Verse by Verse

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.

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.

⁹ So when this was done, the rest of those on the island who had diseases also came and were healed.

¹⁰ They also honored us in many ways; and when we departed, they provided such things as were necessary.

chief man (v.7) — It may possibly represent a title which the Romans found attached to the principal person of Malta and which they adopted as the official name for their local governor, who would be the deputy of the propraetor of Sicily. Otherwise, it must be regarded as denoting the honorary rank of a native magnate, who was allowed, under Roman rule, to retain his former title and, possibly, some of his former possessions and authority. — Walker, page 571.

bloody flux (v.8) — dysentery

us (v.10) — Luke, as a doctor, may have had a part in the healings.

Whether Publius was a Roman official or a native of Malta allowed some local rule under Rome, it is very probably that his courteousness toward Julius the centurion was motivated, in part, by this connection, although the passage seems to make it clear that he went beyond the call of duty in his kindness toward the shipwreck survivors.

¹ Now when they had escaped, they then found out that the island was called Malta.

² And the natives showed us unusual kindness; for they kindled a fire and made us all welcome, because of the rain that was falling and because of the cold.

³ 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.

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.”

⁵ But he shook off the creature into the fire and suffered no harm.

⁶ However, they were expecting that he would swell up or suddenly fall down dead. But after they had looked for a long time and saw no harm come to him, they changed their minds and said that he was a god.

Melita (v.1) = “honey” — now Malta. They probably actually landed in the bay now called St. Paul’s Bay. Malta is 60 miles south of Sicily. The island is 17 miles long and nine miles wide at its widest point. At the time, it was part of the Roman province of Sicily. The inhabitants were originally Phoenician, but had since mixed with many other nationalities, as the island had been ruled by the Greeks and Romans.

natives (v.2) — The word Luke uses is the word the Greeks used for all who didn’t speak their language.

cold (v.2) — It was mid-November.

There are currently no poisonous snakes on Malta. It is a small island with a dense population. Most of the land is either occupied or cultivated, and very little “wild” remains, so the snakes have obviously been eliminated. That is was a poisonous snake is easily seen by the fact that the natives expected Paul to die.

justice (v.4) — The Greeks worshiped “Justice,” personified as a goddess (Dikee), reputed to be the daughter of Zeus and Themis. The Maltese may either have adopted her or have had a corresponding deity of their own. — Walker, page 570

³⁹ When it was day, they did not recognize the land; but they observed a bay with a beach, onto which they planned to run the ship if possible.

⁴⁰ And they let go the anchors and left them in the sea, meanwhile loosing the rudder ropes; and they hoisted the mainsail to the wind and made for shore.

⁴¹ But striking a place where two seas met, they ran the ship aground; and the prow stuck fast and remained immovable, but the stern was being broken up by the violence of the waves.

⁴² And the soldiers’ plan was to kill the prisoners, lest any of them should swim away and escape.

⁴³ But the centurion, wanting to save Paul, kept them from their purpose, and commanded that those who could swim should jump overboard first and get to land,

⁴⁴ and the rest, some on boards and some on parts of the ship. And so it was that they all escaped safely to land.

loosing the rudder ropes (v.40) — Ancient ships had two paddle-rudders, one on either side. These had been hauled in and lashed up while the vessel lay anchored. They were now unloosed and adjusted in their proper places again, being required to steer the ship straight for shore. — Walker, page 563.

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mainsail (v.40) — Most commentators seem to feel that it was a “foresail,” rather than the mainsail that was hoisted to the wind at this time. We question this, however, for the following reasons: First, there is little or no proof that the word artemon must or may signify a foresail. Second, there is no indication, and little probability, that the ship had a foresail. Third, we know that the mainsail had been lowered (v.17) and that this was then used as a storm sail, or that a small storm sail was set. Finally, it was naturally their purpose to run the ship as far ashore as possible. It would appear, therefore, that a larger sail would afford the force needed to accomplish this.

Even so, they failed to achieve their purpose, for, heading toward shore they ran aground on a shoal formed by two opposing currents (v.41, “where two seas met”). — Stam, page 188.

stern was being broken up (v.41) — tense indicates continuous action — the waves broke up the ship piece by piece — it didn’t happen all at once

kill the prisoners (v.42) — In Rome, if a guard allowed a prisoner to escape, the guard was killed

willing (v.43) — determinative will — the centurion prevented Paul from being killed

This was Paul’s fourth shipwreck — 2 Corinthians 11:25

²⁷ Now when the fourteenth night had come, as we were driven up and down in the Adriatic Sea , about midnight the sailors sensed that they were drawing near some land.

²⁸ And they took soundings and found it to be twenty fathoms; and when they had gone a little farther, they took soundings again and found it to be fifteen fathoms.

²⁹ Then, fearing lest we should run aground on the rocks, they dropped four anchors from the stern, and prayed for day to come.

³⁰ And as the sailors were seeking to escape from the ship, when they had let down the skiff into the sea, under pretense of putting out anchors from the prow,

³¹ Paul said to the centurion and the soldiers, “Unless these men stay in the ship, you cannot be saved.”

³² Then the soldiers cut away the ropes of the skiff and let it fall off.

³³ And as day was about to dawn, Paul implored them all to take food, saying, “Today is the fourteenth day you have waited and continued without food, and eaten nothing.

³⁴ Therefore I urge you to take nourishment, for this is for your survival, since not a hair will fall from the head of any of you.”

³⁵ And when he had said these things, he took bread and gave thanks to God in the presence of them all; and when he had broken it he began to eat.

³⁶ Then they were all encouraged, and also took food themselves.

³⁷ And in all we were two hundred and seventy-six persons on the ship.

³⁸ So when they had eaten enough, they lightened the ship and threw out the wheat into the sea.

fourteenth night (v.27) — Thirteen days at a drift-rate of one-and-a-half miles-per-hour would cover 468 miles. Cauda to Malta is a bit less than 480 miles in the exact direction a ship would drift in that wind.

Adria (v.27) — the eastern Mediterranean

near some land (v.27) — probably by the sound of breakers

fathom (v.28) — approximately six feet — the distance from fingertip to fingertip of a man with his arm outstretched.

The soldiers were now obeying Paul (v.32).

¹⁴ But not long after, a tempestuous head wind arose, called Euroclydon.

¹⁵ So when the ship was caught, and could not head into the wind, we let her drive.

¹⁶ And running under the shelter of an island called Clauda, we secured the skiff with difficulty.

¹⁷ When they had taken it on board, they used cables to undergird the ship; and fearing lest they should run aground on the Syrtis Sands , they struck sail and so were driven.

¹⁸ And because we were exceedingly tempest-tossed, the next day they lightened the ship.

¹⁹ On the third day we threw the ship’s tackle overboard with our own hands.

²⁰ Now when neither sun nor stars appeared for many days, and no small tempest beat on us , all hope that we would be saved was finally given up.

²¹ But after long abstinence from food, then Paul stood in the midst of them and said, “Men, you should have listened to me, and not have sailed from Crete and incurred this disaster and loss.

²² And now I urge you to take heart, for there will be no loss of life among you, but only of the ship.

²³ For there stood by me this night an angel of the God to whom I belong and whom I serve,

²⁴ saying, ‘Do not be afraid, Paul; you must be brought before Caesar; and indeed God has granted you all those who sail with you.’

²⁵ Therefore take heart, men, for I believe God that it will be just as it was told me.

²⁶ However, we must run aground on a certain island.”

not long after (v.14) — after rounding Cape Matala

arose (v.14) = lit. “came down it” — winds off the 7,000-foot mountains on Crete

Euroclyldon (v.14) = lit. “wind causing broad waves” — the Northeaster or Levanter

Cauda (v.16) — A small island 23 miles south of Phoenix — today called Gozzo

secure the boat (v.16) — hauled in the ship’s boat which had been towing behind the ship — it was surely filling with water

undergirding (v.17) — The process called “frapping” by sailors, stout ropes being passed under the vessel transversely to prevent the timbers from starting apart.

Syrtis Sands (v.17) — There were two formidable quicksands of this name, the dread of sailors, Syrtis Major (referred to here) and Syrtis Minor, on the north coast of Africa, the one off the shores of Tripoli, and the other off Tunis more to the west. The east-northeast wind would drive them straight on to it, in the direction which they had been following from Crete to Cauda.

struck sail (v.17) — They now lowered the great main-sail, which they had not been able to reef and set before because of the rough weather. With that still set, the wind would drive them rapidly on to the quicksands. It may also include the lowering of the heavy yard-arm and other gear from aloft, except a small storm-sail necessary to enable them to keep the ship’s head to the wind and to alter her tack. Under such circumstances, sailors would bring the head of the vessel as near to the wind as possible and adjust a small sail to steady her. She would then be driven leeward, and, with a strong east-northeast wind blowing, would drift west by north, the average rate of drift being about a mile and a half per hour. — Walker, pages 553-554.

lightened the ship (v.18) = lit. “began to do a throwing out” — a technical term for tossing cargo overboard

tackle (v.19) — spare fittings, furniture, everything that wasn’t essential

neither sun nor stars (v.20) — they could not navigate and had no idea where they were

⁹ Now when much time had been spent, and sailing was now dangerous because the Fast was already over, Paul advised them,

¹⁰ saying, “Men, I perceive that this voyage will end with disaster and much loss, not only of the cargo and ship, but also our lives.”

¹¹ Nevertheless the centurion was more persuaded by the helmsman and the owner of the ship than by the things spoken by Paul.

¹² And because the harbor was not suitable to winter in, the majority advised to set sail from there also, if by any means they could reach Phoenix, a harbor of Crete opening toward the southwest and northwest, and winter there.

¹³ When the south wind blew softly, supposing that they had obtained their desire, putting out to sea, they sailed close by Crete.

sailing was now dangerous (v.9) — It was considered dangerous to sail between September 14 and November 11. From November 11 to March 5, all sailing on the open sea stopped.

the Fast (v.9) — The Day of Atonement (Leviticus 17:29). This was fixed for the tenth day of the seventh month (Tisri), and fell either in the latter part of September or the beginning of October. In AD 59, it occurred on October 5, so that the “dangerous” season was already well advanced. — Walker, page 549.

helmsman (v.11) — the master — the officer responsible for navigation

Phoenix (v.12) — Now called Lutro, a place well to the west of Cape Matala, in that part of Crete where the island is narrowest. It has been described as “the only secure harbor in all winds on the south coast of Crete.”

opening toward the southwest and northwest (v.12) — The Greek may be rendered literally “looking down the southwest wind and the northwest wind.” The harbor faced the northeast and southeast. This exactly describes the harbor of Lutro which has an easterly aspect. In such a haven, they would be safely sheltered from northerly and westerly winds. — Walker, page 551. 

¹ And when it was decided that we should sail to Italy, they delivered Paul and some other prisoners to one named Julius, a centurion of the Augustan Regiment.

² So, entering a ship of Adramyttium, we put to sea, meaning to sail along the coasts of Asia. Aristarchus, a Macedonian of Thessalonica, was with us.

³ And the next day we landed at Sidon. And Julius treated Paul kindly and gave him liberty to go to his friends and receive care.

⁴ When we had put to sea from there, we sailed under the shelter of Cyprus, because the winds were contrary.

⁵ And when we had sailed over the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia.

⁶ There the centurion found an Alexandrian ship sailing to Italy, and he put us on board.

⁷ When we had sailed slowly many days, and arrived with difficulty off Cnidus, the wind not permitting us to proceed, we sailed under the shelter of Crete off Salmone.

⁸ Passing it with difficulty, we came to a place called Fair Havens, near the city of Lasea.

This voyage and journey occupied, as we find by observing the time notes of the story, about six months. Paul left Caesarea in August AD 60, and they were shipwrecked at the beginning of November. That is indicated by the fact that they were three months on the island of Melita, that they sailed again after the three month’s stay there at the beginning of February AD 61, and arrived in Rome about the first day of March. — Morgan, page 529.

we (v.1) — Luke is again a companion of Paul.

Augustan regiment (v.1) — Perhaps a centurion of some local cohort named after Augustus, but more probably one of the Praetorian Guard, who may have been in the vicinity in connection with Festus’ installation into office. — Stam, page 159

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Adramyttium (v.2) — A seaport of Mysia (Acts 16:7), at the top of the Gulf of Adramyttium, and a little distance east-southeast of Troas. It was an important trading center and exported ointment, etc. Its vessels were engaged in the coasting trade along the coast of Asia Minor as far as Syria. — Walker, page 544.

Aristarchus (v.2) — He is also mentioned in Acts 19:29; 20:4; Colossians 4:10 (as a fellow-prisoner) and Philemon 1:24.

Sidon (v.3) — about 70 miles (approx. 10-hours sail) from Caesarea

receive care (v.3) — Paul was apparently unwell, probably from his two years in prison in Caesarea. This is another of the several occasions in which Paul received kind treatment from Romans.

under the shelter of Cyprus (v.4) — They sailed, that is, between Cyprus and the mainland of Asia Minor, under shelter of the island. Since the prevalent wind in the Levant is westerly through the summer months, they could not strike directly across the open sea (to Lycia), as Paul had done in the opposite direction during his last voyage to Jerusalem (Acts 21:1-2).

sailed over (v.5) — A nautical term peculiar to this passage. The meaning is that the vessel sailed slowly along the coast off Cilicia and Pamphylia, taking advantage of every breath of land breeze and probably having to anchor every few miles.

Myra (v.5) — An important seaport of Lycia. It was the place from which navigation was made direct, when favorable winds allowed, across sea to Alexandria and Syria, and so it grew more and more influential as seafaring methods improved.

Lycia (v.5) — A country in the southeastern portion of Asia Minor, rising, in many parts, into lofty mountains almost direct from the sea coast. It was formed into a Roman province (imperial) in AD 43. — Walker pages 546-547

ship of Alexandria (v.6) — carrying grain to Rome

Cnidus (v.7) — At the extreme southwest corner of Asia Minor, a town situated in Caria at the end of a narrow peninsula. It possessed two good harbors. After leaving Cnidus, a vessel would part with the shelter of the Asian coast.

Salmone (v.7) — Cape Salmone. This was a promontory on the northeast of Crete, and vessels sailing under its lee would be sheltered from the northwest wind.

Fair Havens (v.8) — A small bay, still bearing the same name, about six miles east of Cape Matala, a promontory near the middle of the southern coast of Crete, beyond which the land trends to the north.

Lasea (v.8) — Identified in AD 1856 with the ruins of a small town some four miles east of the Bay of Fair Havens, and still called Lasea by the peasants. The town is probably mentioned by name because, while the ship lay at Fair Havens, provisions, etc. were obtained from it. — Walker, pages 547-548

I’m not sure what I think of this next quote. It works as an analogy, but I question whether the Holy Spirit intended this interpretation. But I thought I’d include it as food for thought.

The passage depicts the voyage of the Church through the present dispensation, as it leaves Judaism behind. The sea symbolizes the unsaved masses (Isaiah 57:20); the contrary wind, the antagonism of Satan (Ephesians 2:2). The ship [as the organized church, I guess] is finally wrecked, but all who sail with Paul are brought safe to shore (v.44).

Paul is the outstanding figure aboard ship. He gives advice as to the journey (vs. 9-10) and when this is rejected and trouble results, he rebukes them saying: “Sirs, ye should have hearkened unto me” (v.21). It is he who cheers his fellow-passengers as, by divine revelation, he declares that all those sailing with him will survive the storm (vs. 24-25) and it is he who persuades them finally to partake of food and presides in the giving of thanks (vs. 34-36). — Stam, page 158.

²⁴ Now as he thus made his defense, Festus said with a loud voice, “Paul, you are beside yourself! Much learning is driving you mad!”

²⁵ But he said, “I am not mad, most noble Festus, but speak the words of truth and reason.

²⁶ For the king, before whom I also speak freely, knows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner.

²⁷ King Agrippa, do you believe the prophets? I know that you do believe.”

²⁸ Then Agrippa said to Paul, “You almost persuade me to become a Christian.”

²⁹ And Paul said, “I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for these chains.”

³⁰ When he had said these things, the king stood up, as well as the governor and Bernice and those who sat with them;

³¹ and when they had gone aside, they talked among themselves, saying, “This man is doing nothing deserving of death or chains.”

³² Then Agrippa said to Festus, “This man might have been set free if he had not appealed to Caesar.”

Festus thought it unbelievable that Christ could rise from the dead (v.24). His interruption probably wasn’t simple rudeness but astonishment at what Paul had been saying, perhaps mixed with concern about how it would sound to Agrippa.

much learning (v.24) = lit. “much writing” — Festus may have been referring to the writing Paul was doing in prison. In any case, he could tell Paul was well-educated.

is driving you (v.24) = lit. “is turning you upside-down”

soberness (v.25) — the opposite of madness

Agrippa professed to believe the prophets (v.27), and he certainly knew about Jesus Christ and about Paul’s ministry. Paul urged him to put these facts together and arrive at the obvious conclusion.

you almost persuade me (v.28) — Agrippa probably said this half-in-jest to parry Paul’s question. It could be translated, “With a little persuasion would you try to make a Christian of me!”

might have been set free (v.32) — Thus Festus’s acknowledgement that Paul was innocent from the point of view of Roman law (Acts 25:25) is confirmed by the decision of Agrippa, speaking from the Jewish point of view. The appeal to Caesar, however, had taken the matter out of local jurisdiction. Possibly, Agrippa’s opinion influenced the terms of the letter which Festus drafted to Rome about Paul’s case. — Walker, page 542.

¹⁹ “Therefore, King Agrippa, I was not disobedient to the heavenly vision,

²⁰ but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance.

²¹ For these reasons the Jews seized me in the temple and tried to kill me .

²² Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come —

²³ that the Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles.”

showed (v.20) — tense indicates continuous action

In the apostle’s brief account of the carrying out of his commission it should be noted that the word “then” in verse 20 is supplied by the translators in the Authorized Version; it is not contained in the original. Albert Barnes comments on this:

“It would seem from that word [then] that he had not preached “to the Gentiles” until after he had preached “at Jerusalem and throughout all the coasts of Judea,” whereas, in fact, he had, as we have reason to believe … before then “preached” to the Gentiles in Arabia”

While Barnes does not prove even in his notes on Acts 9, that Paul preached in Arabia, his general argument is correct. For one thing, after his return to Jerusalem from Damascus (Galatians 1:17-18) he “came into the regions of Syria and Cilicia” (Galatians 1:21) apparently in connection with his journey to Tarsus (cf. Acts 9:29-30). Evidently this was the occasion of the founding of Gentile churches there, for later we find letters being sent along with Paul and others, to the Gentile believers there, to confirm them in grace (Acts 15:23-27). Now all this time, Paul himself tells us, he “was still unknown by face unto the churches of Judea which were in Christ” (Galatians 1:22). He could not, therefore, have preached “thoughout all the coasts of Judea” before going to the Gentiles. his ministry in Judea more probably took place at the time when the Gentiles at Antioch sent financial “relief unto the brethren which dwelt in Judea” (Acts 11:29-30) or else on one of his subsequent visits to that region. — Stam, pages 140-141.

would suffer (v.23) = destined to suffer

the first to rise from the dead (v.23) — But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming (1 Corinthians 15:20-23).

Paul thus argued before Agrippa that his Christianity was the logical and necessary sequel to his past, because that which was the central hope of Hebraism had been fulfilled in One Who demonstrated His Messiahship by His actual resurrection from among the dead. Here was no labored argument, no attempt to define the doctrine of the resurrection, but rather an almost cold and dispassionate, clear and unyielding testimony, of a personal experience, the avowal of the fact that he had met the Jesus they had murdered, alive; and that he could do no other than follow His call. — Morgan, page 524.

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Extreme dispensationalists, seeking to prove that Paul did preach a kingdom message during his early ministry, have often cited Acts 26:22 to prove their point. Does this not prove, they argue, that Paul could not have proclaimed the mystery before Acts 28? Does he not say he had proclaimed nothing which the prophets and Moses had not already foretold?

The trouble is that our extremist friends have quoted only half his statement. The first part of his statement, in verse 22, is clearly qualified by the remainder, in verse 23.

In other words, the facts that Christ should suffer, rise from the dead and show light to Israel and the Gentiles, were nothing but what the prophets and Moses had already predicted. Why then should the Jews so bitterly oppose Paul’s ministry to the Gentiles? This alone was Paul’s argument. — Stam, pages 143-145.

What do I make of all this? If the “then” in verse 20 was inserted by translators, I think any issue disappears, especially as it then lines up with what Paul says in Galatians.

Some have an issue with Paul’s preaching of repentance in verse 20. But repentance simply means “a change of mind” and that is, of course, necessary if one is to turn from depending on one’s self to dependence on God for salvation. He doesn’t say the “works befitting repentance” are necessary for salvation. He just says that he preached to both Jews and Gentiles that they should behave in a way consistent with their change of mind.

The other issue, regarding verses 22 and 23 as I’ve quoted from Stam, are pretty obvious to me. There isn’t even a sentence break between the two verses. If the guy who broke the Bible in to verses hadn’t split them at that point, there would be no issue.

¹³ at midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me.

¹⁴ And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language, ‘Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.’

¹⁵ So I said, ‘Who are You, Lord?’ And He said, ‘I am Jesus, whom you are persecuting.

¹⁶ But rise and stand on your feet; for I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you.

¹⁷ I will deliver you from the Jewish people, as well as from the Gentiles, to whom I now send you,

¹⁸ to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.’

midday (v.13) — when the sun was at its brightest (and this in Syria!), the light from heaven still outshone it.

shining around (v.13) — The Greek word here is uses again in Scripture only in Luke 2:9 of the light seen by the shepherds.

goads (v.14) — a stick used to prod animals. There may be a sense here in which Paul’s conscience had been bothering him even before he met the Lord personally.

which you have seen (v.16) — only eye-witnesses of the Lord could be apostles

I will yet reveal (v.16) — Christ appeared to Paul more than once (Acts 18:9; 22:17-21; 23:11) and gave him special revelation at other times (2 Corinthians 12:1-4).

deliver (v.17) — in the sense of choosing

to whom (v.17) — Jews and Gentiles, but particularly Gentiles

Paul was indeed chosen and taken out from both his own people and the Gentiles, and sent back to both with the message of grace. This distinguishes him, too, from the twelve. They represented the twelve tribes of Israel (Matthew 19:28). He, as one apostle, represents the one Body (Colossians 1:24; Ephesians 4:4). — Stam, page 137.