Atos 28
A.T. Robertson · Citado em PreceptAustin
Atos 28
Robertson notes that "Ramsay thinks that the small constrictor (Coronella Austriaca) which still exists in the island may be the "viper," though it has no poison fangs, but clings and bites. The natives thought that it was a poisonous viper." Comment - I will favor the impression of first hand witnesses over Ramsay writing over 1800 years later! Notice the reaction of the natives in Acts 28:4 which leaves little doubt (in my mind) that this viper was venomous! James Smith (The Voyage and Shipwreck of St Paul ) adds "My lamented friend, the late Rev. Dr. Landsborough, in his interesting excursions in Arran, has repeatedly noticed the gradual disappearance of the viper from that island since it has become more frequented....Perhaps there is nowhere a surface of equal extent in so artificial a state as that of Malta is at the present day, and nowhere has the aboriginal forest been more completely cleared; but it by no means follows that this was the case when St. Luke wrote. Indeed, there are traditions and other indications of former woods in the island. We need not, therefore, be surprised that with the disappearance of the woods, the noxious reptiles which infested them should also have disappeared." Fastened (2510)(kathapto from kata = intensifies + hapto = touch) means to take hold of, to seize, fasten on (hostilely), to sink the fangs into one's skin! In short it described a vicious bite and was so used in medical terminology. Gilbrant comments "The viper is a poisonous snake, and many writers take notice of the fact that there are no vipers on Malta today. Some even try to imply that the Bible must be wrong here. However, Malta is a small island and the people eventually got rid of the vipers after Paul's day. The historical facts in the Bible have been vindicated and confirmed so many times that it has been proven the mistakes are in the critics, not in the Bible. Even when there seems to be no answer to the allegations of the critics, the best thing is to hold steady. Time is the best judge." (Complete Biblical Library – Acts) Acts 28:4 When the natives saw the creature hanging from his hand, they began saying to one another, "Undoubtedly this man is a murderer, and though he has been saved from the sea, justice has not allowed him to live." NET Acts 28:4 When the local people saw the creature hanging from Paul's hand, they said to one another, "No doubt this man is a murderer! Although he has escaped from the sea, Justice herself has not allowed him to live!" GNT Acts 28:4 ὡς δὲ εἶδον οἱ βάρβαροι κρεμάμενον τὸ θηρίον ἐκ τῆς χειρὸς αὐτοῦ, πρὸς ἀλλήλους ἔλεγον, Πάντως φονεύς ἐστιν ὁ ἄνθρωπος οὗτος ὃν διασωθέντα ἐκ τῆς θαλάσσης ἡ δίκη ζῆν οὐκ εἴασεν. NLT Acts 28:4 The people of the island saw it hanging from his hand and said to each other, "A murderer, no doubt! Though he escaped the sea, justice will not permit him to live." KJV Acts 28:4 And 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. ESV Acts 28:4 When the native people saw the creature hanging from his hand, they said to one another, "No doubt this man is a murderer. Though he has escaped from the sea, Justice has not allowed him to live." CSB Acts 28:4 When the local people saw the creature hanging from his hand, they said to one another, "This man is probably a murderer, and though he has escaped the sea, Justice does not allow him to live!" NIV Acts 28:4 When the islanders saw the snake hanging from his hand, they said to each other, "This man must be a murderer; for though he escaped from the sea, Justice has not allowed him to live." NKJ Acts 28:4 So when the natives saw the creature hanging from his hand, they said to one another, "No doubt this man is a murderer, whom, though he has escaped the sea, yet justice does not allow to live." NRS Acts 28:4 When the natives saw the creature hanging from his hand, they said to one another, "This man must be a murderer; though he has escaped from the sea, justice has not allowed him to live." YLT Acts 28:4 And when the foreigners saw the beast hanging from his hand, they said unto one another, 'Certainly this man is a murderer, whom, having been saved out of the sea, the justice did not suffer to live;' NAB Acts 28:4 When the natives saw the snake hanging from his hand, they said to one another, "This man must certainly be a murderer; though he escaped the sea, Justice has not let him remain alive." NJB Acts 28:4 When the inhabitants saw the creature hanging from his hand they said to one another, 'That man must be a murderer; he may have escaped the sea, but divine justice would not let him live.' GWN Acts 28:4 When the people who lived on the island saw the snake hanging from his hand, they said to each other, "This man must be a murderer! He may have escaped from the sea, but justice won't let him live." BBE Acts 28:4 And when the people saw it hanging on his hand, they said to one another, Without doubt this man has put someone to death, and though he has got safely away from the sea, God will not let him go on living. natives - Ac 28:2 creature - Ac 28:5 Ge 3:1 Isa 13:21,22 43:20 Zep 2:15 Undoubtedly - Lu 13:2,4 Joh 7:24 9:1,2 a murderer - Ge 4:8-11 9:5,6 42:21,22 Nu 35:31-34 Pr 28:17 Isa 26:21 Mt 23:35 27:25 Rev 21:8 Acts 28 Resources - Multiple Sermons and Commentaries NATIVES CONCLUDE THE GODDESS "JUSTICE" EXECUTED PAUL When the natives saw the creature hanging from his hand - Image this dramatic scene of a snake dangling from Paul's hand! Clearly they perceived the viper's fangs would have enabled injection of deadly poison. As an aside this event has nothing to do with "they will pick up serpents" (Mark 16:18). Paul did not deliberately pick up this serpent! Gilbrant adds "Early Christians certainly did not go around picking up snakes. In fact, in Mark's context, the picking up of snakes is presented as something very unlikely." Larkin comments that "The islanders, steeped in an animistic worldview, thought of the gods as using the forces of nature, especially storm and sea, for retributive justice. They interpreted Paul's snakebite as the work of the goddess "Justice" against Paul, who must be a murderer. In a Greek epigram Statyllius Flaccus (ORIGINAL QUOTE BELOW) tells of a mariner who escaped the whirlwind and fury of the deadly sea, only to be slain by a viper on the Libyan sand (Greek Anthology 7.290)." The islanders were following the conventional wisdom: "bad things happen to bad people." Yet Paul's innocence (Acts 23:29; Acts 26:31) encourages Luke's readers and us to take a second look at the significance of this snakebite. At the very least, it calls into question the adequacy of any worldview that solves the problem of evil in such a mechanistic fashion.(Acts 28:1-31 Ministry at Malta and Rome) STATYLLIUS FLACCUS - The shipwrecked mariner had escaped the whirlwind and the fury of the deadly sea, and as he was on the Libyan sand not far from the beach, deep in his last sleep, naked and exhausted by the unhappy wreck, a baneful (exceedingly harmful) viper slew him. Whe did he struggle with the waves in vain, escaping then the fate that was his lot on the land" (The Greek Anthology, Volume 2) Creature (2342) see below for therion. Aristotle and the medical writers apply the word to venomous serpents, the viper in particular. Hanging (2910)(kremannumi) means literally to hang something (in Acts 5:30 implying the Cross as stated in Acts 10:39, also Lk 23:39+). In Mt 18:6 Jesus describes a "heavy millstone...hung around his neck," referring to anyone who cause one of the little ones who believe in Him to stumble. Here of course it describes the poisonous viper "hanging from" Paul's hand (Acts 28:4). They began saying to one another - Saying is the vivid imperfect tense which pictures them speaking to each other again and again. The imperfect tense dramatically re-enacts this action as repeated or as prolonged. The readers can vividly imagine the action in keeping with the context. One can see them pointing at the viper on Paul's hand as they speak, waiting for him to drop dead! "That the snake was indeed poisonous, although it did not behave as expected, should be our conclusion based on the islanders' eyewitness reaction. We should expect them to know their snakes." (Larkin) Undoubtedly this man is a murderer, and though he has been saved (see diasozo above) from the sea - Somehow the natives must have known Paul was a prisoner (did he have chains on? did he have marks from chains?) Undoubtedly (pantos) means certainly, doubtless, by all means and speaks of a strong assumption, in this case Paul was assumed guilty! They saw him as a condemned and now "executed" man who had taken someone's life, and for that crime, lady "Justice" had required his life according to their pagan worldview. THOUGHT - Note that pagans (today anyone not born again, not a believer in Jesus Christ) although ignorant or rebellious to the fact that God is a God of perfect justice, nevertheless have an inner sense of justice among men! One recalls Paul's description of all pagans (he refers to them as "Gentiles") in Romans 2 - "For when Gentiles who do not have the Law (AS OPPOSED TO JEWS WHO HAVE THE LAW) do instinctively the things of the Law (LIKE THESE NATIVES ON MALTA WHO THINK PAUL IS GUILTY OF MURDER), these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts (GOD HAS PLACED A "MORAL COMPASS" WITH AN INNATE SENSE OF JUSTICE IN EVERY MAN), their conscience bearing witness and their thoughts alternately accusing or else defending them," (Ro 2:14-15+) Murderer (5406)(phoneus from phoneuo = to kill) means one who takes another person's life. It is apparently distinct from the killing of animal or plant life or even the unavoidable or judicial taking of human life. A murderer is one who deliberately takes the life of another human being for personal and evil reasons. This is the word used of Barabbas (Acts 3:14+). Page comments that "They knew that he was a prisoner being taken to Rome on some grave charge, and inferred that the charge was murder." Justice has not allowed him to live - They see Paul as a man who is as good as dead! The natives took the snakebite as proof that he was guilty. Robertson says this is "poor philosophy and worse theology!" NET has "Justice herself has not allowed him to live!" Notice these native residents clearly recognized this viper bite as certain death for Paul, in fact already describing him as dead even though he was still alive! That is how sure they were of what was about to transpire. This was no non-venomous snake in the eyes of these indigenous natives!
Atos 28
Robertson quips "So fickle is popular favour." But - Term of contrast. They were expecting that he was about to swell up or suddenly fall down dead - "Expecting him to be about (or that he was about) to swell up." Expecting is in the imperfect tense vividly picturing the natives attentively watching him expecting he would soon fall over dead -- one can picture them looking at Paul, then each other, then back at Paul in wonder and amazement. Venomous snake bites can produce an array of symptoms, including localized pain and swelling, convulsions, nausea, paralysis and death. The natives assumed these sequela were about to transpire and in fact take his life! Expecting (4328)(prosdokao from prós = towards - adds idea of “mental direction + dokáo = look for denoting direction of one's mind toward something) means literally to look forward toward, to wait for, to look for, to anticipate. It means to give thought to something that is in the future and the context indicates whether one does this looking/waiting in a hopeful sense, with a longing, with fear (wait with anxiety, live in suspense), or in a neutral state of mind. It describes the attitude saints should have as anticipating, waiting with watchfulness, being in expectation.
Atos 28
Robertson on metaballo - "to turn about or around, turning themselves about, changing their minds. Plato uses this very verb in middle voice for changing the mind." Metaballo in the Septuagint - Exod. 7:17; Exod. 7:20; Exod. 10:19; Lev. 13:3; Lev. 13:4; Lev. 13:7; Lev. 13:10; Lev. 13:13; Lev. 13:16; Lev. 13:17; Lev. 13:20; Lev. 13:25; Lev. 13:55; Jos. 7:8; Jos. 8:21; Est. 5:1; Job 10:8; Job 10:16; Job 11:19; Isa. 13:8; Isa. 29:22; Isa. 60:5; Hab. 1:11 This scene recalls the virtually opposite reaction of the people in Lystra where Paul was initially given the status of the God Hermes (or Mercury to the Romans) (Acts 14:13+) only be stoned by the same people a few hours later (Acts 14:19+, read full account Acts 14:11-19+). As A T Robertson quipped "So fickle is popular favor!" Swindoll applies this change of opinions to our lives - It is quite possible that your situation has been intensified by a similar reversal of opinion. You once knew success. You had the respect of others. You were in demand: a competent, admired, highly honored individual who drank daily from the well of fresh praise. But how things have changed! You now find yourself “shelved” and virtually passed by, perhaps even hated. Your world has suffered a head-on collision, and you’re bloody from smashing through the windshield of reversed reputation. Those who once quoted you now criticize you. “So fickle is popular favor.” Full recovery, I remind you, calls for a healing that takes time—and unfortunately, it cannot occur without leaving some scars. Yet the Holy Spirit, who knows so well the contents of our hearts, can transform even scar tissue into the muscle of faith. (Start Where You Are) Acts 28:7 Now in the neighborhood of that place were lands belonging to the leading man of the island, named Publius, who welcomed us and entertained us courteously three days. NET Acts 28:7 Now in the region around that place were fields belonging to the chief official of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. GNT Acts 28:7 Ἐν δὲ τοῖς περὶ τὸν τόπον ἐκεῖνον ὑπῆρχεν χωρία τῷ πρώτῳ τῆς νήσου ὀνόματι Ποπλίῳ, ὃς ἀναδεξάμενος ἡμᾶς τρεῖς ἡμέρας φιλοφρόνως ἐξένισεν. NLT Acts 28:7 Near the shore where we landed was an estate belonging to Publius, the chief official of the island. He welcomed us and treated us kindly for three days. KJV Acts 28:7 In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. ESV Acts 28:7 Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us and entertained us hospitably for three days. CSB Acts 28:7 Now in the area around that place was an estate belonging to the leading man of the island, named Publius, who welcomed us and entertained us hospitably for three days. NIV Acts 28:7 There was an estate nearby that belonged to Publius, the chief official of the island. He welcomed us to his home and for three days entertained us hospitably. NKJ Acts 28:7 In that region there was an estate of the leading citizen of the island, whose name was Publius, who received us and entertained us courteously for three days. NRS Acts 28:7 Now in the neighborhood of that place were lands belonging to the leading man of the island, named Publius, who received us and entertained us hospitably for three days. YLT Acts 28:7 And in the neighbourhood of that place were lands of the principal man of the island, by name Publius, who, having received us, three days did courteously lodge us; NAB Acts 28:7 In the vicinity of that place were lands belonging to a man named Publius, the chief of the island. He welcomed us and received us cordially as his guests for three days. NJB Acts 28:7 In that neighbourhood there were estates belonging to the chief man of the island, whose name was Publius. He received us and entertained us hospitably for three days. GWN Acts 28:7 A man named Publius, who was the governor of the island, had property around the area. He welcomed us and treated us kindly, and for three days we were his guests. BBE Acts 28:7 Now near that place there was some land, the property of the chief man of the island, who was named Publius; who very kindly took us into his house as his guests for three days. the leading man - Ac 13:7 18:12 23:24 who - Ac 28:2 Mt 10:40,41 Lu 19:6-9 Acts 28 Resources - Multiple Sermons and Commentaries Now in the neighborhood of that place were lands belonging to the leading man of the island, named Publius - Publius (of Latin origin, apparently "popular") was the chief man or the governor of Malta. Literally he was "the principal man of the island." Gilbrant on Publius' position - There is evidence that he held his office under the governor of Sicily, and as the chief Roman official on the island he would be responsible for any Roman soldiers and their prisoners who might come there. NET Note on the leading man...Publius - That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prōtos) as an administrative title used on the island of Malta for the highest Roman official. Larkin on the leading man (to prototes nesou) - Chief official of the island: Hemer's (1985:100) analysis of Maltese inscriptions shows that ho protos tes nesou refers not to the Roman procurator, who was over both Gozo and Malta, but to the chief local magistrate of Malta (the principal island of the two). Publius, the official's first name, was used either because of local custom or because of the relationship he developed with the survivors (Longenecker 1981:564). Though some say that us may refer only to Paul and his Christian companions (Polhill 1992:533), the size of the estate, its servant staff and the limited time involved may indicate that the entire group was accommodated (Williams 1985:445). (Ibid) Robertson on leading man (protos) - An inscription in Malta calls Prudens "Primate of the Maltese" (prōtos Melitaiōn). Here it is plainly a title and not the common use seen in Acts 13:50; Acts 25:2; Acts 28:17. Who welcomed us (324)(anadechomai from aná = up or emphatic + dechomai = receive kindly, accept deliberately and readily) properly means to receive up to the limit (maximum) and figuratively to welcome with gladness (openness), i.e. full, personal interest (open-heartedly, enthusiastically). Publius received them kindly as one would receive a guest. The only other NT use is Hebrews 11:17 ("received the promises.") Don't miss the fact that anadechomai is in the middle voice which speaks of the high self-involvement (personal interest) of Publius in welcoming hospitably the shipwreck victims. Entertained (3579)(xenizo) means he received them as guest and showed them hospitality. Courteously three days - Courteously is philophronos (philos - friend + phroneo = to think) is literally, acting from a mind-set of personal affection and thus means in a friendly state of mind, in a friendly manner, affectionately, hospitably. This is clearly far more than would have been either expected or necessary. So once again we see the Providence of God place a man (Publius) in place to take of the needs of Paul and those with him. Acts 28:8 And it happened that the father of Publius was lying in bed afflicted with recurrent fever and dysentery; and Paul went in to see him and after he had prayed, he laid his hands on him and healed him. NET Acts 28:8 The father of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him and after praying, placed his hands on him and healed him. GNT Acts 28:8 ἐγένετο δὲ τὸν πατέρα τοῦ Ποπλίου πυρετοῖς καὶ δυσεντερίῳ συνεχόμενον κατακεῖσθαι, πρὸς ὃν ὁ Παῦλος εἰσελθὼν καὶ προσευξάμενος ἐπιθεὶς τὰς χεῖρας αὐτῷ ἰάσατο αὐτόν. NLT Acts 28:8 As it happened, Publius's father was ill with fever and dysentery. Paul went in and prayed for him, and laying his hands on him, he healed him. KJV Acts 28:8 And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him. ESV Acts 28:8 It happened that the father of Publius lay sick with fever and dysentery. And Paul visited him and prayed, and putting his hands on him healed him. CSB Acts 28:8 Publius's father was in bed suffering from fever and dysentery. Paul went to him, and praying and laying his hands on him, he healed him. NIV Acts 28:8 His father was sick in bed, suffering from fever and dysentery. Paul went in to see him and, after prayer, placed his hands on him and healed him. NKJ Acts 28:8 And it happened that the father of Publius lay sick of a fever and dysentery. Paul went in to him and prayed, and he laid his hands on him and healed him. NRS Acts 28:8 It so happened that the father of Publius lay sick in bed with fever and dysentery. Paul visited him and cured him by praying and putting his hands on him. YLT Acts 28:8 and it came to pass, the father of Publius with feverish heats and dysentery pressed, was laid, unto whom Paul having entered, and having prayed, having laid his hands on him, healed him; NAB Acts 28:8 It so happened that the father of Publius was sick with a fever and dysentery. Paul visited him and, after praying, laid his hands on him and healed him. NJB Acts 28:8 It happened that Publius' father was in bed, suffering from fever and dysentery. Paul went in to see him, and after a prayer he laid his hands on the man and healed him. GWN Acts 28:8 His father happened to be sick in bed. He was suffering from fever and dysentery. Paul went to him, prayed, placed his hands on him, and made him well. BBE Acts 28:8 And the father of Publius was ill, with a disease of the stomach; to whom Paul went, and put his hands on him, with prayer, and made him well. the father - Mk 1:30,31 prayed - Ac 9:40 1Ki 17:20-22 Jas 5:14-16 laid - Ac 9:17,18 19:11,12 Mt 9:18 Mk 6:5 7:32 16:18 Lu 4:40 13:13 and healed - Mt 10:1,8 Lu 9:1-3 10:8,9 1Co 12:9,28 Acts 28 Resources - Multiple Sermons and Commentaries Shigella Bacteria (See CDC info) A MIRACULOUS HEALING And it happened that the father of Publius - Compare Jesus' ministry to an older relative in Lk 4:38+ and Peter's ministry to an older person (Acts 9:33-34+). Was lying in bed afflicted with recurrent fever and dysentery - Lying was a common verb for the sick (cf Mk 1:30, Jn 5:6) and here is in the present tense indicating this had been his state for some time. Dr Luke made the diagnosis but would not dispense treatment to cure him. That was left for Paul. So even this man's sickness was in a sense God's providential provision, as it provided an opportunity for Paul to be used by God to bring about a miraculous cure. So now we have 3 miracles (and all 275 passengers would have been aware of all three), the miraculous survival of all 276 (just as Paul had predicted), Paul's survival of the viper bite and here Publius' father experiencing immediate cure. And as we learn below Paul (et al) is on Malta for 3 months. Do you think he had an audience of folks wanting to hear what he had to say? Lying (in bed)(2621)(katakeimai from katá = down + keímai = lie outstretched) means to lie down, lie prostrate, often with the implication of some degree of incapacity (Mk 1:30; Mk 2:4; Lk 5:25; Jas 5:3, 6; Acts 9:33; Acts 28:8). Colloquially of a sick person we say they are “down sick.” To recline on a couch at a dinner table and thus to dine or eat a meal (Mk 2:15; 14:3; Lk 5:29; 7:37; 1 Cor 8:10). The Greek papyri uses this verb in the following phrases - “the blows caused me to be laid up with sickness” “she is laid up.” Gilbrant on katakeimai - In classical Greek as well as in some of the papyri the verb katakeimai frequently pertains to an official matter (a bond or document) as being hid away, stored, lodged, deposited, or publicly registered. The word, in these instances, has technical significance (cf. Moulton-Milligan). Only two canonical occurrences of katakeimai are found in the Septuagint (Proverbs 6:9; 23:34). In both cases the word is translated “to lie (down).” A negative connotation is reflected in both usages. The first is couched in a reprimand to the lazy laborer who prefers sleep to work. The second is framed in a rebuke to the unsound slumber of a drunken reveler (cf. the apocryphal use in Judith 13:15). This picture of idleness is also presented in some classical uses of the verb. In the New Testament katakeimai has two distinct renderings. First, it often refers to those who are ill—those who are “lying down” because of sickness (Mark 1:30; Luke 5:25; John 5:3). Second, the word refers to “reclining” in order to dine. It was generally the custom in Jesus’ day to recline (leaning on the left elbow) on a couch at a table rather than to sit on chairs or benches (Mark 14:3; Luke 5:29; 7:37; 1 Corinthians 8:10). Katakeimai - 12x in 12v - bedridden*(1), dining(1), lay(1), lying(4), lying sick(1), reclining(4). Mk. 1:30; Mk. 2:4; Mk. 2:15; Mk. 14:3; Lk. 5:25; Lk. 5:29; Lk. 7:37; Jn. 5:3; Jn. 5:6; Acts 9:33; Acts 28:8; 1 Co. 8:10 Afflicted (distressed) (4912)(sunecho/synecho from sun = with + echo = hold) literally means hold together, to press together. Sunecho in a figurative sense means to be held or gripped by difficult circumstances which is the meaning in this passage (Compare - various diseases - Mt 4:24, fever - Lk 4:38+, fever & dysentery - Acts 28:8, fear - Lk 8:37).
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Robertson says "A regular stream of patients came during these months." I have gone on mission trips and when we provided medical aid for the poor residents in the out of the way villages they were coming one after another which gives a good picture of the scene on the isle of Malta. We see a similar use of the imperfect tense in the healings by Jesus and by Peter... While the sun was setting, all those who had any who were sick with various diseases brought them to Him; and laying His hands on each one of them, He was healing (therapeuo in imperfect tense) them. Demons also were coming out of many, shouting, “You are the Son of God!” But rebuking them, He would not allow them to speak, because they knew Him to be the Christ. (Lk 4:40-41+) And all the more believers in the Lord, multitudes of men and women, were constantly added to their number, to such an extent that they even carried the sick out into the streets and laid them on cots and pallets, so that when Peter came by at least his shadow might fall on any one of them. Also the people from the cities in the vicinity of Jerusalem were coming together, bringing people who were sick or afflicted with unclean spirits, and they were all being healed. (therapeuo in imperfect tense) (Acts 5:14-16+) Rest (others, remaining) (3062)(loipos from leipo = to leave or to lack) is an adjective which refers to that which remains over - where it refers to people as the rest, those that are left, the remainder. Diseases (sicknesses) (769)(astheneia from a = without + sthénos = strength, bodily vigor) means literally without strength or bodily vigor = want of strength = lacking strength. Literally astheneia refers to bodily diseases or ailments (Lk 5:15, 13:11, 12, Jn 5:5, 11:4, 28:9). This is somewhat surprisingly the only use of astheneia in Acts. Notice the irony of Paul the prisoner, in essence "frees" others from their illnesses. Getting cured (2323)(therapeuo from therapon = an attendant, servant) means primarily to care for, to wait upon, minister to. It has two main senses in the NT, one speaking of rendering service (Acts 17:25) and the more common use describing medical aspects such as to take care of the sick, to heal, to cure (Mt. 4:24; 12:10; Mk 1:34; Lk 6:7; 10:9), to recover health, to restore. Therapeúō means to heal miraculously in Matt. 4:23, 24; 10:1, 8; Acts 4:14. The first NT use describes Jesus "going about in all Galilee teaching in their synagogues, and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness among the people." (Mt 4:23) So while Luke does not state specifically that Paul was proclaiming the Gospel, there is little doubt that as he cured physically, he addressed their greater need of spiritual healing found only in Jesus. Swindoll comments on getting cured - As the word of a miracle traveled across the island, the rest of those with ailments flocked to Paul for healing. A cursory reading of the event could leave us with the impression that everyone who came received a similar miracle. Not so. The original term used by Dr. Luke to describe the people’s being “cured” is altogether different from the one he used for Publius’ father. The latter word is therapeuo, from which we get our English word, “therapy.” One reputable source writes: “It might better be translated...were treated. It suggests not miraculous healings but medical treatment, probably at the hands of Luke the physician.Verses 10 and 11 suggest that this medical ministry lasted throughout the three months stay at Malta.” In other words, most of the ill went through a process, a prolonged period of recovery, which lasted perhaps for three months—maybe longer. If Luke were involved with Paul, this would be one of the earliest references in all of Scripture to “overseas medical missionary” work. Sometimes, healing is instantaneous—iaomai recovery. More often than not, it takes time to heal—therapeuo recovery, under the care and watchful eyes of a competent medical professional. But both forms of healing are from the hand of the Great Physician! (Start Where You Are) Larkin adds "Though Christians may differ on what aspects of Paul's miraculous ministry were unique to him as an apostle and which are possible today, all should agree that the proclamation of the "whole gospel" will involve prayer-saturated witness to and concern for the "whole person" (compare Jas 5:13-18)." (Ibid) Acts 28:10 They also honored us with many marks of respect; and when we were setting sail, they supplied us with all we needed. NET Acts 28:10 They also bestowed many honors, and when we were preparing to sail, they gave us all the supplies we needed. GNT Acts 28:10 οἳ καὶ πολλαῖς τιμαῖς ἐτίμησαν ἡμᾶς καὶ ἀναγομένοις ἐπέθεντο τὰ πρὸς τὰς χρείας. NLT Acts 28:10 As a result we were showered with honors, and when the time came to sail, people supplied us with everything we would need for the trip. KJV Acts 28:10 Who also honoured us with many honours; and when we departed, they laded us with such things as were necessary. ESV Acts 28:10 They also honored us greatly, and when we were about to sail, they put on board whatever we needed. CSB Acts 28:10 So they heaped many honors on us, and when we sailed, they gave us what we needed. NIV Acts 28:10 They honored us in many ways and when we were ready to sail, they furnished us with the supplies we needed. NKJ Acts 28:10 They also honored us in many ways; and when we departed, they provided such things as were necessary. NRS Acts 28:10 They bestowed many honors on us, and when we were about to sail, they put on board all the provisions we needed. YLT Acts 28:10 who also with many honours did honour us, and we setting sail -- they were lading us with the things that were necessary. NAB Acts 28:10 They paid us great honor and when we eventually set sail they brought us the provisions we needed. NJB Acts 28:10 they honoured us with many marks of respect, and when we sailed they put on board the provisions we needed. GWN Acts 28:10 They showed respect for us in many ways, and when we were going to set sail, they put whatever we needed on board. BBE Acts 28:10 Then they gave us great honour, and, when we went away, they put into the ship whatever things we were in need of. honored - Mt 15:5,6 1Th 2:6 1Ti 5:3,4,17,18 supplied us - 2Ki 8:9 Ezr 7:27 Mt 6:31-34 10:8-10 2Co 8:2-6 9:5-11 Php 4:11,12,19 Acts 28 Resources - Multiple Sermons and Commentaries They also honored us with many marks of respect - Literally an idiom = "they also honored us with many honors." The meaning is that they honored them greatly. How? Luke does not specifically say but food and clothing for sure, possibly money, given that they had essentially lost everything. Larkin comments that "Paul experiences what he had instructed the Corinthians about—the dynamic of sowing spiritual things and reaping physical things (1 Cor 9:11; also see Ro 15:27). The islanders honored Paul's party in many ways and furnished them with the supplies...needed. A mercy ministry embraced in truth will not simply amaze or bring physical restoration—it will make one merciful." (Ibid) Honored (5091)(timao for time = honor, prize) means to show high regard respect for and so to count as valuable, to esteem, to value, to honor or to revere. To show respect to someone is to recognize their worth as a person (and if they are a parent to recognize the validity of their role and their authority) and implies a considered evaluation or estimation. Therefore, timao means to ascribe worth to someone. To hold in awe. To assign value to something, including people considered as property (slaves). It means to fix a value or price upon something and so to prize it. The idea is to treat as precious! To honor is a social action describing how people within a society should evaluate one another. Honor usually results in people being elevated in the eyes of the community. Honoring involves a proper attitude as well as appropriate behavior. Robertson has an interested comment on honored us (would include Luke) with many marks of respect or as the KJV renders it honored us with many honors - The word (honors) was often applied to payment for professional services as we today speak of an honorarium." Vincent does not agree with Robertson writing "The word (time) was applied to payments for professional services, and that fact may have influenced Luke in selecting it; but it is evidently not used in that sense here." Marks of respect (5092)(time from tio = accord honor, pay respect) in essence speaks of the worth ascribed to a person or the value described to some thing (Friberg). Price, value; honor, recognition, respect. Originally time referred to a valuing by which the price is fixed, hence the price itself, the thing priced, and so, generally, honor. The idea is properly, perceived value; worth (literally, "price"), especially perceived honor, i.e., what has value in the eyes of the beholder; and figuratively value (weight, honor) willingly assigned to something. In the active sense when time refers to the recognition of another's worth in the active sense it means honor, reverence, respect (Ro 12:10, 1 Ti 6:1). In the passive sense time speaks of recognition, esteem or dignity bestowed (Jn 4:44); honor as an element in the assignment of status to a person. Closely related it can speak of a position of honor (Heb 2:9, Heb 5:4). Time can speak of the tangible acknowledgement of one's worth - honorarium, compensation, payment received for service (1T 5.17). The idea is compensation given for special service with implication this is a way by which honor may be shown. When time refers to a thing, it can mean the price, value, price received or price paid back (Acts 4:34 = "proceeds"; Acts 5:2, 3 = "the price"; Acts 7:16 "a sum"; Acts 19:19 = "the price of"; 1 Cor. 6:20 = "bought with a price"; 1 Cor 7:23 = "bought with a price"). Figuratively, it conveys the sense of value, benefit or usefulness (Col 2:23 = "of no value"). Gilbrant - Throughout the classical period the noun timē reflected three general meanings. First, there was the idea of “worth” being ascribed to an individual. (The etymological roots of the English word worship, i.e., “worth-ship,” maintain this sense.) This ascribed worth or “honor” was given to Roman senators, kings, and those considered superior (socially or materially). In addition, heathen gods were honored or “esteemed” through hymns of praise and worship. In return, they supposedly “honored” men with wealth, gifts, and a variety of material rewards. This latter aspect of material wealth conveys the second meaning of timē which relates to the concept of “worth, value, price.” It also parallels a third, almost synonymous meaning which has to do with “commendations, awards, rewards.” Some, in fact, believe that the original sense of timē was “compensation” (Schneider, “timē,” Kittel, 8:169). Concerning the early Greek concepts of timē Schneider reports, “Gradually timē detaches itself from real possessions and becomes an abstract concept of honour. That the original elements in the meaning of the word were never wholly lost can be seen in the fact that in the Koine timē can mean both ‘honour’ and ‘price’ ” (Ibid) W E Vine - Usage Notes: primarily "a valuing," hence, objectively, (a) "a price paid or received," e.g., Matt. 27:6, 9; Acts 4:34; Acts 5:2, 3; Acts 7:16, RV, "price" (AV, "sum"); Acts 19:19; 1 Cor. 6:20; 1 Cor. 7:23; (b) of "the preciousness of Christ" unto believers, 1 Pet. 2:7, RV, i.e., the honor and inestimable value of Christ as appropriated by believers, who are joined, as living stones, to Him the cornerstone; (c) in the sense of value, of human ordinances, valueless against the indulgence of the flesh, or, perhaps of no value in attempts at asceticism, Col. 2:23 (see extended note under INDULGENCE, No. 2); (d) "honor, esteem," (1) used in ascriptions of worship to God, 1 Tim. 1:17; 1 Tim. 6:16; Rev. 4:9, 11; Rev. 5:13; Rev. 7:12; to Christ, Rev. 5:12, 13; (2) bestowed upon Christ by the Father, Heb. 2:9; 2 Pet. 1:17; (3) bestowed upon man, Heb. 2:7; (4) bestowed upon Aaronic priests, Heb. 5:4; (5) to be the reward hereafter of "the proof of faith" on the part of tried saints, 1 Pet. 1:7, RV; (6) used of the believer who as a vessel is "meet for the Master's use," 2 Tim. 2:21; (7) to be the reward of patience in well-doing, Rom. 2:7, and of working good (a perfect life to which man cannot attain, so as to be justified before God thereby), Rom. 2:10; (8) to be given to all to whom it is due, Rom. 13:7 (see 1 Pet. 2:17, under B, No. 1); (9) as an advantage to be given by believers one to another instead of claiming it for self, Rom. 12:10; (10) to be given to elders that rule well ("double honor"), 1 Tim. 5:17 (here the meaning may be an honorarium); (11) to be given by servants to their master, 1 Tim. 6:1; (12) to be given to wives by husbands, 1 Pet. 3:7; (13) said of the husband's use of the wife, in contrast to the exercise of the passion of lust, 1 Thess. 4:4 (some regard the "vessel" here as the believer's body); (14) of that bestowed upon; parts of the body, 1 Cor. 12:23, 24; (15) of that which belongs to the builder of a house in contrast to the house itself, Heb. 3:3; (16) of that which is not enjoyed by a prophet in his own country, John 4:44; (17) of that bestowed by the inhabitants of Melita upon Paul and his fellow-passengers, in gratitude for his benefits of healing, Acts 28:10; (18) of the festive honor to be possessed by nations, and brought into the Holy City, the heavenly Jerusalem, Rev. 21:26 (in some mss., ver. 24); (19) of honor bestowed upon things inanimate, a potters' vessel, Rom. 9:21; 2 Tim. 2:20. (Vine's Expository Dictionary) Time - 41x in 40v - honor (28), honorable use (1), marks of respect (1), precious value (1), price (7), proceeds (1), sum (1), value (1). Matt. 27:6; Matt. 27:9; Jn. 4:44; Acts 4:34; Acts 5:2; Acts 5:3; Acts 7:16; Acts 19:19; Acts 28:10; Rom. 2:7; Rom. 2:10; Rom. 9:21; Rom. 12:10; Rom. 13:7; 1 Co. 6:20; 1 Co. 7:23; 1 Co. 12:23; 1 Co. 12:24; Col. 2:23; 1 Thess. 4:4; 1 Tim. 1:17; 1 Tim. 5:17; 1 Tim. 6:1; 1 Tim. 6:16; 2 Tim. 2:20; 2 Tim. 2:21; Heb. 2:7; Heb. 2:9; Heb. 3:3; Heb. 5:4; 1 Pet. 1:7; 1 Pet. 2:7; 1 Pet. 3:7; 2 Pet. 1:17; Rev. 4:9; Rev. 4:11; Rev. 5:12; Rev. 5:13; Rev. 7:12; Rev. 21:26 Time in the Septuagint - Gen. 20:16; Gen. 44:2; Exod. 28:2; Exod. 28:40; Exod. 34:20; Lev. 5:15; Lev. 5:18; Lev. 6:6; Lev. 27:2; Lev. 27:3; Lev. 27:5; Lev. 27:6; Lev. 27:7; Lev. 27:8; Lev. 27:13; Lev. 27:15; Lev. 27:16; Lev. 27:17; Lev. 27:19; Lev. 27:23; Lev. 27:25; Lev. 27:27; Num. 20:19; 2 Chr. 1:16; 2 Chr. 32:33; Est. 1:20; Job 31:39; Job 34:19; Job 37:22; Job 40:10; Ps. 8:5; Ps. 29:1; Ps. 44:12; Ps. 45:9; Ps. 49:8; Ps. 49:12; Ps. 49:20; Ps. 62:4; Ps. 96:7; Ps. 99:4; Prov. 6:26; Prov. 12:9; Prov. 22:9; Prov. 26:1; Isa. 10:16; Isa. 11:10; Isa. 14:18; Isa. 35:2; Isa. 55:1; Ezek. 22:25; Dan. 1:9; Dan. 2:6; Dan. 2:37; Dan. 4:30; Dan. 4:36; Dan. 5:18; Dan. 5:20; Dan. 7:14; And when we were setting sail, they supplied us with all we needed - In the next verse, Luke says the set sail after 3 months. Can you imagine a 3 month "crash course" on the Old and NT from the greatest teacher after Jesus Himself! Luke is silent, but I find it difficult to believe that Paul did not continually proclaim the Gospel and teach about Jesus. One wonders how many of the natives on Malta we will meet in Heaven? Won't they have some exciting tales? And while the numerous healings did not save anyone, the healings undoubtedly did open the door for proclamation of the Gospel. Setting sail (321)(anago from ana = up, again, away + ago = to bring, lead) literally speaks of movement from a lower to a higher point and in the passive voice (as here) was a nautical technical term meaning to put (out) to sea, set sail.(Lk 8:22; Acts 13:13; Acts 16:11; Acts 18:21; Acts 20:3, 13; Acts 21:1, 2; Acts 27:2, 4, 12, 21; Acts 28:10, 11). Supplied (2007)(epitithemi from epi = upon + tithemi = to place, put) means literally to place one thing upon another. To give something to someone. In the middle voice, it refers to giving to someone what he needs. The idea could also be they "put on board" the ship all they would need which is now the NRSV renders it. Epitithemi is used 3 times in Acts 28 - first of Paul's laying the twigs on the fire (Acts 28:3), next of laying hands on Publius' ill father (Acts 28:8) and here of supplying or placing upon them all the supplies they would need. Needed (5532)(chreia from chraomai = to use, make use of or chreos = a debt) means a necessity, what is needed or the occasion of need. It describes that which should be supplied because it is needed. All of Luke's uses of chreia in Acts - Acts 2:45; Acts 4:35; Acts 6:3; Acts 20:34; Acts 28:10. Acts 28:11 At the end of three months we set sail on an Alexandrian ship which had wintered at the island, and which had the Twin Brothers for its figurehead. NET Acts 28:11 After three months we put out to sea in an Alexandrian ship that had wintered at the island and had the "Heavenly Twins" as its figurehead. GNT Acts 28:11 Μετὰ δὲ τρεῖς μῆνας ἀνήχθημεν ἐν πλοίῳ παρακεχειμακότι ἐν τῇ νήσῳ, Ἀλεξανδρίνῳ, παρασήμῳ Διοσκούροις. NLT Acts 28:11 It was three months after the shipwreck that we set sail on another ship that had wintered at the island-- an Alexandrian ship with the twin gods as its figurehead. KJV Acts 28:11 And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. ESV Acts 28:11 After three months we set sail in a ship that had wintered in the island, a ship of Alexandria, with the twin gods as a figurehead. CSB Acts 28:11 After three months we set sail in an Alexandrian ship that had wintered at the island, with the Twin Brothers as its figurehead. NIV Acts 28:11 After three months we put out to sea in a ship that had wintered in the island. It was an Alexandrian ship with the figurehead of the twin gods Castor and Pollux. NKJ Acts 28:11 After three months we sailed in an Alexandrian ship whose figurehead was the Twin Brothers, which had wintered at the island. NRS Acts 28:11 Three months later we set sail on a ship that had wintered at the island, an Alexandrian ship with the Twin Brothers as its figurehead. YLT Acts 28:11 And after three months, we set sail in a ship (that had wintered in the isle) of Alexandria, with the sign Dioscuri, NAB Acts 28:11 Three months later we set sail on a ship that had wintered at the island. It was an Alexandrian ship with the Dioscuri as its figurehead. NJB Acts 28:11 At the end of three months we set sail in a ship that had wintered in the island; she came from Alexandria and her figurehead was the Twins. GWN Acts 28:11 After three months we sailed on an Alexandrian ship that had spent the winter at the island. The ship had the gods Castor and Pollux carved on its front. BBE Acts 28:11 And after three months we went to sea in a ship of Alexandria sailing under the sign of the Dioscuri, which had been at the island for the winter. an Alexandrian ship - Ac 6:9 27:6 which had the Twin Brothers - Isa 45:20 Jon 1:5,16 1Co 8:4 Acts 28 Resources - Multiple Sermons and Commentaries CASTOR AND POLLUX LEAD THE WAY TO ROME At the end of three months we set sail (put out to sea = anago) on an Alexandrian ship (see Acts 27:6+) which had wintered at the island - Winter was over and it was now safe to sail. Had wintered is perfect tense signifying they had passed the entire winter here. Since this is an Alexandrian ship presumably it is another grain ship (from Egypt, the granary of the Roman Empire) bound for Rome. As an aside, while Luke records no Pauline proclamation of the Gospel (and some commentators thus conclude he did not speak of Christ), I find it inconceivable that Paul did not share Christ with these islanders. Without Christ they were going to Hell. And Paul has repeatedly demonstrated how he redeems the time, so I will not be surprised to see some Malta Islanders in heaven. One commentator writes "'the voyage to Rome is concerned not with missionary preaching but with cooperative relationships that are possible between Christianity and pagan society. In this context pagans are allowed to be pagans." (Tannenhill) I think that is highly unlikely. I am reminded of D L Moody who preached one day in Chicago but that even gave no invitation. That very night was the great Chicago fire and many of Moody's attendees were likely killed in that fire! He never preached a message again without giving an invitation to receive Christ as Savior. I think Paul was of the same mindset. In fact the likelihood that he would ever see any of these islanders again is very remote (except in Heaven!). As Paul wrote to Timothy in some of his last words "Preach the Word! Be ready in season and out of season!" (2Ti 4:2). Malta may have been "out of season" but the Gospel is always "in season!" Robertson - Navigation in the Mediterranean usually opened up in February (always by March), spring beginning on Feb. 9 (Page). And which had the Twin Brothers for its figurehead - KJV has "whose sign was Castor and Pollux." This figurehead to as Twin Brothers is also known as Dioscuri or Castor and Pollux. The constellation Gemini ("the Twins") is named after them, and its two brightest stars are called Castor and Pollux. If Gemini, was seen during a storm it was assumed to be an omen of good fortune. The idea of a figurehead in ancient times would be similar to the names given modern ships (e.g., Titanic). In ancient times the figurehead was the image of a god, a man, a beast, or of some other object, sculptured or painted on the prow. The pagans were superstitious and did not know God so the figure of the "guardian deity" was affixed to the stern, as if it could provide any protection! Larkin - They were the patron deities of sailors and protectors of innocent seafarers, and their cult had devotees in Egypt as well as Italy (Epictetus Discourses 2.18.29). Euripides presents them as guardians of truth and punishers of perjurers (Electra 1342-55). It is probably with an intended ironic twist that Luke notes Paul's embarkation on "The Castor and Pollux." For though the unbelieving ancients would have attributed Paul's rescue to "the Twins" and taken it as a token of his innocence, Paul has made clear he belongs to, serves and believes in the one true God, who was his protector and deliverer (Acts 27:23-25). So today, though others tout the gods of non-Christian religion or secular technopolitical ideology as protectors and saviors, the Christian knows who is really in gracious control. (Ibid) Wikipedia writes " Castor and Pollux (or in Greek Polydeuces) were twin half-brothers in Greek and Roman mythology, known together as the Dioscuri. Their mother was Leda, but they had different fathers; Castor was the mortal son of Tyndareus, the king of Sparta, while Pollux was the divine son of Zeus, who seduced Leda in the guise of a swan. Though accounts of their birth are varied, they are sometimes said to have been born from an egg, along with their twin sisters Helen of Troy and Clytemnestra. In Latin the twins are also known as the Gemini (literally "twins") or Castores, as well as the Tyndaridae or Tyndarids. When Castor was killed, Pollux asked Zeus to let him share his own immortality with his twin to keep them together, and they were transformed into the constellation Gemini. The pair were regarded as the patrons of sailors, to whom they appeared as St. Elmo's fire. They were also associated with horsemanship, in keeping with their origin as the Indo-European horse twins. NET Note adds "The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the “gods of navigation.” To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9)." Figurehead (only here in NT)(3902)(parasemos from para = beside, to the side + sema = sign, mark) is a distinguishing mark and of a ship on which a figurehead is mounted. In this case the distinguishing mark was the Twin Brothers. Had wintered (3914) (paracheimazo from para = alongside, beside + cheimazo = to be tossed with tempest) to remain in a place during the season of tempestuous (winter) weather. Gilbrant adds "This verb, common in classical Greek from the days of Demosthenes and Hyperides (Fourth Century B.C.), means “spend the winter” at a certain place. It is not found in the Septuagint." Paracheimazo - spend the winter(3), wintered(1). 4v - Acts 27:12; Acts 28:11; 1 Co. 16:6; Tit. 3:12 Larkin - Pliny (Natural History 2.47) says that sea travel resumed after February 7; Vegetius (Military Institutions of the Romans 4.39) says after March 10 (compare Josephus Jewish War 2.203). Acts 28:12 After we put in at Syracuse, we stayed there for three days. NET Acts 28:12 We put in at Syracuse and stayed there three days. GNT Acts 28:12 καὶ καταχθέντες εἰς Συρακούσας ἐπεμείναμεν ἡμέρας τρεῖς, NLT Acts 28:12 Our first stop was Syracuse, where we stayed three days. KJV Acts 28:12 And landing at Syracuse, we tarried there three days. ESV Acts 28:12 Putting in at Syracuse, we stayed there for three days. CSB Acts 28:12 Putting in at Syracuse, we stayed three days. NIV Acts 28:12 We put in at Syracuse and stayed there three days. NKJ Acts 28:12 And landing at Syracuse, we stayed three days. NRS Acts 28:12 We put in at Syracuse and stayed there for three days; YLT Acts 28:12 and having landed at Syracuse, we remained three days, NAB Acts 28:12 We put in at Syracuse and stayed there three days, NJB Acts 28:12 We put in at Syracuse and spent three days there; GWN Acts 28:12 We stopped at the city of Syracuse and stayed there for three days. BBE Acts 28:12 And going into the harbour at Syracuse, we were waiting there for three days. Acts 28 Resources - Multiple Sermons and Commentaries MALTA > SYRACUSE After we put in at Syracuse (see picture) we stayed there for three days - They were sailing north, northeast and then straight north to go between Sicily and the toe of Italy's boot. Click map above to see port of Syracuse, the chief city of Sicily which is located about 85 miles from Malta. In Acts 28:11 the ship "went up from" the land (anago) and here it "goes down" (the prefix kata means down) to land. Robertson on Syracuse - Here it was that Alcibiades wrecked the power and glory of Athens. Why the ship spent three days we do not know. We put in (2609)(katago from kata = down + ago = bring) means bring down from a topographically higher elevation to a lower one (e.g., Acts 9:30) and as in this passage in the passive voice it is a nautical idiom meaning “to put into harbor” (Sidon, Acts 27:3; Luke 5:11 Acts 28:13 From there we sailed around and arrived at Rhegium, and a day later a south wind sprang up, and on the second day we came to Puteoli. NET Acts 28:13 From there we cast off and arrived at Rhegium, and after one day a south wind sprang up and on the second day we came to Puteoli. GNT Acts 28:13 ὅθεν περιελόντες κατηντήσαμεν εἰς Ῥήγιον. καὶ μετὰ μίαν ἡμέραν ἐπιγενομένου νότου δευτεραῖοι ἤλθομεν εἰς Ποτιόλους, NLT Acts 28:13 From there we sailed across to Rhegium. A day later a south wind began blowing, so the following day we sailed up the coast to Puteoli. KJV Acts 28:13 And 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: ESV Acts 28:13 And from there we made a circuit and arrived at Rhegium. And after one day a south wind sprang up, and on the second day we came to Puteoli. CSB Acts 28:13 From there, after making a circuit along the coast, we reached Rhegium. After one day a south wind sprang up, and the second day we came to Puteoli. NIV Acts 28:13 From there we set sail and arrived at Rhegium. The next day the south wind came up, and on the following day we reached Puteoli. NKJ Acts 28:13 From there we circled round and reached Rhegium. And after one day the south wind blew; and the next day we came to Puteoli, NRS Acts 28:13 then we weighed anchor and came to Rhegium. After one day there a south wind sprang up, and on the second day we came to Puteoli. YLT Acts 28:13 thence having gone round, we came to Rhegium, and after one day, a south wind having sprung up, the second day we came to Puteoli; NAB Acts 28:13 and from there we sailed round the coast and arrived at Rhegium. After a day, a south wind came up and in two days we reached Puteoli. NJB Acts 28:13 from there we followed the coast up to Rhegium. After one day there a south wind sprang up and on the second day we made Puteoli, GWN Acts 28:13 We sailed from Syracuse and arrived at the city of Rhegium. The next day a south wind began to blow, and two days later we arrived at the city of Puteoli. BBE Acts 28:13 And from there, going about in a curve, we came to Rhegium: and after one day a south wind came up and on the day after we came to Puteoli: Acts 28 Resources - Multiple Sermons and Commentaries SYRACUSE > RHEGIUM From there we sailed around and arrived at Rhegium - From Syracuse they sailed around about 85 miles to Rhegium is at the tip of the toe of the "boot" of Italy. The name Rhegium is from the Greek verb rhegnumi meaning to "break off" and thus describes the place where the land "breaks off" at the southern entrance to the Strait of Messina. STRAIT OF MESSINA Sailed around (4022)(perierchomai from peri = about + erchomai = to come, go) mean to go about, to wander about. Gilbrant points out that "When the ship left Syracuse the wind was not favorable, so they had to "make a circuit," ("sailed around") that is, they had to tack against the wind all the way to Rhegium (the modern Reggio) in the toe of Italy's boot opposite Messina in Sicily." And a day later a south wind sprang up - Sprang up is epiginomai (epi = upon + ginomai = to be or come) which means to arise upon, with the implication of existence of a new condition, i.e., the southerly wind, which was perfect, for they were headed north. As Gilbrant states in the note above initially the wind was not favorable as they left Syracuse. God is in control of the south winds and clearly gives Paul and the passengers an uneventful "storm-less" final leg the rest fo the way to Italy. Keep in mind that it is still early in the sailing season and there was always the potential for treacherous weather, but in this case it did not transpire. THOUGHT - What a difference between the two south winds, the first seemingly favorable but clearly not in the will of God in Acts 27:13+ and this southerly wind also favorable and giving them a speedy voyage in the will of God Who is taking Paul to Rome. So what is the message of the same wind, but two diametrically opposite results? When we are discerning the will of God, we need to be cautious in putting all of our faith in seemingly favorable circumstances if that is our sole criterion. We need to be sure our "voyage" lines up with the Word of God, the Spirit of God and thirdly godly counsel God provides. The circumstances should be secondary and not primary means of assessing the Will of the Lord, lest we end up with a situation that is a veritable "shipwreck!" And on the second day we came to Puteoli - People travelling to Rome often sailed to this port and traveled the rest of the journey by road. Puteoli is modern day Pozzuoli and this 200 mile trip took only 2 days because of the favorable winds that had sprung up. Puteoli was the chief port on the bay of Naples. Puteoli (Pozzuoli on this map) stood on the north shore of an indentation in the bay and was protected by a massive breakwater (see this picture of the bay which shows the protecting breakwater on the southern side). Gilbrant on Puteoli - Because the coast nearer Rome had no good harbors until an artificial one was made by the emperor Claudius, and because Puteoli was a very safe harbor, the Romans made it their chief seaport. Thus, it became the center of commercial activity and was very prosperous. The grain ships that brought wheat from Egypt made it their home port. Other ships brought goods and spices from the Orient by way of the countries bordering on the eastern Mediterranean. At this time its population was about 100,000. (Ibid) Malta to Syracuse 85 Syracuse to Rhegium 85 Rhegium to Puteoli 200 Puteoli to Forum of Appius 100 Forum of Appius to Three Taverns 10 Three Taverns to Rome 35 Approximate Distance Traveled 2,130 Acts 28:14 There we found some brethren, and were invited to stay with them for seven days; and thus we came to Rome. NET Acts 28:14 There we found some brothers and were invited to stay with them seven days. And in this way we came to Rome. GNT Acts 28:14 οὗ εὑρόντες ἀδελφοὺς παρεκλήθημεν παρ᾽ αὐτοῖς ἐπιμεῖναι ἡμέρας ἑπτά· καὶ οὕτως εἰς τὴν Ῥώμην ἤλθαμεν. NLT Acts 28:14 There we found some believers, who invited us to spend a week with them. And so we came to Rome. KJV Acts 28:14 Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome. ESV Acts 28:14 There we found brothers and were invited to stay with them for seven days. And so we came to Rome. CSB Acts 28:14 There we found believers and were invited to stay with them for seven days. And so we came to Rome. NIV Acts 28:14 There we found some brothers who invited us to spend a week with them. And so we came to Rome. NKJ Acts 28:14 where we found brethren, and were invited to stay with them seven days. And so we went toward Rome. NRS Acts 28:14 There we found believers and were invited to stay with them for seven days. And so we came to Rome. YLT Acts 28:14 where, having found brethren, we were called upon to remain with them seven days, and thus to Rome we came; NAB Acts 28:14 There we found some brothers and were urged to stay with them for seven days. And thus we came to Rome. NJB Acts 28:14 where we found some brothers and had the great encouragement of staying a week with them. And so we came to Rome. GWN Acts 28:14 In Puteoli we discovered some believers who begged us to spend a week with them. 15 Believers in Rome heard that we were coming, so they came as far as the cities of Appius' Market and Three Taverns to meet us. When Paul saw them, he thanked God and felt encouraged. So we finally arrived in the city of Rome. BBE Acts 28:14 Where we came across some of the brothers, who kept us with them for seven days; and so we came to Rome. we found - Ac 9:42,43 19:1 21:4,7,8 Ps 119:63 Mt 10:11 and were - Ac 20:6 Ge 7:4 8:10-12 Acts 28 Resources - Multiple Sermons and Commentaries A "WEEK LONG PAULINE SEMINAR" Seven days with the great apostle Paul. One word - priceless! I would imagine they burned some "midnight oil" as in Acts 20:7-11+ when Eutychus had fallen asleep about midnight and then fallen out of the window dead only to be miraculously restored to life by Paul. There we found some brethren - This refers to believers, not "Jewish brethren" for Luke (a Gentile) refers to them as his brethren also. This fact demonstrates that the Gospel had spread 145 miles from Rome to this seaport, once again emphasizing that " the word of the Lord was growing mightily and prevailing.." (Acts 19:20+, cf Acts 6:7+, Acts 12:24+, Isaiah 55:11, 2 Th 3:1) Recall that there had been some Roman Jews at Pentecost (cf Acts 2:10+) and undoubtedly some of these were born again upon hearing Peter's Gospel sermon and had returned to establish a church at Rome. In turn this church had probably planted this church at Puteoli. Found (2147)(heurisko) means to find after searching and so to discover. Larkin - What an attractive picture of the worldwide network of support and encouragement that Christians know! To the cosmopolitan Roman then, and the sophisticated but unconnected urbanite now, Paul's experience of instant but genuine intimacy and full-orbed mutual commitment in the company of brothers at Puteoli is a refreshing picture of what they long for and can have in the gospel (compare Acts 16:15, Acts 16:33-34; Acts 21:7; Acts 27:3). (Ibid) And were invited to stay with them for seven days - It is intriguing that we do not hear about Julius the Centurion, but surely he must have been with this group because he had not yet brought his prisoner to the final destination. Was he a believer by now? Possibly, but we cannot be sure. One thing is certain -- he trusted Paul to stay with these brethren for seven days.Presumably Julius gave permission as in Acs 27:3. This seven day stay with other believers would surely refresh Paul and again shows the kindness of this Centurion (cf his philanthropos or "consideration" in Acts 27:3+). This recalls Paul's words he had earlier written in his letter to Rome writing "For I long to see you so that I may impart some spiritual gift to you, that you may be established; that is, that I may be encouraged together with you while among you, each of us by the other’s faith, both yours and mine." (Ro 1:11-12+, see also Ro 15:23-29+) Invited (3870)(parakaleo from para = side of, alongside, beside + kaleo= call) means literally to call one alongside, to call someone to oneself. Parakaleo can include the idea of giving help or aid but the primary sense in the NT is to urge someone to take some action, in this context to stay with the brethren. PAUL'S TRIUMPHAL ENTRY INTO ROME! And thus we came to Rome - Robertson writes "at last. Luke is exultant as Page observes: Paulus Romae captivus: triumphus unicus. ("Paul, the prisoner, the only victory") It is the climax of the book of Acts (Acts 19:21; Acts 23:11), but not the close of Paul's career. Page rightly remarks that a new paragraph should begin with Acts 28:15, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans 15:22-29)." Larkin - The double reference to arrival at Rome (Acts 28:14, Acts 28:16) may be explained either by Luke's desire to set in bold relief Paul's encouraging encounter with the Roman Christians or by his frame of mind—his eagerness to bring the account to a climax (Longenecker 1981:567). Harmonizing the double reference by seeing the first as pointing to a larger geographical area, the "administrative district of Rome" (Ramsay 1896:347), has been consistently rejected (for example, Lake and Cadbury 1979:345; Polhill 1992:536). Simon Kistemaker's "so we started for Rome" (1990:955), while it permits the phrase to function as a title framing the next sequence of events, reduces its effectiveness as a climactic statement of fulfillment. (Ibid) Acts 28:15 And the brethren, when they heard about us, came from there as far as the Market of Appius and Three Inns to meet us; and when Paul saw them, he thanked God and took courage. NET Acts 28:15 The brothers from there, when they heard about us, came as far as the Forum of Appius and Three Taverns to meet us. When he saw them, Paul thanked God and took courage. GNT Acts 28:15 κἀκεῖθεν οἱ ἀδελφοὶ ἀκούσαντες τὰ περὶ ἡμῶν ἦλθαν εἰς ἀπάντησιν ἡμῖν ἄχρι Ἀππίου Φόρου καὶ Τριῶν Ταβερνῶν, οὓς ἰδὼν ὁ Παῦλος εὐχαριστήσας τῷ θεῷ ἔλαβε θάρσος. NLT Acts 28:15 The brothers and sisters in Rome had heard we were coming, and they came to meet us at the Forum on the Appian Way. Others joined us at The Three Taverns. When Paul saw them, he was encouraged and thanked God. KJV Acts 28:15 And 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. ESV Acts 28:15 And the brothers there, when they heard about us, came as far as the Forum of Appius and Three Taverns to meet us. On seeing them, Paul thanked God and took courage. CSB Acts 28:15 Now the believers from there had heard the news about us and had come to meet us as far as the Forum of Appius and the Three Taverns. When Paul saw them, he thanked God and took courage. NIV Acts 28:15 The brothers there had heard that we were coming, and they traveled as far as the Forum of Appius and the Three Taverns to meet us. At the sight of these men Paul thanked God and was encouraged. NKJ Acts 28:15 And from there, when the brethren heard about us, they came to meet us as far as Appii Forum and Three Inns. When Paul saw them, he thanked God and took courage. NRS Acts 28:15 The believers from there, when they heard of us, came as far as the Forum of Appius and Three Taverns to meet us. On seeing them, Paul thanked God and took courage. YLT Acts 28:15 and thence, the brethren having heard the things concerning us, came forth to meet us, unto Appii Forum, and Three Taverns -- whom Paul having seen, having given thanks to God, took courage. NAB Acts 28:15 The brothers from there heard about us and came as far as the Forum of Appius and Three Taverns to meet us. On seeing them, Paul gave thanks to God and took courage. NJB Acts 28:15 When the brothers there heard about us they came to meet us, as far as the Forum of Appius and the Three Taverns. When Paul saw them he thanked God and took courage. GWN Acts 28:15 Believers in Rome heard that we were coming, so they came as far as the cities of Appius' Market and Three Taverns to meet us. When Paul saw them, he thanked God and felt encouraged. So we finally arrived in the city of Rome. BBE Acts 28:15 And the brothers, when they had news of us, came out from town as far as Appii Forum and the Three Taverns to have a meeting with us: and Paul, seeing them, gave praise to God and took heart. Market of Appius- Ac 10:25 21:5 Ex 4:14 Joh 12:13 Ro 15:24 Ga 4:14 Heb 13:3 3Jn 1:6-8 Market of Appius - Appii Forum, now Borgo Longo, was an ancient city of the Volsci, fifty miles S. of Rome. Three Inns (taverns) - The Three Taverns was a place in the Appian Way, thirty miles from Rome. he thanked God and took courage - Jos 1:6,7,9 1Sa 30:6 Ps 27:14 1Co 12:21,22 2Co 2:14 7:5-7 1Th 3:7 Acts 28 Resources - Multiple Sermons and Commentaries APPIUS > THREE INNS > ROME Puteoli to Market of Appius 100 Forum of Appius to Three Inns 10 Three Inns to Rome 35 Total Distance from Caesarea by the Sea 2,130 And the brethren - The Christ followers in Rome. Note that the church in Rome had some 3 years earlier received Paul's letter from Corinth at the hands of Phoebe. When they heard about us (heard "about our affairs") - How did the brethren hear about them? Recall that Paul had delayed for 7 days in Puteoli but presumably some of the party (originally 276) would have had ample time to arrive at Rome. Was this Aristarchus who went on ahead? We simply do not know. What is interesting is that whoever they were, they sought out other believers, not Roman authorities. Came from there - From where? The last geographic notation is Rome in Acts 28:15, so these brothers and sisters in Christ had traveled to 35-45 miles from Rome to meet Paul. It was a joyous time and Julius would not interfere. As far as the Market of Appius and Three Inns to meet us - From the chart above, note that from Puteoli to Market of Appius was about 100 miles, which in turn was about 45 miles from Rome. The Three Inns was about 10 miles further north from the Market at Appius. So some of the brethren made the full 45 mile trip to meet up at the Market of Appius and others made the 35 mile trip to meet up at Three Inns. NET Note on Market of Appius - The Forum of Appius was a small traveler's stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavern keepers” (Satires 1.5.3). Wikipedia - The Forum Appii (or Appii Forum) is an ancient post station on the Via Appia, 43 miles (69 km) southeast of Rome, founded, no doubt, by the original constructor of the road. Horace mentions it as the usual halt at the end of the first day's journey from Rome, and describes it as full of boatmen and cheating innkeepers. Boatmen were found there because it was the starting-point of a canal which ran parallel to the road through the Pontine Marshes, and was used instead of it at the time of Strabo and Horace (see Appian way). APPIAN WAY Gilbrant comments - As he trudged along, he may have looked back over the 3 years that had passed since he had written to the Romans, expressing his desire to visit them (Romans 1:10, 11, 15). What a weary 3 years they had been! There had been persecutions and false accusations. The imprisonment at Caesarea had dragged on and on until he had appealed to Caesar. What further severe ordeal awaited him now? But God had a pleasant surprise for Paul. When he reached the Appii Forum ("the marketplace of Appius"), about 40 miles south of Rome, a delegation of people met him. They were Christians who had come out in order to give him a royal welcome. It was not honor that brought Paul joy, however. The sight of Christian brothers who would walk and talk with him caused him to thank God and take courage. Even mature, spiritual believers need the inspiration and strength which can be derived from Christian fellowship with other believers. To meet (529)(apantesis from apantáo from apó = from + antáo = to come opposite to, to meet especially to meet face to face) describes a meeting especially a meeting of two who are coming from different directions. This is the same word Paul use Paul's description of another great meeting called the Rapture, referred to in 1 Th 4:17+ writing "we who are alive and remain will be caught up together with them in the clouds to meet (apantesis) the Lord in the air, and so we shall always be with the Lord." Toussiant writes "Like an entourage, believers will go up at the Rapture into the clouds to meet Jesus, their Savior and Lord, coming from heaven to take them to Himself. Paul looked forward to joining that group." In Greek culture the word had a technical meaning to describe the visits of dignitaries to cities where the visitor would be formally met by the citizens, or a deputation of them, who had gone out from the city for this purpose and would then be ceremonially escorted back into the city. In other words it was used in Greek literature of an entourage coming out of a city to meet an official going to the cit. Apantesis was often used to suggest the meeting of a dignitary or king, a famous person, describing people rushing to meet the one who was coming. Hiebert has a similar comment on the meaning of apantesis writing that "In Hellenistic Greek the expression had become a kind of technical term denoting "a ceremonial meeting with a person of position. In papyrus usage it was used of an official delegation going forth to meet a newly appointed magistrate, or other dignitary, upon his arrival in their district." Hogg and Vine remark, "Almost invariably the word suggests that those who go out to meet him intend to return to their starting place with the person met." But Thomas feels that "usage of the noun in LXX as well as differing features of the present context (e.g., Christians being snatched away rather than advancing on their own to meet the visitor) is sufficient to remove this passage from the technical Hellenistic sense of the word. A meeting in the air is pointless unless the saints continue on to heaven with the Lord who has come out to meet them (Milligan, p. 61)." (Ibid) And when Paul saw them, he thanked God and took courage - To "take courage" (literally "received courage") is an idiomatic way of saying he became confident and/or courageous even in face of real or possible danger in Rome. Larkin on he thanked God - Why? From his letter to the Romans and from Acts we know that one of Paul's long-standing desires was to bear witness in Rome (Acts 19:21; Rom 1:10-12; 15:22-24, 30-32). Along the way to that goal, he had anticipated and met some significant obstacles. When, with God's help, we achieve divinely appointed goals, the only proper response is thankfulness. (Ibid) Thanked (2168)(eucharisteo from eucháristos = grateful from eú = well + charízomai = to grant; English - Eucharist) means to show that one is under obligation by being thankful. To show oneself as grateful most often to God. Gilbrant - Primarily it means “to give thanks.” The cognate charis (5320B), “grace, attractiveness, favor,” has been incorporated by New Testament writers into Christian thinking and has taken on the special meaning of “grace,” God’s gracious favor toward His own. The verb, occurring as early as the Third Century B.C., has the basic meaning of “to show someone a favor” and hence “oblige” (Moulton-Milligan). And because a favor deserves an obligation of thanks, the verb developed the meaning “to be thankful,” hence “to give thanks, return thanks.” Courage (only here in NT)(2294)(tharsos related to tharrheo = be of good courage) means boldness, courage to do a thing, grounds of confidence. In Acts 23:11+ the Lord Jesus Himself encouraged Paul telling him "Take courage; (tharseo) for as you have solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also.” Toussaint adds that the related "verb tharseō is used in the Septuagint (Lxx) of people in distress who were then encouraged." (E.g., it often translates the phrase "do not fear" - so in Ex 14:13 tharseo in present imperative = "continually be of good courage", cf Ex 20:20, 1 Ki 17:13) Gilbrant - Even mature, spiritual believers need the inspiration and strength which can be derived from Christian fellowship with other believers. Acts 28:16 When we entered Rome, Paul was allowed to stay by himself, with the soldier who was guarding him. NET Acts 28:16 When we entered Rome, Paul was allowed to live by himself, with the soldier who was guarding him. GNT Acts 28:16 Ὅτε δὲ εἰσήλθομεν εἰς Ῥώμην, ἐπετράπη τῷ Παύλῳ μένειν καθ᾽ ἑαυτὸν σὺν τῷ φυλάσσοντι αὐτὸν στρατιώτῃ. NLT Acts 28:16 When we arrived in Rome, Paul was permitted to have his own private lodging, though he was guarded by a soldier. KJV Acts 28:16 And 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. ESV Acts 28:16 And when we came into Rome, Paul was allowed to stay by himself, with the soldier who guarded him. CSB Acts 28:16 When we entered Rome, Paul was permitted to stay by himself with the soldier who guarded him. NIV Acts 28:16 When we got to Rome, Paul was allowed to live by himself, with a soldier to guard him. NKJ Acts 28:16 Now when we came to Rome, the centurion delivered the prisoners to the captain of the guard; but Paul was permitted to dwell by himself with the soldier who guarded him. NRS Acts 28:16 When we came into Rome, Paul was allowed to live by himself, with the soldier who was guarding him. YLT Acts 28:16 And when we came to Rome, the centurion delivered up the prisoners to the captain of the barrack, but Paul was suffered to remain by himself, with the soldier guarding him. NAB Acts 28:16 When he entered Rome, Paul was allowed to live by himself, with the soldier who was guarding him. NJB Acts 28:16 On our arrival in Rome Paul was allowed to stay in lodgings of his own with the soldier who guarded him. GWN Acts 28:16 After our arrival, Paul was allowed to live by himself, but he had a soldier who guarded him. BBE Acts 28:16 And when we came into Rome, they let Paul have a house for himself and the armed man who kept watch over him. When we entered Rome- Ac 2:10 18:2 19:21 23:11 Ro 1:7-15 15:22-29 Rev 17:9,18 but - Ac 28:30,31 24:23 27:3 Ge 39:21-23 Acts 28 Resources - Multiple Sermons and Commentaries ANCIENT ROME When we entered Rome - Luke is still with Paul in Rome, but now could no longer stay with Paul who would be "kept company" by a soldier guarding him. Luke could not stay with Paul any longer, but undoubtedly was allowed to visit him, as were many others (Acts 28:30). And this is the last time in this chapter that Luke includes himself (no more "we" or "us"). Luke is mentioned in Paul's epistles to Philemon and to the Colossians (see below), which were written during this period. Even though Nero was emperor at this time, he had not yet shown his true character. Paul was still treated with courtesy and allowed many privileges. Col 4:14+ Luke, the beloved physician, sends you his greetings, and also Demas. Philemon 1:23-24 Epaphras, my fellow prisoner in Christ Jesus, greets you, 24 as do Mark, Aristarchus, Demas, Luke, my fellow workers. Larkin - What an irony: Paul the imperial prisoner makes a triumphal procession to the capital of the Empire! Thus proceeds the advance of the gospel in fulfillment of Acts 1:8, a demonstration of the truth of its declaration that it would be proclaimed in all nations....As Paul and his companions got to (better "entered") Rome, they were no doubt struck with, as Horace says, "the smoke, the riches and the din of wealthy Rome," the ancient world's largest city, capital and hub of the Empire (Odes 3.29.12). Here Paul experienced a more lenient form of custody, his own rented quarters, where he remained chained at the wrist to one soldier of the Praetorian guard, who served a four-hour shift (Phil 1:13; Josephus Antiquities 18.169). (Ibid) Paul was allowed to stay by himself - Who allowed this kindness? Was it the Centurion? That is certainly possible had he had treated Paul with consideration on several occasions (cf especially Acts 27:3+). The KJV has a phrase not in the more modern manuscripts writing "the centurion delivered the prisoners to the captain of the guard." Luke does not describe the fate of the other prisoners, but presumably they were thrown into a prison. As Luke records in Acts 28:30 Paul was able to rent an apartment in a private house and keep it for the 2 years he was in Rome. Luke and Aristarchus clearly remained in Rome to help Paul during this period for Paul makes mention of them in some of the Epistles written during this period. (See Colossians 4:10, 14; Philemon 24.) Was allowed (given permission)(2010)(epitrepo from epi = upon + trepo = to turn) means to turn to, to entrust, hence to permit or let someone do something. All uses in Acts - Acts 21:39; Acts 21:40; Acts 26:1; Acts 27:3; Acts 28:16. With the soldier who was guarding him - Guarding is in the present tense indicating Paul was continually guarded by Roman guards. Peterson comments that "Two was the customary number of guards for custodia militaris (Digest 48.3.14; cf. Acts 12:6+). This duty would have been rotated in the cohort, which explains why Paul could write to the Philippians about it becoming known throughout 'the whole Praetorian Guard' that his imprisonment was for Christ (Phil. 1:13). Chained by the wrist to his guard (v. 20), Paul doubtless took the opportunity to testify about the Lord Jesus to each one. (Pillar New Testament Commentary – The Acts of the Apostles) Soldier (4757)(stratiotes from stratia = an army, cp strateuomai = to make war) in the majority of NT uses refers to a man (or men) engaged in military service; one whose occupation is military; a man enlisted for service in an army; a private, or one in the ranks. This soldier was most likely a member of Nero's praetorian guard which is supported by Paul's declaration in his prison epistle to the Philippians writing "that my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else." (Php 1:13). Paul was a Spirit energized man who always redeemed the time, whether he was shipwrecked on an island for 3 month or under guard by Roman soldiers for 2 years! O to imitate his faithful pattern! Robertson - Probably a new soldier every day or night, but always with this soldier chained to his right hand day and night. Was guarding (5442)(phulasso) means to watch, to carry out the function as a military guard or sentinel (cp Ac 23:35, 28:16), to keep watch, to have one's eye upon lest one escape. Phulasso in Acts - Acts 7:53; Acts 12:4; Acts 16:4; Acts 21:24; Acts 21:25; Acts 22:20; Acts 23:35; Acts 28:16 Acts 28:17 After three days Paul called together those who were the leading men of the Jews, and when they came together, he began saying to them, "Brethren, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans. NET Acts 28:17 After three days Paul called the local Jewish leaders together. When they had assembled, he said to them, "Brothers, although I had done nothing against our people or the customs of our ancestors, from Jerusalem I was handed over as a prisoner to the Romans. GNT Acts 28:17 Ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συγκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν Ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς, Ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσι τοῖς πατρῴοις δέσμιος ἐξ Ἱεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν Ῥωμαίων, NLT Acts 28:17 Three days after Paul's arrival, he called together the local Jewish leaders. He said to them, "Brothers, I was arrested in Jerusalem and handed over to the Roman government, even though I had done nothing against our people or the customs of our ancestors. KJV Acts 28:17 And 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. ESV Acts 28:17 After three days he called together the local leaders of the Jews, and when they had gathered, he said to them, "Brothers, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans. CSB Acts 28:17 After three days he called together the leaders of the Jews. When they had gathered he said to them: "Brothers, although I have done nothing against our people or the customs of our ancestors, I was delivered as a prisoner from Jerusalem into the hands of the Romans. NIV Acts 28:17 Three days later he called together the leaders of the Jews. When they had assembled, Paul said to them: "My brothers, although I have done nothing against our people or against the customs of our ancestors, I was arrested in Jerusalem and handed over to the Romans. NKJ Acts 28:17 And it came to pass after three days that Paul called the leaders of the Jews together. So when they had come together, he said to them: "Men and brethren, though I have done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans, NRS Acts 28:17 Three days later he called together the local leaders of the Jews. When they had assembled, he said to them, "Brothers, though I had done nothing against our people or the customs of our ancestors, yet I was arrested in Jerusalem and handed over to the Romans. YLT Acts 28:17 And it came to pass after three days, Paul called together those who are the principal men of the Jews, and they having come together, he said unto them: 'Men, brethren, I -- having done nothing contrary to the people, or to the customs of the fathers -- a prisoner from Jerusalem, was delivered up to the hands of the Romans; NAB Acts 28:17 Three days later he called together the leaders of the Jews. When they had gathered he said to them, "My brothers, although I had done nothing against our people or our ancestral customs, I was handed over to the Romans as a prisoner from Jerusalem. NJB Acts 28:17 After three days he called together the leading Jews. When they had assembled, he said to them, 'Brothers, although I have done nothing against our people or the customs of our ancestors, I was arrested in Jerusalem and handed over to the Romans. GWN Acts 28:17 After three days Paul invited the most influential Jews in Rome to meet with him. When they assembled, he said to them, "Brothers, I haven't done anything against the Jewish people or violated the customs handed down by our ancestors. Yet, I'm a prisoner from Jerusalem, and I've been handed over to the Roman authorities. BBE Acts 28:17 Then after three days he sent for the chief men of the Jews: and when they had come together, he said to them, My brothers, though I had done nothing against the people or the ways of our fathers, I was given, a prisoner from Jerusalem, into the hands of the Romans. though I had done nothing - Ac 23:1-11 Acts 24:10-16 Acts 25:8,10 Ge 40:15 yet I was delivered as a prisoner - Ac 21:33-40 Acts 23:33 Acts 28 Resources - Multiple Sermons and Commentaries PAUL ADDRESSES JEWISH BRETHREN After three days Paul called together those who were the leading men of the Jews - Paul continues his strategy of taking the Gospel "to the Jew first." This refers to the local Jewish leaders (including synagogue leaders), not Jewish believers per se. He in essence sends out an "invitation" probably using the believers as envoys. This is an interesting tactic because in his missionary travels, the first place he would go to share the Gospel was to the Jewish synagogues. Now, he cannot go to the synagogues, so he calls the synagogues to come to him! (See Acts 13:5, Acts 13:14; Acts 14:1; Acts 16:13; Acts 17:2, Acts 17:10, Acts 17:17; Acts 18:4; Acts 19:8). Larkin notes that "The Jewish community at Rome in mid-first century is estimated to have numbered forty to fifty thousand, most being slaves and freedmen. They inhabited "the great section of Rome on the other side of the Tiber" (Philo Legatio ad Gaium 155). The names of ten to thirteen synagogues have been recovered from inscriptions in the catacombs (Dunn 1988:xlvi)....The apostle never finally turned his back on his compatriots. He saw each new audience of Jews as potentially containing some of the elect remnant who would hear and respond to the gospel (Rom 10:9-15; 11:5). And today Paul's initiative teaches us that centuries of Jewish rejection and Gentile anti-Semitism or neglect cannot erase the responsibility that all witnesses have to make sure the gospel goes "to the Jew first." (Ibid) Paul harbored no ill will or animosity toward the Jews despite all of the abuse, hatred and persecution he had experienced at their. He was a man who could honestly writer for all believers to "Bless those who persecute you. Bless and curse not." (Ro 12:14+). He practiced what he preached. Barclay phrased it this way rhetorically asking "Is there any example of undefeatable hope and unconquerable love like this act of Paul when, in Rome too, he preached first to the Jews?" Gilbrant notes that "Ancient Roman inscriptions show there were several Jewish synagogues in Rome at this time. In fact, the Roman government at the time did more than tolerate the Jews. They favored them by allowing them the privilege of governing themselves and making laws and ordinances for their own community. They even let them send an annual contribution to the temple in Jerusalem." Robertson on leading...Jews - This use of prōtos for the leading men of a city or among the Jews we have already had in Acts 13:50; Acts 25:2; Luke 19:47. Literally, "Those that were first among the Jews."...He is anxious that they may understand that this appeal was forced upon him by Festus following Felix and lot because he has come to make an attack on the Jewish people. He was sure that false reports had come to Rome. These non-Christian Jews accepted Paul's invitation. Called together (4779)(sugkaleo from sun = together + kaleo = call) means in the middle voice (as here in Acts 28:17) means to call to one's self, to summon (cf Lk 9:1; Lk 15:6 Lk 23:13; Acts 5:21 Acts 10:24; Acts 13:7).The idea of “calling together” a group or a meeting. In classical Greek the word generally suggests “to call to council” or “convene” and occasionally, “to invite” (Liddell-Scott). Gilbrant - Most of these reflect an informal “calling together” of friends in informal occasions or for celebration. In the Parable of the Lost Sheep and the Parable of the Lost Coin, the finder “calls together” friends and neighbors to celebrate the discovery of what had been lost (Luke 15:6,9). In other contexts the setting is more formal, suggesting a convening of a specific group such as the Sanhedrin (Acts 5:21), the 12 disciples (Luke 9:1), or the mustering of a company of soldiers (Mark 15:16). (Complete Biblical Library Greek-English Dictionary) Sugkaleo - 8v - Mk. 15:16; Lk. 9:1; Lk. 15:6; Lk. 15:9; Lk. 23:13; Acts 5:21; Acts 10:24; Acts 28:17 Sugkaleo in the Septuagint - Exod. 7:11; Jos. 9:22; Jos. 10:24; Jos. 22:1; Jos. 23:2; Jos. 24:1; Prov. 9:3; Jer. 1:15; Zech. 3:10 And when they came together, he began saying to them - Paul's aim was to prevent or abort any negative, condemning or derogatory report that might have come from his Jewish enemies in Jerusalem. Keep in mind this Paul's sixth and final (albeit brief) defense - Acts 21:27ff.; Acts 22:30ff.; Acts 24:1ff.; Acts 25:1-12; Acts 25:13ff. Brethren - Literally "men, brothers" (2 words).
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Robertson - If the edict of Claudius for the expulsion of the Jews from Rome (Acts 18:2) was due to disturbance over Christ (Chrēstus), then even in Rome the Jews had special reason for hostility towards Christians. The line of cleavage between Jew and Christian was now sharply drawn everywhere. Acts 28:23 When they had set a day for Paul, they came to him at his lodging in large numbers; and he was explaining to them by solemnly testifying about the kingdom of God and trying to persuade them concerning Jesus, from both the Law of Moses and from the Prophets, from morning until evening. NET Acts 28:23 They set a day to meet with him, and they came to him where he was staying in even greater numbers. From morning until evening he explained things to them, testifying about the kingdom of God and trying to convince them about Jesus from both the law of Moses and the prophets. GNT Acts 28:23 Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθον πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ, πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωϋσέως καὶ τῶν προφητῶν, ἀπὸ πρωῒ ἕως ἑσπέρας. NLT Acts 28:23 So a time was set, and on that day a large number of people came to Paul's lodging. He explained and testified about the Kingdom of God and tried to persuade them about Jesus from the Scriptures. Using the law of Moses and the books of the prophets, he spoke to them from morning until evening. KJV Acts 28:23 And 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. ESV Acts 28:23 When they had appointed a day for him, they came to him at his lodging in greater numbers. From morning till evening he expounded to them, testifying to the kingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets. CSB Acts 28:23 After arranging a day with him, many came to him at his lodging. From dawn to dusk he expounded and witnessed about the kingdom of God. He tried to persuade them concerning Jesus from both the Law of Moses and the Prophets. NIV Acts 28:23 They arranged to meet Paul on a certain day, and came in even larger numbers to the place where he was staying. From morning till evening he explained and declared to them the kingdom of God and tried to convince them about Jesus from the Law of Moses and from the Prophets. NKJ Acts 28:23 So when they had appointed him a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening. NRS Acts 28:23 After they had set a day to meet with him, they came to him at his lodgings in great numbers. From morning until evening he explained the matter to them, testifying to the kingdom of God and trying to convince them about Jesus both from the law of Moses and from the prophets. YLT Acts 28:23 and having appointed him a day, they came, more of them unto him, to the lodging, to whom he was expounding, testifying fully the reign of God, persuading them also of the things concerning Jesus, both from the law of Moses, and the prophets, from morning till evening, NAB Acts 28:23 So they arranged a day with him and came to his lodgings in great numbers. From early morning until evening, he expounded his position to them, bearing witness to the kingdom of God and trying to convince them about Jesus from the law of Moses and the prophets. NJB Acts 28:23 So they arranged a day with him and a large number of them visited him at his lodgings. He put his case to them, testifying to the kingdom of God and trying to persuade them about Jesus, arguing from the Law of Moses and the prophets from early morning until evening; GWN Acts 28:23 On a designated day a larger number of influential Jews than expected went to the place where Paul was staying. From morning until evening, Paul was explaining the kingdom of God to them. He was trying to convince them about Jesus from Moses' Teachings and the Prophets. BBE Acts 28:23 And when a day had been fixed, they came to his house in great numbers; and he gave them teaching, giving witness to the kingdom of God, and having discussions with them about Jesus, from the law of Moses and from the prophets, from morning till evening. they came to him at his lodging - Phm 1:2 he was explaining - Ac 17:2,3 18:4,28 19:8 26:22,23 both - Ac 26:6,22 Lu 24:26,27,44 from - Ac 20:9-11 John 4:34 Acts 28 Resources - Multiple Sermons and Commentaries PAUL CAREFULLY, SOLEMNLY LAYS OUT THE GOSPEL Paul can't go to the synagogue, so in a sense he invites the "synagogue" to come to him. When they had set (tasso) a day for Paul, they came to him at his lodging in large numbers (compare Acts 13:44+) - The word for lodging (xenia) means entertaining of a guest or providing hospitality and here refers to the place where a Paul is lodged. Little did they know they would be provided "entertainment" by Paul that would change the course many of their lives. Had set (tasso) speaks of a "Formal arrangement as in Matthew 28:16 when Jesus appointed the mountain for his meeting in Galilee." (Robertson) And he was explaining to them by solemnly testifying about the kingdom of God - Explaining is in the imperfect tense which pictures Paul as stating the Biblical true about the Messiah over and over. And was continually doing so (diamarturomai in present tense ) exhorting them with authority concerning these matters of eternal significance. See more detailed discussion of the meaning of the kingdom of God in notes on Luke 17:20ff+.
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Robertson - This very passage is quoted by Jesus (Matthew 13:14-15; Mark 4:12; Luke 8:10) in explanation of his use of parables and in John 12:40 the very point made by Paul here, "the disbelief of the Jews in Jesus" (Page)....It is a solemn dirge of the doom of the Jews for their rejection of the Messiah foreseen so long ago by Isaiah. Understand (4920)(suniemi from sun/syn = with + hiemi = send; noun sunesis) literally means to send together or bring together. The idea is to put together "pieces of the puzzle" (so to speak) and to exhibit quick comprehension. Suniemi is the manifestation of the ability to understand concepts and see relationships between them and thus describes the exercise of the faculty of comprehension, intelligence, acuteness, shrewdness. The noun sunesis was originally used by Homer in the Odyssey to describe the running together or a flowing together of two rivers. The Jews had over 300 Old Testament prophecies of their Messiah and absolutely could not put these pieces together that would allow them to see a perfect picture of the Messiah. AND YOU WILL KEEP ON SEEING (blepo) - Literally "seeing you shall see." What would they keep on seeing? Presumably this refers to the Word of God which gives a clear portrait of the Messiah, which the Jews did physically see every time they read the Scriptures, but which they could not understand because spiritual truth can only be spiritually discerned. As Paul said in his first letter to the Corinthians "But a natural man (AS ALL OF US INCLUDING JEWS ARE IN OUR UNREGENERATE, UNREDEEMED STATE) does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised." (1 Cor 2:14+). BUT WILL NOT PERCEIVE - The verb for perceive is horao which means to see something or catch sight of something (someone) but doing so with a sense of mental and/or spiritual perception. Again Isaiah modifies the seeing with the strong double negative (ou me) signifying absolute failure to perceive. John