent the three months, and another tradition places it on the way from St. Paul’s Bay to the capital.

[427] synonym, synonymous.

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

It never yet repented any man, that received the servant of God, were he never so miserable and poor.

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

possessions of the chief man--"the first man."

of the island--He would hardly be so styled in the lifetime of his father, if his distinction was that of the family. But it is now ascertained that this was the proper official title of the Maltese representative of the Roman prætor to Sicily, to whose province Malta belonged; two inscriptions having been discovered in the island, one in Greek, the other in Latin, containing the same words which Luke here employs.

who received us--of Paul's company, but doubtless including the "courteous" Julius.

and lodged us three days courteously--till proper winter lodgings could be obtained for them.

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 7. The chief man of the island] The term πρωτος, CHIEF, used hereby St. Luke, was the ancient title of the governor of this island, as is evident from an inscription found in Malta, which runs thus:-

Λ. Κ. υἱος, κυρ. ἱππευς. ῥωμ. πρωτος Μελιταιων·

Lucius Caius, son of Quirinus, a Roman knight, CHIEF of the Melitese. See Bochart, Phaleg. and Chan. vol. i. chap. 498, &c., and Grotius. This title is another proof of the accuracy of St. Luke, who uses the very epithet by which the Roman governor of that island was distinguished.

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

7. And in those places. Because this name, Publius, is a Roman name, I suspect that this man, of whom mention is made, was rather a citizen of Rome than born in the isle. For the Grecians and other strangers were not wont to borrow their names of the Latins unless they were men of small reputation. And it may be that some of the noble men of Rome came then to see his possessions, and is called the chief man of the isle, not because he dwelt there, but because no man could compare with him in wealth and possessions. And it is scarce probable that all the whole multitude of Grecians was lodged there three days. I do rather think, that, when he entertained the centurion, he did also honor Paul and his companions, because, being admonished by the miracle, he did believe that he was a man beloved of God. Notwithstanding, howsoever it be, his hospitality was not unrewarded. For shortly after the Lord restored his father to health by the hand of Paul, who was indeed sick of a dangerous disease. And by this means he meant to testify how greatly that courtesy, which is showed to men in misery and to strangers, doth please him. Although those who are holpen be unmindful and unthankful for that benefit which they have received, or they be not able to recompense those who have done good to them, yet God himself will abundantly restore to men whatsoever they have bestowed at his commandment; and he hath sometimes appointed, to those which be merciful and given to hospitality, some of his servants, which bring with them a blessing. This was now great honor, in that Publius did lodge Christ in the person of Paul. Notwithstanding, this was added as an overplus, in that Paul came furnished with the gift of healing, that he might not only recompense his courtesy, but also give more than he had received.

Also, we know not whether he learned the first principles of faith, as miracles do for the most part win the rude and unbelievers unto faith, Luke mentioneth the kind of disease that he may the better set forth the grace of God. For seeing it is an hard matter to cure a bloody flux, especially when the ague is joined therewith, the old man was cured thus suddenly only by the laying on of hands and prayer, not without the manifest power of God.

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.

(7) The chief man of the island.—Literally, the first man. The term is found both in Greek and Latin inscriptions, at Malta, of the time of Augustus, as an official title. It probably designated the prefect or governor of the island, as distinct from the procurator. In the time of Cicero (In Verr. iv. 18) Melita was included in the “province” of Sicily, and if that arrangement continued, Publius would be the “legate” of the Sicilian proconsul. The Latin name falls in with the supposition of his holding some office of this kind.

Lodged us three days courteously.—We can hardly think of the hospitality of Publius as extended to the whole two hundred and seventy-six who had been on board, and the omission of the word “all,” which meets us in Act_28:2, probably indicates a limitation to a chosen few, among whom St. Paul and St. Luke, and, most likely, the centurion Julius, were included. It is implied that after the three days they found a lodging for themselves. The word for “courteously” expresses kindliness of feeling rather than of manner.

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

7. In the same quarters were possessions of &c.] The A.V. omits the conjunction, and the indefinite word “possessions” is improved on by R. V. “Now in the neighbourhood of that place were lands belonging to, &c.” The nearest place to what is believed to have been the scene of the wreck is the town now called Alta Vecchia.

the chief man of the island] The Greek word is “Protos,” which is known from inscriptions (see Bochart, Geogr. ii. 1. 26) to have been the official title of the governor of Melita. The island of Melita belonged to the province of the Sicilian Prætor (Cicero, Verr. iv. 18), whose legate Publius probably was. Tradition makes him become bishop of Malta.

who received us] This was only natural in the Roman official, for Paul was under the charge of a Roman officer, and had appealed for hearing to the Roman Emperor.

and lodged [R. V. entertained] us three days] This was until arrangements could be made for a more permanent dwelling-place. As they must remain in the island through the stormy weather of winter, before they could start again, it would be needful to provide them with settled quarters. They could not be guests for the whole three months.

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.

In the same quarters were possessions of the chief man of the island,.... Or "the first man of the island"; so the governor of Melita used to be called, as appears by an inscription mentioned by Bochart, wherein a Roman knight is called , "the first of the Melitians"; for this island was under the Roman government, and the very name of this chief man shows it: it was first in the hands of the Africans, when Dido built Carthage, which was eight or nine hundred years before the time of Christ: Battus was king of this island, from whom it was taken by Hiarbas king of Lybia, or of the Getulians, and who also conquered Carthage; and it continued under the power of the Carthaginians, until they were conquered by the Romans; and then it was taken by Titus Sempronius, above two hundred years before Christ, in whose hands it was when the apostle was here; since then it has been taken by the Saracenes, though they held it not, being taken from them by Roger earl of Sicily, in the year 1090; and so it remained in the hands of the Sicilians, until the knights of Rhodes were driven out of that island by the Turks, in 1522; and then this was given them by the Emperor Charles the Fifth seven years after, on condition they would oppose the Turks, and defend that part of Christendom, which they bravely did: in the year 1565, it was besieged by Pialis Bassa, but without success (x); and it is said to be so well fortified, as that it is impossible it should be taken, unless through treachery or famine; it is now in the hands of the said knights: but whether this man was governor of the island or not, it may be reasonably thought that he was the richest man in the island, and in the greatest honour and dignity; and had near the shore, where the ship's company landed, many houses and much land, and farms and vineyards, and the like:

whose name was Publius; or Poplius, as some copies, and the Syriac version read. Publius was a name common with the Romans; it was with them a forename, by which such were called, who were "pupilli", or fatherless, for it is a contraction of "Popilius". There was one of this name who was bishop of Athens, said to succeed Dionysius the Areopagite there; who is thought by some to be the same here mentioned; who they say was first bishop in his own country, which through mistake they make to be Miletus, instead of Melita; and afterwards bishop of Athens, where he suffered martyrdom: but this is not likely, for even though he might be converted by the apostle, of which we have no account; and also became a preacher of the Gospel, of which there is no proof; it is not probable that he should leave his own country, and go to Athens, and take upon him the care of that church there: but whether he was afterwards converted or not, he was very kind to the apostle and the ship's company, as follows:

who received us, and lodged us three days courteously; this was a very considerable instance of humanity and hospitality, to receive so many strangers at once into his houses, as two hundred three score and sixteen; and give them food and lodging, for three days together, and that in such a kind, friendly, and cheerful manner: and thus, as Abraham and Lot, by receiving strangers, entertained angels at unawares, so Publius, though ignorant of it, entertained an apostle of Christ among those strangers; the benefit of which he afterwards enjoyed, and which was a compensation for his liberality and beneficence.

(x) Petav. Rationar. Temp. par. 1. l. 9. c. 11. & 12. p. 501, 507.

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

7 In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.

Ver. 7. Who received us and lodged us three days courteously] Gr. φιλοφρονως, of a friendly mind. As he is the best Christian that is most humble, so is he the truest gentleman that is most courteous. And as fair flowers in the spring draw passengers’ eyes, so doth courtesy in high degrees win men’s affections.

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.

In the same quarters - In that place, or that part of the island,

Possessions - Property. His place of residence.

The chief man - Greek: the first man. Probably he was the governor of the island,

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

This Publius is thought to have been governor for the Romans in this island. Howsoever, he was a man of great account and estate, that could provide for so many as were in the ship, and receive them into his own house.

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

7. Possessions—Landed estates.

Chief man—A πρωτος, a Primus, Primate or first man. Two ancient coins have been discovered at Civita Vecchia on which the very phrase “First and patron of the Miletans” is inscribed. This remarkable fact is quoted as illustrating Luke’s accuracy in designating the title of the governor of this obscure island. But it appears, in fact, that the term primus, or first, did not designate the title of the governor, but something still more peculiar. It seems to have been an honorary title like patron or prince in some Italian towns.

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

Now in the neighborhood of that place for in the same quarters, A.V.; lands belonging to for possessions of, A.V.; named for whose name was, A.V.; entertained for lodged, A.V.. Lands (cwria); so Joh_4:5; Act_4:34; Act_5:3, Act_5:8. The chief man of the island (tw prwte thv nhsou). It appears that, with his usual accurate knowledge gained on the spot. (see Act_16:22 note) St. Luke here gives to Publius his peculiar official title of primus. For Ciantar (1. 215), quoted by Smith, gives a Greek inscription on a marble, which in his day was standing near the gates of Citta Vecehia, in Malta, in which are the words, Proudenv ippeuv Rwm prwtov Melitaiwn k.t.l., "Prudens, a Roman knight, chief of the Maltese. " The Latin inscription, which was discovered in 1747, has the same title, MEL PRIMUS. "chief of the Maltese." It may not improbably be the Greek and Latin translation of the old Phoenician title of the "headman," in Hebrew vaOrh; in Chaldee vaer, as in the title htWlgh caer, the chief of the Captivity. When the Romans succeeded the Carthaginians in the possession of the island, they would be likely to perpetuate the title of the chief magistrate. In this ease the chief was also a Roman, as his name of Publius indicates. Alford says that he was legatus to the Praetor of Sicily, and so "Speaker"s Commentary," Kuinoel, Meyer, ere." Received us; ajnadexamenov, only here (and Heb_11:17 in a different sense) for the more common uJpodecomai. Kuinoel quotes from Aelian, "Var. Hist.," 4, 19, the similar phrase, Upedexato aujtouv... filofronwv: and from RAPC 2Ma 3:9, Filofronwv uJpowv uJpodecqeiv. Entertained us (ejxenisen); see Act_10:6, Act_10:18, Act_10:23, 32 21:16; and in the active voice in Heb_13:2. Courteously; filofro only here in the New Testament, but we find filofrwn, courteous, in 1Pe_3:8. We must understand the "us" probably to include the centurion, St. Paul, St. Luke, Aristarchus, and possibly one or two others, but not the whole two hundred and seventy-six. Heb_13:2 had a striking fulfillment here. During the three days they would have opportunity to procure suitable winter quarters.

Vers. 7-10. The healing of the nations.

The mission of Christianity to heal both body and soul. The powerful appeal which can be made through gratitude. The necessity of a prayerful spirit in the exercise of the gifts bestowed.

I LESSONS ON THE WORK OF THE CHRISTIAN MESSENGER.

1. Personal character a great power in the ministration of truth. "They said he was a god." We must make a way for ourselves to men"s hearts.

2. Benevolent works an introduction for the gospel. "The rest came.

3. The chief men should be won not merely the lower classes. The unconverted rulers and rich have sorrows in their homes. We may reach them through their family affections.

II THE SPIRITUAL HEALING OF THE WORLD IS THE HOPE OF ITS FUTURE.

1. A retrospect of the beneficent influence of Christianity on the life of man.

2. A contrast between the method of the gospel and the pretentious but powerless schemes of socialists and political and scientific enthusiasts.

3. The works of Christ affect the mass through the individual. Multitudinism is delusion. But the mass of the Christian Church must be aggressive on the mass of the world. R.

Vers. 7-10. A type of the beneficent action of Christianity.

Christian truth embodied in Christian men had not long been in an island to which it was quite strange before it found its footing, made its mark, and left behind it memories equally lasting and fragrant. Amid the wide group of suggestions offered by these verses, we may especially note the following as particularly worthy of a place in connection with this history:

I THE WATCHFULNESS OF THE MASTER OVER HIS SERVANTS TO BE WELL TRUSTED. God had guided Paul and his companions, after a fierce voyage at all events, to a safe haven at last. But here also they found,

(1) in common with all the company, for very humanity"s sake, kindness, and "no common kindness" either; and

(2) they found also for themselves honored and distinguished entertainment. How often since has this been seen true! What kindness, what entertainment, has been heartily given to men as the servants of Christ, which nothing else personal to themselves would have either earned for them or entitled them to!

II THE ENCOURAGEMENT TO KINDNESS OF HEART AND OF ACT THAT CHRISTIANITY PROMOTES. Publius showed kindness, doubtless not imagining any reward for himself. But most surely he received abundant recompense of reward. The prospect of any such return undoubtedly is not to be waited for or reckoned upon, but the bountiful hand of Jesus, whose generosity will never be outdone, ought to be noted. Generous, indeed, are the acknowledgments of Christianity. It repays kindness of heart and kindness of act with an inner satisfaction and with a practical beneficence "heaped up and flowing over," yea, a thousandfold.

III HOW SURELY, ESSENTIALLY, IT LIES IN CHRISTIAN WORK TO SPREAD. It might be uttered as a taunt against Christian action, or at all events against this illustration of it, that the benefits were those of miraculous help to the body. But the taunt would be most unjust, for if there be one thing plainly written on the historic pages of Christianity now these eighteen centuries, it is this, that wherever its works are found not simply its profession life and inquiry and devotion are found. Whenever souls are being saved, and wherever, there and then are found a life and spirit of inquiry and the multitude athirst.

IV HOW DEEPLY IT SEEMS TO LIE IN THE GENIUS OF CHRISTIANITY TO EVOKE GRATITUDE OF THE LARGEST AND STRONGEST AND MOST PRACTICAL. It is quite true that there is "all the world"s" difference between the blessings that Christianity gives and the returns that it receives from those most deeply, truly, touched by it. Yet none the less is it true that, when these bring of their best, though that best may be far as earth below heaven, it is to be accepted as a true testimony of their gratitude, "well pleasing to God." For what Paul had done the islanders returned "many honors," and actually "laded him with such things as were necessary.

V HOW GREAT A PRACTICAL ADVANTAGE IT IS TO ANY GROUP OR COMMUNITY OF PERSONS TO HAVE AMONG THEIR NUMBER ONE OR TWO OF THE REAL CHRISTIAN STAMP. Probably the special reference of ver. 10 is to Paul and his immediate collaborators, who had lodged with him at the house of Publius, and had come to be known as particularly belonging to him, as he taught or worked miracles among the people. Yet, at any rate, we are certainly not told of a single thing these said or did, till we are told how they came in for a share of all the bountiful, generous things given by the islanders, "Who also honored us with many honors; and when we departed, laded us with such things as were necessary." There were none ever in the company of Jesus but had the opportunity of taking infinite advantage from it. And there are none in the company of the thorough, honest uncompromising servant of Christ, but get some share of the advantage. B.

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

The chief man of the island - In wealth if not in power also. Three days - The first three days of our stay on the island.

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

The healing of the father of Publius:

v. 7. In the same quarters were possessions of the chief man of the island. whose name was Publius; who received us, and lodged us three days courteously.

v. 8. and it came to pass that the father of Publius lay sick of a fever and of a bloody flux; to whom Paul entered in, and prayed, and laid his hands on him, and healed him.

v. 9. So when this was done. others also which had diseases in the island came and were healed;

v. 10. who also honored us with many honors, and when we departed, they laded us with such things as were necessary.

In the same quarters, in the neighborhood of the place which is now known as St. Paul’s Bay, the Roman ruler of the island, whose title was the chief, or first man, as an ancient inscription also shows, had his estate. His name was Publius, and he showed an almost unexampled hospitality to the shipwrecked people, one well worthy of the legate of the praetor of Sicily, to whose province Malta belonged. For he welcomed and extended his hospitality at least to the passengers and to Paul, if not to the entire ship’s company, his buildings being commodious enough to make such an arrangement possible. He did this three days with the greatest courtesy and benevolence, until other means could be found. It so happened that the father of Publius was down sick, lying abed, with fevers and dysentery, as Luke, with his medical knowledge, was able to determine, and Paul, in return for the hospitality received, went in to him, prayed over him in the name of Jesus, laid his hands upon him, and made him well, healed him, gave him back his health. As in other cases, this miracle was done for the sake of glorifying Christ, of testifying to the power of the Gospel. The result was that the rest of the inhabitants of the island that had sicknesses came to Paul and were cured. It was a time of merciful visitation to the island, by which the Lord revealed Himself to many of them. The gratitude of the islanders was correspondingly great. For Paul’s sake they honored them with many honors, not pressing upon them a physician’s fees, as some have supposed, but giving them all that honored guests should enjoy in the matter of presents and entertainment; and when they sailed, they put on board, for the use of Paul and the entire ship’s company, all the supplies and comforts needed for the remainder of the voyage. Thus God controls even the so-called chance happenings of life, and directs them to the welfare of the believers and others among whom they live. Note: It was altogether proper and laudable for the inhabitants of the island to show their gratitude for the merciful visitation of God to His servants. If this pleasant relation were everywhere established, there would be less working under the handicap of groaning in the Church, Heb 13:17.

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

Observe here, How God goes on still to honour the person and ministry of St. Paul, in the eyes and hearts of this barbarous people, by enabling him further to work miracles in this island.

First, on Publius, the governor’s father, and then on others that were diseased in the island.

Here note, 1. How great the civility of the governor of the island was towards St. Paul, entertaining him and all the company with him, even more than two hundred persons, at his own charge.

And, 2. How well the governor was rewarded for his hospitable charity; his father lying sick of a fever and bloody flux, is miraculously recovered by God. As there is no duty more certainly rewarded in another world than that of charity, so is it frequently rewarded in this world. Publius was well paid by his father’s recovery, for what he did for St. Paul and his company.

Note, 3. The means which the apostle used for the recovery of this sick person: prayer and imposition of hands, Paul prayed, and laid his hands on him, and healed him. Act 28:8

Now, hereby the apostle showed that he could do nothing of himself; accordingly he applies by prayer to that God who killeth and maketh alive, and the Lord heard him. St. Paul had honoured God, and now God honours him. How grieved was the holy apostle when God’s honour was sacrilegiously given to him! I doubt not but it grieved the good man more when they called him a god, than when they accounted him a murderer; here therefore he returns the honour to God by prayer, ascribing all to him; and God honours him by making him the instrument of the miraculous cure.

Note, 4. How the infinitely wise God made all things work together for his own glory: that the apostle should suffer shipwreck; that he should be cast upon an island; that he should be cast upon a barbarous island, where the name of God was not known; that a viper should fasten upon him, and not hurt him; that the governor of the island’s father, and other inhabitants of the island, should at this time be sick, and miraculously cured by St. Paul.

All these tender towards the promoting of God’s glory, by opening an effectual door for the conversion of many souls; for during three months that the apostle stayed there, he planted a Christian church in the island, which became famous for its steadfastness in the truth.

Note, 5. The proof and evidence which the islanders gave of the truth of their conversion by the apostle’s ministry among them; namely, that those new converts loaded St. Paul’s ship with necessaries for their voyage when he went away from them. This was a real fruit of their effectual faith, as also their honouring him with many honours. The best evidence of sincere faith, is a holy fruitfulness in good works, in works of piety towards God, and works of charity towards man: They honoured us with many honours, and when we departed they laded us with such things as were necessary.

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

7-10. Here we see Paul rendered himself eminently useful while on the island, practicing divine healing, not only in behalf of the old king, who was dying of bloody flux and fever (an awful combination), but many others. It seems that the healing was quite general among the suffering invalids of the island. “Going in and praying and laying hands on him he healed him.” This is a beautiful and profitable lesson for us all. When we find sick people we should go in and pray for them, with the simultaneous imposition of hands, committing them to God for healing. The people were very grateful for his benefactions, not only showing kindness to him and Luke and Cleopas during their three months’ sojourn on the island, but loading them with good things to eat on their voyage when they embarked amid singing birds and blooming flowers the next February, which is spring-time in that climate. Of course, Paul and his comrades labored in the interest of souls, preaching the gospel to them, but in this hurried narrative it is not mentioned.

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

7. The admiration awakened by this event among the rude populace finally led to a more comfortable entertainment of the ship's company. (7) " In the regions around that place were the estates of the chief man of the island, Publius by name, who received us and entertained us courteously three days. " This "chief man" is supposed to have been the Roman governor of the island. It was an instance of distinguished hospitality, to entertain for three days, with food and lodging, two hundred and seventy-six strangers.

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.

7–10. The chief man of the island. His name, Publius, is Roman, and he was doubtless the Roman governor of the island. It would be simply his duty to take care of the Roman officer Julius and his company. Hence, he “lodged them courteously” for three days until they could provide for themselves.

Lay sick of a fever, etc. Dysentery was the disease. Paul, by prayer and laying on of hands, healed him. This miracle naturally was followed by others, and it is not strange that Paul was honored, and that the people “laded them with all things necessary” for their further voyage.

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.

General Information:

Here the words "us" and we" refer to Paul, Luke, and those traveling with them, but not to the reader. (See: Exclusive and Inclusive "We")

Now in a nearby place

"Now" is used to introduce a new person or event in the account.

chief man of the island

Possible meanings are 1) the main leader of the people or 2) someone who was the most important person on the island, perhaps because of his wealth.

a man named Publius

This is the name of a man. (See: How to Translate Names)

It happened that the father of Publius ... fever and dysentery

This is background information about Publius' father that is important to understanding the story. (See: Background Information)

had been made ill

This can be stated in active form. AT: "was ill" (See: Active or Passive)

ill with a fever and dysentery

Dysentery is an infectious intestinal disease.

placed his hands on him

"touched him with his hands"

were healed

This can be stated in active form. AT: "he healed them too" (See: Active or Passive)

honored us with many honors

Probably they honored Paul and those with him by giving them gifts.

translationWords

chief

ancestor

Paul

pray

cure

honor

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

7. ἐν δὲ τοῖς περὶ τὸν τόπον ἐκεῖνον ὑπῆρχεν χωρία, now in the neighbourhood of that place were lands belonging, &c. The nearest place to what is believed to have been the scene of the wreck is the town now called Alta Vecchia.

τῷ πρώτῳ τῆς νήσου, to the chief man of the island. Πρῶτος is known from inscriptions (see Bochart, Geogr. II. 1. 26) to have been the official title of the governor of Melita. The island of Melita belonged to the province of the Sicilian Prætor (Cicero, Verr. IV. 18), whose legate Publius probably was. Tradition makes him become bishop of Malta.

For πρῶτος used in this way, cf. Acta Pauli et Theclæ 11, where Thamyris supports his promises by saying, εἰμὶ γὰρ πρῶτος τῆς πόλεως.

ὃς ἀναδεξάμενος ἡμᾶς, who having received us. This was only natural in the Roman official, for Paul was under the charge of a Roman officer, and had appealed for hearing to the Roman emperor.

τρεῖς ἡμέρας φιλοφρόνως ἐξένισεν, entertained us courteously three days. This was until arrangements could be made for a more permanent dwelling-place. As they must remain in the island through the stormy weather of winter, before they could start again, it would be needful to provide them with settled quarters. They could not be guests for the whole three months.

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.

7.] πρῶτος Μελιταίων was probably an official title: the more so, as Publius can hardly have borne the appellation from his estates, during his father’s lifetime. Two inscriptions have been found in Malta, at Citta Vecchia, which seem to establish this view: a Greek one, containing the words α(υλος) κ(αστρι)κιος κυρ. προυδινς ιππευς ρωμ πρωτος μελιταιων και πατρων αρξας και αμφιπολευς α σ (Αὐγούστῳ σεβαστῷ) θεω.…, and a Latin one, with the same title, ‘Mel. primus.’ If so (and his Roman name further confirms it), Publius was legatus of the Prætor of Sicily, to whose province Malta belonged; see Cic. in Ver. ii. 4. 18.

ἡμᾶς] Hardly perhaps more than Paul and his companions, and, it may be, Julius. At ver. 10, a special reason had occurred for his honouring Paul and his company: at present, his hospitality must have been prompted by the courtesy of Julius, who could hardly fail himself to be included in it. The three days were probably till they could find a suitable lodging.

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

The chief man [τω πρωτω] . Official title, without reference to his rank and possessions. Though not occurring as the official designation of the governor of Malta in any ancient author, it has been found in two inscriptions discovered in the island.

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