Acts 28

1. Melita. That this was Malta is shown by the preceding notes, and also by the course of the subsequent voyage by Syracuse to Puteoli.

2 barbarous people. The Greeks, and afterwards the Romans, called all nations but themselves barbarians; using the term with reference to difference of language, rather than of civilisation. A parallel is the Russian name for a German—Niemetz, “the dumb”—because he did not speak or understand the Russian language. The ancient Maltese were of Phoenician origin.

3 out of the heat. Rather, “on account of the heat,” which aroused the viper from its torpor. Venomous serpents are no longer found in Malta, the aboriginal forests having been all cleared away.

4. No doubt this man, etc. Seeing Paul to be a prisoner, they inferred from the attack of the viper that he had committed some atrocious crime, and that Justice (personified) exacted the penalty.

6 fallen down dead suddenly. Sudden collapse and death often ensue from the bite of serpents.

7 the chief man. Or “Governor.” The title here used is found in ancient inscriptions in Malta. It was applied probably to the Deputy of the Prætor of Sicily. Publius is a Roman name.

8 fever and of a bloody flux. Lit., " attacks of fever and dysentery."

healed him. We have in vers. 3-8 two remarkable fulfilments of the Lord’s promise, Mark xvi. 18.

11 three months. The three months were probably November, December, and January; after which the season may perhaps have admitted of their putting to sea earlier than usual.

whose sign was Castor and Pollux. Lit., " with the sign of Dioscuri " (" the Twin Brothers," R.V.); i.e., having on the bow images of Castor and Pollux, who were the favourite gods of seamen: see Hor. Od. i. 3, 2.

12. Syracuse. Then the capital of Sicily, about 80 miles from Malta.

13 fetched a compass. Or, " made a circuit " (R.V.); perhaps, " tacked."

Rhegium. A sea-port on the southern coast of Italy, now called Reggio. From Rhegium to Puteoli, about 180 miles, they made the voyage in less than two days, the wind being favourable.

Puteoli. Now Pozzuoli, seven miles north-west of Naples. It was the principal port of Southern Italy, and the place where the Alexandrian corn ships were accustomed to unload. Passengers for Rome would disembark here, and finish their journey by land.

14 were desired, etc. Paul seems to have been allowed to comply with the request; and thus the Roman Christians had time to hear of his arrival and come to meet him (ver. 15).

15. Appli Forum. " The Market of Appius," R.V.; about thirty-three miles from Rome. " The Three Taverns " was a group of wine-shops or inns, ten miles nearer to the city. Some of the Roman Christians went further than others.

took courage. Paul could not but feel anxious respecting the feelings of the Roman Christians towards him.

16 the captain of the guard. Lit., " the commander of the camp “; i.e., of the Prastorian Camp, occupied by the Prastorian or Imperial Guard. This officer had charge of persons accused, and bound for trial. (But the best MSS. and versions omit the clause.)

Paul was suffered, etc. The letter of Festus, and still more the report of Julius, may have secured this lenient treatment. The form of imprisonment to which Paul was subjected was known as libera custodia; " free custody.” The prisoner had his own lodgings, but was chained by one arm to " the soldiers that kept him." By the necessary changes of guards, the apostle would soon become known to many of the Prastorian soldiers: see Phil. i. 13.

17 the chief of the Jews. These were probably the rulers of the synagogue, and the influential men in the community. Respecting the Jews at Rome, see note on xviii. 2, and note on Rom. xvi. 3.

20 the hope of Israel. That is, the hope of a Messiah, which the nation cherished; see xxvi. 6, and note.

21. We neither received letters, etc. They had no official or private report about him. For this there had hardly been time.

22 this sect. Or, " heresy." The Christian sect. See note on xxiv. 14. The Jewish leaders may have adopted this conciliatory tone because they saw that Paul was favoured by the Roman officers.

25. Well spake, etc. What the prophet said is most appropriate to you.

26. Hearing ye shall hear, etc. This solemn passage, quoted by our Lord when He began to teach by parables (Matt. xiii. 14), and by the last evangelist in reviewing the results of the Saviour’s personal ministry (John xii. 40), forms an impressive conclusion of Paul’s appeal to his countrymen at this crisis. Compare the conclusion of the great Messianic prophecy, Isa. xl.-lxvi.: see Isa. lxvi. 1, and note.

THIS letter, written from Corinth probably A.D. 56-57, is a striking combination of the doctrinal and the practical. St. Paul was a theologian. The character of God—the subject of theology—was a favourite theme with him. But he thought of the character of God in relation to human life. It is true that the great doctrine of the Epistle is justification by faith. But it is true also that this is no mere academic dogma. It is a doctrine which, as the preaching of it at the Reformation, and since, has shown, has a profound influence on human life. Hence, if the theme of the earlier chapters (i.-v.) is justification, that of the later chapters (vi.; vii.; viii. 1-12; xii.-xv. and much of xvi.) is sanctification.

The letter commences with a bold declaration. The writer has never yet been to Rome, but he longs to come there (i. 10, 11). It is the time of Nero, but the apostle is not afraid. Rome is the centre of the world’s thought and culture, but he is not ashamed of his Master or of His message (i. 16). And he confronts the scepticism of Rome as he had already confronted the scepticism of Athens, with his confident assertion of the resurrection of Christ (i. 4; ep. Acts xvii. 18, 31).

is here clearly taught that it is possible for the human mind to know God. He reveals Himself, “His eternal power and Godhead” in His works. It was this that made men without excuse, that they did not “glorify Him as God.”

vain in their imaginations. “Futile speculations” (Moffatt); “useless discussions” (Weymouth). Their heedless and wicked hearts lost all right apprehensions of the Divine character; and hence they became more and more degraded, worshipping even birds, beasts, and reptiles. Idols of the human form prevailed in Greece; those of the bestial in Egypt; Rome united both: see Juvenal, Sat. vi. 325-340.