Then we knew ( tote epegnōmen ).

Second aorist (ingressive) active indicative of epiginōskō . Then we recognized. See note on Act 27:39.

Was called ( kaleitai ).

Present passive indicative retained in indirect discourse.

Melita ( Melitē ).

Not Miletenē as only B reads, a clerical error, but retained in the text of Westcott and Hort because of B. Page notes that the island was Malta as is shown from the name, the location, the presence of a ship from Alexandria bound for Rome wintering there (Act 28:11), and the mention of Syracuse as the next stop after leaving (Act 28:12).

The barbarians ( hoi barbaroi ).

The Greeks called all men "barbarians"who did not speak Greek (Rom 1:14), not "barbarians"in our sense of rude and uncivilized, but simply "foreign folk."Diodorus Siculus (Act 28:12) says that it was a colony of the Phoenicians and so their language was Punic (Page). The word originally meant an uncouth repetition (barbar ) not understood by others (1Co 14:11). In Col 3:11 Paul couples it with Scythian as certainly not Christian. These are (with Act 28:4below) the only N.T. instances.

Showed us ( pareichan ).

Imperfect active of parechō with ̇an instead of ̇on as eichan in Mar 8:7 (Robertson, Grammar , p. 339). It was their habit on this occasion, Luke means, they kept on showing.

No common kindness ( ou tēn tuchousan philanthrōpian ).

The old word philanthrōpia (philos , anthrōpos ), love of mankind, occurs in the N.T. only here and Tit 3:4 (adverb in Act 27:3). See note on Act 19:11 for this use of ou tēn tuchousan , "not the kindness that happens every day."They were not "wreckers"to take advantage of the calamity.

They kindled a fire ( hapsantes puran ).

The only N.T. example and Act 28:3of the old word pura (from pur , fire), a pile of burning fuel (sticks). First aorist active participle of haptō , to set fire to, to kindle. Cf. anaptō in Luk 12:49.

Received us all ( proselabonto pantas hēmās ).

Second aorist middle (indirect indicative of proslambanō . They took us all to themselves (cf. Act 18:26).

The present ( ton ephestōta ).

Second perfect active participle (intransitive) of ephistēmi , "the rain that stood upon them"(the pouring rain). Only in Luke and Paul in N.T.

When Paul had gathered ( sustrepsantos tou Paulou ).

Genitive absolute with first aorist active participle of sustrephō , old verb to twist or turn together or roll into a bundle. In N.T. only here and Mat 17:22.

A bundle of sticks ( phruganōn tōi plēthos ).

"Some multitude (or pile) of dry twigs"(phruganōn from phrugō or phrussō , to dry. Only here in N.T.).

Laid ( epithentos ).

So genitive absolute again with second aorist active participle of epitithēmi , to place upon. Few things show Paul to better advantage than this incident.

By reason of the heat ( apo tēs thermēs ).

Old word, only here in N.T. Ablative case with apo (from the heat). The viper was in a state of torpor in the bundle of sticks. The heat wakened him.

A viper ( echidna ).

The old word used by the Baptist of the Pharisees (Mat 3:7; Luk 3:7) and by Jesus also (Mat 12:34; Mat 23:33). It is objected that there is little wood in the island today and no vipers, though Lewin as late as 1853 believes that he saw a viper near St. Paul’ s Bay. But the island now has 1, 200 people to the square mile and snakes of any kind have a poor chance. The viper has also disappeared from Arran as the island became more frequented (Knowling). Ramsay thinks that the small constrictor ( Coronella Austriaca ) which still exists in the island may be the "viper,"though it has no poison fangs, but clings and bites. The natives thought that it was a poisonous viper.

Fastened on his hand ( kathēpse tēs cheiros autou ).

First aorist active indicative of kathaptō , to fasten down on with the genitive case. Old verb, here only in N.T. Cf. Mar 16:18.

The beast ( to thērion ).

Diminutive of thēr and so little beast. See note on Mar 1:13. Aristotle and the medical writers apply the word to venomous serpents, the viper in particular (Knowling), as Luke does here. Vincent calls attention to the curious history of our word " treacle "for molasses (Latin theriaca ) from thēriakē , an antidote made from the flesh of vipers. Coverdale translates Jer 8:22 : "There is no more treacle in Gilead."Jeremy Taylor: "We kill the viper and make treacle of him."

Hanging from his hand ( kremamenon ek tēs cheiros autou ).

Vivid picture of the snake dangling from Paul’ s hand. Present middle participle of kremamai , late form for kremannumi , to hang up, to suspend (cf. Gal 3:13).

No doubt ( pantōs ).

Literally, By all means, old adverb. Cf. Act 21:22; Luk 4:23; 1Co 9:22. Only by Luke and Paul in the N.T. "They knew that he was a prisoner being taken to Rome on some grave charge, and inferred that the charge was murder"(Page).

Though he hath escaped ( diasōthenta ).

First aorist passive participle of diasōzō (same verb used in Act 27:43, Act 27:44; Act 28:1), so-called concessive use of the participle (Robertson, Grammar , p. 1129).

Yet Justice ( dikē ).

An abstraction personified like the Latin Justitia (Page). The natives speak of @ Dikēn as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens.

Hath not suffered ( nouk eiasenn ).

Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology.

Shook off ( apotinaxas ).

First aorist active participle of apotinassō , to shake off. Rare word (Euripides, Galen, lxx). In N.T. only here and Luk 9:5.

But they expected ( hoi de prosedokōn ).

Imperfect active, were expecting, continued to expect.

That he would have swollen ( auton mellein pimprasthai ).

More exactly, "Expecting him to be about (or that he was about) to swell up."Pimprasthai is present middle infinitive from pimprēmi , to blow, to burn, to inflame, to cause to swell. Prēthō , to swell, seems connected and both use the aorist eprēsa . Our word "inflammation"likewise means a burning and a swelling. This verb is a common medical term used as Luke has it. It occurs here only in N.T.

Or fallen down dead suddenly

(ē katapiptein aphnō nekron ). Rather, "or was about to fall down dead suddenly."The two common results of a bite by a viper or other poisonous snake, both medical terms used by Luke.

But when they were long in expectation ( epi polu de autōn prosdokōntōn ).

Genitive absolute. "But while they were expecting for much time."

Nothing amiss come to him ( mēden atopon eis auton ginomenon ).

"Nothing out of place coming to him"(present middle participle). Mēden the usual negative of the participle and the accusative case the object of theōrountōn (genitive absolute).

Changed their minds ( metabalomenoi ).

Aorist middle (direct) participle of metaballō , old verb to turn about or around, turning themselves about, changing their minds. Plato uses this very verb in middle voice for changing the mind.

That he was a god ( auton einai theon ).

Accusative and infinitive in indirect discourse. At Lystra Paul was first received as a god (Mercury) and then they stoned him to kill him (Act 14:11, Act 14:19). So fickle is popular favour.

To the chief man of the island ( tōi prōtōi tēs nēsou ).

An official title correct in Malta (Ramsay, St. Paul , p. 343). An inscription in Malta calls Prudens "Primate of the Maltese"(prōtos Melitaiōn ). Here it is plainly a title and not the common use seen in Act 13:50; Act 25:2; Act 28:17.

Publius ( Popliōi ).

This Greek name (praenomen ) can be derived either from Popilius or Publius (cf. publicus for populicus from populus ). Entertained us (exenisen hēmēs ). Paul and his companions (Luke and Aristarchus). Was Julius included? On xenizō see note on Act 10:23.

Courteously ( philophronōs ).

This old adverb from philophrōn (philos , phren , friendly mind) occurs here alone in the N.T. In a kindly or friendly manner, all the more so because of the original suspicion of Paul as a criminal.

Lay ( katakeisthai ).

Common verb for the sick (Mar 1:30; Joh 5:6).

Sick ( sunechomenon ).

"Held together."Common verb again for the sick as in Luk 4:38.

Of fever ( puretois ).

Instrumental case, and plural "fevers,"medical term for intermittent attacks of fever (Demosthenes, Lucian, medical writers).

Dysentery ( dusenteriōi ).

Instrumental case also. Late form of the older ndusenterian and only here in N.T. Our very word dysentery. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together.

Laying his hands on him healed him ( epitheis tas cheiras autōi iasato auton ).

Either like the laying on of hands in Jam 5:14, the gift of healing (1Co 12:9.), or the tender interest of Jesus when he took hold of the hand of Peter’ s mother-in-law (Mar 1:31). Ramsay argues that iaomai is employed here of the miraculous healing by Paul while therapeuō is used of the cures by Luke the physician (Act 28:9). This is a general distinction and it is probably observed here, but in Luk 6:18 (which see) both verbs are employed of the healings by Jesus.

Came and were healed ( prose4rchonto kai etherapeuonto ).

Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, "us"(hēmēs ), and no doubt his share in the cures.

With many honours ( pollais timais ).

Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium.

They put on board ( epethento ).

Second aorist middle indicative of epitithēmi , to put on. The idea of "on board"is merely suggested by anagomenois (when we sailed) "the things for our needs"(ta pros tas chreias ).

Which had wintered ( parakecheimakoti ).

Perfect active participle of paracheimazō , to pass the winter. Old verb, in N.T. only Act 27:12; Act 28:11; 1Co 16:6; Tit 3:12. The locative case agreeing with ploiōi . Navigation in the Mediterranean usually opened up in February (always by March), spring beginning on Feb. 9 (Page).

Whose sign was the Twin Brothers ( parasēmōi Dioskourois ).

The word parasēmōi can be either a substantive (as Revised Version has it) or an adjective "marked by the sign,"examples of both uses common in ancient Greek. Dioskourois is in apposition with parasēmōi The word means the twin sons (kouros or koros ) of Zeus (Dios , genitive of Zeus ) and Leda, viz., Castor and Pollux. The Attic used the dual, tō Dioskorō . Castor and Pollux were the tutelary deities of sailors whose figures were painted one on each side of the prow of the ship. This sign was the name of the ship. So they start in another grain ship of Alexandria bound for Rome.

Touching ( katachthentes ).

First aorist passive participle of katagō , to go down to land, just the opposite of anēchthēmen in Act 28:11from anagō ,to go up to sea.

At Syracuse ( eis Surakousas ).

The chief city of Sicily and eighty miles from Malta. Perhaps open weather and a southerly wind helped them across. Here it was that Alcibiades wrecked the power and glory of Athens. Why the ship spent three days we do not know.

We made a circuit ( perielthontes ).

Second aorist active of perierchomai , to go around, old verb, already in Act 19:13. See also Heb 11:37; 1Ti 5:13. But Westcott and Hort read perielontes after Aleph B (from periaireō ) as in Act 27:40, though here it could only mean casting loose, for which no other authority exists. At any rate the ship had to tack to reach Rhegium and was not able to make a straight course (enthudromeō , Act 16:11).

Rhegium ( Rhēgion )

is from rhēgnumi , to break off, the place where the land breaks off, the southern entrance to the straits of Messina.

A south wind sprang up ( epigenomenou notou ).

Genitive absolute again, and for all the world like that fatal south wind in Act 27:13, but with no bad results this time, though the weather was plainly treacherous at this early season.

On the second day ( deuteraioi ).

This is the classical use of the predicate adjective, "We second day men"as in Luk 24:22; Joh 11:39; Phi 3:5 instead of the adverb (Robertson, Grammar , p. 657).

To Puteoli ( eis Potiolous ).

It was 182 miles from Rhegium and would require 26 hours (Page). It was eight miles northwest from Neapolis (Naples) and the chief port of Rome, the regular harbour for the Alexandrian ships from Rome. Portions of the great mole are said to be still visible.

Where we found brethren ( hou heurontes adelphous ).

Possibly from Alexandria, but, as Blass observes, it is no more strange to find "brethren"in Christ in Puteoli when Paul arrives than in Rome. There was a large Jewish quarter.

Seven days ( hēmeras hepta ).

Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads.

And so we came to Rome ( kai houtōs eis tēn Romēn ēlthamen ).

So at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus . It is the climax of the book of Acts (Act 19:21; Act 23:11), but not the close of Paul’ s career. Page rightly remarks that a new paragraph should begin with Act 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Rom 15:22-29).

When they heard of us ( akousantes ta peri hēmōn ).

How "they heard the things concerning us"we do not know. Good news had its way of travel even before the days of telegraph, telephone, daily papers. Possibly Julius had to send on special couriers with news of his arrival after the shipwreck. Possibly some of the brethren in Puteoli at once (beginning of the week) sent on news to the brethren in Rome. The church in Rome had long ago received Paul’ s letter from Corinth at the hands of Phoebe.

To meet us ( eis apantōsin hēmin ).

Idiomatic phrase, "for meeting with us"(associative instrumental case). Koiné[28928]š word apantōsis from verb apantaō , to meet, in N.T. only here; Mat 25:6; 1Th 4:17. Use after neisn rather than infinitive like a translation Hebraism (Robertson, Grammar , p. 91).

As far as the Market of Appius ( achri Appiou Phorou ).

The Forum of Appius, 90 miles from Puteoli, 40 from Rome, on the great Appian Way. The Censor Appius Claudius had constructed this part of the road, b.c. 312. Paul probably struck the Appian Way at Capua. Portions of this great stone highway are still in use. If one wishes to tread where Paul trod, he can do it here. Appii Forum had a bad reputation, the haunt of thieves, thugs, and swindlers. What would this motley crowd think of Paul chained to a soldier?

Three Taverns ( Triōn Tabernōn ).

Genitive case after achri like Appiou Phorou . About 30 miles from Rome. Tres Tabernae .

Whom ( hous ).

Two groups of the disciples came (one Gentile, one Jewish, Rackham thinks), one to Appii Forum, the other to Three Taverns. It was a joyous time and Julius would not interfere.

Took courage ( elabe tharsos ).

The old substantive tharsos is here alone in the N.T. Jesus himself had exhorted Paul to be of good courage (tharsei Act 23:11) as he had done the disciples (Joh 16:33). Paul had passed through enough to cause depression, whether he was depressed or not, but he deeply appreciated this kindly sympathy.

Paul was suffered to abide by himself ( epetrapē tōi Paulōi menein kath̀ heauton ).

Second aorist passive of epitrepo , to permit or allow. Literally, "It was permitted to Paul to abide by himself."Some late documents ( Textus Receptus ) here add: "The centurion delivered the prisoners to the captain of the guard"(or the stratopedarch ). This officer used to be considered Burrus who was Prefect of the Praetorian Guard a.d. 51-62. But it is by no means certain that Julius turned the prisoners over to this officer. It seems more likely that Julius would report to the captain of the Peregrini. If so, we may be sure that Julius would give a good report of Paul to this officer who would be kindly disposed and would allow Paul comparative freedom (living by himself, in his lodging, Act 28:23, his own hired house Act 28:30, though still chained to a soldier).

With the soldier that guarded him ( sun tōi phulassonti auton stratiōtēi ).

Probably a new soldier every day or night, but always with this soldier chained to his right hand day and night. Now that Paul is in Rome what can he do for Christ while he awaits the outcome of his own appeal to Nero?

Those that were the chief of the Jews ( tous ontas tōn Ioudaiōn prōtous ).

This use of prōtos for the leading men of a city or among the Jews we have already had in Act 13:50; Act 25:2; Luk 19:47. Literally, "Those that were first among the Jews."The position of the participle ontas between the article and the adjective prōtous is regular (Robertson, Grammar , p. 777).

When they were come together ( sunelthontōn autōn ).

Genitive absolute again. Paul could not go to the synagogue, as his custom was, being a bound prisoner. So he invited the Jewish leaders to come to his lodging and hear his explanation of his presence in Rome as a prisoner with an appeal to Caesar. He is anxious that they may understand that this appeal was forced upon him by Festus following Felix and lot because he has come to make an attack on the Jewish people. He was sure that false reports had come to Rome. These non-Christian Jews accepted Paul’ s invitation.

Nothing against ( ouden enantion ).

Adjective here as in Act 26:9, not preposition as in Act 7:10; Act 8:32. From en and antios (anti ), face to face. Concessive participle poiēsas as in Act 28:4(diasōthenta ) which see.

Yet was I delivered prisoner from Jerusalem into the hands of the Romans ( desmios ex Ierosolumōn paredothēn eis tas cheiras tōn Romaiōn ).

This condensed statement does not explain how he "was delivered,"for in fact the Jews were trying to kill him when Lysias rescued him from the mob (Act 22:27 -36). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first.

They knew

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

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 ( οὐ τυχοῦσαν )

See on special, Act 19:11. Rev., much better, " no common kindness."

Kindness ( φιλανθρωπίαν )

See on the kindred adverb courteously, Act 27:3.

Present rain ( ὑετὸν τὸν ἐφεστῶτα )

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.

Of sticks ( φρυγάνων )

Only here in New Testament. From φρύγω , to roast or parch. Hence, dry sticks.

Out of ( ἐκ )

The best texts read ἀπό , by reason of.

Justice ( Δίκη )

Personified.

Suffereth not ( οὐκ εἴασεν )

The aorist tense: did not suffer . His death is regarded as fixed by the divine decree.

The beast ( τὸ θηρίον )

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 θηριακή . A curious bit of etymological history attaches to this latter word. From it came the Latin theriaca, of which our treacle (molasses) 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."

Swollen ( πίμπρασθαι )

Only here in New Testament. The usual medical word for inflammation.

Looked ( προσδοκώντων )

Occurring eleven times in Luke, and only five times in the rest of the New Testament. Frequent in medical writers, to denote expectation of the fatal result of illness.

No harm ( μηδὲν ἄτοπον )

Lit., nothing out of place. The word ἄτοπος occurs three times in Luke, and only once elsewhere in the New Testament (2Th 3:2). Used by physicians to denote something unusual in the symptoms of disease, and also something fatal or deadly as here. Rev., nothing amiss. Compare Luk 23:41; and Act 25:5, where the best texts insert the word.

Said ( ἔλεγον )

The imperfect, denoting current talk.

A god

" Observe, " says Bengel, " the fickleness of human reasoning. He is either an assassin, say they, or a god. So, at one time bulls, at another stones " (Act 14:13, Act 14:19).

The chief man ( τῷ πρώτῳ )

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.

Sick ( συνεχόμενον )

Lit., taken or holden . See on taken , Luk 4:38.

Fever ( πυρετοῖς )

Lit., fevers. This peculiarly medical use of the plural is confined to Luke in the New Testament. It denotes successive and varying attacks of fever.

Bloody flux ( δυσεντερίᾳ )

Only here in New Testament. Our word dysentery is nearly a transcript of it. Hippocrates often speaks of the two complaints in combination.

Healed ( ἰάσατο )

See on Luk 6:19.

Honors ( τιμαῖς )

The word was applied to payments for professional services, and that fact may have influenced Luke in selecting it; but it is evidently not used in that sense here.

Sign

Answering to the ship's name in modern times. It was the image of a god, a man, a beast, or of some other object, sculptured or painted on the prow. The figure of the guardian deity was affixed to the stern.

Castor and Pollux

Known as the twin brothers and the Dioscuri, or sons of Jove. They were regarded as tutelary deities of sailors.

The centurion delivered the prisoners to the captain of the guard

The best texts omit.

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

So the Romans 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.

they said - Seeing also his chains, Doubtless this man is a murderer - Such rarely go unpunished even in this life; whom vengeance hath not suffered to live - They look upon him as a dead man already. It is with pleasure that we trace among these barbarians the force of conscience, and the belief of a particular providence: which some people of more learning have stupidly thought it philosophy to despise. But they erred in imagining, that calamities must always be interpreted as judgments. Let us guard against this, lest, like them, we condemn not only the innocent, but the excellent of the earth.

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.

Such is the stability of human reason! A little before he was a murderer; and presently he is a god: (just as the people of Lystra; one hour sacrificing, and the next stoning:) 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.

In wealth if not in power also.

The first three days of our stay on the island.

It was the custom of the ancients to have images on the head of their ships, from which they took their names.

Two heathen gods who were thought favourable to mariners.

That is, the Christians, came out thence to meet us - It is remarkable that there is no certain account by whom Christianity was planted at Rome. Probably some inhabitants of that city were at Jerusalem on the day of pentecost, Act 2:10; and being then converted themselves, carried the Gospel thither at their return.

Forum was a town fifty - one miles from Rome; the Three Taverns about thirty.

He saw Christ was at Rome also, and now forgot all the troubles of his journey.

To whom he was chained, as the Roman custom was.

Given to rest and prayer, Paul called the chief of the Jews together - He always sought the Jews first; but being now bound, he could not so conveniently go round to them.

Seeing him chained, they might have suspected he had. Therefore he first obviates this suspicion.

(See on Act 27:39). The opinion that this island was not Malta to the south of Sicily, but Meleda in the Gulf of Venice--which till lately had respectable support among Competent judges--is now all but exploded; examination of all the places on the spot, and of all writings and principles bearing on the question, by gentlemen of the highest qualification, particularly SMITH (see on Act 27:41), having set the question, it may now be affirmed, at rest.

So called merely as speaking neither the Greek nor the Latin language. They were originally Phœnician colonists.

"no ordinary"

"the rain that was on us"--not now first falling, but then falling heavily.

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.

"a quantity of dry sticks." The vigorous activity of Paul's character is observable in this comparatively trifling action [WEBSTER and WILKINSON].

Having laid itself up among the sticks on the approach of the cold winter season, it had suddenly recovered from its torpor by the heat.

Its fangs.

Vipers dart at their enemies sometimes several feet at a bound. They have now disappeared from Malta, owing to the change which cultivation has produced.

His chains, which they would see, might strengthen the impression.

They believed in a Supreme, Resistless, Avenging Eye and Hand, however vague their notions of where it resided.

See Mar 16:18.

"continued looking."

Familiar with the effects of such bites.

From "a murderer" to "a god," as the Lycaonian greeting of Paul and Silas from "sacrificing to them" to "stoning them" (Act 14:13, Act 14:19). What has not the Gospel done for the uncultivated portion of the human family, while its effects on the educated and refined, though very different, are not less marvellous! Verily it is God's chosen restorative for the human spirit, in all the multitudinous forms and gradations of its lapsed state.

"the first man."

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.

Of Paul's company, but doubtless including the "courteous" Julius.

Till proper winter lodgings could be obtained for them.

"fevers." The word was often thus used in the plural number, probably to express recurring attacks.

"of dysentery." (The medical accuracy of our historian's style has been observed here.)

Thereby precluding the supposition that any charm resided in himself.

Thus, as our Lord rewarded Peter for the use of his boat (Luk 5:3-4, &c.), so Paul richly repays Publius for his hospitality. Observe the fulfilment here of two things predicted in Mar 16:18 --the "taking up serpents," and "recovering of the sick by laying hands on them."

"kept coming to [us] and getting healed," that is, during our stay, not all at once [WEBSTER and WILKINSON].

This was not taking hire for the miracles wrought among them (Mat 10:8), but such grateful expressions of feeling, particularly in providing what would minister to their comfort during the voyage, as showed the value they set upon the presence and labors of the apostle among them, and such as it would have hurt their feelings to refuse. Whether any permanent effects of this three months' stay of the greatest of the apostles were left at Malta, we cannot certainly say. But though little dependence is to be placed upon the tradition that Publius became bishop of Malta and afterwards of Athens, we may well believe the accredited tradition that the beginnings of the Christian Church at Malta sprang out of this memorable visit.

(See on Act 27:6).

No doubt driven m by the same storm which had wrecked on its shores the apostle's vessel--an incidental mark of consistency in the narrative.

Or "figurehead"; the figure, carved or painted on the bow, which gave name to the vessel. Such figureheads were anciently as common as now.

The tutelar gods of mariners, to whom all their good fortune was ascribed. St. Anthony is substituted for them in the modern superstitions of Mediterranean (Romanist) sailors. They carry his image in their boats and ships. It is highly improbable that two ships of Alexandra should have been casually found, of which the owners were able and willing to receive on board such a number of passengers (Act 27:6). We may then reasonably conceive that it was compulsory on the owners to convey soldiers and state travellers [WEBSTER and WILKINSON].

The ancient and celebrated capital of Sicily, on its eastern coast, about eighty miles, or a day's sail, north from Malta.

Probably from the state of the wind. Doubtless Paul would wish to go ashore, to find out and break ground among the Jews and proselytes whom such a mercantile center would attract to it; and if this was allowed at the outset of the voyage (Act 27:3), much more readily would it be now when he had gained the reverence and confidence of all classes with whom he came in contact. At any rate we cannot wonder that he should be regarded by the Sicilians as the founder of the Church of that island.

That is, proceeded circuitously, or tacked, working to windward probably, and availing themselves of the sinuosities of the coast, the wind not being favorable [SMITH]. What follows confirms this.

Now Reggio, a seaport on the southwest point of the Italian coast, opposite the northeast point of Sicily, and at the entrance of the narrow straits of Messina.

A south wind having sprung up; being now favored with a fair wind, for want of which they had been obliged first to stay three days at Syracuse, and then to tack and put in for a day at Rhegium.

Now Pozzuoli, situated on the northern part of the magnificent bay of Naples about one hundred eighty miles north of Rhegium, a distance which they might make, running before their "south wind," in about twenty-six hours. The Alexandrian corn ships enjoyed a privilege peculiar to themselves, of not being obliged to strike their topsail on landing. By this they were easily recognized as they hove in sight by the crowds that we find gathered on the shore on such occasions [HOWSON].

Not "the brethren" (see on Act 21:4), from which one would conclude they did not expect to find such [WEBSTER and WILKINSON].

"requested."

If this request came from Julius, it may have proceeded partly from a wish to receive instructions from Rome and make arrangements for his journey thither, partly from a wish to gratify Paul, as he seems studiously and increasingly to have done to the last. One can hardly doubt that he was influenced by both considerations. However this may be, the apostle had thus an opportunity of spending a Sabbath with the Christians of the place, all the more refreshing from his long privation in this respect, and as a seasoning for the unknown future that lay before him at the metropolis.

so we went toward Rome.

Of Rome

By letter from Puteoli, and probably by the same conveyance which took Julius' announcement of his arrival.

A town forty-one miles from Rome.

Thirty miles from Rome. Thus they came to greet the apostle in two parties, one stopping short at the nearer, the other going on to the more distant place.

For such a welcome. How sensitive he was to such Christian affection all his Epistles show (Rom 1:9, &c.).

His long-cherished purpose to "see Rome" (Act 19:21), there to proclaim the unsearchable riches of Christ, and the divine pledge that in this he should be gratified (Act 23:11), being now about to be auspiciously realized.

The renowned capital of the ancient world, situated on the Tiber.

The Prætorian Prefect, to whose custody, as commander of the Prætorian guard, the highest military authority in the city, were committed all who were to come before the emperor for trial. Ordinarily there were two such prefects; but from A.D. 51 to 62, one distinguished general--Burrus Aframus, who had been Nero's tutor--held that office; and as our historian speaks of "the captain," as if there were but one, it is thought that this fixes the apostle's arrival at Rome to be not later than the year 62 [WIES]. But even though there had been two when Paul arrived, he would be committed only to one of them, who would be "the captain" who got charge of him. (At most, therefore, this can furnish no more than confirmation to the chronological evidence otherwise obtained).

"the"

"guarded" him. (See on Act 12:6). This privilege was allowed in the case of the better class of prisoners, not accused of any flagrant offense, on finding security--which in Paul's case would not be difficult among the Christians. The extension of this privilege to the apostle may have been due to the terms in which Festus wrote about him; but far more probably it was owing to the high terms in which Julius spoke of him, and his express intercession in his behalf. It was overruled, however, for giving the fullest scope to the labors of the apostle compatible with confinement at all. As the soldiers who kept him were relieved periodically, he would thus make the personal acquaintance of a great number of the Prætorian guard; and if he had to appear before the Prefect from time to time, the truth might thus penetrate to those who surrounded the emperor, as we learn, from Phi 1:12-13, that it did.

Though banished from the capital by Claudius, the Jews enjoyed the full benefit of the toleration which distinguished the first period of Nero's reign, and were at this time in considerable numbers, wealth, and influence settled at Rome. We have seen that long before this a flourishing Christian Church existed at Rome, to which Paul wrote his Epistle (see on Act 20:3), and the first members of which were probably Jewish converts and proselytes. (See Introduction to Romans.)

The Roman authorities, Felix and Festus.

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

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

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

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

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

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

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

Chadar Beth olam kabar Chanibaal

Nakeh becaleth haveh , rach -

m daeh Amos beshuth Chanib -

aal ben Bar -melec

"The inner chamber of the sanctuary of the sepulchre of Hannibal

Illustrious in the consummation of calamity

He was beloved

The people lament, when arraye

In order of battle

Hannibal the son of Bar-Melec.

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

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, etc. Hence the Greeks called them βαρ-βαροι, 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, etc., 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.

There came a viper out of the heat - We may naturally suppose that there had been fuel laid before on the fire, and that the viper was in this fuel, and that it had been revived by the heat; and, when St. Paul laid his bundle on the fire, the viper was then in a state to lay hold on his hand.

The venomous beast - Το θηριον, The venomous animal; for θηρια is a general name among the Greek writers for serpents, vipers, scorpions, wasps, and such like creatures. Though the viper fastened on Paul’ s hand, it does not appear that it really bit him; but the Maltese supposed that it had, because they saw it fasten on his hand

Vengeance suffereth not to live - These heathens had a general knowledge of retributive justice; and they thought that the stinging of the serpent was a proof that Paul was a murderer. There is a passage in Bamidbar Rabba, fol. 239, that casts some light on this place. "Although the Sanhedrin is ceased, yet are not the four deaths ceased. For he that deserves stoning either falls from his house, or a wild beast tears and devours him. He that deserves burning either falls into the fire, or a serpent bites him. He that deserves cutting of with the sword is either betrayed into the power of a heathen kingdom, or the robbers break in upon him. He that deserves strangling is either suffocated in the water, or dies of a quinsy."See Lightfoot

As these people were heathens, it is not likely that they had any correct notion of the justice of the true God; and therefore it is most probable that they used the word δικη, not to express the quality or attribute of any being, but the goddess Dikê, or vindictive Justice, herself, who is represented as punishing the iniquities of men

Hesiod makes a goddess of what the Maltese called Δικη, or Justice: -

Η δε τε παρθενος εϚι ΔΙΚΗ, Διος εκγεγαυια,

Κυδνη τ ’ αιδοιη τε θεοις, οἱ Ολυμπον εχουσιν·

Και ρ ’ ὁποτ ’ αν τις μιν βλαπτῃ σκολιως ονοταζων

Αυτικα παρ Διΐ πατρι καθεζομενη Κρονιων

Γηρυετ ’ ανθρωπων αδικον νοον·

Hesiod. Opera, ver. 254

Justice, unspotted maid, derived from Jove

Renown’ d and reverenced by the gods above

When mortals violate her sacred laws

When judges hear the bribe and not the cause

Close by her parent god, behold her stand

And urge the punishment their sins demand

Coke.

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.

When he should have swollen - Πιμπρασθαι, When he should have been inflamed: by means of an acrid poison introduced into the blood, it is soon coagulated; and, in consequence, the extremities of the vessels become obstructed, strong inflammation takes place, and all the parts become most painfully swollen. Lucan, ix. v. 791, gives a terrible account of this effect of the bite of a serpent: -

- illi rubor igneus ora

Succendit, tenditque cutem, pereunte figura

Nec lorica tenet distenti corporis auctum

And straight a sudden flame began to spread

And paint his visage with a glowing red

The puffy poison spreads and heaves around

Till all the man is in the monster drown’ d

Rowe

See other ensamples, in the notes on Num 21:6 (note)

Said that he was a god - As Hercules was one of the gods of the Phoenicians, and was worshipped in Malta under the epithet of Αλεξικακος, the dispeller of evil, they probably thought that Paul was Hercules; and the more so, because Hercules was famous for having destroyed, in his youth, two serpents that attacked him in his cradle.

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, etc., 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.

The father of Publius lay sick - Πυρετοις και δυσεντεριᾳ ; Of a fever and dysentery; perhaps a cholera morbus

Paul - prayed - That God would exert his power; and laid his hands on him, as the means which God ordinarily used to convey the energy of the Holy Spirit, and healed him; God having conveyed the healing power by this means. In such a disorder as that mentioned here by St. Luke, where the bowels were in a state of inflammation, and a general fever aiding the dysentery in its work of death, nothing less than a miracle could have made an instantaneous cure in the patient. Such a cure was wrought, and even the heathens saw that it was the hand of God.

Others - which had diseases - Luke was a physician; yet we do not find him engaging in these cures. As a medical man, he might have been of use to the father of Publius; but he is not even consulted on the occasion. Paul enters in to him, prays for him, lays his hands on him, and he is healed. The other diseased persons who are mentioned in this verse were doubtless healed in the same way.

Honoured us with many honors - The word τιμη, as Bishop Pearce has remarked, is often used to signify a pecuniary recompense, or present. The Greek word seems to be thus used in 1Ti 5:17. Let the elders which rule well be accounted worthy of double Honor, τιμης, which St. Chrysostom, on the place, explains thus: την των αναγκαιων χορηγιαν· a supplying them with all necessary things. Diodorus Siculus, and Xenophon, used the word in the same way. In the sense of a pecuniary recompense, or price, paid for any thing, the word τιμη is met with in 1Co 6:20; and 1Co 7:23. And in the Septuagint, Num 22:17; compared with Num 22:18; Psa 8:5; and Psa 49:12; Pro 3:9. Bp. Pearce

Such things as were necessary - They had before given them many presents, and now they gave them a good sea stock; all that was necessary for their passage.

After three months - Supposing that they had reached Malta about the end of October, as we have already seen, then it appears that they left it about the end of January, or the beginning of February; and, though in the depth of winter, not the worst time for sailing, even in those seas, the wind being then generally more steady; and, on the whole, the passage more safe

Whose sign was Castor and Pollux - These were two fabulous semi-deities, reported to be the sons of Jupiter and Leda, who were afterwards translated to the heavens, and made the constellation called Gemini, or the Twins. This constellation was deemed propitious to mariners; and, as it was customary to have the images of their gods both on the head and stern of their ships, we may suppose that this Alexandrian ship had these on either her prow or stern, and that these gave name to the ship. We, who profess to be a Christian people, follow the same heathen custom: we have our ships called the Castor, the Jupiter, the Minerva, the Leda, (the mother of Castor and Pollux), with a multitude of other demon gods and goddesses; so that, were ancient Romans or Grecians to visit our navy, they would be led to suppose that, after the lapse of more than 2000 years, their old religion had continued unaltered

Virgil speaks of a vessel called the Tiger. Aeneid, x. ver. 166: -

Massicus aerata princeps secat aequora Tigri

"Massicus, chief, cuts the waves in the brazen-beaked Tiger.

Of another called the Chimera. Aen. v. ver. 118, 223: -

Ingentemque Gyas ingenti mole Chimaeram

"Gyas the vast Chimera’ s bulk commands.

And of another called the Centaur. Aen. v. ver. 122, 155, 157: -

- Centauro invehitur magna

"Sergestus, in the great Centaur, took the leading place.

Besides these names, they had their tutelary gods in the ship, from whom they expected succor; and sometimes they had their images on the stern; and when they got safely to the end of their voyage, they were accustomed to crown these images with garlands: thus Virgil, Geor. i. ver. 304: -

Puppibus et laeti naute imposuere Coronas

"The joyous sailors place garlands on their sterns.

Several ancient fables appear to have arisen out of the names of ships. Jupiter is fabled to have carried off Europa, across the sea, in the shape of a bull; and to have carried away Ganymede, in the shape of an eagle. That is, these persons were carried away, one in a ship called Taurus, or Bull; and the other in one denominated Aquila, the Eagle. Why not Taurus, as well as Tigris? and why not Aquila, as well as Chimera? - which names did belong to ships, as we find from the above quotations.

Landing at Syracuse - In order to go to Rome from Malta, their readiest course was to keep pretty close to the eastern coast of Sicily, in order to pass through the straits of Rhegium and get into the Tyrrhenian Sea

Syracuse is one of the most famous cities of antiquity: it is the capital of the island of Sicily, and was built about 730 years before the Christian era. It lies 72 miles S. by E. of Messina, and about 112 of Palermo. Long. 15°. 30’ . W., lat. 37°. 17’ . N. In its ancient state, it was about 22 English miles in circumference; and was highly celebrated for the martial spirit of its inhabitants. This was the birthplace of the illustrious Archimedes; who, when the city was besieged by the Romans, under Marcellus, about 212 years before Christ, defended the place with his powerful engines against all the valor and power of the assailants. He beat their galleys to pieces by huge stones projected from his machines; and by hooks, chains, and levers, from the walls, weighed the ships out of the water, and, whirling them round, dashed them in pieces against each other, or sunk them to the bottom: several also, he is said to have destroyed by his burning glasses. When the city was taken by treachery, Archimedes was found intensely engaged in the demonstration of a problem. A Roman soldier coming up, and presenting his dagger to his throat, he cried, "Stop, soldier, or thou wilt spoil my diagram!"The brute was unmoved, and murdered him on the spot

This city was almost totally destroyed by an earthquake in 1693: its present population amounts to but about 18,000. Christianity, in some form or other, has existed here ever since St. Paul spent the three days in it, mentioned in the text.

We fetched a compass - Ὁθεν περιελθοντες, Whence we coasted about. This will appear evident, when the coast of Sicily is viewed on any correct map, of a tolerably large scale

Rhegium - A city and promontory in Calabria, in Italy, opposite to Sicily. It is now called Reggio. It had its name, Ῥηγιον, Rhegium, from the Greek Ῥηγνυμι, to break off; because it appears to have been broken off from Sicily

The south wind blew - This was the fairest wind they could have from Syracuse, to reach the straits of Rhegium

The next day to Puteoli - This place, now commonly called Pozzuoli, is an ancient town of Naples in the Terra di Lavoro; and is supposed to have been founded by the Samians, about 470 years before Christ. Within this city are several warm baths, very highly celebrated; and from these, and its springs in general, it seems to have had its ancient name Puteoli, from Putei, wells or pits; though some derive it from putor , a stench, or bad smell, because of the sulphureous exhalations from its warm waters. Varro gives both these etymologies, lib. iv. de Ling. Lat. cap. 5. It is famous for its temple of Jupiter Serapis, which is built, not according to the Grecian or Roman manner, but according to the Asiatic. Near this place are the remains of Cicero’ s villa, which are of great extent. The town contains, at present, about 10,000 inhabitants. Long. 14°. 40’ . E., lat. 41°. 50’ . N.

Where we found brethren - That is, Christians; for there had been many in Italy converted to the faith of Christ, some considerable time before this, as appears from St. Paul’ s epistle to the Romans, written some years before this voyage

We went toward Rome - One of the most celebrated cities in the universe, the capital of Italy, and once of the whole world; situated on the river Tiber, 410 miles SSE. of Vienna; 600 SE. of Paris; 730 E. by N. of Madrid; 760 W. of Constantinople; and 780 SE. of London. Long. 12°. 55’ . E., lat. 41°. 54’ . N. This famous city was founded by Romulus, at the end of the seventh Olympiad, a.m. 3251; of the flood, 1595; and 753 years before the Christian era. The history of this city must be sought for in works written expressly on the subject, of which there are many. Modern Rome is greatly inferior to ancient Rome in every respect. Its population, taken in 1709, amounted to 138,569 souls only; among whom were 40 bishops, 2686 priests, 3359 monks, 1814 nuns, 893 courtezans, between 8 and 9000 Jews, and 14 Moors. This city, which once tyrannized over the world by its arms, and over the whole Christian world by its popes, is now reduced to a very low state among the governments of Europe, by whom it is supported, for it has no power sufficient for its own defense.

When the brethren heard of us - By whom the Gospel was planted at Rome is not known: it does not appear that any apostle was employed in this work. It was probably carried thither by some of those who were converted to God at the day of pentecost; for there were then at Jerusalem, not only devout men, proselytes to the Jewish religion, from every nation under heaven, Act 2:5, but there were strangers of Rome also, Act 2:10. And it in most reasonable to believe, as we know of no other origin, that it was by these Christianity was planted at Rome

As far as Appii Forum - About 52 miles from Rome; a long way to come on purpose to meet the apostle! The Appii Forum, or Market of Appius, was a town on the Appian way, a road paved from Rome to Campania, by the consul Appius Claudius. It was near the sea, and was a famous resort for sailors, peddlers, etc. Horace, lib. i. Satyr. 5, ver. 3, mentions this place on his journey from Rome to Brundusium: -

- Inde Forum Appi

Differtum nautis, cauponibus atgue malignis

"To Forum Appii thence we steer, a plac

Stuff’ d with rank boatmen, and with vintners base.

This town is now called Caesarilla de S. Maria

And the Three Taverns - This was another place on the same road, and about 33 miles from Rome. Some of the Roman Christians had come as far as Appii Forum: others, to the Three Taverns. Bp. Pearce remarks, there are some ruins in that place which are now called Tre Taverne; and this place Cicero mentions in his epistles to Atticus, lib. ii. 11. Ab Appi Foro hora quarta: dederam aliam paulo ante in Tribus Tabernis . "Dated at ten in the morning, from Appii Forum. I sent off another (epistle) a little before, from the Three Taverns.

Zosimus, lib. 2, mentions τρια καπηλεια, the three taverns, or victualling houses, where the Emperor Severus was strangled by the treason of Maximinus Herculeus, and his son Maxentius. See Lightfoot

The word taberna , from trabs , a beam, signifies any building formed of timber; such as those we call booths, sheds, etc., which are formed of beams, planks, boards, and the like; and therefore me may consider it as implying, either a temporary residence, or some mean building, such as a cottage, etc. And in this sense Horace evidently uses it, Carm. lib. i. Od. iv. ver. 13: -

Pallida mors aequo pulsat pede pauperum tabernas

Regumque turres

"With equal pace, impartial Fat

Knocks at the palace as the cottage gate.

Francis

This place, at first, was probably a place for booths or sheds, three of which were remarkable; other houses became associated with them in process of time, and the whole place denominated Tres Tabernae, from the three first remarkable booths set up there. It appears to have been a large town in the fourth century, as Optatus mentions Felix a Tribus Tabernis , Felix of the Three Taverns, as one of the Christian bishops

Thanked God, and took courage - He had longed to see Rome; (see Rom 1:9-15); and, finding himself brought through so many calamities, and now so near the place that he was met by a part of that Church to which, some years before, he had written an epistle, he gave thanks to God, who had preserved him, and took fresh courage, in the prospect of bearing there a testimony for his Lord and Master.

The captain of the guard - Στρατοπεδαρχῃ . This word properly means the commander of a camp; but it signifies the prefect, or commander of the pretorian cohorts, or emperor’ s guards

Tacitus (Annal. lib. iv. cap. 2) informs us that, in the reign of Tiberius, Sejanus, who was then prefect of these troops, did, in order to accomplish his ambitious designs, cause them to be assembled from their quarters in the city, and stationed in a fortified camp near it; so that their commander is with peculiar propriety styled by St. Luke στρατοπεδαρχης, the commander of the camp. For the arrival of St. Paul at Rome was in the seventh year of Nero; and it is certain, from Suetonius, (in Tiber. cap. 37), that the custom of keeping the pretorian soldiers in a camp, near the city, was retained by the emperors succeeding Tiberius; for the historian observes that Claudius, at his accession to the empire, was received into the camp, in castra delatus est , namely, of the pretorian cohorts; and so Tacitus says of Nero, An. lib. xii. cap. 69, that on the same occasions illatus castris , he was brought into the camp. Dr. Doddridge observes that it was customary for prisoners who were brought to Rome to be delivered to this officer, who had the charge of the state prisoners, as appears from the instance of Agrippa, who was taken into custody by Macro, the pretorian prefect, who succeeded Sejanus; (Joseph. Ant. lib. xviii. cap. 7. sec. 6); and from Trajan’ s order to Pliny, when two were in commission, Plin. lib. x. ep. 65. Vinctus mitti ad praefectos praetorii mei debet : he should be sent bound to the prefects of my guards. The person who now had that office was the noted Afranius Burrhus; but both before and after him it was held by two: Tacit. An. lib. xii. sec. 42; lib. xiv. sec. 51. See Parkhurst

Burrhus was a principal instrument in raising Nero to the throne; and had considerable influence in repressing many of the vicious inclinations of that bad prince. With many others, he was put to death by the inhuman Nero. Burrhus is praised by the historians for moderation and love of justice. His treatment of St. Paul is no mean proof of this. Calmet

With a soldier that kept him - That is, the soldier to whom he was chained, as has been related before, Act 12:6.

Paul called the chief of the Jews together - We have already seen, in Act 18:2, that Claudius had commanded all Jews to depart from Rome; see the note there: but it seems they were permitted to return very soon; and, from this verse, it appears that there were then chiefs, probably of synagogues, dwelling at Rome

I have committed nothing - Lest they should have heard and received malicious reports against him, he thought it best to state his own case.

1. That doleful spectacle is described in the beginning of the chapter, when so many men being wet, and also all berayed with the foam and filth of the sea, and stiff with cold, did with much ado crawl to the shore; for that was all one as if they had been cast up by the sea to die some other death. After that, Luke declareth that they were courteously entertained of the barbarians, that they kindled a fire that they might dry their clothes, and refresh their joints, which were stiff with cold, and at length that they were saved − ⁶⁵⁴ from the shower. Therefore, in that Paul commendeth these duties, he showeth his thankfulness; and so great liberality toward strangers is for good causes advanced, whereof there be rare examples in the world. And though common nature doth wring out of the barbarous Gentiles some affection of mercy in so great necessity; yet undoubtedly it was God which caused the men of Melita to handle these men so courteously, that his promise might be sure and certain, which might seem imperfect if the shipwreck had caused the loss of any man’s life. −

A viper coming out of the heat The very event did prove that Paul was a true and undoubted prophet of God. Now, that God may make him famous as well by land as by sea, he sealeth the former miracles − ⁶⁵⁵ with a new miracle; and so he ratifieth his apostleship among the men of Melita. And though there were not many which did profit thereby, yet the majesty of the gospel did shine even among the unbelievers; also this did greatly confirm the oracles to the mariners, which they had not sufficiently reverenced. Neither did the viper come out of the sticks by chance; but the Lord did direct her by his secret counsel to bite Paul, because he saw it would turn to the glory of his gospel. −

4.So soon as the barbarians saw This judgment was common in all ages, that those who were grievously punished had grievously offended. Neither was this persuasion conceived of nothing; but it came rather from a true feeling of godliness. For God, to the end he might make the world without excuse, would have this deeply rooted in the minds of all men, that calamity and adversity, and chiefly notable destruction, were testimonies and signs of his wrath and just vengeance against sins. Therefore, so often as we call to mind any notable calamity, we do also remember that God is sore offended, seeing he punisheth so sharply. Neither did ungodliness ever get the upper hand so far, but that all men did still retain this principle, that God, to the end he may show himself to be the Judge of the world, doth notably punish the wicked. But here crept in an error almost always, because they condemned all those of wickedness − ⁶⁵⁶ whom they saw roughly handled. Though God doth always punish men’s sins with adversity, yet doth he not punish every man according to his deserts in this life; and sometimes the punishments of the godly are not so much punishments as trials of their faith and exercises of godliness. −

Therefore, those men are deceived, who make this a general rule to judge every man according to his prosperity or adversity. This was the state of the controversy between Job and his friends, ( Job 4:7) they did affirm that that man was a reprobate, and hated of God, whom God did punish; and he did allege, on the other side, that the godly are sometimes humbled with the cross. Wherefore, lest we be deceived in this point, we must beware of two things. The former is, that we give not rash and blind judgment of things unknown, − ⁶⁵⁷ according to the event alone, for because God doth punish the good as well as the bad; yea, it falleth out oftentimes that he spareth the reprobate, and doth sharply punish those who are his; if we will judge aright, we must begin at another thing than at punishments, to wit, that we inquire after the life and deeds. If any adulterer, if any blasphemous person, if any perjured man or murderer, if any filthy person, if any cozener, if any bloody beast be punished, God doth point out his judgment as it were with his finger. If we see no wickedness, nothing is better than to suspend our judgment concerning punishment. −

The other caution is, that we wait for the end. For so soon as God beginneth to strike, we do not by and by see his drift and purpose; but the unlike end doth at length declare, that those differ far before God who seem in men’s eyes both alike in the likelihood of punishment. If any man object that it is not in vain so often repeated in the law, that all private and public miseries are the scourges of God, I grant indeed that that is true; but yet I deny that it doth keep God from sparing whom he will for a time, though they be of all men the worst, and from punishing those more sharply whose fault is mean. − ⁶⁵⁸ Nevertheless, it is not our duty to make that perpetual which falleth out oftentimes. We see now wherein the men of Melita were deceived, to wit, because having not scanned Paul’s life, they judge him to be a wicked man, only because the viper doth bite him; secondly, because they stay not the end, but give judgment rashly. Nevertheless, we must note that these are detestable monsters, who go about to pluck out of their hearts all feelings of God’s judgment, which is ingrafted in us all naturally, and which is also found in the barbarians and savage men. Whereas they think that Paul is rather guilty of murder than of any other offense, they follow this reason, because murder hath always been most detestable. −

Vengeance doth not suffer They gather that he is a wicked man, because vengeance doth persecute him though he have escaped the sea. And they feigned that the revenging goddess did sit by the seat of Jupiter, which they commonly called Δικη; grossly, I grant, as men ignorant of pure religion, and yet not without some tolerable signification, as if they had painted out God to be Judge of the world. But by these words the wrath of God is distinguished from fortune, and so the judgment of God is avouched against all blind chances. For the men of Melita take it to be a sign of the heavenly vengeance, in that though Paul be saved, yet can he not be safe. −

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. − ⁶⁵⁹ 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 − ⁶⁶⁰ biting, that it did trouble him; because he was even ready to die if need had been. −

6.Changing their minds, they said This so wonderful and sudden a change ought to have inwardly touched the men of Melita, and to have moved them to give the glory to the mercy of God, as they did before to vengeance. But as man’s reason is always carried amiss unto extremities, they make Paul at a sudden a god, whom they took before to be a wicked murderer. But if he could not choose but be the one, it had been better for him to be counted a murderer than a god. And surely Paul would rather have wished to be condemned, not only of one crime, but also to have sustained all shame, − ⁶⁶¹ and to have been thrust down into the deep pit of hell, − ⁶⁶² than to take to himself the glory of God, which thing those knew full well who had heard him preach amidst the storms. Notwithstanding, it may be, that, being taught afterward, they did confess that God was the author of the miracle. −

Furthermore, let us learn by this history, with patient and quiet minds, to wait for the prosperous event of things, − ⁶⁶³ which seem at the first to tend toward the robbing of God of his honor. Which of us would not have been terrified with this spectacle which did arm the wicked to slander with all manner of slanderous speeches the glory of the gospel? Yet we see how God did in good time prevent this inconvenience; therefore, let us not doubt but that after he hath suffered his to be darkened with clouds of slanders, he will send remedy in his good time, and will turn their darkness into light. In the mean season, let us remember that we must beware of the judgment of the flesh. And because men do always forget themselves, let us beg of God the Spirit of moderation, that he may keep us always in the right mean. Furthermore, let us learn by this how ready the world is to fall to superstition. Yea, this wickedness is in a manner born with us, to be desirous to adorn creatures with that which we take from God. −

Wherefore, no marvel if new errors have come abroad − ⁶⁶⁴ in all ages, seeing every one of us is, even from his mother’s womb, expert in inventing idols. But lest men excuse themselves therewithal, this history doth witness that this is the fountain of superstitions, because men are unthankful to God, and do give his glory to some other.

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, − ⁶⁶⁵ 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, − ⁶⁶⁶ 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. −

8.And had laid his hands upon him Paul declareth by prayer that he himself is not the author of the miracle, but only the minister, lest God be defrauded of his glory. He confirmeth this self-same thing by the external sign. For, as we saw before, in other places, the laying on of hands was nothing else but a solemn rite of offering and presenting. Wherefore, in that Paul doth offer the man to God with his own hands, he professed that he did humbly crave his life of him. By which example, not only those who have excellent gifts of the Spirit given them are admonished to beware, lest by extolling themselves they darken the glory of God, but also we are all taught in general that we must so thank the ministers of the grace of God that the glory remain to him alone. It is said, indeed, that Paul healed the man which had the bloody flux; but it is plainly expressed by the circumstances which are added, that it was God which bestowed this benefit, making him the minister thereof. Whereas Luke saith afterwards, that others which were sick in the isle were cured, he doth not extend it unto all; but his meaning is, that the power of God, which appeared evidently enough, was proved by many testimonies, that the apostleship of Paul might be thereby ratified. Neither need we doubt but that Paul sought as well to cure their souls as their bodies. Yet Luke doth not declare what good he did, save only that the barbarians gave him and his fellows victual and necessary things when they loosed from the haven. In the mean season, we must note, that though Paul might have withdrawn himself, and have escaped many ways, yet was the will of God to him instead of voluntary fetters, because he was often cited by the heavenly oracle to appear before the judgment-seat of Nero to bear witness of Christ. Again, he knew that if he should run away, he could no longer have preached the gospel, but should have lurked in some corner during his whole life. −

11.In a ship of Alexandria By these words, Luke giveth us to understand, that the former ship was either drowned, or else so rent and beaten, that it served for no use afterward; whereby the greatness of the shipwreck doth the better appear. And he setteth down expressly that the badge of the ship of Alexandria, wherein they were carried to Rome, was Castor and Pollux, that we may know that Paul had not liberty granted to sail with such as were like to himself; but was enforced to enter into a ship which was dedicated to two idols. The old poets did feign that Castor and Pollux came of Jupiter and Leda; for which cause they are called in Greek διοσκουροι; which word Luke useth in this place, as if you should say, Jupiter’s sons. Again, they said − ⁶⁶⁷ that they are the sign in the zodiac called Gemini. There was also another superstition among the mariners, that those fine exhalations which appear in tempests are the very same. Therefore, in times past, they were thought to be gods of the seas, and were therefore called upon as at this day, Nicholas and Clement, and such like. Yea, as in Popery, they retain the old errors, changing the names only; so at this day they worship these exhalations under the name of Saint Hermes, or Saint Ermus. And because if one exhalation appear alone, it is a doleful token; but if two together, (as Pliny writeth) then they foreshow a prosperous course. To the end the mariners of Alexandria might have both Castor and Pollux to favor them, they had both for the badge of their ship. Therefore, as touching them, the ship was polluted with wicked sacrilege; but because Paul did not make choice thereof, of his own accord, he is not polluted thereby. −

And surely seeing an idol is nothing, it cannot infect the creatures of God, but that the faithful may use them purely and lawfully. And we must needs think thus, that all those blots wherewith Satan doth go about to stain the creatures of God through his juggling, are washed away by no other means but by a good and pure conscience, whereas the wicked and ungodly do defile those things which are of themselves pure, though they do but touch them. Finally, Paul was no more defiled by entering into this ship, than when he did behold the altars at Athens; because, being void of all superstition, he knew that all the rites of the Gentiles were mere illusions. Again, the men could not think that he did agree to that profane error; for if he had been to do any worship to Castor and Pollux, though it had been only for fashion’s sake, he would rather have died a thousand deaths than once have yielded. −

Therefore, because he needed not to fear any offense, he entereth the ship without any more ado; and undoubtedly he did this heavily, and with inward sorrow; because he saw the honor which is due to God alone given to vain inventions. Therefore, this ought to be numbered among his exercises, in that he had those to be his guides, who thought that they were governed of idols, and had committed their ship to their tuition. −

12.When we were come to Syracuse Luke prosecuteth the residue of the course of their sailing, that they arrived first in Sicilia. And after that they set a compass − ⁶⁶⁸ by reason of the tempest and raging of the sea, and sailed over into Italy. And as that haven whereof Luke speaketh in this place is the most famous haven of all Sicilia, so is it farther from the coast of Italy than is that of Messina, over against which is Rhegium, whereof he maketh mention. And it is in the country of the Brutians, as is Puteoli, a city of Campania. But forasmuch as the brethren kept Paul at Puteoli seven days, by this we gather how favorably and gently the centurion handled Paul. Neither do I doubt but that the holy man would have made him a faithful promise that he would always return in due time. But he was persuaded of his uprightness, so that he was not afraid that he would deceive him. And now we gather out of this place, that the seed of the gospel was then sown abroad, seeing there was some body of the Church even at Puteoli.

15.When the brethren heard God did comfort Paul by the coming of the brethren who came forth to meet him, that he might the more joyfully make haste to defend the gospel. And the zeal and godly care of the brethren appeareth therein, in that they inquire for Paul’s coming, and go out to meet him. For it was at that time not only an odious thing to profess the Christian faith, but it might also bring them in hazard of their life. Neither did a few men only put themselves in private danger, because the envy redounded to the whole Church. But nothing is more dear to them than their duty wherein they could not be negligent, unless they would be counted sluggish and unthankful. It had been a cruel fact to neglect so great an apostle of Jesus Christ, especially seeing he labored for the common salvation. −

And now forasmuch as he had written to them before, and had of his own accord offered his service to them, it had been an unseemly thing not to repay to him brotherly goodwill and courtesy. Therefore, the brethren did, by this their dutifulness, testify their godliness toward Christ; and Paul’s desire was more inflamed, because he saw fruit prepared for his constancy. For though he were endued with invincible strength, − ⁶⁶⁹ so that he did not depend upon man’s help; yet God, who useth to strengthen his by means of men, did minister to him new strength by this means. Though he were afterward forsaken when he was in prison, as he complaineth in a certain place, ( 2Ti 4:16) yet he did not despair; but did fight no less valiantly and manfully under Christ’s banner, than if he had been guarded with a great army. But the remembrance of this meeting did serve even then to encourage him, seeing he did consider with himself that there were many godly brethren at Rome, but they were weak, and that he was sent to strengthen them. And there is no cause why we should marvel that Paul was emboldened at this present when he saw the brethren, because he did hope that the confession his faith would yield no small fruit. For so often as God showeth to his servants any fruit of their labor, he doth, as it were, prick them forward with a goad, that they may proceed more courageously in their work. −

16.The centurion delivered the prisoners Luke doth signify that Paul had more liberty granted him than the rest; for his condition and estate was peculiar. For he was suffered to dwell in an house by himself, having one keeper with him, whereas the rest were shut up in the common prison. For the general captain − ⁶⁷⁰ knew by Festus’ report that Paul was guiltless; and the centurion, as it is likely, did faithfully rehearse such things as might serve to bring him into favor. Notwithstanding, let us know that God did govern − ⁶⁷¹ from heaven the bonds of his servant; not only that he might ease him of his trouble, but that the faithful might have freer access unto him. For he would not have the treasure of his faith shut up in prison, but he would have it laid open, that it might enrich many far and wide. And yet Paul was not so at liberty, but that he did always carry a chain. Luke calleth the general captain στρατοπεδαρχης, who was appointed over the army which kept the city, as histories make mention. − ⁶⁷² −

17.And after three days Paul’s humanity − ⁶⁷³ was wonderful, in that, though he had suffered such cruel injuries of his nation, he studied, notwithstanding, to appease the Jews which are at Rome, and he excuseth himself to them, lest they hate his cause, because they hear that the priests do hate him. He might well have excused himself before men, if he passed over these Jews and turned himself to the Gentiles. For though he had continually, in divers places, essayed to bring them to Christ, yet they were more and more nettled and moved; − ⁶⁷⁴ and yet he had omitted nothing, neither in Asia, nor in Greece, neither at Jerusalem, which might mitigate their fury. Therefore, all men would have justly pardoned him, if he had let those alone whom he had so often tried [experienced] to be of desperate pride. − ⁶⁷⁵ But because he knew that his Master was given of his Father to be the minister of the Jews, to fulfill the promises whereby God had adopted to himself the seed of Abraham to be his people; he looketh unto the calling of God, and is never weary. He saw that he must remain at Rome, seeing he had liberty granted to teach, he would not that they should be deprived of the fruit of his labor. Secondly, he would not have them moved through hatred of his cause to trouble the Church; because a small occasion might have caused great destruction. Therefore, Paul meant to beware, lest, according to their wonted madness, they should set all on fire. − ⁶⁷⁶ −

I have done nothing against the people These two things might have made the Jews hate him; either because he should have done hurt to the commonwealth of his nation, as some runagates did increase their bondage, which was too cruel, through their treachery; or because he should have done somewhat against the worship of God; for though the Jews were grown out of kind, − ⁶⁷⁷ and religion was depraved and corrupted among them with many errors, yet the very name of the law and the worship of the temple were greatly reverenced. Furthermore, Paul denieth not but that he did freely omit those ceremonies whereto the Jews were superstitiously tied; yet he cleareth himself of the crime of revolting whereof he might be suspected. Therefore, understand those ordinances of the fathers, whereby the children of Abraham, and the disciples of Moses ought, according to their faith, to have been distinguished from the rest of the Gentiles. And surely in that he did cleave so holily to Christ, who is the soul and perfection of the law, he is so far from impairing the ordinances of the fathers, that none did better observe the same. −

The island of Melita is now known as Malta, south of Sicily."

The people were probably descendants of Phoenician sailors who first used this island. They were considered "barbarous" merely because they did not speak either Latin or Greek as their native language. Some at least were able to converse with Paul; evidently they had learned one or both languages."

It is interesting that, out of the 300 or so people who must have been enjoying the fire, it was Paul who took it upon himself to gather sticks to keep it burning. Among these sticks, however, was a venomous snake (the exact species is in dispute) which had been torpid from the cold, looking much like another stick. The heat energized the snake, so that it suddenly bit Paul."

Christ had promised that His followers, in carrying out His great commission, might "take up serpents" without harm (Mar 16:18). This experience of Paul's is the only actual example of such a phenomenon recorded in the New Testament, though there may have been others. This promise was for protection, not for show, and was not intended to apply indefinitely, especially after the completion and circulation of the New Testament. One danger involved in the indiscriminate use - or attempted display - of signs and wonders is that those who observe them may be tempted to ascribe divinity to those who perform them (Act 28:6; Act 14:11)."

The healing of Publius' father was miraculous (Act 28:8); the others may have been healed by the medical means available to Luke the physician."

This grain ship from Alexandria spent the winter months in Malta, probably the harbor of Valleta, as the owner of Paul's ship had wanted to do at Phenice. Navigation by sailing vessels on the Mediterranean virtually ceased during the winter months.

"Castor and Pollux" was evidently the figurehead and name of the ship, it was so chosen because the astrological sign of Gemini, the Twins, was considered the favorite sign of many ancient mariners."

Syracuse, on Sicily's eastern coast, was the large island's most important city."

As he had done at Sidon at the beginning of the journey (Act 27:3), the centurion graciously allowed Paul to spend time with the Christian brethren at Puteoli, on the bay of Naples in southern Italy, near the end of the journey (Act 28:13). It is possible that they wanted Paul to spend a week with them so he could address the local congregation on the Lord's Day. At Puteoli, they left the ship and continued the rest of the way to Rome on the Appian Way, an important Roman road leading to the Appii Forum, a marketing center some forty or so miles south of Rome (Act 28:15). There some of the Roman Christians had come to meet Paul. They had undoubtedly read his Roman epistle, which had been sent to them some three years previously, and were eagerly anticipating his coming. They did not know he would be coming as a prisoner, of course, but were nevertheless glad to be identified with him, and Paul was encouraged and thankful."

Luke could not stay with Paul any longer, but undoubtedly was allowed to visit him, as were many others (Act 28:30). Luke is mentioned in Paul's epistles to Philemon and to the Colossians, which were written during this period. Even though Nero was emperor at this time, he had not yet shown his true character. Paul was still treated with courtesy and allowed many privileges."

the island : Act 27:26, Act 27:44

barbarous : Act 28:4; Rom 1:14; 1Co 14:11; Col 3:11

showed : Act 27:3; Lev 19:18, Lev 19:34; Pro 24:11, Pro 24:12; Mat 10:42; Luk 10:30-37; Rom 2:14, Rom 2:15, Rom 2:27; Heb 13:2

because : Ezr 10:9; Joh 18:18; 2Co 11:27

came : Job 20:16; Isa 30:6, Isa 41:24, Isa 59:5; Mat 3:7, Mat 12:34, Mat 23:33

fastened : Act 28:4; Amo 5:19; 2Co 6:9, 2Co 11:23

barbarians : Act 28:2

beast : Act 28:5; Gen 3:1; Isa 13:21, Isa 13:22, Isa 43:20; Zep 2:15

No doubt : Luk 13:2, Luk 13:4; Joh 7:24, Joh 9:1, Joh 9:2

a murderer : Gen 4:8-11, Gen 9:5, Gen 9:6, Gen 42:21, Gen 42:22; Num 35:31-34; Pro 28:17; Isa 26:21; Mat 23:35, Mat 27:25; Rev 21:8

felt : Num 21:6-9; Psa 91:13; Mar 16:18; Luk 10:19; Joh 3:14, Joh 3:15; Rom 16:20; Rev 9:3, Rev 9:4

said : Act 12:22, Act 14:11-13; Mat 21:9, Mat 27:22

the chief : Act 13:7, Act 18:12, Act 23:24

who : Act 28:2; Mat 10:40,Mat 10:41; Luk 19:6-9

the father : Mar 1:30,Mar 1:31

prayed : Act 9:40; 1Ki 17:20-22; Jam 5:14-16

laid : Act 9:17, Act 9:18, Act 19:11, Act 19:12; Mat 9:18; Mar 6:5, Mar 7:32, Mar 16:18; Luk 4:40, Luk 13:13

and healed : Mat 10:1, Mat 10:8; Luk 9:1-3, Luk 10:8, Luk 10:9; 1Co 12:9, 1Co 12:28

others : Act 5:12, Act 5:15; Mat 4:24; Mar 6:54-56

honoured : Mat 15:5, Mat 15:6; 1Th 2:6; 1Ti 5:3, 1Ti 5:4, 1Ti 5:17, 1Ti 5:18

laded : 2Ki 8:9; Ezr 7:27; Mat 6:31-34, Mat 10:8-10; 2Co 8:2-6, 2Co 9:5-11; Phi 4:11, Phi 4:12, Phi 4:19

Cir, am 4067, ad 63

a ship : Act 6:9, Act 27:6

whose : Isa 45:20; Jon 1:5, Jon 1:16; 1Co 8:4

Syracuse : Syracuse was the capital of Sicily, situated on the eastern side of the island, 72 miles s by e of Messina, and about 112 of Palermo. In its ancient state of splendour it was 22+ in extent, according to Strabo; and such was its opulence, that when the Romans took it, they found more riches than they did at Carthage. Act 28:12

Rhegium : Rhegium, now Reggio, was a maritime city and promontory in Italy, opposite Messina.

the south : Act 27:13

Puteoli : Puteoli, now Puzzuoli, is an ancient sea-port of Campania, in the kingdom of Naples, about eight miles sw of that city, standing upon a hill in a creek opposite to Baiae.

we found : Act 9:42, Act 9:43, Act 19:1, Act 21:4, Act 21:7, Act 21:8; Psa 119:63; Mat 10:11

and were : Act 20:6; Gen 7:4, Gen 8:10-12

when : Act 10:25, Act 21:5; Exo 4:14; Joh 12:13; Rom 15:24; Gal 4:14; Heb 13:3; 3Jo 1:6-8

Appii forum : Appii Forum, now Borgo Longo, was an ancient city of the Volsci, fifty miles s of Rome.

The three taverns : The Three Taverns was a place in the Appian Way, thirty miles from Rome.

he thanked : Jos 1:6, Jos 1:7, Jos 1:9; 1Sa 30:6; Psa 27:14; 1Co 12:21, 1Co 12:22; 2Co 2:14, 2Co 7:5-7; 1Th 3:7

Rome : Rome, the capital of Italy, and once of the whole world, is situated on the banks of the Tiber, about sixteen miles from the sea; 410 miles sse of Vienna, 600 se of Paris, 730 e by n of Madrid, 760 w of Constantinople, and 780 se of London. Act 2:10, Act 18:2, Act 19:21, Act 23:11; Rom 1:7-15, Rom 15:22-29; Rev 17:9, Rev 17:18

the centurion : Act 27:3, Act 27:31, Act 27:43

captain : Gen 37:36; 2Ki 25:8; Jer 40:2

but : Act 28:30,Act 28:31, Act 24:23, Act 27:3; Gen 39:21-23

though : Act 23:1-11, Act 24:10-16, Act 25:8, Act 25:10; Gen 40:15

was : Act 21:33-40, Act 23:33

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

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

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.

Had gathered a bundle of sticks - For the purpose of making a fire.

There came a viper - A poisonous serpent. See the notes on Mat 3:7. The viper was doubtless in the bundle of sticks or limbs of trees which Paul had gathered, but was concealed, and was torpid. But when the bundle was laid on the fire, the viper became warmed by the heat, and came out and fastened on the hand of Paul.

And fastened on his hand - καθῆψεν kathēpsen . This word properly means to join oneself to; to touch; to adhere to. It might have been by coiling around his hand and arm, or by fastening its fangs in his hand. It is not expressly affirmed that Paul was bitten by the viper, yet it is evidently implied; and it is wholly incredible that a viper, unless miraculously prevented, should fasten himself to the hand without biting.

The venomous beast - The English word "beast"we usually apply to an animal of larger size than a viper. But the original θηρίον thērion is applicable to animals of any kind, and was especially applied by Greek writers to serpents. See Schleusner.

No doubt - The fact that the viper had fastened on him; and that, as they supposed, he must now certainly die, was the proof from which they inferred his guilt.

Is a murderer - Why they thought he was a murderer rather than guilty of some other crime is not known. It might have been:

(1) Because they inferred that he must have been guilty of some very atrocious crime, and as murder was the highest crime that man could commit, they inferred that he had been guilty of this. Or,

(2) More probably, they had an opinion that when divine vengeance overtook a man, he would be punished in a manner similar to the offence; and as murder is committed usually with the hand, and as the viper had fastened on the hand of Paul, they inferred that he had been guilty of taking life. It was supposed among the ancients that persons were often punished by divine vengeance in that part of the body which had been the instrument of the sin.

Whom, though he hath escaped the sea - They supposed that vengeance and justice would still follow the guilty; that, though he might escape one form of punishment, yet he would be exposed to another. And this, to a certain extent, is true. These barbarians reasoned from great original principles, written on the hearts of all people by nature, that there is a God of justice, and that the guilty will be punished. They reasoned incorrectly, as many do, only because that they supposed that every calamity is a judgment for some particular sin. People often draw this conclusion, and suppose that suffering is to be traced to some particular crime, and to be regarded as a direct judgment from heaven. See the notes on Joh 9:1-3. The general proposition that all sin will be punished at some time is true, but we are not qualified to affirm of particular calamities always that they are direct judgments for sin. In some cases we may. In the case of the drunkard, the gambler, and the profligate, we cannot doubt that the loss of property, health, and reputation is the direct result of specific crime. In the ordinary calamities of life, however, it requires a more profound acquaintance with the principles of divine government than we possess to affirm of each instance of suffering that it is a particular judgment for some crime.

Yet vengeance - ἡ δίκη hē dikē . "Justice"was represented by the pagan as a goddess, the daughter of Jupiter, whose office it was to take vengeance, or to inflict punishment for crimes.

Suffereth not to live - They regarded him as already a dead man. They supposed the effect of the bite of the viper would be so certainly fatal that they might speak of him as already, in effect, dead (Beza).

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

When he should have swollen - When they expected that he would have swollen from the bite of the viper. The poison of the viper is rapid, and they expected that he would die soon. The word rendered "swollen" πίμπρασθαι pimprasthai means properly "to burn; to be inflamed,"and then "to be swollen from inflammation."This was what they expected here, that the poison would produce a violent inflammation.

Or fallen down dead suddenly - As is sometimes the case from the bite of the serpent when a vital part is affected.

They changed their minds - They saw that he was uninjured, and miraculously preserved; and they supposed that none but a god could be thus kept from death.

That he was a god - That the Maltese were idolaters there can be no doubt; but what gods they worshipped is unknown, and conjecture would be useless. It was natural that they should attribute such a preservation to the presence of a divinity. A similar instance occurred at Lystra. See the notes on Act 14:11.

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,

A bloody flux - Greek: dysentery.

And laid his hands on him ... - In accordance with the promise of the Saviour, Mar 16:18. This miracle was a suitable return for the hospitality of Publius, and would serve to conciliate further the kindness of the people, and prepare the way for Paul’ s usefulness.

Who also honoured us - As people who were favored by heaven, and who had been the means of conferring important benefits on them in healing the sick, etc. Probably the word "honors"here means "gifts, or marks of favor."

They laded us - They gave us, or conferred on us. They furnished us with such things as were necessary for us on our journey.

And after three months - Probably they remained there so long because there was no favorable opportunity for them to go to Rome. If they arrived there, as is commonly supposed, in October, they left for Rome in January.

In a ship of Alexandria - See the notes on Act 27:6.

Whose sign - Which was ornamented with an image of Castor and Pollux. It was common to place on the prow of the ship the image of some person or god, whose name the ship bore. This custom is still observed.

Castor and Pollux - These were two semi-deities. They were reputed to be twin brothers, sons of Jupiter and Leda, the wife of Tyndarus, king of Sparta. After their death, they are fabled to have been transported to heaven, and made constellations under the name of Gemini, or the Twins. They then received divine honors, and were called the sons of Jupiter. They were supposed to preside over sailors, and to be their protectors; hence it was not uncommon to place their image on ships. Compare Lempriere’ s Dictionary.

And landing at Syracuse - Syracuse was the capital of the island of Sicily, on the eastern coast. It was in the direct course from Malta to Rome. It contains about 18,000 inhabitants.

We fetched a compass - We coasted about; or we sailed along the eastern side of Sicily.

And came to Rhegium - This was a city of Italy, in the kingdom of Naples, on the coast near the southwest extremity of Italy. It was nearly opposite to Messina, in Sicily. It is now called "Reggio."

The south wind - A wind favorable for their voyage.

To Puteoli - The wells. This place was celebrated for its warm baths, and from these and its springs it is supposed to have derived its name of The Wells. It is now called "Pozzuoli,"and is in the campania of Naples, on the north side of the bay, and about 8 miles northwest from Naples. The town contains at present (circa 1880’ s) about 10,000 inhabitants.

Brethren - Christian brethren. But by whom the gospel had been preached there is unknown.

And from thence - From Puteoli.

When the brethren heard of us - The Christians who wore at Rome.

As far as the Appii Forum - This was a city about 56 miles from Rome. The remains of an ancient city are still seen there. It is on the borders of the Pontine Marshes. The city was built on the celebrated Appian Way, or the road from Rome to Capua. The road was made by Appius Claudius, and probably the city was founded by him also. It was called the forum or market-place of Appius, because it was a convenient place for travelers on the Appian Way to stop for purposes of refreshment. It was also a famous resort for peddlers and merchants. See Horace, book i. Sat. 5, 3.

And the Three Taverns - This place was about 8 or 10 miles nearer Rome than the Appii Forum (Cicero, a.d. Art., ii. 10). It undoubtedly received its name because it was distinguished as a place of refreshment on the Appian Way. Probably the greater part of the company of Christians remained at this place while the remainder went forward to meet Paul, and to attend him on his way. The Christians at Rome had doubtless heard much of Paul. His Epistle to them had been written about the year of our Lord 57 a.d., or at least five years before this time. The interest which the Roman Christians felt in the apostle was thus manifested by their coming so far to meet him, though he was a prisoner.

He thanked God - He had long ardently desired to see the Christians of Rome, Rom 1:9-11; Rom 15:23, Rom 15:32. He was now grateful to God that the object of his long desire was at least granted, and that he was permitted to see them, though in bonds.

And took courage - From their society and counsel. The presence and counsel of Christian brethren is often of inestimable value in encouraging and strengthening us in the toils and trials of life.

The captain of the guard - The commander of the Praetorian cohort, or guard. The custom was, that those who were sent from the provinces to Rome for trial were delivered to the custody of this guard. The name of the prefect or captain of the guard at this time was Burrhus Afranius (Tacitus, History, 12, 42, 1).

But Paul was suffered ... - Evidently by the permission of the centurion, whose favor he had so much conciliated on the voyage. See Act 27:43.

With a soldier that kept him - That is, in the custody of a soldier to whom he was chained, and who, of course, constantly attended him. See Act 24:23; Act 12:6.

Paul called the chief of the Jews - He probably had two objects in this: one was to vindicate himself from the suspicion of crime, or to convince them that the charges alleged against him were false; and the other, to explain to them the gospel of Christ. In accordance with his custom everywhere, he seized the earliest opportunity of making the gospel known to his own countrymen; and he naturally supposed that charges highly unfavorable to his character had been sent forward against him to the Jews at Rome by those in Judea.

Against the people - Against the Jews, Act 24:12.

Or customs ... - The religious rites of the nation. See the notes on Act 6:14.

Was I delivered prisoner ... - By the Jews, Act 21:33, etc.

Act 28:1,2 Paul and his company, after their shipwreck, are

kindly entertained by the barbarians of Melita.

Act 28:3-6 A viper fastening on his hand without hurting him,

the people, who at first thought ill of him, believed

him a god.

Act 28:7-10 He healeth the father of Publius, and other sick

persons by the island.

Act 28:11-16 Paul and his company depart, and arrive at Rome; where

Paul is left with a guard in a house of his own.

Act 28:17-22 He calleth the Jews together, and showeth the

occasion of his coming.

Act 28:23-29 He preacheth Christ to them, of whom some believe,

others believe not.

Act 28:30,31 He continueth for two whole years to preach the

gospel without interruption.

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

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

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!

A viper a creature so venomous, that not only its biting, but (some say) its breath, is deadly: this, upon the warmth of the fire, being benumbed with the cold, and now refreshed, began to stir itself.

Fastened on his hand as it used to do when it biteth. God by this miracle prepares this people not only to be civil and courteous unto Paul, but to believe the gospel which he preached, wheresoever he went. And this wonderful work of God was (as God’ s seal to his ministry) to show his authority to be from him.

Venomous so the viper is called by that appellative word, from whence also comes theriaca, or treacle, which is made out of flesh, or trochusses, of vipers. And if men can make an antidote out of poison, much more can God bring good out of evil.

This man is a murderer it is a strange sense that men by the light of nature had of Divine vengeance, especially of God’ s revenging of murder. Hence they called one of their furies Tisiphone, as one that punished and revenged murder. Yet they were to blame in this case:

1. Because they confine the punishment of wicked men wholly unto this life.

2. In that they did not expect the event; they judged before they knew what would be the end of Paul afterwards.

3. They erred, in that they measured the goodness or badness of a man’ s state or cause by his prosperity or adversity.

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.

Should have swollen the word signifies primarily to be burnt, and then by burning or scalding to swell, which is accounted the ordinary symptom of the biting of a viper; to swell or blister, as if the part was burnt with fire.

Or fallen down dead suddenly in those places where there is much more heat, there is more venom in these vipers. And though some are said to live several days after they are bit by them, yet others die very suddenly upon their biting; as the known story of Cleopatra testifies; and condemned persons were sometimes put to death by vipers set unto their breasts.

And said that he was a god a strange extreme; so uncertain and unequal are men’ s minds.

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.

A bloody flux a painful and dangerous disease; the torment in the bowels frequently causing a fever.

And prayed Paul could do nothing of himself, and therefore begs of God the recovery of Publius’ s father. It is God only that kills and makes alive, 1Sa 2:6 .

Laid his hands on him this imposition of hands was commonly used in miraculous cures, as Mat 9:18 Mar 6:5 ; and is joined with prayer, Mat 19:13 , which it might be a symbol of. Thus Publius was well paid for what he did for Paul and his company. Relieving of the poor and distressed is frequently rewarded in this world, and not only in the world to come. And God now recommends the gospel and the ministry of Paul by this miracle also: for none could do such things as these, unless God were with him.

The fame of this cure, wrought so suddenly, perfectly, and only with the laying on of Paul’ s hands, could not but spread far and near; especially being done upon the governor: and men are usually very careful about their bodily health and welfare. So that their diseases were blessed occasions to bring them to the knowledge of God in Christ, whom Paul preached; and they might have perished eternally if they had not perished (or been thus near unto perishing) temporally.

They who were cured, rewarded or presented the apostle and his company very liberally. And this was the effect of that inward respect and real esteem they had for them; and was a fruit of their faith.

These three months that St. Paul staid at Malta, he spent like a true labourer in the Lord’ s vineyard, planting a church that was famous for its stedfastness in the truth.

Had wintered in the isle it was their wont to lay up their ships all the winter season; as we may see, Act 27:12 . And to this day the galleys seldom go out on those seas in winter.

Castor and Pollux feigned to be the sons of Jupiter, and to have the ordering of tempests, and the care of mariners, and were chosen for the patrons of that ship, by the pagan owners of it.

Syracuse the chief city of Sicily, famous for Archimedes.

We tarried there three days probably to sell some of their wares, the ship making a trading voyage.

Rhegium a city in the kingdom of Naples, over against Messina in Sicily; so called because that Sicily was believed to be thereabouts rent and plucked from the main land, unto which they held it to have been formerly joined, until by a tempest it became an island.

Puteoli is a sea town not far from Naples.

Where we found brethren Christians, as some think, for so they mutually called one another. But it is not so probable that any should profess Christianity so near unto Rome, and that it should be no more known or believed in Rome. Others therefore think that the apostle means Jews, whom he calls brethren (being, as himself, descended from Abraham); for so he calls the Jews he found at Rome, Act 28:17 ; who yet called the Christians a sect, adding, that it was every where spoken against, Act 28:22 .

Rome is known to be the chief city in Italy, and to have been the empress of the world, and famous for the church to whom St. Paul wrote his Epistle, known by its inscription unto them.

Appii forum a place about one and fifty miles, or seventeen leagues, from Rome; so called from Appius Claudius, who made a way from Rome thither, called from his name: The Appian Way; and had his statue there set up; which is the reason why it is called thus: for the Romans did call those places fora, were such statues were placed. (The concourse to see those statues might bring them to become markets).

The three taverns as that was a place of resort for the buying and selling of other commodities, so this for the affording of necessary provision; a little town, hence so called, about three and thirty miles, or eleven leagues, from Rome. So that some came a greater, some a lesser way to meet with Paul, and show their respect unto him. These brethren are thought to have been converted by such as at the day of Pentecost were present when those miracles were wrought, Act 2:10 , it being expressly said, that there were strangers from Rome.

Took courage God moving so many not to be ashamed of his bonds.

The captain of the guard the praefectus praetorio, being commander-in-chief over the soldiers, and unto whom the prisoners of state were usually committed.

Paul was suffered to dwell by himself God by this means giving Paul an opportunity to go abroad at his pleasure; though chained, as Act 28:20 , yet he might preach the gospel, and that was not bound, 2Ti 2:9 . And now God is with Paul, as he was with Joseph, in prison, Gen 39:21 , and procures him favour.

Paul called the chief of the Jews together Paul does this not only out of an extraordinary love which he had for that people, but also because the apostles were commanded to go rather to the lost sheep of the house of Israel, Mat 10:5,6 . The whole economy of the gospel is a doing good for evil. So did our Saviour, who is the author and subject of it; and so must his messengers or ministers do, or they are not like to do any good at all; for the world will hate them, 1Jo 3:13 .

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

Murderer. In this instance we see how unfounded are the judgments of men. As if the misfortune itself were not sufficient to endure, the man upon whom any temporal calamity falls, must be also judged to be an object of divine vengeance. How cruel and preposterous, yet how common are such proceedings! Whence can it happen that man is so forward to think evil, so slow to suspect good in his neighbour? (Haydock) ---

Not to live. The inhabitants of the island, called Barbarians, had a notion of a Deity, and also that murder was against the law of God and nature. (Witham)

That he would suddenly fall down and die. It is not then by the natural situation and temper of the air, that this island has no venomous creature. (Witham)

To dwell by himself, with a soldier that guarded him. St. Paul was chained, as it appears by the 20th verse: and it was the custom to fasten one end of the chain by a lock ot the prisoner's wrist, and the other end of the chain to the wrist of the soldier who was to guard him. In most Greek copies we read: the centurion delivered the prisoners to the captain of the guards: as it is in the Protestant translation, and very probable; but these words are not found in divers Greek manuscripts nor were read by the ancient interpreter of the Latin Vulgate. (Witham) ---

St. John Chrysostom attributes this liberty St. Paul enjoyed at Rome of going whither he liked, to their admiration of him. (Hom. liv. in Acts.) ---

Others to the moderation of Afranius Burrus, who was prefect of the Prætorium in the year 61, and who used his authority, as long as he possessed any over Nero's mind, to repress that emperor's bad inclinations, and direct his councils with wisdom. (Calmet)

Chief of the Jews. We have seen before, that the emperor Claudius banished all Jews from Rome. It would appear from this verse, that many of the principal Jews returned at his death, which happened five years before St. Paul's arrival. (Calmet)

And when they were escaped,.... From the danger they were exposed to by shipwreck, and were got safe to land; this is omitted in the Syriac version:

then they knew that the island was called Melita; an island toward the African shore, where it is placed both by Pliny ^g, and Ptolomy ^h; in which, the latter says, was the city Melita: it lies between Sicily and Tripolis of Barbary, and is now called Malta: it was famous for the knights of Rhodes, which are now called the knights of Malta: it has its name from מלט, "to escape", it being formerly a refuge to the Phoenicians, especially in stormy weather, in their long voyage from Tyre to Gades; and was indeed a place of escape to the Apostle Paul, and those that were with him. And perhaps it might be so called from its being a refuge for pirates; for Cicero ⁱ says, here pirates used to winter almost every year, and yet did not spoil the temple of Juno, as Verres did: though some say it was so called from the great abundance of honey found in it; for it was a very pleasant and fruitful island, bringing forth great plenty of wheat, rye, flax, cummin, cotton, figs, wine, roses, thyme, lavender, and many other sweet and delightful herbs, from whence bees did gather great plenty of honey. It was, according to Pliny, distant from Camerina eighty four miles, and from Lilybaeum a hundred and thirteen; and it is said to be distant from the promontory of Sicily an hundred miles, though others say sixty; and that it was so far from Syracuse, which is the next place the apostle came to in this voyage, was from Africa an hundred and ninety miles. On the east side, a little from the chief city of it, now called Malta, was a famous temple of Juno, spoiled by Verres, as before observed; and on the south side another of Hercules, the ruins of both which are yet to be seen. The compass of the island is about sixty miles, the length twenty, and the breadth twelve, and has in it five ports, and about sixty villages.

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 1Co 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.

And when Paul had gathered a bundle of sticks,.... Had picked up some sticks, and put them in a bundle fit for the fire, as everyone was busy to assist in this extremity; nor did the apostle think such an action below him, who in all things was a man of great humility and condescension:

and laid them on the fire; to increase it:

there came a viper out of the heat: a viper is a kind of serpent, which brings forth its young living, to the number of twenty, only one in a day, which come forth wrapped up in thin skins, which break on the third day, and set them at liberty; and so is reckoned among viviparous animals, from whence it seems to have its name, whereas other serpents lay eggs and hatch them. It is said ^k, that this remarkable reptile has the biggest and flattest head of all the serpent kind; its usual length is about half an ell, and its thickness an inch; its snout is not unlike that of a hog; it has sixteen small immovable teeth in each jaw, besides two other large, sharp, hooked, hollow, transparent, canine teeth, situate at each side of the upper jaw, which are those that do the mischief: these are flexible in their articulation, and are ordinarily laid flat along the jaw, the animal never raising them but when it would bite The roots or bases of these teeth, or fangs, are encompassed with a vesicle or bladder, containing the quantity of a large drop of a yellow insipid salivous juice.--It has only one row of teeth, whereas all other serpents have two; its body is not at all fetid, whereas the inner parts of the bodies of other serpents are intolerable.--It creeps very slowly, and never leaps like other serpents, though it is nimble enough to bite when provoked.--Its body is of two colours, ash coloured or yellow, and the ground speckled with longish brown spots; the scales under its belly are of the colour of well polished steel. Its bite is exceeding venomous, and its poison the most dangerous. Now when this viper here is said to come out of the heat, the meaning is, that it came out from the sticks, which were laid upon the fire, being forced from thence by the heat of it: and so the Syriac version renders it, "there came out of them" (the sticks) "a viper, because of the heat of the fire"; it lay quiet among the sticks, among which, and such like things, this creature often lies; but when the fire began to heat it, it sprung out:

and fastened on his hand; or wrapped itself about his hand: the Syriac and Arabic versions render it, "bit his hand"; but that does not seem so likely, since he felt no harm by it; the Ethiopic version, "hung upon his hand"; which agrees with what follows; nor is it inconsistent with its wrapping itself about his hand, which is the more proper signification of the word used.

And when the barbarians saw the venomous beast,.... The viper is called "Therion", a beast, it being of the viviparous kind; and hence comes "Theriaca", or "Venice treacle", the foundation of which composition is vipers' flesh; and it is called venomous, because it is of all serpents the most venomous: this when the country people saw

hang on his hand, having wrapped itself about it,

they said among themselves, no doubt this man is a murderer: they might see he was a prisoner by his chain, or might learn it from some of the company, and therefore took it for granted he had been guilty of some crime; and by the viper's fastening on him, they concluded it was murder he was guilty of; for the same notion might obtain among them, as among the Jews, that a murderer that could not be legally convicted, was sometimes punished this way.

"Says R. Simeon ben Shetach ^l, may I never see the consolation, if I did not see one run after his friend into a desert place; and I ran after him, and I saw the sword in his hand, and the blood dropping, and he that was slain panting; and I said to him, O wicked man, who has slain this? either I or thou; but what shall I do? for thy blood is not delivered into my hand; "for the law says, by the mouth of two or three witnesses he shall surely die" (#De 17:6): may he that knows the thoughts take vengeance on that man that slew his friend; they say, they did not remove from thence, עד שבא נחש, "till a serpent came", and bit him, and he died.''

So the Jews observe, that when the execution of capital punishments was taken away from them, yet such who deserved them were punished by God in a way equivalent to them: so for instance, if a man committed a crime, for which he deserved to be burnt, either he fell into the fire, or נחש נושכו, "a serpent bit him" ^m; or if he deserved to be strangled, either he was drowned in a river, or died of a quinsy. There is a kind of an asp which the Egyptians call "Thermuthis", which they reckon sacred, and worship: this they say will not hurt good men, but destroys the wicked; and if so, says the historian, then δικη, "vengeance", or justice has honoured this creature, to be so sharp sighted as to discern the good from the bad; and they say, Isis sends it to the most wicked ⁿ. Agreeably to which these men reason,

whom though he hath escaped the sea: has not been drowned there, when shipwrecked,

yet vengeance suffereth not to live. The Greek word "Dice" rendered "vengeance", is the name of a goddess among the Heathens, said to be the daughter of Jupiter and Themis ^o. She is represented as sitting by her father Jupiter; and when anyone does injury to another, informs him of it ^p. She is painted sorrowful, and with a contracted forehead, a grave countenance, and a rough aspect, to strike terror in unrighteous persons, and give confidence to righteous ones ^q, agreeably to her name, which signifies "justice". This deity the barbarians supposed pursued Paul; and though she let him escape the sea, she will not suffer him to live any longer; for they looked upon the viper's fastening on him, as to be sent by her, so to be immediate death to him.

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;

Howbeit they looked when he should have swollen,.... With the venomous bite of the viper; swelling is one of the symptoms following the bite of this creature; and if the bite does not issue in death, yet the swelling continues inflamed for some time. The symptoms following the bite of a viper are said to be ^r an acute pain in the place wounded; swelling, first red, afterwards livid, spreading by degrees; great faintness; a quick, low, and sometimes interrupted pulse; sickness at the stomach; bilious convulsions: vomiting; cold sweats; sometimes pains about the navel; and death itself, if the strength of the patient, or the slightness of the bite, do not overcome it: if he does overcome it, the swelling continues inflamed for some time; and the symptoms abating, from the wound runs a sanious liquor, little pustules are raised about it, and the colour of the skin is as if the patient were icterical or jaundice; or had the jaundice: the Arabic and Ethiopic versions render it, "that he should burn", or "burnt"; that is, inflamed, for the bite of the viper causes an inflammation, a hot swelling, which rises up in pustules or blisters:

or fallen down dead suddenly; for immediate death is sometimes the effect of such poison. Pliny ^s relates, that the Scythians dip their arrows in the sanies or corrupt matter of vipers, and in human blood, which by the least touch causes immediate death; and Pausanias ^t reports from a certain Phoenician, that a man fleeing from a viper got up into a tree, where the viper could not reach him, but it blew, or breathed out its poison on the tree, and the man immediately died: though the force of this creature's poison does not always, and in all places, and in all persons operate alike; some die within a few hours, and others live some days, some to the third day, and some to the seventh ^u:

but after they had looked a great while; upon the apostle, to observe whether any inflammation or swelling arose, or death ensued, as they expected: when they had waited some time, perhaps an hour or two,

and saw no harm come to him; that he was neither inflamed, nor swelled, nor dead; that it had no manner of effect upon him, and no evil of punishment was inflicted on him hereby, from whence they could conclude that he was guilty of any notorious crime:

they changed their minds, and said that he was a god: before they took him to be a murderer, and now they even ascribe deity to him, as was usual with the Gentiles, when anything extraordinary was performed by men: so the Lystrians took Paul for Mercury, and Barnabas for Jupiter, upon the apostle's curing the cripple, Act 14:11; but what god the inhabitants of Melita thought him to be, is not certain; some think Hercules, who was worshipped in this island. The inhabitants of this island now believe that the apostle expelled all poison and venom out of it when he was there; and it is reported, that the children born in this place fear not any snakes, neither are hurt by anything that is venomous, insomuch that they will take scorpions, and eat them without danger; although, in all other parts of the world, those kind of creatures are most pernicious, and yet do no manner of hurt to men in this island; yea, it is affirmed, that there is a sort of earth found here, which kills serpents: as for the eating of them, the viper itself may be eaten; most authors agree ^w, that there is no part, humour, or excrement, not even the gall itself, of a viper, but may be swallowed without much harm; accordingly the ancients, and, as several authors assure us, the Indians at this day, both of the east and west, eat them as we do eels--viper's flesh either roasted or boiled, physicians unanimously prescribe as an excellent restorative, particularly in the elephantiasis, incurable consumptions, leprosy, &c.

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 πρωτος μελιταιων, "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.

And it came to pass that the father of Publius,.... So that Publius was not an old man, though of so much dignity and wealth: the Arabic version, contrary to all copies, and other versions, reads, "the son of Publius":

lay sick of a fever; or fevers, of different sorts, a complication of them, which sometimes is the case; unless this was an intermitting fever, and the several fits of it are intended; or rather the plural number is put for the singular, to denote the vehemence of it, and which was attended with another disorder, and might be brought on by it:

and of a bloody flux; or dysentery, a pain of the bowels, as the Syriac version renders it; or an ulceration of the bowels, as the Arabic version; which occasioned a discharge of blood, so that his case was very threatening. This disease, according to modern writers ^y, is attended with a fever. The word "dysentery" here used properly signifies that kind of flux of the belly, characterized by the frequency of stools, or dejections, mixed with blood, and accompanied with gripes: the fever, ulcer, &c. which attend it, are not essential to the disease; though many both of the ancients and moderns think the ulcer is.--There are three kinds of "dysenteries"; the "first" when a laudable blood is evacuated from a mere plethora, or plenitude, without any disorder of the intestines, as in the haemorrhoidal flux; the "second" when a thin watery blood is evacuated, called the "hepatic" flux, though really arising from haemorrhoidal vessels; the "third" kind, which is that that is properly called the dysentery, is when blood is cast out, mixed with a purulent matter in the excrements: this is either "benign", i.e. without a fever, and not contagious; or "malignant", which is attended with a pestilential fever, and frequently ravages whole cities and provinces, happening most commonly in armies; in the last stage, a sort of caruncles are frequently ejected along with the purulent matter, which are difficult to be accounted for, unless from an excoriation and ulceration of the intestines: sometimes the intestines are even gangrened: this seems to have been the case of the father of Publius, which makes the following cure the more remarkable:

to whom Paul entered in; into the room where he was, no doubt with the consent and leave, if not at the request of Publius; the Ethiopic version adds, "and he entreated him to put his hand upon him"; that is, either Publius asked this favour of the apostle for his father, having heard of the affair of the viper, from whence he concluded there was something divine and extraordinary in him; or the father of Publius asked this for himself:

and prayed and laid his hands on him, and healed him; when Paul had entered the room, and found in what a bad condition the sick man was, he either kneeled down and prayed by him, or stood and prayed over him, and for him, that God would restore him to his health; and this he did, to let them know that he himself was not a god; and that the cure that would now be wrought would be from God, and not from himself, and therefore all the glory should be given to God; and he laid his hands on him, as a sign or symbol, or rite that was used in extraordinary cases, and agreeably to the direction and promise of Christ, Mar 16:18; and upon this a cure followed; both the diseases left him at once, and he was restored to health.

So when this was done,.... This miracle was wrought, and the fame of it spread over the island:

others also which had diseases in the island came: from all parts of it, to the apostle:

and were healed; of whatsoever diseases they were afflicted with.

Who also honoured us with many honours,.... Not with divine honours, with religious adorations, as if they had been so many deities; for these they would not have received, nor have recorded them, to the commendation of the inhabitants; but civil honours, expressions of respect and gratitude; and particularly gifts and presents, large and valuable, in which sense the phrase is used by Jewish writers; so upon those words in Jdg 13:17. "What is thy name, that when the sayings come to pass, we may do thee honour?" they make this paraphrase ^z,

"Manoah said to him (the angel), tell me thy name, that I may inquire where to find thee, when thy prophecy is fulfilled, and give thee דורן, "a gift", ואין וכבדנוך אלא מנחה, "for there is no honour but a present", or "offering"; or wherever this phrase is used, it signifies nothing else but a gift, as it is said, Num 22:17. "For honouring I will honour thee":''

that is, with money and gifts, as Balaam's answer in the next verse shows, and so the Jewish commentators interpret it ^a; See Gill on 1Ti 5:17;

And when we departed; from the island, which was not till three months from their first coming ashore:

they laded us with such things as were necessary; that is, for the voyage: they provided a proper supply of food for them, which they put into the strip, for their use in their voyage; by which they expressed their gratitude for the favours they received from Paul; for whose sake not only his company, but the whole ship's company fared the better: and very likely many of them were converted under the apostle's ministry; for it can hardly be thought that the apostle should be on this island three months, as he was, and not preach the Gospel to the inhabitants of it, in which he always met with success, more or less; and the great respect shown him at his departure seems to confirm this; though we meet with no account of any church, or churches, or preachers of the word in this place, in ecclesiastical history, until the "sixth" century, when mention is made of a bishop of the island of Melita ^b; indeed in the "fourth" century, Optatus Milevitanus is said by some, through mistake; to be bishop of Melita, when he was bishop of Milevis, a city in Africa upon the continent; and, through a like mistake, this island is said to be famous for a council held in it under Pope Innocent, against Pelagius, in the beginning of the "fifth" century; when the council was held at the above place Milevis, and not at Melita, from whence it was called the Milevitan council.

And after three months we departed,.... From Melita; here they stayed the three winter months, which were unseasonable for navigation; but now the spring coming on, and the weather agreeable, they left the island, and sailed

in a ship of Alexandria; See Gill on Act 27:6;

which had wintered in the isle; perhaps all the said three months, for the same reason:

whose sign was Castor and Pollux; or Dioscuri, that is, the sons of Jupiter; for Castor and Pollux were his sons, by Leda: these are placed among the constellations in the Zodiac, and go by the name of Gemini, or the twins; and these were supposed to have a power of saving men in danger at sea: wherefore such as were about to go to sea, first paid their devoirs, and made vows to them; which they performed when they returned, and were delivered from shipwreck; and when they were in danger at sea, they used to pray unto them: the fiery exhalations that sometimes appear at sea, they took for them; and when only one appeared, it was looked on as a bad omen; but when both, it was reckoned to portend a prosperous voyage; hence they were considered as sea deities; and the Ethiopic version accordingly renders it here "Dioscoura", and adds, "who is the god of the mariners": now the images of these two brothers were sometimes set at the head, or forepart of the ship, as they were in this, from whence the ship took its name; as it is very common for the names of ships to be the same with the pictures or images that are placed at the head of them: whether the centurion chose this ship because of its sign, imagining there might be more safety in it, he having suffered shipwreck already; or whether this was the only one in the island, that was going for Italy, is not certain, nor very material: the Arabic version takes the word rendered Castor and Pollux, to be the name of a man, who was the owner of the ship; for it reads the words thus, "in a ship of Alexandria", that belonged "to a man of Alexandria, called Dioscorides".

And landing at Syracuse,.... A famous city in the isle of Sicily, now called Saragossa: it is placed by Ptolomy ^c on the east side of the island, in the Adriatic sea; it was 180 furlongs, or two and twenty miles and a half in circuit, and formerly had a marble haven and triple wall, and as many towers; the founder of it was Archias, a Corinthian; Pliny says ^d, that it is never so cloudy weather, but the sun is seen in it, at one time or another of the day: Cicero ^e calls it the greatest and most beautiful of all the cities of Greece; it is such a city, he says, that it may be said to consist of four large cities; "one" part of it is called "the island", which has two ports to it; "another" was called Acradina, in which were a large market, beautiful porticos, &c. the "third", Tiche, in which was the ancient temple of Fortune; and the "fourth", which because it was last built, was called Neapolis: it is a very ancient city, being built more than seven hundred years before the birth of Christ; it was a colony of the Corinthians; here reigned two tyrants, whose names were Dionysius; it was attacked by the Carthaginians, but without success, being delivered from the siege by Pyrrhus king of Epirus ^f; it was again assaulted by the Athenians, who were repulsed, and entirely conquered, about the year before Christ 413: after that it was taken by Marcellus, the Roman consul, about the year of the city of Rome 542 ^g, after a three years' siege; during which time it was defended, and preserved by the means of the famous mathematician Archimedes; who by his invention of warlike machines, baffled all the attempts of the Romans; but was killed by a soldier, as he was intent upon his studies, not knowing that the city was taken; and it continued in the hands of the Romans, until it was taken and plundered by the Saracens, in the year of Christ 675; and was retaken by Roger king of Apulia, about the year 1090, and is now under the government of Don Carlos, king of the two Sicilies;

we tarried there three days; on what account it is not said, whether on account of merchandise, or for the sake of the conversation of Christians here: it is certain there were churches in Sicily very early; we read of them in the "second" and "third" centuries; in the time of Constantine, at the beginning of the "fourth" century, there was a church at Syracuse, of which Chrestus was bishop, to whom the emperor wrote a letter himself, which is still extant in Eusebius ^h: in the "fifth" century, Hilarius, a teacher at Syracuse, wrote from thence to Augustine, concerning the Pelagian heresy, to whom he gave an answer: in the "sixth" century, Maximinianus, bishop of this church, had the inspection of all the churches in Sicily committed to him, by Gregory; who was wonderfully preserved in a shipwreck, as he was returning from Rome; in this same age lived John, bishop of Syracuse, and Trajanus a presbyter, and Felix a deacon of the same church: in the seventh century there was one George bishop of this place, to whom Pope Vitalian wrote a letter; and in the same century a bishop of this church was in the sixth council at Constantinople ⁱ.

And from thence we fetched a compass,.... About the isle of Sicily, from Syracuse to Pachinus, the promontory of the island:

and came to Rhegium; a city in Calabria, called by Ptolomy ^k Regium Julium; it was built, as Solinus ^l says, by the Chalcidensians, and was formerly a city of the Brutians ^m; it is now called Reggio: it is said ⁿ to have its name from its being broken off from the main continent, for it lies in the straits of Sicily; and formerly Sicily was joined to Italy, but was separated from it by the violence of the sea at this place:

and after one day the south wind blew; they stayed one day at Rhegium, and when they departed from thence, they had a south wind, which was favourable to them: whether the apostle preached here, or no, is not certain, since his stay was so short; some Popish writers tell some idle stories about the apostle's preaching; how that the fishes came to the shore to hear him; that the grasshoppers were commanded by him to be silent, and have never been seen in that place since; that a stone pillar was set on fire by the flame of a candle, by which miracle the inhabitants present were converted and baptized; and one Stephen, that was in company, was made by him their first bishop: but in ecclesiastical history we meet with no account of any church in this place, until the fifth century; when the bishop of it, with others, subscribed a letter of Leo the First, sent into the east; and about the year 440, there was a synod of thirteen bishops convened in this place, on account of a certain ordination; and in the "seventh" century, a bishop of the church at Rhegium was present in the sixth council at Constantinople; in the "eighth", Constantine, bishop of Rhegium, was in the Nicene synod ^o:

and we came the next day to Puteoli; the Syriac version adds, "a city of Italy"; it was formerly called Dicearchia ^p, from the strict justice used in the government of it: it had its name of Puteoli, either "a putore", from the rankness and ill smell of the waters of it, through the "sulphur" and "alum" in them; or "a puteis", from the wells about it, the waters of which, by Pausanias, are said ^q to be so hot, as in time to melt the leaden pipes through which they flow, who calls it a town of the Tyrrhenians; by Pliny ^r it is placed in Campania, and so Jerom ^s says, Puteoli a city, a colony of Campania, the same that is called Dicearchia. Josephus ^t also speaks of it as in the same country; for he says, that Herod and Herodias both came to Dicearchia, (or Puteoli), and found Caius (the emperor) at Baiai, which is a little town in Campania, about five furlongs from Dicearchia; and he also in another ^u place says, the Italians call Dicearchia, ποτιολους, "Potioli"; which is the same word the apostle here uses, and which is the Latin "Puteoli" corrupted; it is said to be first built by the Samians: frequent mention is made by writers ^w, of "pulvis Puteolanus", the dust of Puteoli; which being touched by the sea water, hardens into a stone; and was therefore used to bank the sea, break the waves, and repel the force of them: that it was a place by the sea side, may be learned from the sea being called after its name, "mare Puteolanum" ^x, the sea of Puteoli; so Apollonius Tyaneus is said ^y to sail from this place to Rome, whither he came in three days; to this port the ships of Alexandria particularly used to come, and hither persons were wont to go to take shipping for Alexandria ^z; it is now called by the Italians Pozzuolo, and lies about eight miles from Naples; and according to the following story of the Jews', must be an hundred and twenty miles from Rome; who tell us ^a, that

"Rabban Gamaliel, and R. Eleazar ben Azariah, and R. Joshua, and R. Akiba, went to Rome, and they heard the noise of the multitude at Rome, from Puteoli, an hundred and twenty miles:''

the story is a fable designed to signify the vast number of people at Rome, and the noise, hurry, and tumult there; but perhaps the distance between the two places may not be far from truth: and as fabulous is the account which R. Benjamin ^b gives of this place Puteoli, when he says it was called Surentum, a great city which Tzintzan Hadarezer built, when he fled for fear of David.

Where we found brethren,.... Christians; which is not to be wondered at, since it was a port much frequented, and where many came and went, of different countries and nations; particularly there were many Jews here, to whom the Gospel was first preached, and to some of them it was the power of God unto salvation in many places, and doubtless was so here: Josephus ^c speaks of Jews in this place, who were deceived by a false Alexander, who pretended to be the son of Herod, a prince of their nation. Patrobulus, the same with Patrobas in Rom 16:14; who is reckoned one of the seventy disciples, is said to be bishop of this place; See Gill on Luk 10:1; though we have no account of its church state until the "fifth" century, when a bishop of the church at Puteoli is said to be in the council held at Ephesus against Eutyches, and sustained the place of Leo, pope of Rome: in the "sixth" century, a bishop of this church was in a council held at Rome, under Symmachus: in the seventh century, the bishop of Puteoli was in the sixth council at Constantinople ^d:

and were desired to tarry with them seven days; that is, the Christians at Puteoli desired the apostle, and those that were with him, to stay a week with them, that they might have the advantage of a day of public worship together, and might enjoy much of their Christian conversation; and accordingly they did stay that time, no doubt by the leave, and with the consent of Julius the centurion; and which shows, that he used the apostle with great civility and courteousness, and was very ready to grant him favours; if he was not in this voyage converted by him, which is not unlikely, considering the whole of his conduct:

and so we went toward Rome; after they had stayed seven days at Puteoli, they set forward on their journey to Rome; for from hence they went thither on foot, though they might have gone from hence to Rome by sea, as Apollonius Tyaneus did; See Gill on Act 28:13; and so likewise Titus the son of Vespasian, who went from Rhegium to Puteoli in a merchant ship, and from thence to Rome ^e; but it may be the ship unloaded here, and there was no other going for Rome at that time: Rome was the metropolis of Italy, the seat of the empire, and mistress of the whole world; it is so well known, as not to need describing: it was built on seven hills, and had its name either from Romulus the founder of it; or from the Greek word ρωμη, which signifies "strength" ^f, from whence Romulus is supposed to have his name; with the Hebrews it has its name from its sublimity, height, and glory, from the word רום, which signifies to be high and exalted: some say it had its name from Roma, a daughter of Italus, who first laid the foundation of it, though Romulus and Remus brought it into the form of a city; it was built seven hundred and fifty years, and upwards, before the birth of Christ. The Jews make it to be of an earlier date; they say ^g, that at the time Solomon married Pharaoh's daughter, Gabriel descended and fixed a reed in the sea, and brought up clay, and with it was built the great city, which is Rome; and in another place ^h it is said, in the day in which Jeroboam set up the two calves, one at Dan, and the other at Bethel, was built a certain cottage, which is Italy of Greece, that is, Rome; for it is elsewhere observed ⁱ, Italy of Greece, this is the great city of Rome; and again ^k, on the day in which Jeroboam set up the two calves, Remus and Romulus came and built two cottages in Rome.

And from thence,.... That is, from Rome, whither they were going:

when the brethren heard of us; when the Christians at Rome heard that the apostle and his friends were landed at Puteoli, and were on their journey to Rome: these were the members of the church at Rome; for there was a church state here before this time. The apostle had before this written a letter to them, called the Epistle to the Romans, in which he treats them as a church. The Papists say that the Apostle Peter was the first bishop of it, and pretend an uninterrupted succession from him; though it is questionable whether he ever was at Rome; and if he was, it is not probable that he should take upon him the care of a single church, which was not consistent with his office as an apostle: in the "first" century, the bishops or pastors of this church were as follow; after the martyrdom of Paul and Peter, Eusebius ^l says, Linus was the first bishop of it, the same that is mentioned in 2Ti 4:21 and according to the same writer ^m, Anencletus succeeded him, and then Clement, a fellow labourer of the Apostle Paul's, Phi 4:3; who wrote two epistles to the Corinthians, which are still extant; though Eusebius ⁿ, not consistent with himself, makes Clement in another place to succeed Linus; and some make Clement even to be before him; and some place one Cletus before Anencletus and him: such an uncertainty is there, and such a puzzle attends the first account of this uninterrupted succession; and which seems designed in Providence to bring it into contempt: in the "second" century, Euarestus succeeded Clement; and then followed him Alexander, Sixtus, or Xystus, Telesphorus, Hyginus, Pius, Anicetus, Soter, Eleutherius, and Victor: in the "third" century, Victor was succeeded by Zephyrinus; and after him were Calixtus, Urbanus, Pontianus, Anterus, Fabianus, Cornelius, Lucius, Stephanus, Sixtus, or Xystus II, Dionysius, Felix, Eutychianus, and Gaius: in the "fourth" century, Marcellinus succeeded Gaius; who was followed by Marcellus, Eusebius, Miltiades, Sylvester, Julius, Liberius, Felix II, Damasus, and Siricius ^o; and further than this age, it is not worth while to follow them; the man of sin began to grow apace, and in a century or two afterwards, proclaimed himself universal bishop:

they came to meet us as far as Appii Forum and the Three Taverns; these were both of them towns that lay in the Appian way to Rome; the former of these Horace ^p makes mention of, in the account of his journey from Rome to Brundusium; first he says, he came to Aricia, or Rizza, which is about 160 furlongs, or 21 miles from Rome, and from thence to Appii Forum: that Appii Forum was further from Rome than the Three Taverns, appears from what Cicero says ^q, who dates his letter to Atticus from Appii Forum, at four o'clock, and tells him, that be had sent him another a little before from "Tres Tabernae", or the Three Taverns; and indeed, Appii Forum was one and fifty miles from Rome, and the Three Taverns but three and thirty: so that the sense must be, that some of the brethren from Rome came as far as the Three Taverns, and others as far as Appii Forum; which, as before observed, were two towns upon the road: hence the former of these was not a statue of Appius, near the city of Rome, as some have ^r said; nor a market in the city itself, as says Jerom ^s, or a writer under his name; whose words are, Appii Forum is the name of a market at Rome, from Appius, formerly a consul, and from whom the Appian way had its name: but this was a town at some distance; there were several towns in Italy of a like appellation; as Julii Forum, Cornelii Forum, now Imola, Livii Forum, now Forli: Pliny ^t makes mention of an Appii Forum; and there was a town in Calabria, called Taberna: and as the one was not a mere market place, so the other does not design three houses for public entertainment; for the words should not be translated "three taverns", nor indeed translated at all; nor are they by Luke, who retains the Latin name, as the name of a place; and here it was that Severus, the Roman emperor, was killed by Herculius Maximianus ^u; and this, in Constantine's time, was the seat of a bishop; for among the bishops assembled on account of Donatus, mention is made of one "Felix a Tribus Tabernis" ^w, or Felix bishop of Tres Tabernae, the same place we call "the Three Taverns":

whom when Paul saw, he thanked God and took courage; that is, when he saw the brethren that came to meet him, he gave thanks to God for the sight of them, which he had so much desired; and he took heart and courage, and went on cheerfully, and in high spirits, towards Rome; in hope of seeing the rest, and believing that God had some work for him to do there.

And when we came to Rome,.... To the city itself:

the centurion delivered the prisoners to the captain of the guard; or general of the army; or, as some think, the governor of the "praetorian" band of soldiers, who attended the emperor as his guards: his name is thought to have been Burrhus Afranius; to him Julius the centurion delivered all the prisoners he brought from Caesarea, excepting Paul, to be disposed of by him, in the several prisons, or jails, to whom it belonged to take care of such persons: this clause is wanting in the Alexandrian copy, and in the Vulgate Latin and Syriac versions:

but Paul was suffered to dwell by himself with a soldier that kept him: this was owing, either to the letter which Festus sent to Rome concerning him, and his case; by which it appeared, that he was no malefactor, and therefore to be used in a different manner from the rest of the prisoners; or rather to the intercession of the centurion, who had all along used him in a very civil and courteous manner; who requesting this favour had it granted, that Paul should not be put into the common prison with the rest, but should dwell in an apartment by himself; or, as the Ethiopic version renders it, "at his own will"; where he himself pleased, for he dwelt in his own hired house, Act 28:30; only he was under the care and custody of a soldier, who constantly attended him wherever he went; and which could not be otherwise, seeing he was chained, as in Act 28:20 and his chain was put on his right hand, and fastened to the left hand of the soldier, that had him under his keeping; so that wherever he was or went, the soldier must be likewise: hence that passage in Seneca ^x,

"as the same chain joins together the prisoner and the soldier, so those things which are unlike go together; fear follows hope.''

And it came to pass, that after three days,.... From his first coming to Rome, when he had hired himself a house, or lodging, and was settled in it, and was rested from the fatigue of his voyage and journey:

Paul called the chief of the Jews together: he sent to the principal men among them; for though the Jews, were expelled from Rome in the reign of Claudius, they were now returned, and had their liberty of residing there; very likely by means of Poppea, Nero's concubine, who favoured the Jews: but whether they had a synagogue, and these men were the chief and leading men in it, the doctors, rulers, and officers of it, are things not certain; however, these the apostle desired to come to him where he was, for whether he had the liberty of going about where he would, the soldier attending him, is not so clear a point:

and when they were come together; to his house, or lodging:

he said unto them, men and brethren: which was the usual form of address with the Jews; see Act 7:2.

Though I have committed nothing against the people and customs of our fathers; meaning he had said nothing disrespectfully of the people of the Jews; nor had done anything to the prejudice of their temporal, spiritual, and eternal good, but just the reverse; nor had he said or done anything contrary to the laws and customs enjoined the Jews by Moses, even those that were of a ceremonial nature; for though he had everywhere declared that the Gentiles were not obliged to an obedience to them, yet he did not dissuade the Jews from the use of them; and oftentimes complied with them himself, things he had been charged with:

yet was I delivered prisoner from Jerusalem into the hands of the Romans; he was first seized by the Jews in the temple of Jerusalem, and then fell into the hands of Lysias, the chief captain; who bound him, and by whom he was sent to Caesarea, where he was retained a prisoner both by Felix and Festus, Roman governors.

¹ tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

² sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

map For location see JP4 A3.

¹ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

² tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

³ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

¹ tn Or “sticks.”

¹ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

² tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

³ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

⁴ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.

¹ tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”

² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

³ tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.

¹ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

² tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

³ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

⁴ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

⁵ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

⁶ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.

¹ tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”

² tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.

¹ tn Grk “It happened that the father.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

³ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

⁴ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

¹ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

² sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

¹ tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).

² tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.” In this case the simpler English “sail” is more appropriate. The English participle “preparing” has also been supplied, since the provisioning of the ship would take place some time before the actual departure.

³ tn BDAG 384 s.v. ἐπιτίθημι 1.b has “give τινί τι someth. to someone…ἀναγομένοις τὰ πρὸς τὰς χρείας when we sailed they gave us what we needed Ac 28:10.”

⁴ sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.

¹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

² tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).

sn That had the ‘Heavenly Twins’ as its figurehead. The twin brothers Castor and Pollux, known collectively as the Dioscuri or ‘Heavenly Twins,’ were the twin sons of Zeus and Leda according to Greek mythology. The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the “gods of navigation.” To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9).

³ tn Or “as its emblem.”

¹ tn Grk “And putting in.” The participle καταχθέντες (katacqente") has been translated as a finite verb due to requirements of contemporary English style. On the meaning of the participle, BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Συρακούσας Ac 28:12.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.

¹ tc A few early mss (א* B Ψ [gig] {sa [bo]}) read περιελόντες (perielonte", “[From there we] cast off [and arrived at Rhegium]”; cf. Acts 27:40). The other major variant, περιελθόντες (perielqonte", “[we] sailed from place to place”), is found in Ì⁷⁴ א² A 066 1739 Ï lat sy. Although περιελόντες is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like “τὰς ἀγκύρας be supplied = ‘we weighed anchor’” (BDAG 799 s.v. περιαιρέω 1). It thus best explains the rise of the other readings.

² sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

³ tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.

⁴ sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.

¹ tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.

² tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

³ sn That is, some fellow Christians.

⁴ map For location see JP4 A1.

¹ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

² sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

³ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

⁴ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.