And it happened that the father of Publius lay sick of a fever and of a bloody flux. To whom Paul entered in. And when he had prayed and laid his hands on him, he healed him.
εγενετο δε τον πατερα του ποπλιου πυρετοις και δυσεντερια συνεχομενον κατακεισθαι προς ον ο παυλος εισελθων και προσευξαμενος επιθεις τας χειρας αυτω ιασατο αυτον
9 Church Fathers comment on this verse
He was worthy of the benefit. Therefore Paul heals him, repaying him for the hospitality he had shown. He entertained them for "three days." Therefore he rightly receives repayment, and much greater than what he gave: Paul heals his father, who was grievously suffering from abdominal pain.
The father of Publius was afflicted with fever and dysentery. Dysentery, a disease difficult to cure, was healed by Paul and brought many to faith.
Why does he heal an unbelieving sick man by prayer, while in the case of the believing sick men Timothy and Trophimus he heals one by medical art (cf. 1 Tim 5:23) and simply leaves the other sick (cf. 2 Tim 4:20)? Clearly because the one who was not healthy within had to be healed outwardly in a miraculous manner. Those who were well within had no need of this.
The circumstances of the disastrous voyage were meant to draw Paul's companions' attention to him. The event on the island of Malta was meant to dispose the local inhabitants favorably toward him. The harmless bite of the serpent and the healing of many sick people, including the father of the chief man of the island, Publius, during the three-month stay on Malta, were a preparatory means of Providence for the conversion of the island's inhabitants.
The Apostle's stay on the island of Malta was afterward marked by other miraculous events: the healing of the father of Publius, the chief man of the island, from fever combined with abdominal pain, and likewise the healing of many sick people. All this inspired respect and affection for Paul and his companions among the islanders. When Paul departed, they supplied him with everything necessary.
“Paul went in” to the sick father of Publius, “and prayed, and laid his hands on him, and healed him.” Here we learn that it was the apostles’ custom to lay hands on the sick in order to communicate to them the healing grace of the Holy Spirit. Comparing this passage with other places in the book of Acts, we come to the conclusion that in apostolic times the laying on of hands was used in the Church of Christ to communicate three kinds of gifts. First, gifts common to all believers, without distinction between laity and clergy; see Acts 8:17. Second, gifts proper to the various degrees of priesthood, for example, to deacons; see Acts 6:6. Third, gifts needed for healing from bodily diseases; Acts 28:8.
We should not be surprised that one and the same outward action was used to communicate such different kinds of grace. We remember the apostle’s words: “All these are worked by one and the same Spirit” (1 Cor 12:11). Nor is there anything surprising in the later change of the outward action that served to communicate the Holy Spirit to ordinary believers. Namely, the laying on of hands was replaced by chrismation. The outward aspect of the sacraments was subject to development and change. The outward action that served to communicate healing grace changed still more quickly and easily. The laying of hands on the sick was replaced by anointing with oil all the more easily because, even under Christ, His disciples “anointed with oil many who were sick, and healed them” (Mk 6:13). One may even think that this sacrament, now called Holy Unction, was performed in the apostolic age both as indicated in Acts 28:8 and as depicted in the Apostle James’s epistle, Jas 5:14. That is, it was performed through anointing with oil in the name of the Lord.
Thus, in the book of Acts only one sacrament is not indicated, marriage. The other six sacraments of the Orthodox Church are indicated as having existed in the Church, in one form or another, already in the times of the apostles. Yet two of them, chrismation and Holy Unction, were at the very beginning performed somewhat differently in their outward aspect.
The same verse 8 of chapter 28 says that the holy Apostle Paul prayed. Therefore it will be timely to note here that, according to the book of the Acts of the Apostles, the apostles’ prayer was very often accompanied by an outward bodily action, the bending of the knees; see Acts 7:60; 9:40; 20:36; 21:5. This is important for the correction of those who reject the necessity and significance of bodily reverence.
It happened that at this time the father of Publius lay sick with fever complicated by abdominal pain. Saint Luke was a physician, but his skill was not as effective as the power of the Apostle Paul's prayer. Paul entered the sick man's room, prayed by his bed, laid his hands upon him, and healed him.
"He healed him." This was undoubtedly done miraculously, as were the healings of the other sick islanders (v. 9), as the tone of the whole narrative indicates. As a result, the islanders showed Paul and his companions many honors and supplied them with what they needed for the further journey.
The most important man on the island rivaled the others in showing hospitality to the apostles. He offered it during the three days they spent near the place of the shipwreck, where Publius had an estate. He had probably heard of the miracles performed by Paul and hoped that he would heal his sick father also. And the Apostle Paul, after praying, healed the old man by laying his hands on him.
“Here is yet another lover of strangers, Publius, a wealthy and very wise man. He was worthy of the benefit. Therefore Paul heals his father, repaying him for the reception he had given. See what benefit comes from hospitality. Not from any necessity, and not unwillingly, but esteeming hospitality as a precious good, he entertained them for three days. Therefore he justly received a reward, and one far greater than what he gave.” “Publius is called first, without doubt, not by birth or wealth. In that sense his father, who was still alive, would have been first. Therefore one must suppose that he is called first according to the office he held on the island. He was probably the legate of the Sicilian praetor, to whose province Malta belonged, and governed the island.”
Passages read together with this verse.
Greek text, 24 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS