CHAPTER 28
Once safely on shore, we found out that the island was called Malta. Acts 28:1
In those days, the island of Malta was called Melita, which had the meaning of “refuge” in the original Phoenician language. Certainly the island lived up to its name. In the Greek language the word Melita means honey, for which the isle was also famous.1 Malta was small, being approximately 8 miles wide (13 km.) and some 18 miles long (30 km.). It had become a part of the Roman Empire in 218 BC.2
“The islanders showed us unusual kindness. They built a fire and welcomed us all because it was raining and cold” (28:2). The islanders, or natives, who were of Phoenician extraction are referred to in the Greek here as barbaroi or barbarians. The Greeks and Romans looked upon anyone who did not speak their beautiful languages as barbarians. Possibly these foreign tongues sounded to them something like “bar, bar.” 3
Certainly, the natives did not act like barbarians as they built a fire and welcomed the refugees. No doubt the travelers were wet, shivering with cold and likely suffering from hypothermia. The storm must have been a massive one to have lasted two weeks and it was still cold and rainy.
“Paul gathered a pile of brushwood and, as he put it on the fire, a viper, driven out by the heat, fastened itself on his hand” (28:3). Paul was ever the servant and even in his weary condition he was quick to help with the wood gathering. Apparently, in his gathering he managed to include a serpent that was no doubt stiff and torpid with cold. The snake probably just looked like another branch. However, when the creature felt the warmth of the fire it came alive and bit the apostle, holding fast to his hand.
Colonel T. E. Lawrence (Lawrence of Arabia) once had an experience similar to this. As his party gathered sticks for a fire, a long black snake that had been torpid with cold arose out of the fire before his group.4 I remember a snake story of my own. As a child we were once duck hunting in the floodwaters of the south. It was wintertime and quite cold. Our boat ran up against a tree at about the point where I was sitting. I then noticed in the tree a snake all coiled and ready to strike. Although I was but a short distance from the snake it did not strike me. I then realized that the snake was too cold to spring into action.
It is ironic that Satan had apparently tried his best to drown the apostle at sea and now as a final resort had sought to kill him with snakebite. Paul could have complained, “Just my rotten luck. I get on a ship and it is wrecked in a storm. I get rescued and a snake bites me!” 5 Paul didn’t think that way but merely shook the creature off in the fire. Paul may have been thinking instead of Psalm 34:19: “The righteous person may have many troubles, but the LORD delivers him from them all…”
We need to be aware that Paul was not performing some religious snake handling exercise. God does not want us to test him by holding poisonous snakes. The Bible says, “…do not be a fool— why die before your time?” (Eccl. 7:17). We do have this promise in scripture: “You will tread on the lion and the cobra; you will trample the great lion and the serpent” (Psa. 91:13). This promise is brought down to us in Luke 10:19: “I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you” (cf. Mk. 16:18). We can assume by this that there are times in the kingdom’s work when we can tread on snakes and not be harmed. This can be in a spiritual sense, but if God wills it can also be in a natural sense. Apparently it was such a time for Paul.
Some commentators have been quick to point out that there are no poisonous snakes on the island of Malta today. That is understandable since Malta is now one of the most thickly populated places on the earth.
“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, the goddess Justice has not allowed him to live’” (28:4). When the islanders saw the poisonous snake hanging from Paul’s hand they immediately decided that he was some terrible criminal. Although he had escaped the sea, justice would not let him live on. The islanders had reference to the goddess Dikē, the daughter of Jupiter, whose task was to take vengeance and inflict punishment for crimes.6
“But Paul shook the snake off into the fire and suffered no ill effects” (28:5). It was fortunate for Paul that there were no animal rights activists around in his day. Certainly the islanders knew for a fact that Paul had been bitten by a poisonous snake. They waited around for the inevitable to happen.
“The people expected him to swell up or suddenly fall dead; but after waiting a long time and seeing nothing unusual happen to him, they changed their minds and said he was a god” (28:6). They expected Paul to swell up and then drop dead. Interestingly, the term for “swell up” is one of many medical terms used by Dr. Luke.7 Clarke says that they likely thought Paul was Hercules. Supposedly, this pagan god became famous for destroying two serpents that attacked him when he was in his cradle.8
THE GENEROSITY OF PUBLIUS
There was an estate nearby that belonged to Publius, the chief official of the island. He welcomed us to his home and showed us generous hospitality for three days. Acts 28:7
Publius was likely the Roman governor of the island. Here he is called the chief official. In the Greek, the word is prōtōi, which means “the first man” of the island.9 Luke is an accurate historian and today we know that there are two inscriptions in existence, both Greek and Latin, that confirm this title.10
This official welcomed the party to his home and entertained them all for three days. We can presume that all 276 were not invited. It is likely that Luke is speaking of the centurion, the ship’s company along with Paul and those with him.11
“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” (28:8). It is thought among commentators that the father had a case of Malta Fever. Scientists tell us today that this fever is caused by a microbe transmitted by the goat milk of Malta. The fever was said to last about four months, but in some cases could extend two to three years. Luke uses the plural of “fever” perhaps indicating that it was prone to intermittent attacks.12 Along with the fever was dysentery (Gk. dusenteriōi). This often involved diarrhea and bleeding from the bowels.
Paul placed his hands upon the father and promptly healed him (cf. Mk. 16:18). It is amazing how similar this story is to that of Peter’s mother-in-law whom Jesus once healed of a fever (Lk. 4:38-41). It is interesting that the Greek word used is iasato, which speaks of instantaneous healing.13 While biblical miracles were never used selfishly for one’s own good, we can see how Publius received rich rewards for his generosity.
“When this had happened, the rest of the sick on the island came and were cured” (28:9). This is something we see over and over again in the gospel. As God’s word is proclaimed the sick are healed. We have no evidence here that Paul was proclaiming the gospel, but he usually was doing that very thing. Often today in foreign countries as the gospel is proclaimed people are also healed miraculously. The second word for healing used here has caused a great deal of comment. It is the Greek word therapeuō. It has been argued that Paul worked miraculously while Dr. Luke may have just exercised his medical skills. While this is possible, Robertson points out that both Greek words are employed in the healing done by Jesus in Luke 6:18.14
“They honored us in many ways; and when we were ready to sail, they furnished us with the supplies we needed” (28:10). Paul and Luke did not receive remuneration for their kind acts of healing. This would have been opposed to the law of Christ (Lk. 9:3; 16:13). However, we see the party showered with love gifts as they prepared to depart. We can think that the group was well equipped with foods aplenty for the remainder of their trip. It was undoubtedly a pleasant stay and long tradition holds that the church of Malta eventually sprang out of this apostolic visit.15
THE TRIP TO ROME
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. Acts 28:11
Paul and the others wintered for three months on Malta. There they awaited the opening of the sea lanes in the early spring. At least by February 8-10 the weather would have cleared so that they could make the remainder of the voyage.16 The year was probably early in AD 60. It was their good fortune that another grain ship that had escaped the storm was anchored in the port at Malta. They boarded it and prepared to make the rest of the journey.
It is interesting that this ship had as its figurehead the Dioscuri (Castor and Pollux). These twin heroes were deified sons of Zeus who were supposedly protectors of ships.17 Their cult was widespread in Egypt. Here we see the apostle and his group getting on this ship without a thought about the gods. This tells us that some in the Charismatic movement may have become too skittish and fearful of pagan influences. Sometimes we can carry things too far. Pett says, “Luke no doubt saw it as ironic that the sons of Zeus should carry to Rome the greatest opponent of Zeus in the Roman Empire. (How blind Zeus must have been).” 18
We do not know how many of the 276 people boarded this ship. It is likely that the group dispersed in many directions as the sea lanes opened. We do see that Paul, his team, along with Julius and the prisoners continued on to Rome.
“We put in at Syracuse and stayed there three days” (28:12). The first leg of the journey was to the large island of Sicily and to its eastern port city of Syracuse. This was a trip of about 80 miles (128 km.). Syracuse was a beautiful and famous city of history, and capital of the island. The city was also the home of the famous mathematician, Archimedes.
“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” (28:13). Other versions bring out the fact that the party sailed in a circuit. The NAS version reads, “And from there we sailed around and arrived at Rhegium…” Because of the wind direction they likely had to do “tacking” with a zigzag course to Rhegium.19 It was a distance of 70 miles (112 km.). Rhegium, known today as Reggio di Calabria, is located on the “toe” of Italy, across the Strait of Messina form Sicily.
The next day the party was blessed with a strong southerly wind and the voyage continued the approximate 200 miles (321 km.) on to Puteoli (today’s Pozzuoli). This was quite a good distance, taking the ship not just up the “foot” but far up the “leg” of the Italian boot. Puteoli was located in the north side of the Gulf of Naples. This city was a hub for the Alexandrian grain ships as well as for other vessels.20
“There we found some brothers and sisters who invited us to spend a week with them. And so we came to Rome” (28:14). No doubt, the centurion had official business that needed his care and the group was allowed to spend a week at this port. Once again we note the kindness of Julius in allowing Paul and his team to visit the Christian church in the city. Pett says that because Paul was the hero of the shipwreck he may have been given some special license as well.21 Wiersbe comments: “The centurion knew that Paul had saved their lives, and perhaps he was even getting interested in what these Christians had to offer.” 22 It must have been greatly refreshing for Paul and the others to relax in the warm fellowship of the Christian assembly.
The account of the journey was now speeding up and becoming more and more concise. The sea voyages were now over and the rest of the trip to Rome would be done on foot. That remaining distance would be about 115 miles (185 km.).
“The brothers and sisters 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 people Paul thanked God and was encouraged” (28:15). The Christian grapevine or information conduit was apparently working quite well in Italy, since the churches in Rome had already heard of Paul’s arrival. We cannot forget that Paul had many friends in Rome. In his Book of Romans, Wiersbe notes that there were at least twenty-six friends named in the last chapter.23 Perhaps it was some of these dear friends who journeyed all the way to Appius Forum, a trip of about 43 miles (69 km.). The journey was along the famous Appian Way, one of the oldest and best of the Roman roads. Stott says, “It must have been an emotional experience for Paul to meet personally the first residents in the city of his
dreams…” 24
Others had walked to the Three Taverns, a journey of about ten miles less. The Forum of Appius and the Three Taverns were halting stations that were built every ten to fifteen miles along the Roman road system.25
It is interesting to note the Greek word used for “meet” here is apantesis, and it is the same word rendered as “rapture” of believers in 1 Thessalonians 4:17. It was a term generally used for a delegation going out from a city to meet a visiting official and then accompanying that official back into the city.26 We should note that the delegation always accompanies the visitor back into their city. Thus we can see how this concept has been misused in the propagation of the recent rapture doctrine, that the church will go away from the earth with the Lord. The truth is that the Lord is coming to the earth with thousands and thousands of his holy ones. He is coming to reign forever on earth.
ROME AT LAST!
When we got to Rome, Paul was allowed to live by himself, with a soldier to guard him. Acts 28:16
For the lasts several years Paul had longed and planned to visit Rome (Rom. 15:23-24). After all, he was the apostle to the Gentiles and Rome was the chief of all Gentile cities. Commentators feel that he was first of all delivered to the chief of the Praetorian Guard. This information is actually found in a few ancient texts of the scripture.27 From history we happen to know that his name was Afranius Burrus. This was one of Nero’s famous and distinguished generals. He was instrumental in bringing Nero to the throne and continued to have considerable influence on him in his early reign. He has received much praise from historians for his moderation and love of justice. Apparently he repressed many of Nero’s vicious inclinations as long as he was in power.28
The Praetorian Guard was the emperor’s elite personal guard in Rome. While Paul was given the liberty to live in his own rented dwelling, he was nevertheless lightly chained to a Roman soldier from this guard unit. The guards were probably changed about every four hours, so we can see that Paul had the splendid opportunity to gain gospel access to this very important military unit. When Paul later wrote the prison epistle of Philippians he said:
Now I want you to know, brothers and sisters, that what has happened to me has actually served to advance the gospel. As a result, it has become clear throughout the whole palace guard and to everyone else that I am in chains for Christ. And because of my chains, most of the brothers and sisters have become confident in the Lord and dare all the more to proclaim the gospel without fear” (Phil. 1:12-14).
“Three days later he called together the local Jewish leaders. 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’” (28:17). Paul wasted no time in contacting the Jewish people of Rome. Stott says, “…even in the Gentile capital of the world, Paul addressed himself to Jews first.” 29 He was more than eager to preach the gospel to them (Rom. 1:15). Paul probably sensed that time was running out for the Jews. In a mere ten years the great national calamity would befall them and their nation and temple would be destroyed.30 Now Paul’s strategy has shifted somewhat. Instead of his going to the Jews he is inviting the Jews to come to him. 31
We cannot be sure how the Christian Jewish movement (Messianic Judaism) got its start in Rome. We do know that in Acts 2:10 there were Roman Jews gathered at the Pentecost celebration. It is thought by many commentators that these new believers brought the Christian faith back to Rome.32 Barclay comments on Paul’s desire to still minister to the Jews. He says: “There is something infinitely wonderful in the fact that to the end of the day, wherever he went, Paul began with the Jews. For rather more than thirty years now they had been doing everything they could to hinder him, to undo his work, and even to kill him: and even yet it is to them first he offers his message…this rejection of Jesus by the Jews is the very thing which has opened the door to the Gentiles.” 33
“They examined me and wanted to release me, because I was not guilty of any crime deserving death. The Jews objected, so I was compelled to make an appeal to Caesar. I certainly did not intend to bring any charge against my own people.” (28:18-19). Paul does not make it clear here that it was the Romans who wished to release him while the Jews wanted him dead. Coffman says, “Paul’s forbearance here is notable, in that he made no mention of the repeated attempts against his life, aided and abetted by the high priest himself. His message to his countrymen in Rome was designed to be as conciliatory as possible.” 34
“For this reason I have asked to see you and talk with you. It is because of the hope of Israel that I am bound with this chain” (28:20). There are likely two elements involved in the hope Paul speaks of. There is the hope of the coming Messiah and the hope in the resurrection of the dead. The Jewish people believed in both, but not in the same sense Paul did. They believed that a triumphant Messiah would come and free them from Rome and they believed in a general resurrection on the last day (Jn. 11:24). Paul believed that the Messiah would come first as a suffering Servant and that the Christ would be the foundation of the general resurrection.35 Thus, the Christian faith was the hope of the Jewish people.
“They replied, ‘We have not received any letters from Judea concerning you, and none of our people who have come from there has reported or said anything bad about you’” (28:21). It is quite possible that the Jewish leaders in Jerusalem had not pursued their charges against Paul. Those charges had been essentially proven bogus on two or three occasions already. They probably thought it unwise to stir up Roman sentiment against them at this delicate time. No doubt they were very busy with events that were rapidly leading up to a war with Rome. Also, just a few years before (AD 49) the whole Jewish community in Rome had been expelled due to Jewish/Christian tensions. They had only returned to Rome in 54 with the death of Emperor Claudius.36
Keener comments: “It is by no means clear that the Roman Jewish community was uniformly hostile to the Christian movement (28:24), but they naturally had questions, especially if their previous expulsion in 18:2 was due to Christian teachings.” 37
“But we want to hear what your views are, for we know that people everywhere are talking against this sect” (28:22). Pett comments, “There are grounds for believing that there had been such trouble in the time of Claudius so it is possible that they had agreed to an uneasy peace and avoided each other.” 38 Guthrey also comments: “They had probably had more experience of Christianity in Rome itself than they were prepared to admit…” 39
PAUL’S MEETING WITH THE ROMAN JEWS
They arranged to meet Paul on a certain day, and came in even larger numbers to the place where he was staying. He witnessed to them from morning till evening, explaining about the kingdom of God, and from the Law of Moses and from the Prophets he tried to persuade them about Jesus. Acts 28:23
It seems that Paul first met with the main leaders of the Jewish community, where a meeting was set for a larger gathering. We see here that quite a large crowd of Jews gathered to hear Paul. We can only wonder about how his home was sufficient for such a group. Perhaps they all met outside since the springtime was coming on. This was an all-day affair with the apostle teaching about the kingdom of God. We have noted how the kingdom does not get a lot of mention in Acts when compared to the gospels. No doubt, this was a touchy subject for Roman ears, since it seemed to speak of another king. However, it was the very heart of the gospel and he could speak freely with a Jewish group.
We can be for certain that Paul taught the Jews of the coming of Messiah. Some say that there are 127 predictions involving more than 3,000 verses. There are 574 of these verses that refer directly to a personal Messiah. Other commentators feel that the number could exceed 127 and should be over 300 verses total.40 Paul probably dealt with many of these at that special meeting. We are told that he dealt specifically with Jesus and the many Messianic claims related to him from the law and the prophets.
Paul was not ashamed of the gospel (Rom. 1:16). He knew it was God’s power of salvation for Jews and Gentiles alike. However, the gospel was an explosive matter for the Jewish people. Having lived among the Jews in Israel I can almost guarantee that this meeting was not a monologue. As it is said, “Where there are two Jews, there are three opinions.” Jewish people tend to ask questions and to hotly discuss matters of their religion. We can be sure that Paul had an interesting day.
“Some were convinced by what he said, but others would not believe” (28:24). With the single exception of Berea (17:11), this had been the reception of Jews all across the Roman world.41 After this meeting there seems to be a shift in the apostolic work. They would still go to the Jews but, from now on the Gentiles would have priority. Unlike the Jews they would accept the gospel.42 They would in fact accept it on a massive scale.
“They disagreed among themselves and began to leave after Paul had made this final statement: The Holy Spirit spoke the truth to your ancestors when he said through Isaiah the prophet: “Go to this people and say, ‘You will be ever hearing but never understanding; you will be ever seeing but never perceiving. For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them’” (28:25-27).
This long passage of course was taken from Isaiah 6:9-10. The Jews disagreed and argued. In the end they rejected the message. Unfortunately, when people reject the message of Christ they eventually reach a point where they lose the capacity to receive that very message.43
“Therefore I want you to know that God’s salvation has been sent to the Gentiles, and they will listen!” (28:28). While the church at Rome is not mentioned, the church universal is here given its marching orders.44 This is a pivotal verse in the book of Acts. For the next two thousand years the Gentile church would have preeminence, while Israel would fade into the background (cf. Rom. 15:9-12). Only in the end of days would Israel become envious (Rom. 11:11). Only then would all Israel be saved (Rom. 11:26) and would Jew and Gentile come together to form a new humanity (Eph. 3:6). Today Israel still remains hardened, but we must understand that that hardness is only in part (Rom. 11:25).
We note that verse 29 is missing in the NIV and many other modern translations. The NKJ version has it, and it reads, “And when he had said these words, the Jews departed and had a great dispute among themselves.” Unfortunately, this verse does not appear in the best New Testament manuscripts and may be but a scribal paraphrase.45
“For two whole years Paul stayed there in his own rented house and welcomed all who came to see him” (28:30). It is amazing that Paul was able to rent his own house. Paul may have still received gifts from certain of the churches. The scholar Ramsay felt that either Paul or Luke might have inherited some wealth.46 Some have suggested that Paul was supporting himself as a tentmaker, but that would be difficult with one hand chained to a Roman soldier. It appears that the years of Paul’s first confinement would have coincided approximately with AD 60-61.47 The confinement may have possibly included some of the year 62.
During this time Paul was not just sitting around twiddling his thumbs. It was a very busy and productive period. Paul was receiving many guests and teaching numerous people. Also, Luke was there with him in his confinement. It is very likely that Paul gave Luke some assistance in his composition of Acts during this time.48 In Philemon 1:24, we note that Mark was present with Paul at times in his confinement. Paul may very well have helped Mark as the latter worked to finish his gospel. It was also in this busy period that Paul wrote what is known as the Prison Epistles. These include Ephesians, Colossians, Philemon and Philippians.
As we have mentioned, Paul had continuous access to some of the best troops in the Roman army. They were with him day and night as their shifts constantly changed. Barclay says: “These headquarters soldiers were members of the picked troops of the Emperor, the Praetorian Guard. In two years many of them must have spent long days and nights with Paul; and many a man must have gone from his guard duty with Christ in his heart.” 49
There was much more activity in that house of confinement. Timothy was with Paul (Phil. 1:1; 2:19). Aristarchus and Justus were there (Co. 4:10-11). The runaway slave Onesimus also visited Paul and got wonderfully saved (Phm. 1:10-21). Epaphroditus visited him and almost died there while ministering to Paul (Phil. 2:25-30). Tychicus was Paul’s mailman and was in and out delivering letters to the Ephesians, Colossians and to Philemon (Col. 4:7-9).50 That prison house was almost the world headquarters for the budding Christian evangelical movement.
Now we must consider whether or not Paul was released from this confinement, whether he traveled once more and whether he had a final and more serious imprisonment. Quite a number of scholars feel that the setting for the Pastoral Epistles (1 & 2 Timothy and Titus) was much different than for that of the Prison Epistles. Pfeiffer and Harrison say, “The three Pastoral Epistles which claim to have been written by Paul reflect a ministry of traveling and preaching that cannot be fitted into the narrative of the book of Acts.” 51 Also, it seems obvious that Paul expected to be released from his first confinement (cf. Phil. 1;19-26; Phm. 1:22). Keener states: “At the end of two years, if no accusers had arrived and no charges had been sent against him (28:21), Paul would normally be automatically
released.” 52
We have a number of reasons to believe that Paul was released, perhaps in the year 63. That being the case, he would have been free to travel once more. No doubt, he would have traveled to Spain for this was his long-term plan (Rom. 15:28). We have no geographical evidence that Paul went to Spain. However, the first century non-canonical epistle of First Clement, written by Clement the Bishop of Rome, says that Paul “taught righteousness to all the world and gave his testimony when he had reached the limits of the west.” 53
After travels to Miletus (2 Tim. 4:20), Crete (Tit. 1:5) and Nicopolis (Tit. 3:12-13) and other places, Paul was apparently arrested once more. This time, there was no house arrest but he was placed in the dismal Mamertine Prison.54 This time, there was no optimism about being released. Christians did not flock to his aid as before but rather they deserted him (2 Tim. 4:16-17). The situation had changed drastically in 64 as Nero began to actively persecute Christians. No doubt many were afraid to visit the apostle. Paul spoke of his second trial with resignation (2 Tim. 4:6-18). Tradition says that he was found guilty and beheaded sometime in the latter period of Nero’s reign, perhaps in AD 66-67.55
“He proclaimed the kingdom of God and taught about the Lord Jesus Christ— with all boldness and without hindrance!” (28:31). Despite it being distasteful to the Romans, Paul continued to proclaim the kingdom of God. He continued to teach anyone and everyone who dropped by his house. Paul spoke with boldness (Gk. parresias) and without hindrance (Gk. akolutos).56
The fact that Paul had such freedom was obviously very important to Luke. Now in the center of the Roman Empire the gospel is at last freely proclaimed. Jamieson, Fausset, and Brown state: “Thus closes this most precious monument of the beginnings of the Christian church in its march from east to west, among the Jews first, whose center was Jerusalem; next among the Gentiles, with Antioch for its headquarters; finally, its banner is seen waving over imperial Rome, foretokening its universal triumphs.” 57