The island of Malta was in those days called by the Phoenician name, Melita ("Refuge"), because the population was Phoenician. Luke describes them in terms indicating they spoke neither Greek nor Latin. They were exceptionally friendly, building a fire for the storm-tossed survivors. Today the island is treeless, but that was unlikely under Roman rule. Thus, Paul pitched in gathering firewood along with others. As he dropped one armload on the fire, a viper fled the flames, biting Paul on the hand. He shook it back into the fire. Chattering in the local tongue, the islanders concluded Paul might have escaped the storm, but not the goddess Dike (dee-kay: Justice).
As far as we know, that viper's venom would prevent blood coagulation and immobilized all muscles. Victims typically collapsed and blood pooled in the extremities until asphyxiation from the inability to breathe. Paul was completely asymptomatic, and after awhile the islanders decided he must be some deity, instead of a criminal.
The island was ruled by a "First Citizen" named Publius, who hosted the bunch until they could secure accommodations for the winter. The island's goats were the primary source of dairy products, which were notorious for causing major digestive problems. The host's father was suffering dysentery, and Paul prayed, then laid hands on him. The news of the healing spread quickly, and between Luke's treatment and Paul's prayers, they spent the winter running a clinic on the island. Having become local celebrities, they lacked for nothing. When they finally departed three months later, they all had at least as much as they lost to the sea.
While mid-February might be a little early, another grain ship wintering on the island sailed north, and Julius loaded his troops and prisoners on it. Luke notes the ship's emblem was a carving of Castor and Pollux, twin patron deities of sailing. It must have been still rather rough sailing, so upon reaching Syracuse, a beautiful Greek colony on Sicily's east coast, they waited three days. While their next stop, Rhegium, was some 75 miles (120km) straight north, Luke describes it as "circling" -- heavily tacking around in circles to proceed slowly northward. The wind changed the next day, offering a stiff southerly blow. They made over 200 miles (320km) in just two days, landing at the port Puteoli (modern Puzzuoli) near Naples.
They had the good fortune of finding Christians who welcomed Paul and his companions. We aren't told why, but the prison escort team is held up for a week there. Most likely the delay was due to waiting proper transportation overland. Paul continued in relative liberty, though by policy he was supposed to be chained to a single guard who was sworn on his life to deliver the prisoner on command. It's hard to imagine the fellow wasn't at least partially a believer by now. At any rate, private accommodations would be far superior to the dilapidated and filthy publicly provided hostels used by most Roman military.
The informal communication system of private runners passing messages among Christians in Italy brought news of Paul's approach to Rome. There were probably several congregations. Luke mentions one bunch meeting them at the Appian Forum, some 40 miles (65km) out, and another bunch at the Three Shops (Tres Taberne) 10 miles (16km) closer to Rome. Either would have been a common first overnight stop on the way out of Rome. It greatly restored Paul's spirits to know he had finally made it, as God had promised. Paul was permitted liberty to find his own quarters, with his guard, of course.
His freedom was still limited, so when Paul sent notice to the Jewish community, they came to him, some three days after settling into his house. He had been charged with a crime by the Jewish nation, and was probably hoping to clarify matters with the local synagogues, who would have taken up the case on their nation's behalf. Paul explained his side of the story and why he was in custody there, how his choice of appealing to the Imperial Court was not meant to slander his nation's leaders. He maintained his teaching was a fulfillment of all Israel had ever hoped. They denied having any idea what this was all about, but were interested in hearing his teaching to judge for themselves.
Thus, Luke indicates the Roman Jews did not carry any particular prejudice to the message. They returned, and Paul spent the whole day detailing his teaching of Jesus as the Messiah. Some believed; some did not. There was no consensus, but apparently the majority rejected it. Paul's parting shot was to quote the passage in Isaiah where the prophet laid out God's charges against Judah.
It was a solid reminder the prophets had indicated repeatedly: Israel was the worst choice of nations God could have made. Having delivered to them a unique covenant of law, and a wealth of background literature to clarify revelation, then sending a long train of prophets to ensure there were no mistakes in understanding, they always wandered away from Him. Having chosen to ignore God one time too many, He had given them their wish of not hearing any more. They rejected the terms of the Covenant. They had no unique place in His plans any longer. Every other nation on earth had been open to the gospel, so the Kingdom was now theirs.
We are left with Paul passing two years preaching and teaching anyone who came to visit him. About the only reason Luke would close here is because the narrative was delivered to some official as background to Paul's case. Tradition has it Paul was released and visited Spain, among other places. Two or three years from this point, another wave of persecution saw Paul arrested again, and this time martyred, we believe in about 64 AD.
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By Ed Hurst
07 November 2009
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