The natives showed us uncommon kindness; for they kindled a fire and received us all, because of the present rain and because of the cold. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. 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 from the sea, yet Justice has not allowed to live.”
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When we had escaped, then they learned that the island was called Malta. The natives showed us uncommon kindness; for they kindled a fire and received us all, because of the present rain and because of the cold. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. 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 from the sea, yet Justice has not allowed to live.” However he shook off the creature into the fire, and wasn’t harmed. But they expected that he would have swollen or fallen down dead suddenly, but when they watched for a long time and saw nothing bad happen to him, they changed their minds, and said that he was a god.
Parallel Translations
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The natives showed us uncommon kindness; for they kindled a fire and received us all, because of the present rain and because of the cold.
But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand.
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 from the sea, yet Justice has not allowed to live.”
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And the people of the countre shewed vs no lytell kyndnes: for they kyndled a fyre and receaved vs every one because of the present rayne and because of colde.
And when Paul had gaddered a boundle of stickes and put them into the fyre ther came a viper out of the heet and lept on his honde.
When the men of the contre sawe the worme hange on his honde they sayde amonge the selves: this man must nedes be a mortherer. Whome (though he have escaped the see) yet vengeaunce suffreth not to lyve.
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And the Barbarians shewed vs no litle kindnesse: for they kindled a fire, and receiued vs euery one, because of the present showre, and because of the colde.
And when Paul had gathered a nomber of stickes, and laid them on the fire, there came a viper out of the heate, and leapt on his hand.
Nowe when ye Barbarians saw the worme hang on his hand, they said among themselues, This man surely is a murtherer, whom, though he hath escaped the sea, yet Vengeance hath not suffered to liue.
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Cross-references (44)
- Luke 13:2 (v4) Jesus answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered such things?
- Matthew 23:33 (v3) You serpents, you offspring of vipers, how will you escape the judgment of Gehenna?
- Luke 13:4 (v4) Or those eighteen, on whom the tower in Siloam fell and killed them; do you think that they were worse offenders than all the men who dwell…
- Romans 1:14 (v2) I am debtor both to Greeks and to foreigners, both to the wise and to the foolish.
- Colossians 3:11 (v2) where there can’t be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, or free person; but Christ is all,…
Show all 43 cross-references
- Hebrews 13:2 (v2) Don’t forget to show hospitality to strangers, for in doing so, some have entertained angels without knowing it.
- Acts 28:4 (vv2–3) 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…
- 2 Corinthians 11:27 (v2) in labor and travail, in watchings often, in hunger and thirst, in fastings often, and in cold and nakedness.
- Proverbs 24:11-12 (v2) Rescue those who are being led away to death! Indeed, hold back those who are staggering to the slaughter! If you say, “Behold, we didn’t…
- Matthew 10:42 (v2) Whoever gives one of these little ones just a cup of cold water to drink in the name of a disciple, most certainly I tell you he will in no…
- Matthew 12:34 (v3) You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks.
- John 7:24 (v4) Don’t judge according to appearance, but judge righteous judgment.”
- Acts 28:2 (v4) The natives showed us uncommon kindness; for they kindled a fire and received us all, because of the present rain and because of the cold.
- Acts 28:5 (v4) However he shook off the creature into the fire, and wasn’t harmed.
- 1 Corinthians 14:11 (v2) If then I don’t know the meaning of the sound, I would be to him who speaks a foreigner, and he who speaks would be a foreigner to me.
- Leviticus 19:34 (v2) The stranger who lives as a foreigner with you shall be to you as the native-born among you, and you shall love him as yourself; for you…
- Isaiah 43:20 (v4) The animals of the field, the jackals and the ostriches, shall honor me, because I give water in the wilderness and rivers in the desert,…
- Matthew 23:35 (v4) that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of…
- John 9:1-2 (v4) As he passed by, he saw a man blind from birth. His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born…
- Acts 27:3 (v2) The next day, we touched at Sidon. Julius treated Paul kindly, and gave him permission to go to his friends and refresh himself.
- 2 Corinthians 11:23 (v3) Are they servants of Christ? (I speak as one beside himself.) I am more so: in labors more abundantly, in prisons more abundantly, in…
- Genesis 3:1 (v4) Now the serpent was more subtle than any animal of the field which Yahweh God had made. He said to the woman, “Has God really said, ‘You…
- Genesis 4:8-11 (v4) Cain said to Abel, his brother, “Let’s go into the field.” While they were in the field, Cain rose up against Abel, his brother, and killed…
- Genesis 9:5-6 (v4) I will surely require accounting for your life’s blood. At the hand of every animal I will require it. At the hand of man, even at the hand…
- Genesis 42:21-22 (v4) They said to one another, “We are certainly guilty concerning our brother, in that we saw the distress of his soul, when he begged us, and…
- Leviticus 19:18 (v2) “ ‘You shall not take vengeance, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself. I…
- Numbers 35:31-34 (v4) “ ‘Moreover you shall take no ransom for the life of a murderer who is guilty of death. He shall surely be put to death. “ ‘You shall take…
- Ezra 10:9 (v2) Then all the men of Judah and Benjamin gathered themselves together to Jerusalem within the three days. It was the ninth month, on the…
- Job 20:16 (v3) He will suck cobra venom. The viper’s tongue will kill him.
- Proverbs 28:17 (v4) A man who is tormented by life blood will be a fugitive until death; no one will support him.
- Isaiah 26:21 (v4) For, behold, Yahweh comes out of his place to punish the inhabitants of the earth for their iniquity. The earth also will disclose her…
- Isaiah 30:6 (v3) The burden of the animals of the South. Through the land of trouble and anguish, of the lioness and the lion, the viper and fiery flying…
- Isaiah 41:24 (v3) Behold, you are nothing, and your work is nothing. He who chooses you is an abomination.
- Isaiah 59:5 (v3) They hatch adders’ eggs, and weave the spider’s web. He who eats of their eggs dies; and that which is crushed breaks out into a viper.
- Zephaniah 2:15 (v4) This is the joyous city that lived carelessly, that said in her heart, “I am, and there is no one besides me.” How she has become a…
- Matthew 3:7 (v3) But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, “You offspring of vipers, who warned you to…
- Matthew 27:25 (v4) All the people answered, “May his blood be on us, and on our children!”
- Luke 10:30-37 (v2) Jesus answered, “A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and…
- John 18:18 (v2) Now the servants and the officers were standing there, having made a fire of coals, for it was cold. They were warming themselves. Peter…
- Romans 2:14-15 (v2) (for when Gentiles who don’t have the law do by nature the things of the law, these, not having the law, are a law to themselves, in that…
- Romans 2:27 (v2) Won’t the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of…
- 2 Corinthians 6:9 (v3) as unknown, and yet well known; as dying, and behold, we live; as punished, and not killed;
- Revelation 21:8 (v4) But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in…
43 distinct cross-references across this passage (44 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
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John Calvin 1540 · Public Domain On v4 4. So soon as the barbarians saw. This judgment…
4. So soon as the barbarians saw. This judgment was common in all ages, that those who were grievously punished had grievously offended. Neither was this persuasion conceived of nothing; but it came rather from a true feeling of godliness. For God, to the end he might make the world without excuse, would have this deeply rooted in the minds of all men, that calamity and adversity, and chiefly notable destruction, were testimonies and signs of his wrath and just vengeance against sins. Therefore, so often as we call to mind any notable calamity, we do also remember that God is sore offended, seeing he punisheth so sharply. Neither did ungodliness ever get the upper hand so far, but that all men did still retain this principle, that God, to the end he may show himself to be the Judge of the world, doth notably punish the wicked. But here crept in an error almost always, because they condemned all those of wickedness whom they saw roughly handled. Though God doth always punish men’s sins with adversity, yet doth he not punish every man according to his deserts in this life; and sometimes the punishments of the godly are not so much punishments as trials of their faith and exercises of godliness.
Therefore, those men are deceived, who make this a general rule to judge every man according to his prosperity or adversity. This was the state of the controversy between Job and his friends, (Job 4:7) they did affirm that that man was a reprobate, and hated of God, whom God did punish; and he did allege, on the other side, that the godly are sometimes humbled with the cross. Wherefore, lest we be deceived in this point, we must beware of two things. The former is, that we give not rash and blind judgment of things unknown, according to the event alone, for because God doth punish the good as well as the bad; yea, it falleth out oftentimes that he spareth the reprobate, and doth sharply punish those who are his; if we will judge aright, we must begin at another thing than at punishments, to wit, that we inquire after the life and deeds. If any adulterer, if any blasphemous person, if any perjured man or murderer, if any filthy person, if any cozener, if any bloody beast be punished, God doth point out his judgment as it were with his finger. If we see no wickedness, nothing is better than to suspend our judgment concerning punishment.
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The other caution is, that we wait for the end. For so soon as God beginneth to strike, we do not by and by see his drift and purpose; but the unlike end doth at length declare, that those differ far before God who seem in men’s eyes both alike in the likelihood of punishment. If any man object that it is not in vain so often repeated in the law, that all private and public miseries are the scourges of God, I grant indeed that that is true; but yet I deny that it doth keep God from sparing whom he will for a time, though they be of all men the worst, and from punishing those more sharply whose fault is mean. Nevertheless, it is not our duty to make that perpetual which falleth out oftentimes. We see now wherein the men of Melita were deceived, to wit, because having not scanned Paul’s life, they judge him to be a wicked man, only because the viper doth bite him; secondly, because they stay not the end, but give judgment rashly. Nevertheless, we must note that these are detestable monsters, who go about to pluck out of their hearts all feelings of God’s judgment, which is ingrafted in us all naturally, and which is also found in the barbarians and savage men. Whereas they think that Paul is rather guilty of murder than of any other offense, they follow this reason, because murder hath always been most detestable.
Vengeance doth not suffer. They gather that he is a wicked man, because vengeance doth persecute him though he have escaped the sea. And they feigned that the revenging goddess did sit by the seat of Jupiter, which they commonly called Δικη; grossly, I grant, as men ignorant of pure religion, and yet not without some tolerable signification, as if they had painted out God to be Judge of the world. But by these words the wrath of God is distinguished from fortune, and so the judgment of God is avouched against all blind chances. For the men of Melita take it to be a sign of the heavenly vengeance, in that though Paul be saved, yet can he not be safe.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv3–4 The godly are sure to have danger upon danger,…
The godly are sure to have danger upon danger, but they have always a glorious issue.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–4 2 And the barbarous people shewed us no little…
2 And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold.
Ver. 2. And the barbarous people] So the Grecians (and afterwards the Romans) called all other nations besides themselves. But now the Grecians, having lost their ancient liberty and glory, by means of the Turkish oppression, are become no less barbarous than those rude nations whom they before scorned. Which misery, with a thousand more, they may justly impute to their own ambition and discord.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–4 The barbarous people; so the Grecians and Romans called…
The barbarous people; so the Grecians and Romans called all other nations that did not receive their customs, nor speak their language, 1Co 14:11; and to this day the African coast over against this island is called Barbary.
For they kindled a fire, &c.: how far is this humanity of heathens beyond that inhumanity which some that are called Christians use towards those that are shipwrecked, and their goods that come on shore!
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv2–4 And the barbarous people showed us no little kindness,....…
And the barbarous people showed us no little kindness,.... The inhabitants of this island are called barbarians, not from the country of Barbary, near to which they were; nor so much on account of their manners, for, though Heathens, they were a civil and cultivated people, being, as appears from the name of the chief man of the island, under the Roman government; but because of their language, see Co1 14:11, it being neither Hebrew, Greek, nor Latin; for as the inhabitants were originally a colony of the Phoenicians, they spoke their language; and now though it is inhabited by such as are called Christians, they speak the Saracen or Arabic language, and little different from the old Punic or Phoenician language: however, though the inhabitants could not understand their language, they understood their case, and were very civil and humane to them, and showed them extraordinary kindness:
for they kindled a fire; or set fire to a large pile of wood; for a large fire it must be to be of service to such a number of people, in such a condition as they were:
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and received us everyone: though their number were two hundred threescore and sixteen;
because of the present rain, and because of the cold; for a violent rain fell on them, as is usual upon a storm, and much wetted them, so that a fire was very necessary; and it being winter or near it, it was cold weather; and especially they having been so long in a storm, and now shipwrecked; and some having thrown themselves into the sea, and swam to the island; and others having been obliged to put themselves on boards and planks, and get ashore, and were no doubt both wet and cold; so that nothing was more needful and more agreeable to them than a large fire.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 4 And the barbarians - So the Roman and Greeks…
And the barbarians - So the Roman and Greeks termed all nations but their own. But surely the generosity shown by these uncultivated inhabitants of Malta, was far more valuable than all the varnish which the politest education could give, where it taught not humanity and compassion.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–4 Verse 2. The barbarous people] We have already seen…
Verse 2. The barbarous people] We have already seen that this island was peopled by the Phoenicians, or Carthaginians, as Bochart has proved, Phaleg. chap. xxvi.; and their ancient language was no doubt in use among them at that time, though mingled with some Greek and Latin terms; and this language must have been unintelligible to the Romans and the Greeks. With these, as well as with other nations, it was customary to call those βαρβαροι, barbarians, whose language they did not understand. St. Paul himself speaks after this manner in 1Co 14:11: If I know not the meaning of the voice, I shall be unto him that speaketh a BARBARIAN, and he that speaketh shall be a BARBARIAN unto me. Thus Herodotus also, lib. ii. 158, says, βαρβαρους παντας Αιγυπτιοι καλεουσι τους μη σφι ὁμογλωσσους· The Egyptians call all those BARBARIANS who have not the same language with themselves. And Ovid, when among the Getes, says, in Trist. ver. 10:-
BARBARUS hic ego sum, quia non INTELLIGOR ulli.
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"Here I am a barbarian, for no person understands me."
Various etymologies have been given of this word. I think that of Bp. Pearce the best. The Greeks who traded with the Phoenicians, formed this word from their observing that the Phoenicians were generally called by the name of their parent, with the word בר bar, prefixed to that name; as we find in the New Testament men called Bar-Jesus, Bar-Tholomeus, Bar-Jonas, Bar-Timeus, c. Hence the Greeks called them βαρβαροι, meaning the men who are called Bar Bar, or have no other names than what begin with Bar. And because the Greeks did not understand the language of the Phoenicians, their first, and the Romans in imitation of them, gave the name of Barbarians to all such as talked in a language to which they were strangers." No other etymology need be attempted this is its own proof; and the Bar-melec in the preceding epitaph is, at least, collateral evidence. The word barbarian is therefore no term of reproach in itself; and was not so used by ancient authors, however fashionable it may be to use it so now.
Because of the present rain and - of the cold.] This must have been sometime in October; and, when we consider the time of the year, the tempestuousness of the weather, and their escaping to shore on planks, spars, &c., wet of course to the skin, they must have been very cold, and have needed all the kindness that these well disposed people showed them. In some parts of Christianized Europe, the inhabitants would have attended on the beach, and knocked the survivors on the head, that they might convert the wreck to their own use! This barbarous people did not act in this way: they joined hands with God to make these sufferers live.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2–3 Act 28:2. And the barbarous people showed us no…
Act 28:2. And the barbarous people showed us no little kindness — In our distressed circumstances; for they kindled a fire, &c., because of the present rain — Which had followed the storm; and because of the cold — With which, in our wet clothes, we were ready to perish. It must be observed, that the Romans and Greeks termed all people barbarians that differed from them in their language or customs. All mankind are therefore comprehended by the apostle under the distinction of Greeks and Barbarians, Rom 1:14. The Greeks and Romans, however, were in many respects more barbarous themselves (according to the common meaning of that term) than these islanders, who, as we learn from Diodorus Siculus, (lib. 5. page 204,) were noted for their civility to strangers, and who certainly, on this occasion, gave a striking proof of that civility. They were not, indeed, as here appears, much cultivated, but the generosity which they showed to these shipwrecked strangers was far more valuable in the sight of God, and all good men, than any varnish which the politest education could give, where it did not teach humanity and compassion.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–4 And the barbarous people - See the notes on…
And the barbarous people - See the notes on Rom 1:14. The Greeks regarded all as barbarians who did not speak their language, and applied the name to all other nations but their own. It does not denote, as it does sometimes with us, “people of savage, uncultivated, and cruel habits, but simply those whose speech was unintelligible.” See 1Co 14:11. The island is supposed to have been populated at first by the Phoecians, afterward by the Phoenicians, and afterward by a colony from Carthage. The language of the Maltese was that of Africa, and hence it was called by the Greeks the language of “barbarians.” It was a language which was unintelligible to the Greeks and Latins.
The rain - The continuance of the storm.
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And ...of the cold - The exposure to the water in getting to the shore, and probably to the coldness of the weather. It was now in the month of October.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v4 Murderer. In this instance we see how unfounded are…
Murderer. In this instance we see how unfounded are the judgments of men. As if the misfortune itself were not sufficient to endure, the man upon whom any temporal calamity falls, must be also judged to be an object of divine vengeance. How cruel and preposterous, yet how common are such proceedings! Whence can it happen that man is so forward to think evil, so slow to suspect good in his neighbour? (Haydock) --- Not to live. The inhabitants of the island, called Barbarians, had a notion of a Deity, and also that murder was against the law of God and nature. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–4 the barbarous people--so called merely as speaking neither the…
the barbarous people--so called merely as speaking neither the Greek nor the Latin language. They were originally Phœnician colonists.
showed us no little--"no ordinary"
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kindness, for they kindled a fire, and received us every one, because of the present rain--"the rain that was on us"--not now first falling, but then falling heavily.
and because of the cold--welcomed us all, drenched and shivering, to these most seasonable marks of friendship. In this these "barbarians" contrast favorably with many since bearing the Christian name. The lifelike style of the narrative here and in the following verses gives it a great charm.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–4 2. No little kindness—To these refugees from the terrors…
2. No little kindness—To these refugees from the terrors of the storm the beaming faces even of barbarians were a welcome sunshine.
Rain… cold—The wet November blasts were sweeping their bodies, ill-clad, and perhaps some of them unclad.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–4 2. And the barbarous people] [R. V. barbarians] The…
2. And the barbarous people] [R. V. barbarians] The word is used in the original, as it was used by the ancient Greeks and Romans. Those who did not speak their language were to them always “barbarians” not necessarily in our modern sense but as strange and foreign folks. The language spoken in Malta was probably a Phœnician dialect, as the island had received most of its inhabitants from Carthage, but had come under Roman rule in the second Punic war (Livy, xxi. 51).
shewed us no little [R. V. no common] kindness] The same Greek expression is used Act_19:11 of St Paul’s miracles. There both versions give “special” as the rendering. And we might here read “shewed us especial kindness.”
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received us every one] [R. V. all] i.e. took us under their care. At first of course the hospitality would be shewn by kind treatment on the beach, evidenced by their lighting a fire. Afterwards, as the stay was of three months’ duration, the sailors and prisoners would find quarters in the dwellings of the natives. Paul, the centurion, and some others were received into the house of the chief magistrate. The rain continued after they had got ashore, and the storm had so lowered the temperature that the first thing to be done was to make a large fire.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–4 (2) The barbarous people . . .—It has been…
(2) The barbarous people . . .—It has been urged in favour of Meleda that this description is more applicable to the people of that island than to those of Malta, whom Diodorus Siculus (v. 12) describes as “very rich, practising many trades, manufacturing fine clothes, and dwelling in large and splendid houses.” It is obvious, however, that St. Luke uses the term, as St. Paul does (Rom_1:14; 1Co_14:11), and as was then common, as applicable to all races that did not speak Greek, and that such a term as “Scythian” (Col_3:11) was used to describe what we should call “barbarians” or “savages.” For him “barbarian” was like the term “native,” which our travellers apply indiscriminately to Fiji Islanders and Cingalese. The language of Malta at the time, if not absolutely Punic, was probably a very bastard Greek. The inscriptions which have been found in the island are, as was natural, in the Greek and Latin, which were used as official languages by their rulers.
No little kindness.—Literally, no common (or average) philanthropy. The idiom is the same as that of the “special miracles” of Act_19:11.
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And received us . . .—The word implies both shelter and hospitality. Warmth, above all things, was needful for those who had been chilled and drenched; and for this purpose, probably in some open space, or atrium, a large fire was lighted.
Because of the present rain . . .—The rain followed naturally on the cessation of the gale. The “cold” shows that the wind was not the Sirocco, which is always accompanied by heat.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–4 Barbarians for barbarous people, A.V.; common for little, A.V.;…
Barbarians for barbarous people, A.V.; common for little, A.V.; all for every one, A.V.. Barbarians; i.e. not Greeks or Romans, or (in the mouth of a Jew) not Jews. The phrase had especial reference to the strange language of the "barbarian." See St. Paul"s use of it (1Co_14:11; Col_3:11) and compare Ovid"s saying ("Trist.," 3:10, 37), "Barbarus hic ego sum, quia non intelligor ulli;" and that of Herodotus (2., 158), that the Egyptians call all barbarians who do not speak the Egyptian language(Kuinoel). The word is thought to be formed onomate-poetically, to express the confused sound which a strange language has in a man"s ears. Kindness; filanqrwpia, here and Tit_3:4. (comp. Act_27:3) Received us all. The whole party, numbering two hundred and seventy-six. The present rain, and... cold; showing that the gale still continued, and the wind was still north-east. The plight of the shipwrecked party must have been lamentable, drenched to the skin, with no change of clothes, a cold wind blowing. Probably the hearty meal they had taken on beard ship was the means of saving their lives.
HOMILIES BY R. TUCKHumanity.
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the barbarous people showed us no little kindness." How that kindness found expression is further detailed. "Heavy showers had come on, and the shipwrecked men were half benumbed with fatigue and cold. Pitying their condition, the natives lit a huge fire of faggots and brushwood, that they might dry their clothes, and gave them in all respects a friendly welcome." The "milk of human kindness" has ever made men helpful to each other in circumstances of calamity and distress, and perhaps the most painful instances of inhumanity the world has known may be found in the doings of those "wreckers" who used to entice the ships ashore, that they might plunder their cargoes. The term used here, "barbarous people," is somewhat misleading. F.W. Robertson says, "By "barbarian" was meant any religion but the Roman or Greek a contemptuous term, the spirit of which is common enough in all ages. Just as now every sect monopolizes God, claims for itself an exclusive Heaven, contemptuously looks on all the rest of mankind as sitting in outer darkness, and complacently consigns myriads whom God has made to his uncovenanted mercies, that is, to probable destruction; so, in ancient times, the Jew scornfully designated all nations but his own as Gentiles; and the Roman and the Greek, each retaliating in his way, treated all nations but his own under the common epithet of " barbarians." The people of Malta were really of Carthaginian descent, and they probably spoke their ancient tongue, though mixed, perhaps, with Latin and Greek, since the island was on a great highway of trade.
I HUMANITY AS A NATURAL SENTIMENT. It is the common bond uniting together mankind in helpfulness, sympathy, and charity. A sentiment which we can see is based:
1. On the fact that God hath "made of one blood all nations to dwell upon the earth." This truth of fact is now scientifically accepted, and called the "solidarity of the human race;" but it is the earliest divinely revealed truth, declared in the parentage of the race.
2. On the ties of brotherhood which follow the division of the race into separate families. The bond which binds together the members of families, binds together also tribes and nations, which are but God"s great family.
3. On the common image of God which men share, and which applies chiefly to moral disposition. The most characteristic feature of God is his care for others, and, apart from the mischief done by sin, this image of God man still bears. Charity is God"s image on man; selfishness is the devil"s image on man.
II HUMANITY AS A NATIONAL CHARACTERISTIC. More strikingly marked in some nations than in others.
1. Usually found in those whose country is exposed to calamity, by reason of a wide seaboard, or an unhealthy condition, or exposure to enemies. Men are bound together when a common fate hangs over them all.
2. Also found in nations marked by the milder virtues, rather than those energetic, active ones which so often lead to war. Peace-loving nations build hospitals, asylums, etc., and care for the suffering members. War tends to make men indifferent to suffering. England in later times has striven to carry humanity into her war, limiting in every way possible the distress it entails. Humanity strives for the day when war shall be a sound that men may hear no more forever.
III HUMANITY AS A RELIGIOUS ESSENTIAL. Christian people must be humane. They cannot be Christian and wholly fail of brotherly duties. Those who are bound to God in the dear bonds of redeemed sonship cannot fail to come nearer in sympathy to their brothers of the common humanity. Illustrate fully the Christian teaching on the culture of the spirit of humanity; the New Testament is full of counsels similar to this: Bear ye one another"s burdens, and so fulfill the law of Christ. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv2–3 And the barbarous people showed us no little kindness;…
Act_28:2
And the barbarous people showed us no little kindness; for they kindled a fire.
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Glad surprises for Christian workers
God has glad surprises at every turn for those who trust Him, and who walk confidently in the path of duty. People who are called barbarous, or sordid, or cold-hearted, are found ready to show unlooked for kindness to the followers of Jesus. Every faithful mission school worker in the slums of a great city, every sensible Bible reader, or tract distributor, or street preacher, can bear witness to this fact. So also can anyone who has found himself sick, or with a sick friend among strangers. He can never forget the kindness then shown to him by those from whom he expected least. Every heart is human, and everything human is likely to show its humanity unexpectedly. The rudest people, as well as the people of Christian culture, may be trusted to show kindness to those who go among them in the name and in the spirit of Jesus. (H. C. Trumbull, D. D.)
Kindling afire
1. Here was an early Shipwrecked Mariners Society.
2. Among rough people there is much of genuine kindness. Let not people of a gentler mould, greater education, and larger possessions, come behind them.
3. Their kindness was thoroughly practical. We have too much of Be ye warmed, and too little kindling of fires.
4. There may be spiritual as well as physical cold, and for this last the kindling of a fire is needed. This is our present subject.
I. That we are very apt to be cold.
1. The world is a cold country for gracious men.
2. By reason of our inbred sin, we are cold subjects, and far too apt to be lukewarm, or frozen.
3. Cold seasons also come, when all around lies bound in frost. Ministers, churches, saints, are too often cold as ice.
4. Cold corners are here and there, where the sun seldom shines. Some good men live in such cold harbours.
5. Chilling influences are now abroad. Modern thought, worldliness, depression in trade, depreciation of prayer, etc. If we yield to the power of cold, we become first uncomfortable, next inactive, and then ready to die.
II. That there are means of warmth.
1. The Word of God is as a fire. Heard or read, it tends to warm the heart.
2. Private, social, and family prayer. This is as coal of Juniper.
3. Meditation and communion with Jesus (Psa_39:3; Luk_24:32).
4. Fellowship with other Christians (Mal_3:16).
5. Doing good to others (Job_42:10).
6. Returning to first love and doing first works would bring back old warmth (Rev_2:4-5). Let us get to these fires ourselves, lest we be frost-bitten and benumbed.
III. That we should kindle fires for others. We need the fire of revival, seeing so many are washed upon our shores in dying circumstances. Concerning a true revival, let it be remembered that it both resembles the fire in the text, and differs from it.
1. It must be lighted under difficulties--because of the present rain. The sticks are wet, the hearth is flooded, the atmosphere is damp. It is not easy to make a fire in such circumstances; and yet it must he done.
2. The fire we need cannot, however, be kindled by barbarians: the flame must come from above.
3. Once get the flame, the fire begins with littles. Small sticks are good for kindling.
4. It is well to nourish the flame by going down on your knees, and breathing upon it warm and hearty supplications.
5. It must be fed with fuel. Think of the great Paul picking up a bundle of sticks. Let each one bring his share.
6. This fire must be kindled for everyone. We must not be content till all the shivering ones are comforted.
7. The fire will be of great service, and yet it may warm into life more than one viper. Thank God, the fire which revived the creature into venomous life will also destroy it.
Conclusion:
1. What can we each do towards this fire? Can we not each one either kindle or feed the fire? Bring a stick.
2. Let no one damp the flame.
3. Let us pray. (C. H. Spurgeon.)
How to maintain spiritual warmth
Philip Henrys advice to his daughter was: If you would keep warm in this cold season (January, 1692), take these four directions:
1. Get into the sun. Under his blessed beams there are warmth and comfort.
2. Go near the fire. Is not My Word like a fire? How many cheering passages are there!
3. Keep in motion and action--stirring up the grace and gift of God that is in you.
4. Seek Christian communion. How can one be warm alone? (C. Spurgeon.)
The benignant soul
The benignant soul possesses a vital energy and an ubiquity which resembles the moss. It matters not to the healthy action of the mosses functions whether the surrounding air be stagnant or in motion, for we find them on the mountain top amid howling winds and driving storms, and in the calm, silent, secluded wood, where hardly a breeze penetrates to ruffle their leaves. The range of flowering plants is circumscribed by conditions of light, temperature, elevation above the sea, geological character of the district, and various other physical causes; but the wonderful vital energy with which the mosses are endowed, enables them to resist the most unfavourable influences, to grow freely and luxuriantly even in the bleakest circumstances, and to acclimatise themselves, without changing their character, in any region of the earth, and every kind of situation upon its surface. They symbolise the benignant soul. It is found in connection with every form of religion, and where there is no form of religion at all. In the fierceness of a worlds persecution it maintains its place, yet graces the humble secluded paths of private life. It is found in men of all colours and climes; and, in various forms, dwells wherever there is suffering which needs solacing, or calamities which demand heroism. (Scientific Illustrations.)
The reward of kindness
A young lady residing in Russellville once showed some kindness to an aged tramp. A few days afterwards the tramp sought her, and asked her for her name. He said: You are a good girl and I like you. Dont you know that you are the only person that has treated me with any kindness for years? They say I am old and crazy, but dont you believe em. I have got lots of money, and I am going to leave it all to you. The ladys mother coming in at this point, he repeated his remarks to her, and shaking hands with both ladies, left. Recently a letter was received by the lady to the effect that the man was dead, and that on his body a paper was found directing all his money, amounting to several thousand dollars, should be sent to her.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv2–4 See notes on verse 1
See notes on verse 1
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v3 a viper came out
a viper came out
"a poisonous snake came out of the bundle of sticks"
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fastened onto his hand
"bit Paul's hand and did not let go"
This man certainly is a murderer
"For sure, this man is a murderer" or "This man is truly a murderer"
yet justice
The word "justice" refers to the name of a god that they worshiped. AT: "the god called Justice" (See: Assumed Knowledge and Implicit Information)
translationWords
Paul
just
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v3 28:3-6 The locals of Malta understood justice as a…
28:3-6 The locals of Malta understood justice as a personified power or deity carrying out judgment on a criminal. When nothing bad happened to Paul, the natives understood him as having power over snakes and concluded that he himself was a god (cp. 14:11-12). In fact, Paul’s survival demonstrated God’s protection (cp. Mark 16:17-18).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.