(8) Lay sick of a fever and a bloody flux.--Literally, with fevers and dysentery, both words being used by St. Luke with professional precision. The plural, "fevers," probably indicates the attacks of a recurrent fever, and its combination with dysentery would, according to Hippocrates, who also uses the plural form (Aph. vi. 3), make the case more than usually critical. The disease is said to be far from uncommon in Malta.

Prayed, and laid his hands on him.--The union of the two acts reminds us of the rule given in James 5:14-15; and the close sequence of the work of the healing upon the escape from the serpent's bite, of the juxtaposition of the two promises of Mark 16:18.

Verse 8. - It was so for it came to pass, A.V.; fever for a fever, A.V.; dysentery for of a bloody flux, A.V.; unto for to, A.V.; and laying, etc., healed for and laid, etc., and healed, A.V. The father of Publius. The fact of the father of Publius being alive and living in Malta is a further indication that the term ὁ πρῶτος τῆς νήσου ισ an official title. Lay sick. Συνέχεσθαι ισ also the usual medical expression for being taken sick of any disease (see the numerous passages quoted by Hobart, pp. 3, 4, from Galen and Hippocrates). It is used by St. Luke, with πυρετῴ (Luke 4:38), and in the same sense in Matthew 4:24. Lay. Κατακεῖσθαι is used especially of lying in bed from sickness (see Mark 1:30; Mark 2:4; Luke 5:25; Acts 9:33). It answers to decumbo in Latin. Sick of fever and dysentery (πυρετοῖς καὶ δυσεντερία συνεχόμενον). The terms here used are all professional ones. Πυρετός, in the plural, is of frequent occurrence in Hippocrates, Aretaeus, and Galen, but elsewhere in the New Testament always in the singular; δυσεντερία, only found here in the New Testament, is the regular technical word for a "dysentery," and is frequently in medical writers coupled with πυρετοί or πυρετός, as indicating different stages of the same illness. Laying his hands on him. So Mark 16:18, "They shall lay hands on the sick, and they shall recover" (see also Matthew 9:18; Matthew 19:13, 15; Mark 5:23; Mark 6:5; Mark 7:32; Mark 8:23, 25; Luke 4:40; Luke 13:13; Acts 9:12). It is also spoken of as an accompaniment of prayer in confirmation, ordination, etc. It has been remarked as curious that the two actions of taking up serpents and healing the sick by the laying on of hands should be in such close juxtaposition both here and in Mark 16:18. It suggests the thought whether Luke had seen the passage in St. Mark; or whether the writer of Mark 16:18 had seen Acts 28:8. Or is the coincidence accidental, arising out of the facts?

28:1-10 God can make strangers to be friends; friends in distress. Those who are despised for homely manners, are often more friendly than the more polished; and the conduct of heathens, or persons called barbarians, condemns many in civilized nations, professing to be Christians. The people thought that Paul was a murderer, and that the viper was sent by Divine justice, to be the avenger of blood. They knew that there is a God who governs the world, so that things do not come to pass by chance, no, not the smallest event, but all by Divine direction; and that evil pursues sinners; that there are good works which God will reward, and wicked works which he will punish. Also, that murder is a dreadful crime, one which shall not long go unpunished. But they thought all wicked people were punished in this life. Though some are made examples in this world, to prove that there is a God and a Providence, yet many are left unpunished, to prove that there is a judgment to come. They also thought all who were remarkably afflicted in this life were wicked people. Divine revelation sets this matter in a true light. Good men often are greatly afflicted in this life, for the trial and increase of their faith and patience. Observe Paul's deliverance from the danger. And thus in the strength of the grace of Christ, believers shake off the temptations of Satan, with holy resolution. When we despise the censures and reproaches of men, and look upon them with holy contempt, having the testimony of our consciences for us, then, like Paul, we shake off the viper into the fire. It does us no harm, except we are kept by it from our duty. God hereby made Paul remarkable among these people, and so made way for the receiving of the gospel. The Lord raises up friends for his people in every place whither he leads them, and makes them blessings to those in affliction.And it came to pass that the father of Publius,.... So that Publius was not an old man, though of so much dignity and wealth: the Arabic version, contrary to all copies, and other versions, reads, "the son of Publius":

lay sick of a fever; or fevers, of different sorts, a complication of them, which sometimes is the case; unless this was an intermitting fever, and the several fits of it are intended; or rather the plural number is put for the singular, to denote the vehemence of it, and which was attended with another disorder, and might be brought on by it:

and of a bloody flux; or dysentery, a pain of the bowels, as the Syriac version renders it; or an ulceration of the bowels, as the Arabic version; which occasioned a discharge of blood, so that his case was very threatening. This disease, according to modern writers (y), is attended with a fever. The word "dysentery" here used properly signifies that kind of flux of the belly, characterized by the frequency of stools, or dejections, mixed with blood, and accompanied with gripes: the fever, ulcer, &c. which attend it, are not essential to the disease; though many both of the ancients and moderns think the ulcer is.--There are three kinds of "dysenteries"; the "first" when a laudable blood is evacuated from a mere plethora, or plenitude, without any disorder of the intestines, as in the haemorrhoidal flux; the "second" when a thin watery blood is evacuated, called the "hepatic" flux, though really arising from haemorrhoidal vessels; the "third" kind, which is that that is properly called the dysentery, is when blood is cast out, mixed with a purulent matter in the excrements: this is either "benign", i.e. without a fever, and not contagious; or "malignant", which is attended with a pestilential fever, and frequently ravages whole cities and provinces, happening most commonly in armies; in the last stage, a sort of caruncles are frequently ejected along with the purulent matter, which are difficult to be accounted for, unless from an excoriation and ulceration of the intestines: sometimes the intestines are even gangrened: this seems to have been the case of the father of Publius, which makes the following cure the more remarkable:

to whom Paul entered in; into the room where he was, no doubt with the consent and leave, if not at the request of Publius; the Ethiopic version adds, "and he entreated him to put his hand upon him"; that is, either Publius asked this favour of the apostle for his father, having heard of the affair of the viper, from whence he concluded there was something divine and extraordinary in him; or the father of Publius asked this for himself:

and prayed and laid his hands on him, and healed him; when Paul had entered the room, and found in what a bad condition the sick man was, he either kneeled down and prayed by him, or stood and prayed over him, and for him, that God would restore him to his health; and this he did, to let them know that he himself was not a god; and that the cure that would now be wrought would be from God, and not from himself, and therefore all the glory should be given to God; and he laid his hands on him, as a sign or symbol, or rite that was used in extraordinary cases, and agreeably to the direction and promise of Christ, Mark 16:18; and upon this a cure followed; both the diseases left him at once, and he was restored to health.

(y) See Chambers's Cyclopaedia in the word "Dysentery".