Acts 28
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Acts 28
Paul on the Island of Melita
1And when they were escaped, then they knew that the island was called Melita.
Jamieson-Fausset-Brown
CHAPTER 28
Ac 28:1-31. The Wintering at Malta, and Notable Occurrences There--Prosecution of the Voyage to Italy as Far as Puteoli, and Land Journey Thence to Rome--Summary of the Apostle's Labors There for the Two Following Years.
1. knew the island was called Melita--(See on Ac 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 Ac 27:41), having set the question, it may now be affirmed, at rest.
CHAPTER 28
Ac 28:1-31. The Wintering at Malta, and Notable Occurrences There--Prosecution of the Voyage to Italy as Far as Puteoli, and Land Journey Thence to Rome--Summary of the Apostle's Labors There for the Two Following Years.
1. knew the island was called Melita--(See on Ac 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 Ac 27:41), having set the question, it may now be affirmed, at rest.
The Pulpit Commentary
We for they, A.V. and T.R. (twice). Was called. It reads as if it was the answer to their question to the natives, "What is this island called?" Melita. That Melita is the island of Malta, and not Meleda off the coast of Dalmatia, is demonstrated in Smith's ' Voyage and Shipwreck of St. Paul,' and it is not worth while here to consider the arguments in favor of Meleda. Melita appears to be a Phoenician name, from the root in Hebrew טלַםָ, to escape (Bochart, 'Canaan,' Act_1:26), meaning, therefore, a "refuge," a harbor of refuge £ so called from sailors often running into Valetta during a gale; or possibly from לֶםֶ, clay, in Italian malta, from the clay which forms the bottom of the sea as you approach Malta, and which makes the anchorage so safe. It was originally colonized by Phoenicians, whether from Tyre or Carthage cannot be pronounced with certainty, though we know it was a Carthaginian possession at the time of the first Punic War. It fell into the hands of the Romans B.C. 218, and at the time of St. Paul's shipwreck was annexed to the province of Sicily. The population, however, was Phoenician or Punic, and probably knew little Greek or Latin. The name of a fountain in St. Paul's Bay, Ayn tal Razzul, "The Apostle's Fountain," is said to be Phoenician. But this is extremely doubtful. It is far more probably, not to say certainly, the corrupt Africano-Arabic dialect of the island, as I venture to affirm on the high authority of Professor Wright. Gesenius is also distinctly of opinion that there are no remains of Phoenician in the Maltese, and that all the words in the Maltese language which have been thought to be Phoenician are really Arabic. Four genuine Phoenician inscriptions have, however, been found in the island.
We for they, A.V. and T.R. (twice). Was called. It reads as if it was the answer to their question to the natives, "What is this island called?" Melita. That Melita is the island of Malta, and not Meleda off the coast of Dalmatia, is demonstrated in Smith's ' Voyage and Shipwreck of St. Paul,' and it is not worth while here to consider the arguments in favor of Meleda. Melita appears to be a Phoenician name, from the root in Hebrew טלַםָ, to escape (Bochart, 'Canaan,' Act_1:26), meaning, therefore, a "refuge," a harbor of refuge £ so called from sailors often running into Valetta during a gale; or possibly from לֶםֶ, clay, in Italian malta, from the clay which forms the bottom of the sea as you approach Malta, and which makes the anchorage so safe. It was originally colonized by Phoenicians, whether from Tyre or Carthage cannot be pronounced with certainty, though we know it was a Carthaginian possession at the time of the first Punic War. It fell into the hands of the Romans B.C. 218, and at the time of St. Paul's shipwreck was annexed to the province of Sicily. The population, however, was Phoenician or Punic, and probably knew little Greek or Latin. The name of a fountain in St. Paul's Bay, Ayn tal Razzul, "The Apostle's Fountain," is said to be Phoenician. But this is extremely doubtful. It is far more probably, not to say certainly, the corrupt Africano-Arabic dialect of the island, as I venture to affirm on the high authority of Professor Wright. Gesenius is also distinctly of opinion that there are no remains of Phoenician in the Maltese, and that all the words in the Maltese language which have been thought to be Phoenician are really Arabic. Four genuine Phoenician inscriptions have, however, been found in the island.
2And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold.
Jamieson-Fausset-Brown
2. the barbarous people--so called merely as speaking neither the Greek nor the Latin language. They were originally Phoenician colonists.
showed us no little--"no ordinary"
kindness, for they kindled a fire, and received us every one, because of the present rain--"the rain that was on us"--not now first falling, but then falling heavily.
and because of the cold--welcomed us all, drenched and shivering, to these most seasonable marks of friendship. In this these "barbarians" contrast favorably with many since bearing the Christian name. The lifelike style of the narrative here and in the following verses gives it a great charm.
2. the barbarous people--so called merely as speaking neither the Greek nor the Latin language. They were originally Phoenician colonists.
showed us no little--"no ordinary"
kindness, for they kindled a fire, and received us every one, because of the present rain--"the rain that was on us"--not now first falling, but then falling heavily.
and because of the cold--welcomed us all, drenched and shivering, to these most seasonable marks of friendship. In this these "barbarians" contrast favorably with many since bearing the Christian name. The lifelike style of the narrative here and in the following verses gives it a great charm.
The Pulpit Commentary
Barbarians for barbarous people, A.V.; common for little, A.V.; all for every one, A.V. Barbarians; i.e. not Greeks or Romans, or (in the mouth of a Jew) not Jews. The phrase had especial reference to the strange language of the "barbarian." See St. Paul's use of it (Rom_1:14; 1Co_14:11; Col_3:11); and compare Ovid's saying ('Trist.,' 3.10, 37), "Barbarus hic ego sum, quia non intelligor ulli;" and that of Herodotus, that the Egyptians call all barbarians who do not speak the Egyptian language(Kuinoel). The word is thought to be formed onomate-poetically, to express the confused sound which a strange language has in a man's ears. Kindness; φιλανθρωπία, here and Tit_3:4 (comp. Act_27:3). Received us all. The whole party, numbering two hundred and seventy-six. The present rain, and … cold; showing that the gale still continued, and the wind was still north-east. The plight of the shipwrecked party must have been lamentable, drenched to the skin, with no change of clothes, a cold wind blowing. Probably the hearty meal they had taken on beard ship was the means of saving their lives.
Barbarians for barbarous people, A.V.; common for little, A.V.; all for every one, A.V. Barbarians; i.e. not Greeks or Romans, or (in the mouth of a Jew) not Jews. The phrase had especial reference to the strange language of the "barbarian." See St. Paul's use of it (Rom_1:14; 1Co_14:11; Col_3:11); and compare Ovid's saying ('Trist.,' 3.10, 37), "Barbarus hic ego sum, quia non intelligor ulli;" and that of Herodotus, that the Egyptians call all barbarians who do not speak the Egyptian language(Kuinoel). The word is thought to be formed onomate-poetically, to express the confused sound which a strange language has in a man's ears. Kindness; φιλανθρωπία, here and Tit_3:4 (comp. Act_27:3). Received us all. The whole party, numbering two hundred and seventy-six. The present rain, and … cold; showing that the gale still continued, and the wind was still north-east. The plight of the shipwrecked party must have been lamentable, drenched to the skin, with no change of clothes, a cold wind blowing. Probably the hearty meal they had taken on beard ship was the means of saving their lives.
3And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand.
Jamieson-Fausset-Brown
3. when Paul had gathered a bundle of sticks--"a quantity of dry sticks." The vigorous activity of Paul's character is observable in this comparatively trifling action [Webster and Wilkinson].
and laid them on the fire, there came a viper out of the heat--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.
and fastened--its fangs.
on his hand--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.
3. when Paul had gathered a bundle of sticks--"a quantity of dry sticks." The vigorous activity of Paul's character is observable in this comparatively trifling action [Webster and Wilkinson].
and laid them on the fire, there came a viper out of the heat--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.
and fastened--its fangs.
on his hand--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.
The Pulpit Commentary
But for and, A.V.; a viper came for there came a viper, A.V.; by reason of for out of, A.V. Had gathered; συστρέψαντος, only here and in the LXX. of Jdg_11:3 and Jdg_12:4, for "to collect," "gather together." But συστροφή (Act_19:40; Act_23:12) means "a concourse," "a conspiracy." In classical Greek συστρέφειν is "to twist up together," to "form into a compact body," and the like. A bundle of sticks; φρυγάνων πλῆθος. The word only occurs in the New Testament here; it means "dry sticks," "kindlers," any combustible material. In the LXX. it is used as the equi- valent of שׁקַ, straw or stubble (Isa_40:24; Isa_41:2, etc.), and for "nettles" (Job_30:7). Theophrastus seems to use it for plants smaller than a shrub ('Hist.,' Plant., 1.3, 1, quoted by Hobart). Lewin writes as follows:—"When in Malta in 1853, I went to St. Paul's Bay at the same season of the year as when the wreck occurred …. We noticed eight or nine stacks of small faggots, they consisted of a kind of thorny heather, and had evidently been cut for firewood." This is a conclusive answer, if any were needed, to the objection to Melita being Malta, drawn from the absence of wood in the island. But besides this, it is not a fact that even now there is no wood at all (see Lewin). A viper came out. It is objected that there are no vipers in Malta. But it is obvious that the condition of Malta now, a very thickly inhabited island, is very different from what it was with a sparse population in the days of St. Paul. Vipers may well have been destroyed during one thousand eight hundred and sixty years. Lewin mentions that his traveling companions in 1853 started what they thought was a viper, which escaped into one of the bundles of heather. Came out. Διεξελθοῦσα is the reading of Tischendorf, Alford, Meyer, eta., "came out through the sticks." It is a frequent medical term. The heat; τῆς θέρμης. This form of the word is only used here in the New Testament, instead of the more common θερμότης. It occurs, however, repeatedly in the LXX. (Job_6:17; Psa_19:7; Ecclesiasticus 38:34, etc.), and was the usual medical word for feverish heat. Fastened; κάθηψε, here only in the Bible; but not uncommon in classical Greek, and of general use among medical writers.
But for and, A.V.; a viper came for there came a viper, A.V.; by reason of for out of, A.V. Had gathered; συστρέψαντος, only here and in the LXX. of Jdg_11:3 and Jdg_12:4, for "to collect," "gather together." But συστροφή (Act_19:40; Act_23:12) means "a concourse," "a conspiracy." In classical Greek συστρέφειν is "to twist up together," to "form into a compact body," and the like. A bundle of sticks; φρυγάνων πλῆθος. The word only occurs in the New Testament here; it means "dry sticks," "kindlers," any combustible material. In the LXX. it is used as the equi- valent of שׁקַ, straw or stubble (Isa_40:24; Isa_41:2, etc.), and for "nettles" (Job_30:7). Theophrastus seems to use it for plants smaller than a shrub ('Hist.,' Plant., 1.3, 1, quoted by Hobart). Lewin writes as follows:—"When in Malta in 1853, I went to St. Paul's Bay at the same season of the year as when the wreck occurred …. We noticed eight or nine stacks of small faggots, they consisted of a kind of thorny heather, and had evidently been cut for firewood." This is a conclusive answer, if any were needed, to the objection to Melita being Malta, drawn from the absence of wood in the island. But besides this, it is not a fact that even now there is no wood at all (see Lewin). A viper came out. It is objected that there are no vipers in Malta. But it is obvious that the condition of Malta now, a very thickly inhabited island, is very different from what it was with a sparse population in the days of St. Paul. Vipers may well have been destroyed during one thousand eight hundred and sixty years. Lewin mentions that his traveling companions in 1853 started what they thought was a viper, which escaped into one of the bundles of heather. Came out. Διεξελθοῦσα is the reading of Tischendorf, Alford, Meyer, eta., "came out through the sticks." It is a frequent medical term. The heat; τῆς θέρμης. This form of the word is only used here in the New Testament, instead of the more common θερμότης. It occurs, however, repeatedly in the LXX. (Job_6:17; Psa_19:7; Ecclesiasticus 38:34, etc.), and was the usual medical word for feverish heat. Fastened; κάθηψε, here only in the Bible; but not uncommon in classical Greek, and of general use among medical writers.
4And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live.
Jamieson-Fausset-Brown
4-6. No doubt this man is a murderer--His chains, which they would see, might strengthen the impression.
whom ... vengeance suffereth not to live--They believed in a Supreme, Resistless, Avenging Eye and Hand, however vague their notions of where it resided.
4-6. No doubt this man is a murderer--His chains, which they would see, might strengthen the impression.
whom ... vengeance suffereth not to live--They believed in a Supreme, Resistless, Avenging Eye and Hand, however vague their notions of where it resided.
The Pulpit Commentary
Beast for venomous beast, A.V.; hanging from for hang on, A.V.; one to another for among themselves, A.V.; escaped from for escaped, A.V.; justice for vengeance, A.V.; hath not suffered for suffereth not, A.V. The beast (τὸ θηρίον). It is peculiar to medical writers to use θηρίον as synonymous with ἔχιδνα, a viper. So also θηριόδηκτος, bit by a viper, θηριακή, an antidote to the bite of a viper (Dioscorides, Galen, etc.). Justice (ἥ Δίκη). In Greek mythology Dice (Justitia) was the daughter and assessor of Zeus, and the avenger of crime. In her train was Poena, of whom Horace says," Rare antecedeutem scelcstum Deseruit pede Poena claude" ('Od.,' 3.2, 32). "The idea of Dice as justice personified is most perfectly developed in the dramas of Sophocles and Euripides" (article "Dice," in 'Dict. of Greek and Roman Biog. and Mythol.'). It does not appear whether the islanders had learned the name and office of Dice from the Greeks in Sicily, or whether they had any native divinity whose name St. Luke translates into that of Dice. The gods whose names are found in ancient Maltese inscriptions are Melkarth, another name of Hercules, the tutelar god of Tyre; Osiris, and Baal. Other Phoenician divinities are named in the Carthaginian inscriptions (see Gesenius, 'Monument. Phoenic.'). Had not suffered. They assume that death will certainly follow from the bite.
Howbeit for and, A.V.; look for felt, A.V.
Beast for venomous beast, A.V.; hanging from for hang on, A.V.; one to another for among themselves, A.V.; escaped from for escaped, A.V.; justice for vengeance, A.V.; hath not suffered for suffereth not, A.V. The beast (τὸ θηρίον). It is peculiar to medical writers to use θηρίον as synonymous with ἔχιδνα, a viper. So also θηριόδηκτος, bit by a viper, θηριακή, an antidote to the bite of a viper (Dioscorides, Galen, etc.). Justice (ἥ Δίκη). In Greek mythology Dice (Justitia) was the daughter and assessor of Zeus, and the avenger of crime. In her train was Poena, of whom Horace says," Rare antecedeutem scelcstum Deseruit pede Poena claude" ('Od.,' 3.2, 32). "The idea of Dice as justice personified is most perfectly developed in the dramas of Sophocles and Euripides" (article "Dice," in 'Dict. of Greek and Roman Biog. and Mythol.'). It does not appear whether the islanders had learned the name and office of Dice from the Greeks in Sicily, or whether they had any native divinity whose name St. Luke translates into that of Dice. The gods whose names are found in ancient Maltese inscriptions are Melkarth, another name of Hercules, the tutelar god of Tyre; Osiris, and Baal. Other Phoenician divinities are named in the Carthaginian inscriptions (see Gesenius, 'Monument. Phoenic.'). Had not suffered. They assume that death will certainly follow from the bite.
Howbeit for and, A.V.; look for felt, A.V.
5And he shook off the beast into the fire, and felt no harm.
6Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god.
The Pulpit Commentary
But they expected that he would for howbeit, they looked when he should, A.V.; when they were long in expectation for after they had looked a great while, A.V.; beheld nothing amiss for stay no harm, A.V. They expected; προσεδόκων. This word is used eleven times by St. Luke, twice by St. Matthew, and three times in the Second Epistle of Peter (see Act_3:5; Luk_1:21, etc.). It is also common in the LXX. But it is a word much employed by medical writers in speaking of the course they expect a disease to take, and the results they look for. And this is the more remarkable here because there are no fewer than three other medical phrases in this verse, τίμπρασθαι καταπίπτειν, and μηδὲν ἄτοπον, besides those immediately preceding διεξέρχεσθαι (according to several good manuscripts anti editions) θέρμη καθάπτειν, and θηρίον. So that it looks as if, having once got into a medical train of thought from the subject he was writing about, medical language naturally came uppermost in his mind. Have swollen; πίμπρασθαι, only here in the Bible, and not found in this sense in older classical writers. But it is the usual medical word for "inflammation" in any part of the body. Fallen down; καταπίπτειν, only here and in Act_26:14, and twice in the LXX.; but common in Homer and elsewhere, and especially frequent in medical writers of persons falling down in fits, or weakness, or wounded, or the like. Nothing amiss (μηδὲν ἄτοπον). Mr. Hobart quotes a remarkable parallel to this phrase from Damocrites, quoted by Galen. He says that whosoever, having been bitten by a mad dog, drinks a certain antidote (εἰς οὐδὲν ἄτοπον ἐμπεσοῦται ῥᾳδίως), "shall suffer no harm." It is used in medical writers in two senses—of" unusual symptoms," and of fatal consequences. In the New Testament it only occurs elsewhere in Luk_23:1-56. 41, "Nothing amiss;" and 2Th_3:2, Ἀτόπων καὶ πονηρῶν ἀνθρώπων. It is also used in the LXX. for wickedness, doing wickedly, etc. They changed their minds; as in an opposite direction the Lycaonians did (Act_14:11, Act_14:19). It is a graphic picture of the fickleness of an untutored mind yielding to every impulse. The impunity with which St. Paul endured the bite of the viper was a direct fulfillment of our Lord's promise in Mar_16:18.
But they expected that he would for howbeit, they looked when he should, A.V.; when they were long in expectation for after they had looked a great while, A.V.; beheld nothing amiss for stay no harm, A.V. They expected; προσεδόκων. This word is used eleven times by St. Luke, twice by St. Matthew, and three times in the Second Epistle of Peter (see Act_3:5; Luk_1:21, etc.). It is also common in the LXX. But it is a word much employed by medical writers in speaking of the course they expect a disease to take, and the results they look for. And this is the more remarkable here because there are no fewer than three other medical phrases in this verse, τίμπρασθαι καταπίπτειν, and μηδὲν ἄτοπον, besides those immediately preceding διεξέρχεσθαι (according to several good manuscripts anti editions) θέρμη καθάπτειν, and θηρίον. So that it looks as if, having once got into a medical train of thought from the subject he was writing about, medical language naturally came uppermost in his mind. Have swollen; πίμπρασθαι, only here in the Bible, and not found in this sense in older classical writers. But it is the usual medical word for "inflammation" in any part of the body. Fallen down; καταπίπτειν, only here and in Act_26:14, and twice in the LXX.; but common in Homer and elsewhere, and especially frequent in medical writers of persons falling down in fits, or weakness, or wounded, or the like. Nothing amiss (μηδὲν ἄτοπον). Mr. Hobart quotes a remarkable parallel to this phrase from Damocrites, quoted by Galen. He says that whosoever, having been bitten by a mad dog, drinks a certain antidote (εἰς οὐδὲν ἄτοπον ἐμπεσοῦται ῥᾳδίως), "shall suffer no harm." It is used in medical writers in two senses—of" unusual symptoms," and of fatal consequences. In the New Testament it only occurs elsewhere in Luk_23:1-56. 41, "Nothing amiss;" and 2Th_3:2, Ἀτόπων καὶ πονηρῶν ἀνθρώπων. It is also used in the LXX. for wickedness, doing wickedly, etc. They changed their minds; as in an opposite direction the Lycaonians did (Act_14:11, Act_14:19). It is a graphic picture of the fickleness of an untutored mind yielding to every impulse. The impunity with which St. Paul endured the bite of the viper was a direct fulfillment of our Lord's promise in Mar_16:18.
The Healing of Publius' Father
7In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.
Jamieson-Fausset-Brown
7-8. possessions of the chief man--"the first man."
of the island--He would hardly be so styled in the lifetime of his father, if his distinction was that of the family. But it is now ascertained that this was the proper official title of the Maltese representative of the Roman prætor to Sicily, to whose province Malta belonged; two inscriptions having been discovered in the island, one in Greek, the other in Latin, containing the same words which Luke here employs.
who received us--of Paul's company, but doubtless including the "courteous" Julius.
and lodged us three days courteously--till proper winter lodgings could be obtained for them.
7-8. possessions of the chief man--"the first man."
of the island--He would hardly be so styled in the lifetime of his father, if his distinction was that of the family. But it is now ascertained that this was the proper official title of the Maltese representative of the Roman prætor to Sicily, to whose province Malta belonged; two inscriptions having been discovered in the island, one in Greek, the other in Latin, containing the same words which Luke here employs.
who received us--of Paul's company, but doubtless including the "courteous" Julius.
and lodged us three days courteously--till proper winter lodgings could be obtained for them.
The Pulpit Commentary
Now in the neighborhood of that place for in the same quarters, A.V.; lands belonging to for possessions of, A.V.; named for whose name was, A.V.; entertained for lodged, A.V. Lands (χωρία); so Joh_4:5; Actsi. 18,19; Joh_4:34; Joh_5:3,Joh_5:8. The chief man of the island (τῷ πρώτῃ τῆς νήσου). It appears that, with his usual accurate knowledge gained on the spot (see Act_16:22. note), St. Luke here gives to Publius his peculiar official title of primus. For Ciantar, quoted by Smith, gives a Greek inscription on a marble, which in his day was standing near the gates of Citta Vecehia, in Malta, in which are the words, Προύδενς ἵππευς Ρωμ πρῶτος Μελιταίων κ.τ.λ., "Prudens, a Roman knight, chief of the Maltese." The Latin inscription, which was discovered in 1747, has the same title, MEL PRIMUS. "chief of the Maltese." It may not improbably be the Greek and Latin translation of the old Phoenician title of the "headman," in Hebrew שׁאֹרהָ, in Chaldee שׁאֵר, as in the title התָוּלגְהַ שׂאֵר, the chief of the Captivity. When the Romans succeeded the Carthaginians in the possession of the island, they would be likely to perpetuate the title of the chief magistrate. In this ease the chief was also a Roman, as his name of Publius indicates. Alford says that he was legatus to the Praetor of Sicily, and so 'Speaker's Commentary,' Kuinoel, Meyer, ere.' Received us; ἀναδεξάμενος, only here (and Heb_11:17 in a different sense) for the more common ὑποδέχομαι. Kuinoel quotes from AElian, 'Var. Hist.,' 4, 19, the similar phrase, Υπέδεξατο αὐτοὺς … φιλοφρόνως: and from 2 Macc. 3:9, Φιλοφρόνως ὑπὸ τοῦ ἀρχιερέως ὑποδεχθείς. Entertained us (ἐξένισεν); see Act_10:6, Act_10:18, Act_10:23, Act_10:32; Act_21:16; and in the active voice in Heb_13:2. Courteously; φιλοφρόνως, only here in the New Testament, but we find φιλόφρων, courteous, in 1Pe_3:8. We must understand the "us" probably to include the centurion, St. Paul, St. Luke, Aristarchus, and possibly one or two others, but not the whole two hundred and seventy-six. Heb_13:2 had a striking fulfillment here. During the three days they would have opportunity to procure suitable winter quarters.
Now in the neighborhood of that place for in the same quarters, A.V.; lands belonging to for possessions of, A.V.; named for whose name was, A.V.; entertained for lodged, A.V. Lands (χωρία); so Joh_4:5; Actsi. 18,19; Joh_4:34; Joh_5:3,Joh_5:8. The chief man of the island (τῷ πρώτῃ τῆς νήσου). It appears that, with his usual accurate knowledge gained on the spot (see Act_16:22. note), St. Luke here gives to Publius his peculiar official title of primus. For Ciantar, quoted by Smith, gives a Greek inscription on a marble, which in his day was standing near the gates of Citta Vecehia, in Malta, in which are the words, Προύδενς ἵππευς Ρωμ πρῶτος Μελιταίων κ.τ.λ., "Prudens, a Roman knight, chief of the Maltese." The Latin inscription, which was discovered in 1747, has the same title, MEL PRIMUS. "chief of the Maltese." It may not improbably be the Greek and Latin translation of the old Phoenician title of the "headman," in Hebrew שׁאֹרהָ, in Chaldee שׁאֵר, as in the title התָוּלגְהַ שׂאֵר, the chief of the Captivity. When the Romans succeeded the Carthaginians in the possession of the island, they would be likely to perpetuate the title of the chief magistrate. In this ease the chief was also a Roman, as his name of Publius indicates. Alford says that he was legatus to the Praetor of Sicily, and so 'Speaker's Commentary,' Kuinoel, Meyer, ere.' Received us; ἀναδεξάμενος, only here (and Heb_11:17 in a different sense) for the more common ὑποδέχομαι. Kuinoel quotes from AElian, 'Var. Hist.,' 4, 19, the similar phrase, Υπέδεξατο αὐτοὺς … φιλοφρόνως: and from 2 Macc. 3:9, Φιλοφρόνως ὑπὸ τοῦ ἀρχιερέως ὑποδεχθείς. Entertained us (ἐξένισεν); see Act_10:6, Act_10:18, Act_10:23, Act_10:32; Act_21:16; and in the active voice in Heb_13:2. Courteously; φιλοφρόνως, only here in the New Testament, but we find φιλόφρων, courteous, in 1Pe_3:8. We must understand the "us" probably to include the centurion, St. Paul, St. Luke, Aristarchus, and possibly one or two others, but not the whole two hundred and seventy-six. Heb_13:2 had a striking fulfillment here. During the three days they would have opportunity to procure suitable winter quarters.
8And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.
The Pulpit Commentary
It was so for it came to pass, A.V.; fever for a fever, A.V.; dysentery for of a bloody flux, A.V.; unto for to, A.V.; and laying, etc., healed for and laid, etc., and healed, A.V. The father of Publius. The fact of the father of Publius being alive and living in Malta is a further indication that the term ὁ πρῶτος τῆς νήσου is an official title. Lay sick. Συνέχεσθαι is also the usual medical expression for being taken sick of any disease. It is used by St. Luke, with πυρετῴ (Luk_4:38), and in the same sense in Mat_4:24. Lay. Κατακεῖσθαι is used especially of lying in bed from sickness. It answers to decumbo in Latin. Sick of fever and dysentery (πυρετοῖς καὶ δυσεντερία συνεχόμενον). The terms here used are all professional ones. Πυρετός, in the plural, is of frequent occurrence in Hippocrates, Aretaeus, and Galen, but elsewhere in the New Testament always in the singular; δυσεντερία, only found here in the New Testament, is the regular technical word for a "dysentery," and is frequently in medical writers coupled with πυρετοί or πυρετός, as indicating different stages of the same illness. Laying his hands on him. So Mar_16:18, "They shall lay hands on the sick, and they shall recover". It is also spoken of as an accompaniment of prayer in confirmation, ordination, etc. It has been remarked as curious that the two actions of taking up serpents and healing the sick by the laying on of hands should be in such close juxtaposition both hero and in Mar_16:18. It suggests the thought whether Luke had seen the passage in St. Mark; or whether the writer of Mar_16:18 had seen Act_28:8. Or is the coincidence accidental, arising out of the facts?
It was so for it came to pass, A.V.; fever for a fever, A.V.; dysentery for of a bloody flux, A.V.; unto for to, A.V.; and laying, etc., healed for and laid, etc., and healed, A.V. The father of Publius. The fact of the father of Publius being alive and living in Malta is a further indication that the term ὁ πρῶτος τῆς νήσου is an official title. Lay sick. Συνέχεσθαι is also the usual medical expression for being taken sick of any disease. It is used by St. Luke, with πυρετῴ (Luk_4:38), and in the same sense in Mat_4:24. Lay. Κατακεῖσθαι is used especially of lying in bed from sickness. It answers to decumbo in Latin. Sick of fever and dysentery (πυρετοῖς καὶ δυσεντερία συνεχόμενον). The terms here used are all professional ones. Πυρετός, in the plural, is of frequent occurrence in Hippocrates, Aretaeus, and Galen, but elsewhere in the New Testament always in the singular; δυσεντερία, only found here in the New Testament, is the regular technical word for a "dysentery," and is frequently in medical writers coupled with πυρετοί or πυρετός, as indicating different stages of the same illness. Laying his hands on him. So Mar_16:18, "They shall lay hands on the sick, and they shall recover". It is also spoken of as an accompaniment of prayer in confirmation, ordination, etc. It has been remarked as curious that the two actions of taking up serpents and healing the sick by the laying on of hands should be in such close juxtaposition both hero and in Mar_16:18. It suggests the thought whether Luke had seen the passage in St. Mark; or whether the writer of Mar_16:18 had seen Act_28:8. Or is the coincidence accidental, arising out of the facts?
9So when this was done, others also, which had diseases in the island, came, and were healed:
Jamieson-Fausset-Brown
9. this ... done, others ... came and were healed--"kept coming to [us] and getting healed," that is, during our stay, not all at once [Webster and Wilkinson].
9. this ... done, others ... came and were healed--"kept coming to [us] and getting healed," that is, during our stay, not all at once [Webster and Wilkinson].
The Pulpit Commentary
And for so, A.V. and T.R.; the rest for others, A.V.; cured for healed, A.V.
And for so, A.V. and T.R.; the rest for others, A.V.; cured for healed, A.V.
10Who also honoured us with many honours; and when we departed, they laded us with such things as were necessary.
Jamieson-Fausset-Brown
10. who also honoured us ... and when we departed they laded us, &c.--This was not taking hire for the miracles wrought among them (Mt 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.
10. who also honoured us ... and when we departed they laded us, &c.--This was not taking hire for the miracles wrought among them (Mt 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.
The Pulpit Commentary
Sailed for departed, A.V.; put on board for laded us with, A.V.; we needed for were necessary, A.V. Honored us with many honors. Kuinoel understands this in the sense of "gifts, presents," which of course their destitute condition, after losing all they had in the ship-wreck, would make very acceptable. But there is nothing in the words to suggest this meaning, and, had it been so, Luke would have simply stated it, as he does immediately afterwards, when he says that they put on board such things as we needed. When we sailed (ἀναγομένοις); see Act_13:13; Act_16:11; Act_18:21; Act_20:3, Act_20:13; Act_21:1, Act_21:2, Act_21:4, Act_21:12, Act_21:21, and notes. It is touching to see the kindness of the Maltese, and we may hope that they had to thank God for light and grace and life through the ministry of St. Paul and his companions.
Sailed for departed, A.V.; put on board for laded us with, A.V.; we needed for were necessary, A.V. Honored us with many honors. Kuinoel understands this in the sense of "gifts, presents," which of course their destitute condition, after losing all they had in the ship-wreck, would make very acceptable. But there is nothing in the words to suggest this meaning, and, had it been so, Luke would have simply stated it, as he does immediately afterwards, when he says that they put on board such things as we needed. When we sailed (ἀναγομένοις); see Act_13:13; Act_16:11; Act_18:21; Act_20:3, Act_20:13; Act_21:1, Act_21:2, Act_21:4, Act_21:12, Act_21:21, and notes. It is touching to see the kindness of the Maltese, and we may hope that they had to thank God for light and grace and life through the ministry of St. Paul and his companions.
The Voyage to Rome
11And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux.
Jamieson-Fausset-Brown
11. we departed in a ship of Alexandria--(See on Ac 27:6).
which had wintered in the isle--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.
whose sign--or "figurehead"; the figure, carved or painted on the bow, which gave name to the vessel. Such figureheads were anciently as common as now.
was Castor and Pollux--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 (Ac 27:6). We may then reasonably conceive that it was compulsory on the owners to convey soldiers and state travellers [Webster and Wilkinson].
11. we departed in a ship of Alexandria--(See on Ac 27:6).
which had wintered in the isle--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.
whose sign--or "figurehead"; the figure, carved or painted on the bow, which gave name to the vessel. Such figureheads were anciently as common as now.
was Castor and Pollux--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 (Ac 27:6). We may then reasonably conceive that it was compulsory on the owners to convey soldiers and state travellers [Webster and Wilkinson].
The Pulpit Commentary
Set sail for departed, A.V.; island for isle, A.V.; The Twin Brothers for Castor and Pollux, A.V. After three months. At the very earliest period when the sailing season began after the winter. It would be, perhaps, about the middle of February, or, as Alford thinks, about March 10. If the weather was fine, having so short a voyage before them, they would venture to sail without further delay. Set sail (see preceding verso, note). A ship of Alexandria. Some ship, better fated than that one (Act_27:6) which was wrecked in St. Paul's Bay, which had weathered or avoided the gale, and probably got into the harbor of Valetta in good time. One would have thought that this ship wintering at Malta on its way from Alexandria to Italy, via Sicily, would be of itself a sufficient proof that Melita was Malta. Which had wintered (παρακεχειμακότι); see Act_27:12, note. Whose sign was The Twin Brothers (Δίοσκουροι, Latin the constellation Gemini). The twin sons of Jupiter and Leda, Castor and Pollux, brothers of Helena ("fratres Helenis, lucida sidera," Horace, 'Od.,' 1.3, 2), were called by the Greeks Dioscuri, the sons of Jove. It was their special office to assist sailors in danger of shipwreck. Hence Horace, in the ode just quoted, prays that Castor and Pollux, in conjunction with other deities, would carry the ship in which Virgil sailed safe to Attica. And in Ode 12.27, etc., he describes the subsidence of the storm, and the calming of the waves, at the appearance of the twin stars, of Leda's sons. It was, therefore, very natural to have the Dioscuri for the παράσημον, the sign of the ship. Every ancient ship had a παράσημον, "a painted or carved representation of the sign which furnished its name on the prow, and at the stern a similar one of their tutelary deity." (Alford), which was called the tutela. These were sometimes the same, and perhaps were so in this instance. Ovid tells us that Minerva was the tutela of the ship in which he sailed, and that her painted helmet gave it its name ('Trist.,' 1 9.1), Galea, or the like. We may notice the continual trial to Jews and Christians of having to face idolatry in all the common actions of life.
Set sail for departed, A.V.; island for isle, A.V.; The Twin Brothers for Castor and Pollux, A.V. After three months. At the very earliest period when the sailing season began after the winter. It would be, perhaps, about the middle of February, or, as Alford thinks, about March 10. If the weather was fine, having so short a voyage before them, they would venture to sail without further delay. Set sail (see preceding verso, note). A ship of Alexandria. Some ship, better fated than that one (Act_27:6) which was wrecked in St. Paul's Bay, which had weathered or avoided the gale, and probably got into the harbor of Valetta in good time. One would have thought that this ship wintering at Malta on its way from Alexandria to Italy, via Sicily, would be of itself a sufficient proof that Melita was Malta. Which had wintered (παρακεχειμακότι); see Act_27:12, note. Whose sign was The Twin Brothers (Δίοσκουροι, Latin the constellation Gemini). The twin sons of Jupiter and Leda, Castor and Pollux, brothers of Helena ("fratres Helenis, lucida sidera," Horace, 'Od.,' 1.3, 2), were called by the Greeks Dioscuri, the sons of Jove. It was their special office to assist sailors in danger of shipwreck. Hence Horace, in the ode just quoted, prays that Castor and Pollux, in conjunction with other deities, would carry the ship in which Virgil sailed safe to Attica. And in Ode 12.27, etc., he describes the subsidence of the storm, and the calming of the waves, at the appearance of the twin stars, of Leda's sons. It was, therefore, very natural to have the Dioscuri for the παράσημον, the sign of the ship. Every ancient ship had a παράσημον, "a painted or carved representation of the sign which furnished its name on the prow, and at the stern a similar one of their tutelary deity." (Alford), which was called the tutela. These were sometimes the same, and perhaps were so in this instance. Ovid tells us that Minerva was the tutela of the ship in which he sailed, and that her painted helmet gave it its name ('Trist.,' 1 9.1), Galea, or the like. We may notice the continual trial to Jews and Christians of having to face idolatry in all the common actions of life.
12And landing at Syracuse, we tarried there three days.
Jamieson-Fausset-Brown
12-13. landing at Syracuse--the ancient and celebrated capital of Sicily, on its eastern coast, about eighty miles, or a day's sail, north from Malta.
we tarried there three days--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 (Ac 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.
12-13. landing at Syracuse--the ancient and celebrated capital of Sicily, on its eastern coast, about eighty miles, or a day's sail, north from Malta.
we tarried there three days--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 (Ac 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.
The Pulpit Commentary
Touching for landing, A.V. Touching (καταχθέντες); Act_21:3; Act_27:3, note. The way in which Syracuse is hero mentioned is another redundant proof that Melita is Malta. "Syracause is about eighty miles, a days' sail, from Malta" (Afford). Tarried there three days. Perhaps wind- bound, or possibly having to land part of their cargo there.
Touching for landing, A.V. Touching (καταχθέντες); Act_21:3; Act_27:3, note. The way in which Syracuse is hero mentioned is another redundant proof that Melita is Malta. "Syracause is about eighty miles, a days' sail, from Malta" (Afford). Tarried there three days. Perhaps wind- bound, or possibly having to land part of their cargo there.
13And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli:
The Pulpit Commentary
Made a circuit for fetched a compass, A.V.; arrived at for came to, A.V.; a south for the south, A.V.; sprang up for blew, A.V.; on the second day we came for we came the next day, A.V. We made a circuit; περιελθόντες. St. Luke only uses this word in one other passage, Act_19:13," The strolling [or, 'vagabond'] Jews;" and it has the same sense of "wandering" in the only other passages where it occurs in the New Testament (1Ti_5:13; Heb_11:37). If it is the right reading here, the meaning must be "tacking," the wind not allowing them to sail in a direct course. "I am inclined to suppose that the wind was north-west, and that they worked to windward, availing themselves of the sinuosities of the coast. But with this wind they could not proceed through the Straits of Messina …. They were, therefore, obliged to put into Rhegium But after one day the wind became fair (from the south), and on the following day they arrived at Puteoli, having accomplished about one hundred and eighty nautical miles in less than two days". But Meyer explains it, "after we had come round," viz. from Syracuse, round the eastern coast of Sicily. Lewin thinks they had to stand out to sea to catch the wind, and so arrived at Rhegium by a circuitous course. The other reading is περιελόντες, as in Act_27:40; but this seems to give no proper sense here. A south wind sprang up. The force of the preposition in ἐπιγενομένου shows that there was a change of wind. The south wind would, of course, be a very favorable one for sailing from Reggio to Puzzuoli. Hobart remarks of ἐπιγίνεσθαι (which is also found in Act_27:27, according to some good manuscripts) that it "was a favorite medical word constantly employed to denote the coming on of an attack of illness." It occurs nowhere else in the New Testament, but is common in Diodorus Siculus, Xenophon, Herodotus, Thucydides, etc., for the coming on of a storm, wind (adverse or favorable), or any other change. On the second day; δευτεραῖοι. This particular numeral occurs nowhere else in the New Testament, but the analogous τεταρταῖος is used in Joh_11:39. And Herodotus has τριταῖος ἀφίκετο, "he went away on the third day." Τριταῖος is also common in medical writers with πυρετός, a tertian ague, a fever that recurs on the third day; τεταρταῖος, a quartan fever; πεμπταῖος, one recurring on the fifth day; ἑβδομαῖος, on the seventh day; ἐνναταῖος, on the ninth day. The forms δεκαταῖος πεντηκοσταῖος, etc., "doing anything on the tenth, the fiftieth day," also occur. Puteoli; now Puzzuoli. The Italian port to which ships from Alexandria usually came. Smith quotes a passage from Seneca (Epist., 77) describing the arrival of the Alexandrian wheat-ships at Puteoli. The whole population of Puteoli went out to see them sail into harbor with their topsails (supparum), which they alone were allowed to carry, in order to hasten their arrival, so important to Italy was the corn trade with Alexandria.
Made a circuit for fetched a compass, A.V.; arrived at for came to, A.V.; a south for the south, A.V.; sprang up for blew, A.V.; on the second day we came for we came the next day, A.V. We made a circuit; περιελθόντες. St. Luke only uses this word in one other passage, Act_19:13," The strolling [or, 'vagabond'] Jews;" and it has the same sense of "wandering" in the only other passages where it occurs in the New Testament (1Ti_5:13; Heb_11:37). If it is the right reading here, the meaning must be "tacking," the wind not allowing them to sail in a direct course. "I am inclined to suppose that the wind was north-west, and that they worked to windward, availing themselves of the sinuosities of the coast. But with this wind they could not proceed through the Straits of Messina …. They were, therefore, obliged to put into Rhegium But after one day the wind became fair (from the south), and on the following day they arrived at Puteoli, having accomplished about one hundred and eighty nautical miles in less than two days". But Meyer explains it, "after we had come round," viz. from Syracuse, round the eastern coast of Sicily. Lewin thinks they had to stand out to sea to catch the wind, and so arrived at Rhegium by a circuitous course. The other reading is περιελόντες, as in Act_27:40; but this seems to give no proper sense here. A south wind sprang up. The force of the preposition in ἐπιγενομένου shows that there was a change of wind. The south wind would, of course, be a very favorable one for sailing from Reggio to Puzzuoli. Hobart remarks of ἐπιγίνεσθαι (which is also found in Act_27:27, according to some good manuscripts) that it "was a favorite medical word constantly employed to denote the coming on of an attack of illness." It occurs nowhere else in the New Testament, but is common in Diodorus Siculus, Xenophon, Herodotus, Thucydides, etc., for the coming on of a storm, wind (adverse or favorable), or any other change. On the second day; δευτεραῖοι. This particular numeral occurs nowhere else in the New Testament, but the analogous τεταρταῖος is used in Joh_11:39. And Herodotus has τριταῖος ἀφίκετο, "he went away on the third day." Τριταῖος is also common in medical writers with πυρετός, a tertian ague, a fever that recurs on the third day; τεταρταῖος, a quartan fever; πεμπταῖος, one recurring on the fifth day; ἑβδομαῖος, on the seventh day; ἐνναταῖος, on the ninth day. The forms δεκαταῖος πεντηκοσταῖος, etc., "doing anything on the tenth, the fiftieth day," also occur. Puteoli; now Puzzuoli. The Italian port to which ships from Alexandria usually came. Smith quotes a passage from Seneca (Epist., 77) describing the arrival of the Alexandrian wheat-ships at Puteoli. The whole population of Puteoli went out to see them sail into harbor with their topsails (supparum), which they alone were allowed to carry, in order to hasten their arrival, so important to Italy was the corn trade with Alexandria.
14Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome.
Jamieson-Fausset-Brown
14-15. Where we found brethren--not "the brethren" (see on Ac 21:4), from which one would conclude they did not expect to find such [Webster and Wilkinson].
and were desired--"requested."
to tarry with them seven days--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.
14-15. Where we found brethren--not "the brethren" (see on Ac 21:4), from which one would conclude they did not expect to find such [Webster and Wilkinson].
and were desired--"requested."
to tarry with them seven days--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.
The Pulpit Commentary
Intreated for desired, A.V.; came to for went toward, A.V. Brethren. It is very interesting to find the gospel already planted in Italy. The circumstances of Purcell as the great emporium of African wheat made it a likely place for Christianity to reach, whether from Rome or from Alexandria (see Act_18:24). Luke calls them ἀδελφοί, not Χριστιανοί (Act_11:26). Perhaps the name of Christian was still rather the name given by those without, and that of "brethren," or "disciples," the name used by the Christians among themselves. What a joy it must have been to Paul and his companions to find themselves among brethren! Seven days. Surely that they might take part in the service and worship of the next Sunday (see Act_20:6, Act_20:7). It is implied that the philanthropy of Julius (Act_27:3) did not now fail. So we came to Rome. The R.V. is undoubtedly right. 'We can trace in the anticipatory form of speech here used by St. Luke, simple as the words are, his deep sense of the transcendent interest of the arrival of the apostle of the Gentiles at the colossal capital of the heathen world. Yes; after all the conspiracies of the Jews who sought to take away his life, after the two years' delay at Caesarea, after the perils of that terrible shipwreck, in spite of the counsel of the soldiers to kill the prisoners, and in spite of the "venomous beast,"—Paul came to Rome. The word of God," Thou must bear witness also at Rome" (Act_23:11), had triumphed over all "the power of the enemy" (Luk_10:19). And doubtless the hearts both of Paul and Luke beat quicker when they first caught sight of the city on the seven hills.
Intreated for desired, A.V.; came to for went toward, A.V. Brethren. It is very interesting to find the gospel already planted in Italy. The circumstances of Purcell as the great emporium of African wheat made it a likely place for Christianity to reach, whether from Rome or from Alexandria (see Act_18:24). Luke calls them ἀδελφοί, not Χριστιανοί (Act_11:26). Perhaps the name of Christian was still rather the name given by those without, and that of "brethren," or "disciples," the name used by the Christians among themselves. What a joy it must have been to Paul and his companions to find themselves among brethren! Seven days. Surely that they might take part in the service and worship of the next Sunday (see Act_20:6, Act_20:7). It is implied that the philanthropy of Julius (Act_27:3) did not now fail. So we came to Rome. The R.V. is undoubtedly right. 'We can trace in the anticipatory form of speech here used by St. Luke, simple as the words are, his deep sense of the transcendent interest of the arrival of the apostle of the Gentiles at the colossal capital of the heathen world. Yes; after all the conspiracies of the Jews who sought to take away his life, after the two years' delay at Caesarea, after the perils of that terrible shipwreck, in spite of the counsel of the soldiers to kill the prisoners, and in spite of the "venomous beast,"—Paul came to Rome. The word of God," Thou must bear witness also at Rome" (Act_23:11), had triumphed over all "the power of the enemy" (Luk_10:19). And doubtless the hearts both of Paul and Luke beat quicker when they first caught sight of the city on the seven hills.
15And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and The three taverns: whom when Paul saw, he thanked God, and took courage.
The Pulpit Commentary
The brethren, when, etc., came for when the brethren, etc., they came, A.V.; The Market of Appius for Appii forum, A.V. The brethren, when they heard of us. During the seven days' stay at Putcoli, the news of the arrival of the illustrious confessors reached the Church at Rome. The writer of that wonderful Epistle which they had received some three years before, and in which he had expressed his earnest desire to visit them, and his hope that he should come to them in the fullness of the blessing of the gospel of Christ (Rom_1:11, Rom_1:12, Rom_1:15; Rom_15:22, Rom_15:24, Rom_15:28-32), was now almost at their gates as a prisoner of state, and they would soon see him face to face. They naturally determined to go and meet him, to honor him as an apostle, and show their love to him as a brother. The younger and more active would go as far as Appii Forum, "a village on the Via Appia, forty-three miles from Rome" (Meyer). The rest only came as far as The Three Taverns, ten miles nearer to Rome. Alford quotes a passage from Cicero's letters to Atticus (it. 10), in which he mentions both "Appii Forum" and the "Tres Tabernae;" and refers to Josephus ('Ant. Jud.,' 17. 12.1) for a similar account of Jews at Rome, who, on hearing of the arrival of the pretended Alexander at Puteoli, went out in a body to meet him (πᾶν τὸ Ιουδαίων πλῆθος ὑπαντιάζοντες ἐξῄεσαν). He also quotes from Suetonius the passage in which he tells us that, on Caligula's return from Germany, "populi Romans sexum, aetatem, ordinem omnem, usque ad Vicesimum lapidem effadisse se" ('Calig.,' c. 4). Appii Forum was not far from the coast, and was a great place for sailors and innkeepers (Horace, 'Sat.,' 1.5, 3). The Via Appia was made by Appius Claudius, B.C. 442. It led from the Ports Capena in Rome through the Pontino marshes to Capua.
The brethren, when, etc., came for when the brethren, etc., they came, A.V.; The Market of Appius for Appii forum, A.V. The brethren, when they heard of us. During the seven days' stay at Putcoli, the news of the arrival of the illustrious confessors reached the Church at Rome. The writer of that wonderful Epistle which they had received some three years before, and in which he had expressed his earnest desire to visit them, and his hope that he should come to them in the fullness of the blessing of the gospel of Christ (Rom_1:11, Rom_1:12, Rom_1:15; Rom_15:22, Rom_15:24, Rom_15:28-32), was now almost at their gates as a prisoner of state, and they would soon see him face to face. They naturally determined to go and meet him, to honor him as an apostle, and show their love to him as a brother. The younger and more active would go as far as Appii Forum, "a village on the Via Appia, forty-three miles from Rome" (Meyer). The rest only came as far as The Three Taverns, ten miles nearer to Rome. Alford quotes a passage from Cicero's letters to Atticus (it. 10), in which he mentions both "Appii Forum" and the "Tres Tabernae;" and refers to Josephus ('Ant. Jud.,' 17. 12.1) for a similar account of Jews at Rome, who, on hearing of the arrival of the pretended Alexander at Puteoli, went out in a body to meet him (πᾶν τὸ Ιουδαίων πλῆθος ὑπαντιάζοντες ἐξῄεσαν). He also quotes from Suetonius the passage in which he tells us that, on Caligula's return from Germany, "populi Romans sexum, aetatem, ordinem omnem, usque ad Vicesimum lapidem effadisse se" ('Calig.,' c. 4). Appii Forum was not far from the coast, and was a great place for sailors and innkeepers (Horace, 'Sat.,' 1.5, 3). The Via Appia was made by Appius Claudius, B.C. 442. It led from the Ports Capena in Rome through the Pontino marshes to Capua.
Paul Arrives at Rome
16And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him.
Jamieson-Fausset-Brown
16. when we came to Rome--the renowned capital of the ancient world, situated on the Tiber.
the centurion delivered the prisoners to the captain of the guard--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).
but Paul was suffered to dwell by himself with a--"the"
soldier that kept him--"guarded" him. (See on Ac 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 Php 1:12, 13, that it did.
16. when we came to Rome--the renowned capital of the ancient world, situated on the Tiber.
the centurion delivered the prisoners to the captain of the guard--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).
but Paul was suffered to dwell by himself with a--"the"
soldier that kept him--"guarded" him. (See on Ac 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 Php 1:12, 13, that it did.
The Pulpit Commentary
Entered into for came to, A.V. and T.R.; the words which follow in the T.R. and the A.V., the centurion delivered the prisoners to the captain of the guard: but, are omitted in the R.T. and R.V., following א, A, B, and many versions; Alford retains them, Meyer speaks doubtfully; abide for dwell, A.V.; the soldier that guarded him for a soldier that kept him, A.V. The captain of the guard (A.V.); τῷ στρατοπεδάρχῃ: in Latin praefectus praetorio (Στρατόπεδον, was the Greek name for the castra praetoriana). There were usually two great officers so called, and it was their special duty to take charge of prisoners sent from the provinces to be tried at Rome. 'Vinctus mitti ad praefectos praetorii met debet" (Pliny, 'Epist.,' 10.65). It has been argued, from the mention of "the captain of the guard," that Paul's imprisonment must have occurred when Burrus was sole prefect, as related by Tacitus ('Annal.,' 12.42, 1), and that hence we get a precise date for it (so Wieseler, 'Chronologic de Apostolisch. Geshichte'). But this can hardly be depended upon. Luke might speak of "the prefect," meaning the one to whom the prisoners were actually committed, just as we might speak of a magistrate writing to "the secretary of state," or an ambassador calling upon "the secretary of state," the matter in hand determining which of the three secretaries we meant. With the soldier that guarded him. It appears from verse 20 that St. Paul was subjected to the custodia militaris, i.e. that he was fastened by a single chain to a praetorian (στρατιώτης), but, as a special favor, granted probably on the good report of the courteous Julius, was allowed to dwell in his own hired house (verse 30); see Act_24:23.
Entered into for came to, A.V. and T.R.; the words which follow in the T.R. and the A.V., the centurion delivered the prisoners to the captain of the guard: but, are omitted in the R.T. and R.V., following א, A, B, and many versions; Alford retains them, Meyer speaks doubtfully; abide for dwell, A.V.; the soldier that guarded him for a soldier that kept him, A.V. The captain of the guard (A.V.); τῷ στρατοπεδάρχῃ: in Latin praefectus praetorio (Στρατόπεδον, was the Greek name for the castra praetoriana). There were usually two great officers so called, and it was their special duty to take charge of prisoners sent from the provinces to be tried at Rome. 'Vinctus mitti ad praefectos praetorii met debet" (Pliny, 'Epist.,' 10.65). It has been argued, from the mention of "the captain of the guard," that Paul's imprisonment must have occurred when Burrus was sole prefect, as related by Tacitus ('Annal.,' 12.42, 1), and that hence we get a precise date for it (so Wieseler, 'Chronologic de Apostolisch. Geshichte'). But this can hardly be depended upon. Luke might speak of "the prefect," meaning the one to whom the prisoners were actually committed, just as we might speak of a magistrate writing to "the secretary of state," or an ambassador calling upon "the secretary of state," the matter in hand determining which of the three secretaries we meant. With the soldier that guarded him. It appears from verse 20 that St. Paul was subjected to the custodia militaris, i.e. that he was fastened by a single chain to a praetorian (στρατιώτης), but, as a special favor, granted probably on the good report of the courteous Julius, was allowed to dwell in his own hired house (verse 30); see Act_24:23.
Paul Preaches at Rome
17And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.
Jamieson-Fausset-Brown
17-20. Paul called the chief of the Jews together--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 Ac 20:3), and the first members of which were probably Jewish converts and proselytes. (See Introduction to Romans.)
yet was I delivered prisoner from Jerusalem into the hands of the Romans--the Roman authorities, Felix and Festus.
17-20. Paul called the chief of the Jews together--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 Ac 20:3), and the first members of which were probably Jewish converts and proselytes. (See Introduction to Romans.)
yet was I delivered prisoner from Jerusalem into the hands of the Romans--the Roman authorities, Felix and Festus.
The Pulpit Commentary
He for Paul, A.V. and T.R.; called together those that were the chief for called the chief … together, A.V.; I, brethren, though I had done for men and brethren, though I have committed, A.V. and T.R.; the customs for customs, A.V.; was I for was, A.V. After three days. He could but just have got into his hired house, but he would not lose a day in seeking out his brethren to speak to them of the hope of Israel. What marvelous activity! what unquenchable love! The chief (τοὺς ὄντας … πρώτους). The expression οἱ πρῶτοι, for the principal people of the district or neighborhood, occurs repeatedly in Josephus. The Jews. They had returned to Rome, after their banishment by Claudius (Act_18:2), some time before this (Rom_16:3, Rom_16:7). I had done nothing against the people, or the customs (comp. Act_23:1, Act_23:6; Act_24:14-16, Act_24:20, Act_24:21; Act_25:8; Act_26:6, Act_26:7, Act_26:22, Act_26:23).
He for Paul, A.V. and T.R.; called together those that were the chief for called the chief … together, A.V.; I, brethren, though I had done for men and brethren, though I have committed, A.V. and T.R.; the customs for customs, A.V.; was I for was, A.V. After three days. He could but just have got into his hired house, but he would not lose a day in seeking out his brethren to speak to them of the hope of Israel. What marvelous activity! what unquenchable love! The chief (τοὺς ὄντας … πρώτους). The expression οἱ πρῶτοι, for the principal people of the district or neighborhood, occurs repeatedly in Josephus. The Jews. They had returned to Rome, after their banishment by Claudius (Act_18:2), some time before this (Rom_16:3, Rom_16:7). I had done nothing against the people, or the customs (comp. Act_23:1, Act_23:6; Act_24:14-16, Act_24:20, Act_24:21; Act_25:8; Act_26:6, Act_26:7, Act_26:22, Act_26:23).
18Who, when they had examined me, would have let me go, because there was no cause of death in me.
The Pulpit Commentary
Desired to set me at liberty for would have let me go, A.V. Had examined me (ἀνακρίναντές με); see Act_4:9; Act_12:19; Act_24:8; Act_25:26. Desired to set me at liberty (see Act_25:18, Act_25:19, Act_25:25; Act_26:31, Act_26:32).
Desired to set me at liberty for would have let me go, A.V. Had examined me (ἀνακρίναντές με); see Act_4:9; Act_12:19; Act_24:8; Act_25:26. Desired to set me at liberty (see Act_25:18, Act_25:19, Act_25:25; Act_26:31, Act_26:32).
19But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.
The Pulpit Commentary
When the Jews spake against it. This is a detail not expressly mentioned in the direct narrative in Act_25:1-27., but which makes that narrative clearer. It shows us that Festus's proposal in Act_25:9 was made in consequence of the opposition of the Jews to the acquittal which he was disposed to pronounce. I was constrained to appeal. Nothing can be more delicate, more conciliatory, or more truly patriotic than Paul's manner of addressing the Jews. Himself a Hebrew of the Hebrews, devoted to his kinsmen according to the flesh, never even putting forward his own privilege as a Roman citizen till the last necessity, he shows himself the constant friend of his own people in spite of all their ill usage. Undazzled by the splendor of Rome and the power of the Roman people, his heart is with his own despised nation, "that they might be saved." He wishes to he well with them; he wants them to understand his position; he speaks to them as a kinsman and a brother. His appeal to Caesar had been of necessity—to save his life. But he was not going to accuse his brethren before the dominant race. His first desire was that they should be his friends, and share with him the hope of the gospel of Christ.
When the Jews spake against it. This is a detail not expressly mentioned in the direct narrative in Act_25:1-27., but which makes that narrative clearer. It shows us that Festus's proposal in Act_25:9 was made in consequence of the opposition of the Jews to the acquittal which he was disposed to pronounce. I was constrained to appeal. Nothing can be more delicate, more conciliatory, or more truly patriotic than Paul's manner of addressing the Jews. Himself a Hebrew of the Hebrews, devoted to his kinsmen according to the flesh, never even putting forward his own privilege as a Roman citizen till the last necessity, he shows himself the constant friend of his own people in spite of all their ill usage. Undazzled by the splendor of Rome and the power of the Roman people, his heart is with his own despised nation, "that they might be saved." He wishes to he well with them; he wants them to understand his position; he speaks to them as a kinsman and a brother. His appeal to Caesar had been of necessity—to save his life. But he was not going to accuse his brethren before the dominant race. His first desire was that they should be his friends, and share with him the hope of the gospel of Christ.
20For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.
The Pulpit Commentary
Did I entreat you to see and to speak with me for have I called for you, to see you, and to speak with you, A.V.; for because of for because that for, A.V. To see and to speak with me. Meyer, followed by Alford, rightly prefers the rendering of the A.V. and the margin of the R.V. Παρακαλέω is here in its primary sense of calling any one to come to you, and the two infinitives express the object for which he called them, viz. to see and speak with them. Because of the hope of Israel (see Act_23:1-35. 6; Act_24:14, Act_24:15, Act_24:21; Act_26:6, Act_26:22, Act_26:23). I am bound with this chain (περικεῖμαι). In Mar_9:42 and Luk_17:2 the millstone 'hangs about' (περικεῖται) the neck. But here and Heb_5:2 the construction is different, and the subject and the object are reversed. Instead of the chain encompassing Paul, Paul is said to be bound with the chain. (For the chain, see verse 16, note, and Act_24:23.) The force of this saying seems to be this, "I have asked you to come to me because this chain which binds me is not a token of a renegade Israelite who has come to Rome to accuse his nation before the heathen master, but of a faithful Israelite, who has endured bondage rather than forsake the hope of his fathers."
Did I entreat you to see and to speak with me for have I called for you, to see you, and to speak with you, A.V.; for because of for because that for, A.V. To see and to speak with me. Meyer, followed by Alford, rightly prefers the rendering of the A.V. and the margin of the R.V. Παρακαλέω is here in its primary sense of calling any one to come to you, and the two infinitives express the object for which he called them, viz. to see and speak with them. Because of the hope of Israel (see Act_23:1-35. 6; Act_24:14, Act_24:15, Act_24:21; Act_26:6, Act_26:22, Act_26:23). I am bound with this chain (περικεῖμαι). In Mar_9:42 and Luk_17:2 the millstone 'hangs about' (περικεῖται) the neck. But here and Heb_5:2 the construction is different, and the subject and the object are reversed. Instead of the chain encompassing Paul, Paul is said to be bound with the chain. (For the chain, see verse 16, note, and Act_24:23.) The force of this saying seems to be this, "I have asked you to come to me because this chain which binds me is not a token of a renegade Israelite who has come to Rome to accuse his nation before the heathen master, but of a faithful Israelite, who has endured bondage rather than forsake the hope of his fathers."
21And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.
Jamieson-Fausset-Brown
21-22. We neither received letters out of Judea concerning thee, &c.--We need not suppose (with Tholuck and others) that there was any dishonest concealment here. The distinction made between himself, against whom they heard nothing, and his "sect," as "everywhere spoken against," is a presumption in favor of their sincerity; and there is ground to think that as the case took an unexpected turn by Paul's appealing to Cæsar, so no information on the subject would travel from Jerusalem to Rome in advance of the apostle himself.
21-22. We neither received letters out of Judea concerning thee, &c.--We need not suppose (with Tholuck and others) that there was any dishonest concealment here. The distinction made between himself, against whom they heard nothing, and his "sect," as "everywhere spoken against," is a presumption in favor of their sincerity; and there is ground to think that as the case took an unexpected turn by Paul's appealing to Cæsar, so no information on the subject would travel from Jerusalem to Rome in advance of the apostle himself.
The Pulpit Commentary
From for out of, A.V.; nor for neither, A.V.; did any of the brethren come hither and report or speak for any of the brethren that came showed or spake, A.V. Nor did any of the brethren come hither, etc. This is no improvement on the A.V.; for it implies that they denied that any special messenger had been sent to speak harm of Paul, which nobody could have thought had been done. What they meant to say is exactly what the A.V. makes them say, viz. that, neither by special letters, nor by message nor casual information brought by Jews coming to Rome from Judaea, had they heard any harm of him. This seems odd; but as the Jews had no apparent motive for not speaking the truth, we must accept it as true. The expulsion of the Jews from Rome by Claudius (Act_18:1) may have slackened the intercourse between Judaea and Rome; the attention of the Jews may have been absorbed by their accusation of Felix; there had been a very short interval between Paul's appeal and his departure for Rome; he had only been at Rome three days, and so it is very possible that no report had yet reached Rome concerning him at this early season of the year.
From for out of, A.V.; nor for neither, A.V.; did any of the brethren come hither and report or speak for any of the brethren that came showed or spake, A.V. Nor did any of the brethren come hither, etc. This is no improvement on the A.V.; for it implies that they denied that any special messenger had been sent to speak harm of Paul, which nobody could have thought had been done. What they meant to say is exactly what the A.V. makes them say, viz. that, neither by special letters, nor by message nor casual information brought by Jews coming to Rome from Judaea, had they heard any harm of him. This seems odd; but as the Jews had no apparent motive for not speaking the truth, we must accept it as true. The expulsion of the Jews from Rome by Claudius (Act_18:1) may have slackened the intercourse between Judaea and Rome; the attention of the Jews may have been absorbed by their accusation of Felix; there had been a very short interval between Paul's appeal and his departure for Rome; he had only been at Rome three days, and so it is very possible that no report had yet reached Rome concerning him at this early season of the year.
22But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.
The Pulpit Commentary
It is known to us for we know, A.V. We desire (ἀξιοῦμεν); or, we are willing; literally, think it right (so Act_16:38). Ηξίου, followed by a negative, means "was unwilling." It has this sense frequently in Xenophon, AElian, Josephus, and other Greek writers (see Kuinoel, on Act_16:30). This sect (τῆς αἱρέσεως ταύτης); see Act_24:5, Act_24:14, notes. It is known to us; i.e. though we have heard nothing against you Paul, we have heard of the sect of the Nazarenes and have heard nothing but harm concerning it. Spoken against (ἀντιλέγεται); see Act_13:45; Act_13:19; Rom_10:21; Tit_1:9. It is called a "superstitio prava, malefica, exitiabilis" (Pliny, 'Ep.,' 10.96; Suetonius, 'Nero,' 16; Tacitus, 'Annal.,' 15.44; 'Speaker's Commentary').
It is known to us for we know, A.V. We desire (ἀξιοῦμεν); or, we are willing; literally, think it right (so Act_16:38). Ηξίου, followed by a negative, means "was unwilling." It has this sense frequently in Xenophon, AElian, Josephus, and other Greek writers (see Kuinoel, on Act_16:30). This sect (τῆς αἱρέσεως ταύτης); see Act_24:5, Act_24:14, notes. It is known to us; i.e. though we have heard nothing against you Paul, we have heard of the sect of the Nazarenes and have heard nothing but harm concerning it. Spoken against (ἀντιλέγεται); see Act_13:45; Act_13:19; Rom_10:21; Tit_1:9. It is called a "superstitio prava, malefica, exitiabilis" (Pliny, 'Ep.,' 10.96; Suetonius, 'Nero,' 16; Tacitus, 'Annal.,' 15.44; 'Speaker's Commentary').
23And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.
Jamieson-Fausset-Brown
23-24. there came many--"considerable numbers"
into his lodging--The word denotes one's place of stay as a guest (Phm 22), not "his own hired house," mentioned in Ac 28:30. Some Christian friends--possibly Aquila and Priscilla, who had returned to Rome (Ro 16:3), would be glad to receive him, though he would soon find himself more at liberty in a house of his own.
to whom he expounded and testified the kingdom of God--opening up the great spiritual principles of that kingdom in opposition to the contracted and secular views of it entertained by the Jews.
persuading them concerning Jesus--as the ordained and predicted Head of that kingdom.
out of the law ... and the prophets--drawing his materials and arguments from a source mutually acknowledged.
from morning till evening--"Who would not wish to have been present?" exclaims Bengel; but virtually we are present while listening to those Epistles which he dictated from his prison at Rome, and to his other epistolary expositions of Christian truth against the Jews.
23-24. there came many--"considerable numbers"
into his lodging--The word denotes one's place of stay as a guest (Phm 22), not "his own hired house," mentioned in Ac 28:30. Some Christian friends--possibly Aquila and Priscilla, who had returned to Rome (Ro 16:3), would be glad to receive him, though he would soon find himself more at liberty in a house of his own.
to whom he expounded and testified the kingdom of God--opening up the great spiritual principles of that kingdom in opposition to the contracted and secular views of it entertained by the Jews.
persuading them concerning Jesus--as the ordained and predicted Head of that kingdom.
out of the law ... and the prophets--drawing his materials and arguments from a source mutually acknowledged.
from morning till evening--"Who would not wish to have been present?" exclaims Bengel; but virtually we are present while listening to those Epistles which he dictated from his prison at Rome, and to his other epistolary expositions of Christian truth against the Jews.
The Pulpit Commentary
They came to him into his lodging in great number for there came many to him into his lodging, A.V.; expounded the matter for expounded, A.V.; testifying for and testified, A.V.; and persuading for persuading, A.V.; from for out of (twice), A.V. His lodging; ξενία, elsewhere only in Phm_1:22. It may well be the same as the "hired dwelling" in verse 30. Expounded (ἐξετίθετο). The verb governs the accusative τὴν βασιλείαν τοῦ Θεοῦ, as in Act_18:26, and is not intransitive, as in Act_11:4. Testifying; διαμαρτυράμενος, a favorite word of St. Luke's, most commonly intransitive, and so to be taken here. It qualifies the verb (see Luk_16:28; Act_2:40; Act_8:25; Act_10:42; Act_20:23; Act_23:1-35. 11). It is transitive in Act_20:21, Act_20:24; doubtful in Act_18:5. The kingdom of God. The great subject-matter of the gospel in all its parts—grace, righteousness, glory, through Jesus Christ. From the Law of Moses and from the prophets (see Luk_24:27, Luk_24:44). From morning till evening. So do the Jews frequent the houses of the missionaries to this day, and listen with great interest and apparent earnestness to their teaching.
They came to him into his lodging in great number for there came many to him into his lodging, A.V.; expounded the matter for expounded, A.V.; testifying for and testified, A.V.; and persuading for persuading, A.V.; from for out of (twice), A.V. His lodging; ξενία, elsewhere only in Phm_1:22. It may well be the same as the "hired dwelling" in verse 30. Expounded (ἐξετίθετο). The verb governs the accusative τὴν βασιλείαν τοῦ Θεοῦ, as in Act_18:26, and is not intransitive, as in Act_11:4. Testifying; διαμαρτυράμενος, a favorite word of St. Luke's, most commonly intransitive, and so to be taken here. It qualifies the verb (see Luk_16:28; Act_2:40; Act_8:25; Act_10:42; Act_20:23; Act_23:1-35. 11). It is transitive in Act_20:21, Act_20:24; doubtful in Act_18:5. The kingdom of God. The great subject-matter of the gospel in all its parts—grace, righteousness, glory, through Jesus Christ. From the Law of Moses and from the prophets (see Luk_24:27, Luk_24:44). From morning till evening. So do the Jews frequent the houses of the missionaries to this day, and listen with great interest and apparent earnestness to their teaching.
24And some believed the things which were spoken, and some believed not.
The Pulpit Commentary
Disbelieved for believed not, A.V. The usual division of the hearers of the Word.
Disbelieved for believed not, A.V. The usual division of the hearers of the Word.
25And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,
Jamieson-Fausset-Brown
25-29. when they--the Jews.
agreed not among themselves--the discussion having passed into one between the two parties into which the visitors were now divided, respecting the arguments and conclusions of the apostle.
they departed--the material of discussion being felt by both parties to be exhausted.
after Paul had spoken one word--one solemn parting testimony, from those Scriptures regarded by both alike as "the Holy Ghost speaking" to Israel.
25-29. when they--the Jews.
agreed not among themselves--the discussion having passed into one between the two parties into which the visitors were now divided, respecting the arguments and conclusions of the apostle.
they departed--the material of discussion being felt by both parties to be exhausted.
after Paul had spoken one word--one solemn parting testimony, from those Scriptures regarded by both alike as "the Holy Ghost speaking" to Israel.
The Pulpit Commentary
Isaiah for Esaias, A.V.; your for our, A.V. and T.R. When they agreed not; ἀσύμφωνοι ὄντες, only here in the New Testament; but συμφωνέω to agree, occurs repeatedly (Luk_5:36; Act_5:9; Act_15:15; and Matthew, pass.); also σύμφωνος and συμφώνησις (1Co_7:5; 2Co_6:15). Ἀσύμφωνος occurs in Wis. 18:10 and in classical writers. Probably the disagreement led to some altercation, and to the exhibition of the usual bigotry and prejudice and bitter opposition on the part of the unbelieving Jews. They departed; ἀπελύοντο, the proper word for the breaking up of an assembly (Mat_14:15, Mat_14:22, Mat_14:23; Mat_15:32, Mat_15:39; Act_15:30; Act_19:41, etc.). Well spake the Holy Ghost. Note the distinct assertion of the inspiration of Isaiah. Compare the words of the Creed, "Who spake by the prophets;" and for similar statements, see Mar_12:36; Heb_3:7; Heb_10:15, etc. Note also how resolutely St. Paul maintains his own standpoint as the faithful and consistent Israelite in accord with Moses and the prophets, while his adversaries, with their boasted zeal for the Law, were really its antagonists. The attitude of the true Catholics, in protesting against the corruptions and perversions of the Church of Rome, and showing that they are the faithful followers of Scripture and of apostolic tradition, and the true up holders of the primitive discipline and doctrine of the Church, is very similar.
Isaiah for Esaias, A.V.; your for our, A.V. and T.R. When they agreed not; ἀσύμφωνοι ὄντες, only here in the New Testament; but συμφωνέω to agree, occurs repeatedly (Luk_5:36; Act_5:9; Act_15:15; and Matthew, pass.); also σύμφωνος and συμφώνησις (1Co_7:5; 2Co_6:15). Ἀσύμφωνος occurs in Wis. 18:10 and in classical writers. Probably the disagreement led to some altercation, and to the exhibition of the usual bigotry and prejudice and bitter opposition on the part of the unbelieving Jews. They departed; ἀπελύοντο, the proper word for the breaking up of an assembly (Mat_14:15, Mat_14:22, Mat_14:23; Mat_15:32, Mat_15:39; Act_15:30; Act_19:41, etc.). Well spake the Holy Ghost. Note the distinct assertion of the inspiration of Isaiah. Compare the words of the Creed, "Who spake by the prophets;" and for similar statements, see Mar_12:36; Heb_3:7; Heb_10:15, etc. Note also how resolutely St. Paul maintains his own standpoint as the faithful and consistent Israelite in accord with Moses and the prophets, while his adversaries, with their boasted zeal for the Law, were really its antagonists. The attitude of the true Catholics, in protesting against the corruptions and perversions of the Church of Rome, and showing that they are the faithful followers of Scripture and of apostolic tradition, and the true up holders of the primitive discipline and doctrine of the Church, is very similar.
26Prophecy fulfilledIsaiah 6:9–10“And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:
The Pulpit Commentary
Go thou for go, A.V.; by hearing for hearing, A.V.; in no wise for not, A.V.; shall in no wise for not, A.V. Go thou, etc. The quotation is all but verbatim from the LXX. of Isa_6:9, Isa_6:10. This particular chapter was evidently deemed one of great importance, since our Lord quotes from it (Mat_13:14, Mat_13:15), and St. John (Joh_12:37-41), as well as St. Paul in the passage before us. By hearing (ἀκοῇ). Why the LXX. translated עַוֹמשָׁ by the substantive (ἀκοῇ) instead of by the participle (ἀκούοντες), as in the precisely similar phrase which follows—βλέποντες βλέψατε—does not appear. The Hebrew reads, as it is rendered in the A.V.," Hear ye,… and see ye," etc., in the imperative mood, not differing much in sense (in prophetical language) from the future. It is impossible to give the force in English exactly of the repetition of the verb in the infinitive mood עַוֹמשָׁ וּעמְשְׁ, and וֹארָ וּארְ by a very common Hebrew idiom. It is done imperfectly by the word "indeed." Rosenmuller quotes from Demosthenes ('Contr. Aristogit.,' 1.) the proverbial saying, Ὁρώντας μὴ ὁρᾳν καὶ ἀκούονσας μὴ ἀκούειν
Go thou for go, A.V.; by hearing for hearing, A.V.; in no wise for not, A.V.; shall in no wise for not, A.V. Go thou, etc. The quotation is all but verbatim from the LXX. of Isa_6:9, Isa_6:10. This particular chapter was evidently deemed one of great importance, since our Lord quotes from it (Mat_13:14, Mat_13:15), and St. John (Joh_12:37-41), as well as St. Paul in the passage before us. By hearing (ἀκοῇ). Why the LXX. translated עַוֹמשָׁ by the substantive (ἀκοῇ) instead of by the participle (ἀκούοντες), as in the precisely similar phrase which follows—βλέποντες βλέψατε—does not appear. The Hebrew reads, as it is rendered in the A.V.," Hear ye,… and see ye," etc., in the imperative mood, not differing much in sense (in prophetical language) from the future. It is impossible to give the force in English exactly of the repetition of the verb in the infinitive mood עַוֹמשָׁ וּעמְשְׁ, and וֹארָ וּארְ by a very common Hebrew idiom. It is done imperfectly by the word "indeed." Rosenmuller quotes from Demosthenes ('Contr. Aristogit.,' 1.) the proverbial saying, Ὁρώντας μὴ ὁρᾳν καὶ ἀκούονσας μὴ ἀκούειν
27For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.
The Pulpit Commentary
This people's heart for the heart of this people, A.V.; they have for have they, A.V.; lest haply they should perceive for lest they should see, A.V.; turn again for be converted, A.V. This people's heart, etc. So the LXX. But the Hebrew has the imperative form, "make fat.," "make heavy …. shut," in the prophetical style (comp. Jer_1:10). They have closed (ἐκάμμυσαν). The verb καμμύω, contracted from καταμύω (μύω, to close, from the action of the lips in pronouncing the sound μυ), means "to shut" or "close" the eyes. It is found repeatedly in the LXX., and, in the form καταμύω, in classical writers. The word "mystery" is etymologically connected with it. The word hero expresses the willfulness of their unbelief: "Ye will not come to me that ye might have life."
This people's heart for the heart of this people, A.V.; they have for have they, A.V.; lest haply they should perceive for lest they should see, A.V.; turn again for be converted, A.V. This people's heart, etc. So the LXX. But the Hebrew has the imperative form, "make fat.," "make heavy …. shut," in the prophetical style (comp. Jer_1:10). They have closed (ἐκάμμυσαν). The verb καμμύω, contracted from καταμύω (μύω, to close, from the action of the lips in pronouncing the sound μυ), means "to shut" or "close" the eyes. It is found repeatedly in the LXX., and, in the form καταμύω, in classical writers. The word "mystery" is etymologically connected with it. The word hero expresses the willfulness of their unbelief: "Ye will not come to me that ye might have life."
28Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.
The Pulpit Commentary
This salvation for the salvation, A.V. and T.R.; they will also hear for and that they will hear it, A.V. The A.V. gives the sense better than the R.V. This salvation; τὸ σωτήριον. This form, instead of the more common σωτηρία, is found in Luk_2:30; Luk_3:6; and Eph_6:17. The Gentiles (see Act_13:46; Act_18:6; Act_22:26; Act_26:1-32. 17, 20, 23). But even at Rome the apostle of the Gentiles was faithful to the rule, "To the Jew first."
This salvation for the salvation, A.V. and T.R.; they will also hear for and that they will hear it, A.V. The A.V. gives the sense better than the R.V. This salvation; τὸ σωτήριον. This form, instead of the more common σωτηρία, is found in Luk_2:30; Luk_3:6; and Eph_6:17. The Gentiles (see Act_13:46; Act_18:6; Act_22:26; Act_26:1-32. 17, 20, 23). But even at Rome the apostle of the Gentiles was faithful to the rule, "To the Jew first."
29And when he had said these words, the Jews departed, and had great reasoning among themselves.
The Pulpit Commentary
(A.V.).—This verse is entirely wanting in the R.T. and R.V. It is omitted in many good manuscripts and versions. It is condemned by Grotius, Mill, Tischendorf, Lachmann, and others; but is not absolutely rejected by Meyer, Alford, Plumptre, and others. Great reasoning (πολλὴν συζήτησιν see Act_15:2, Act_15:7; and Luk_22:23; Luk_24:15; Act_6:9; Act_9:29). The phrase is in St. Luke's style, and the statement seems necessary to complete the narrative.
(A.V.).—This verse is entirely wanting in the R.T. and R.V. It is omitted in many good manuscripts and versions. It is condemned by Grotius, Mill, Tischendorf, Lachmann, and others; but is not absolutely rejected by Meyer, Alford, Plumptre, and others. Great reasoning (πολλὴν συζήτησιν see Act_15:2, Act_15:7; and Luk_22:23; Luk_24:15; Act_6:9; Act_9:29). The phrase is in St. Luke's style, and the statement seems necessary to complete the narrative.
Paul's Ministry at Rome
30And Paul dwelt two whole years in his own hired house, and received all that came in unto him,
Jamieson-Fausset-Brown
30. in his own hired house--(See on Ac 28:23), yet still in custody, for he only "received all that came to him"; and it is not said that he went to the synagogue or anywhere else.
30. in his own hired house--(See on Ac 28:23), yet still in custody, for he only "received all that came to him"; and it is not said that he went to the synagogue or anywhere else.
The Pulpit Commentary
He abode for Paul dwelt, A.V. and T.R.; dwelling for house, A.V.; went for came. A.V. Two whole years. Διετία occurs also in Act_24:27, and διετής in Mat_2:16; τριετία in Act_20:31. These forms are frequent in the LXX. His own hired dwelling; ἰδίῳ μισθώματι, only here. The word properly means "hire," the price paid for the use of anything, and then by metonymy "the thing which is hired." It occurs frequently in the LXX. in the sense of" hire" or" wages;" e.g. Hos_2:12; Deu_23:18, etc. This may be the ξενία spoken of in Deu_23:23, or he may have removed from thence into stone house more commodious for gathering Jews and Christians around him.
He abode for Paul dwelt, A.V. and T.R.; dwelling for house, A.V.; went for came. A.V. Two whole years. Διετία occurs also in Act_24:27, and διετής in Mat_2:16; τριετία in Act_20:31. These forms are frequent in the LXX. His own hired dwelling; ἰδίῳ μισθώματι, only here. The word properly means "hire," the price paid for the use of anything, and then by metonymy "the thing which is hired." It occurs frequently in the LXX. in the sense of" hire" or" wages;" e.g. Hos_2:12; Deu_23:18, etc. This may be the ξενία spoken of in Deu_23:23, or he may have removed from thence into stone house more commodious for gathering Jews and Christians around him.
31Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.
Jamieson-Fausset-Brown
31. with all confidence, no man forbidding him--enjoying, in the uninterrupted exercise of his ministry, all the liberty of a guarded man. Thus closes this most precious monument of the beginnings of the Christian Church in its march from east to west, among the Jews first, whose center was Jerusalem; next among the Gentiles, with Antioch for its headquarters; finally, its banner is seen waving over imperial Rome, foretokening its universal triumphs. That distinguished apostle whose conversion, labors, and sufferings for "the faith which once he destroyed" occupy more than half of this History, it leaves a prisoner, unheard, so far as appears, for two years. His accusers, whose presence was indispensable, would have to await the return of spring before starting for the capital, and might not reach it for many months; nor, even when there, would they be so sanguine of success--after Felix, Festus, and Agrippa had all pronounced him innocent--as to be impatient of delay. And if witnesses were required to prove the charge advanced by Tertullus, that he was "a mover of sedition among all the Jews throughout the [Roman] world" (Ac 24:5), they must have seen that unless considerable time was allowed them the case would certainly break down. If to this be added the capricious delays which the emperor himself might interpose, and the practice of Nero to hear but one charge at a time, it will not seem strange that the historian should have no proceedings in the case to record for two years. Begun, probably, before the apostle's arrival, its progress at Rome under his own eye would furnish exalted employment, and beguile many a tedious hour of his two years' imprisonment. Had the case come on for hearing during this period, much more if it had been disposed of, it is hardly conceivable that the History should have closed as it does. But if, at the end of this period, the Narrative only wanted the decision of the case, while hope deferred was making the heart sick (Pr 13:12), and if, under the guidance of that Spirit whose seal was on it all, it seemed of more consequence to put the Church at once in possession of this History than to keep it back indefinitely for the sake of what might come to be otherwise known, we cannot wonder that it should be wound up as it is in its two concluding verses. All that we know of the apostle's proceedings and history beyond this must be gathered from the Epistles of the Imprisonment--Ephesians, Philippians, Colossians, and Philemon--written during this period, and the Pastoral Epistles--to Timothy and Titus, which, in our judgment, are of subsequent date. From the former class of Epistles we learn the following particulars: (1) That the trying restraint laid upon the apostle's labors by his imprisonment had only turned his influence into a new channel; the Gospel having in consequence penetrated even into the palace, and pervaded the city, while the preachers of Christ were emboldened; and though the Judaizing portion of them, observing his success among the Gentiles, had been led to inculcate with fresh zeal their own narrower Gospel, even this had done much good by extending the truth common to both (See on Php 1:12-18; Php 4:22); (2) That as in addition to all his other labors, "the care of all the churches pressed upon him from day to-day" (2Co 11:28), so with these churches he kept up an active correspondence by means of letters and messages, and on such errands he lacked not faithful and beloved brethren enough ready to be employed--Luke; Timotheus; Tychicus; (John) Mark; Demas; Aristarchus; Epaphras; Onesimus; Jesus, called Justus; and, for a short time, Epaphroditus (See on Col 4:7; Col 4:9-12; Col 4:14; Phm 23, 24; see Introduction to Ephesians, Introduction to Philippians, and Introduction to Philemon). That the apostle suffered martyrdom under Nero at Rome has never been doubted. But that the appeal which brought him to Rome issued in his liberation, that he was at large for some years thereafter and took some wide missionary circuits, and that he was again arrested, carried to Rome, and then executed--was the undisputed belief of the early Church, as expressed by Chrysostom, Jerome, and Eusebius, in the fourth century, up to Clement of Rome, the "fellow laborer" of the apostle himself (Php 4:3), in the first century. The strongest possible confirmation of this is found in the Pastoral Epistles, which bear marks throughout of a more advanced state of the Church, and more matured forms of error, than can well have existed at any period before the appeal which brought the apostle to Rome; which refer to movements of himself and Timothy that cannot without some straining (as we think) be made to fit into any prior period; and which are couched in a manifestly riper style than any of his other Epistles. (See Introduction to First Timothy, Introduction to Second Timothy Introduction to Titus and Notes). All this has been called in question by modern critics of great research and acuteness [Petavius, Lardner, De Wette, Wieseler, Davidson, and others]. But those who maintain the ancient view are of equal authority and more numerous, while the weight of argument appears to us to be decidedly on their side.
31. with all confidence, no man forbidding him--enjoying, in the uninterrupted exercise of his ministry, all the liberty of a guarded man. Thus closes this most precious monument of the beginnings of the Christian Church in its march from east to west, among the Jews first, whose center was Jerusalem; next among the Gentiles, with Antioch for its headquarters; finally, its banner is seen waving over imperial Rome, foretokening its universal triumphs. That distinguished apostle whose conversion, labors, and sufferings for "the faith which once he destroyed" occupy more than half of this History, it leaves a prisoner, unheard, so far as appears, for two years. His accusers, whose presence was indispensable, would have to await the return of spring before starting for the capital, and might not reach it for many months; nor, even when there, would they be so sanguine of success--after Felix, Festus, and Agrippa had all pronounced him innocent--as to be impatient of delay. And if witnesses were required to prove the charge advanced by Tertullus, that he was "a mover of sedition among all the Jews throughout the [Roman] world" (Ac 24:5), they must have seen that unless considerable time was allowed them the case would certainly break down. If to this be added the capricious delays which the emperor himself might interpose, and the practice of Nero to hear but one charge at a time, it will not seem strange that the historian should have no proceedings in the case to record for two years. Begun, probably, before the apostle's arrival, its progress at Rome under his own eye would furnish exalted employment, and beguile many a tedious hour of his two years' imprisonment. Had the case come on for hearing during this period, much more if it had been disposed of, it is hardly conceivable that the History should have closed as it does. But if, at the end of this period, the Narrative only wanted the decision of the case, while hope deferred was making the heart sick (Pr 13:12), and if, under the guidance of that Spirit whose seal was on it all, it seemed of more consequence to put the Church at once in possession of this History than to keep it back indefinitely for the sake of what might come to be otherwise known, we cannot wonder that it should be wound up as it is in its two concluding verses. All that we know of the apostle's proceedings and history beyond this must be gathered from the Epistles of the Imprisonment--Ephesians, Philippians, Colossians, and Philemon--written during this period, and the Pastoral Epistles--to Timothy and Titus, which, in our judgment, are of subsequent date. From the former class of Epistles we learn the following particulars: (1) That the trying restraint laid upon the apostle's labors by his imprisonment had only turned his influence into a new channel; the Gospel having in consequence penetrated even into the palace, and pervaded the city, while the preachers of Christ were emboldened; and though the Judaizing portion of them, observing his success among the Gentiles, had been led to inculcate with fresh zeal their own narrower Gospel, even this had done much good by extending the truth common to both (See on Php 1:12-18; Php 4:22); (2) That as in addition to all his other labors, "the care of all the churches pressed upon him from day to-day" (2Co 11:28), so with these churches he kept up an active correspondence by means of letters and messages, and on such errands he lacked not faithful and beloved brethren enough ready to be employed--Luke; Timotheus; Tychicus; (John) Mark; Demas; Aristarchus; Epaphras; Onesimus; Jesus, called Justus; and, for a short time, Epaphroditus (See on Col 4:7; Col 4:9-12; Col 4:14; Phm 23, 24; see Introduction to Ephesians, Introduction to Philippians, and Introduction to Philemon). That the apostle suffered martyrdom under Nero at Rome has never been doubted. But that the appeal which brought him to Rome issued in his liberation, that he was at large for some years thereafter and took some wide missionary circuits, and that he was again arrested, carried to Rome, and then executed--was the undisputed belief of the early Church, as expressed by Chrysostom, Jerome, and Eusebius, in the fourth century, up to Clement of Rome, the "fellow laborer" of the apostle himself (Php 4:3), in the first century. The strongest possible confirmation of this is found in the Pastoral Epistles, which bear marks throughout of a more advanced state of the Church, and more matured forms of error, than can well have existed at any period before the appeal which brought the apostle to Rome; which refer to movements of himself and Timothy that cannot without some straining (as we think) be made to fit into any prior period; and which are couched in a manifestly riper style than any of his other Epistles. (See Introduction to First Timothy, Introduction to Second Timothy Introduction to Titus and Notes). All this has been called in question by modern critics of great research and acuteness [Petavius, Lardner, De Wette, Wieseler, Davidson, and others]. But those who maintain the ancient view are of equal authority and more numerous, while the weight of argument appears to us to be decidedly on their side.
The Pulpit Commentary
The things for those things, A.V.; concerning for which concern, A.V.; boldness for confidence, A.V.; none for no man, A.V. Boldness (παρρησίας); see above, Act_2:29; Act_4:13, Act_4:29, Act_4:31. The verb παρρησιάζομαι also occurs frequently (Act_9:27; Act_13:46; Act_14:3, etc.). The boldness and freedom with which he spake the things concerning the Lord Jesus Christ would naturally increase more and more, as he found himself day by day unchecked by enemies, and encouraged by the number and earnestness of his hearers. None forbidding him; ἀκωλύτως, only here in the New Testament; but the adjective is found in Symmachus's version of Job (Job_34:31), and in the LXX. of Wis. 7:22; and both adjective and adverb are occasionally used in classical Greek. But the most common use of the adverb is by medical writers, who employ it "to denote freedom, unhindered action, in a variety of things, such as respiration, perspiration, the pulse, the muscles, the members of the body" (Hobart). In two passages quoted from Galen ('Meth. Med.,' 14.15; 'Usus Part.,' 2.15) the sentence ends, as here, with the word ἀκωλύτως Some derive the word "acolyte" hence, from their being admitted to holy functions, though not in full orders.
And so ends this lively and beautiful and most faithful sketch of one of the greatest men, and one of the greatest works, the world has ever seen. "In labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft," is seen, as we read this history, to be no empty boast, but a simple statement of the truth. The springs of that mind and of that zeal were ever ready to rise to fresh work, however crushing a strain had been put upon them. "I count not my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus to testify the gospel of the grace of God," is the true description of that life as delineated by the beloved physician. And yet how remarkable it is that in the whole of the Acts there is not one single word of panegyric! The portraiture is a bare photograph, without a single additional touch to enhance its beauty. Nor must we forget the singular brevity with which some episodes are passed over. Had we only Luke's history, we should not know that the apostle was an author—an author whose writings have moved the world of mind and spirit more than all the writings of Plato, and Aristotle, and Cicero, and Bacon combined, through a period of eighteen hundred years. Thus, to glance at the "two whole years" with the record of which the book closes, think of the work clone in that time. What gatherings of holy men and women within the walls of that "hired dwelling" are we sure must have taken place! Prisca and Aquila, and Epaenetus, and Mary, and Urban, and Apelles, and Persis, and Hermas, and Olympas, and all their compeers, we may be sure were often there. What wrestlings in prayer, what expositions of the Scriptures, what descriptions of the kingdom of God, what loving exhortations, what sympathetic communings, must have made that "hired dwelling" a very Bethel in the stronghold of heathenism! We think of the praetorian soldiers to whom he was successively chained; perhaps of the courteous Julius; of the inmates of Nero's palace (Php_4:22); perhaps of Eubulus, and Pudens, and Linus, and Claudia (2Ti_4:21); of Epaphras and Epaphroditus, and of Luke, and Mark, and Timothy, and Aristarchus, and we know not how many more besides; and there rises before our minds a crowd of agencies and sober activities directed by that master mind to the advancement of the kingdom of God. We feel, indeed, that, though he was chained, "the word of God was not bound;" but that through the marvelous energy and unfailing wisdom of the great prisoner, his prison turned out rather to the furtherance of the gospel. And then we turn to the Epistles written at this time. What a contribution to the literature of the kingdom of heaven!-the Epistles to the Ephesians, to the Colossions, to Philemon, and to the Philippians, and probably much help given to Luke in the composition of the Acts of the Apostles. Truly they were two years of infinite moment to the Church of God. What followed those two years, what became of Paul, and what of his saintly biographer, we shall never know. It has pleased God to draw a curtain ever the events, which we cannot penetrate. Here our history ends, because nothing more had happened when it was given to the Church. Instead of vain regrets because it reaches no further, let us devoutly thank God for all that this book has taught us, and strive to show ourselves worthy members of that Gentile Church, whose foundation by St. Peter and St. Paul, and whose marvelous increment, through the labors of him who once laid it waste, has been so well set before us in the Book of THE ACTS OF THE APOSTLES.
The things for those things, A.V.; concerning for which concern, A.V.; boldness for confidence, A.V.; none for no man, A.V. Boldness (παρρησίας); see above, Act_2:29; Act_4:13, Act_4:29, Act_4:31. The verb παρρησιάζομαι also occurs frequently (Act_9:27; Act_13:46; Act_14:3, etc.). The boldness and freedom with which he spake the things concerning the Lord Jesus Christ would naturally increase more and more, as he found himself day by day unchecked by enemies, and encouraged by the number and earnestness of his hearers. None forbidding him; ἀκωλύτως, only here in the New Testament; but the adjective is found in Symmachus's version of Job (Job_34:31), and in the LXX. of Wis. 7:22; and both adjective and adverb are occasionally used in classical Greek. But the most common use of the adverb is by medical writers, who employ it "to denote freedom, unhindered action, in a variety of things, such as respiration, perspiration, the pulse, the muscles, the members of the body" (Hobart). In two passages quoted from Galen ('Meth. Med.,' 14.15; 'Usus Part.,' 2.15) the sentence ends, as here, with the word ἀκωλύτως Some derive the word "acolyte" hence, from their being admitted to holy functions, though not in full orders.
And so ends this lively and beautiful and most faithful sketch of one of the greatest men, and one of the greatest works, the world has ever seen. "In labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft," is seen, as we read this history, to be no empty boast, but a simple statement of the truth. The springs of that mind and of that zeal were ever ready to rise to fresh work, however crushing a strain had been put upon them. "I count not my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus to testify the gospel of the grace of God," is the true description of that life as delineated by the beloved physician. And yet how remarkable it is that in the whole of the Acts there is not one single word of panegyric! The portraiture is a bare photograph, without a single additional touch to enhance its beauty. Nor must we forget the singular brevity with which some episodes are passed over. Had we only Luke's history, we should not know that the apostle was an author—an author whose writings have moved the world of mind and spirit more than all the writings of Plato, and Aristotle, and Cicero, and Bacon combined, through a period of eighteen hundred years. Thus, to glance at the "two whole years" with the record of which the book closes, think of the work clone in that time. What gatherings of holy men and women within the walls of that "hired dwelling" are we sure must have taken place! Prisca and Aquila, and Epaenetus, and Mary, and Urban, and Apelles, and Persis, and Hermas, and Olympas, and all their compeers, we may be sure were often there. What wrestlings in prayer, what expositions of the Scriptures, what descriptions of the kingdom of God, what loving exhortations, what sympathetic communings, must have made that "hired dwelling" a very Bethel in the stronghold of heathenism! We think of the praetorian soldiers to whom he was successively chained; perhaps of the courteous Julius; of the inmates of Nero's palace (Php_4:22); perhaps of Eubulus, and Pudens, and Linus, and Claudia (2Ti_4:21); of Epaphras and Epaphroditus, and of Luke, and Mark, and Timothy, and Aristarchus, and we know not how many more besides; and there rises before our minds a crowd of agencies and sober activities directed by that master mind to the advancement of the kingdom of God. We feel, indeed, that, though he was chained, "the word of God was not bound;" but that through the marvelous energy and unfailing wisdom of the great prisoner, his prison turned out rather to the furtherance of the gospel. And then we turn to the Epistles written at this time. What a contribution to the literature of the kingdom of heaven!-the Epistles to the Ephesians, to the Colossions, to Philemon, and to the Philippians, and probably much help given to Luke in the composition of the Acts of the Apostles. Truly they were two years of infinite moment to the Church of God. What followed those two years, what became of Paul, and what of his saintly biographer, we shall never know. It has pleased God to draw a curtain ever the events, which we cannot penetrate. Here our history ends, because nothing more had happened when it was given to the Church. Instead of vain regrets because it reaches no further, let us devoutly thank God for all that this book has taught us, and strive to show ourselves worthy members of that Gentile Church, whose foundation by St. Peter and St. Paul, and whose marvelous increment, through the labors of him who once laid it waste, has been so well set before us in the Book of THE ACTS OF THE APOSTLES.
THE HOLY BIBLE
Acts
Chapter 28
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105