Bullet Point Bible

Shipwrecked but Safe on Malta

¹ After we had safely reached shore, we learned that the island was called Malta.² The local inhabitants showed us extraordinary kindness, for they built a fire and welcomed us all because it had started to rain and was cold.³ When Paul had gathered a bundle of brushwood and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand.⁴ When the local people saw the creature hanging from Paul's hand, they said to one another, "No doubt this man is a murderer! Although he has escaped from the sea, Justice herself has not allowed him to live!"⁵ However, Paul shook the creature off into the fire and suffered no harm.⁶ But they were expecting that he was going to swell up or suddenly drop dead. So after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and said he was a god.

The survivors learn their location is Malta, an island south of Sicily.
The term "local inhabitants" (Greek: *barbaroi*) referred to non-Greek speakers, not necessarily uncivilized people, who showed remarkable hospitality.
Paul, despite his status as a prisoner and recent ordeal, actively serves by gathering firewood.
The viper incident was seen by the islanders through the lens of divine retribution ("Justice," Greek *Dikē*, possibly personified as a goddess). Their initial conclusion was that Paul must be escaping punishment for a past crime (Acts 28:4).
Paul's immunity to the viper's bite fulfilled the spirit of Jesus' promise concerning protection for believers (Mark 16:18, though the longer ending of Mark is textually debated).
This event echoes Paul's survival from stoning in Lystra, where locals also shifted from hostility to viewing him as divine (Acts 14:11-12, 19).
The islanders' rapid shift from declaring Paul a murderer to calling him a god highlights the superstitious nature of their worldview but also acknowledges the supernatural event.
Paul's calm reaction and lack of harm served as a powerful, non-verbal testimony to the power of the God he served.

Healing Ministry on Malta

⁷ Now in the region around that place were fields belonging to the chief official of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days.⁸ The father of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him and after praying, placed his hands on him and healed him.⁹ After this had happened, many of the people on the island who were sick also came and were healed.¹⁰ They also bestowed many honors, and when we were preparing to sail, they gave us all the supplies we needed.

Publius, the "leading man" (Greek: *prōtos*) of Malta, likely the chief Roman official, extended generous hospitality.
Paul's healing of Publius' father involved prayer and the laying on of hands, common practices in the early church's healing ministry (James 5:14-15).
The specific mention of "fever and dysentery" adds medical detail, emphasizing the severity and reality of the illness.
This primary healing led to a wider ministry, with many other islanders seeking and receiving healing from Paul.
The healings confirmed Paul's divine favor, contrasting sharply with the islanders' initial judgment after the viper bite (Acts 28:6).
The islanders' response was gratitude expressed through "honors" and providing necessary supplies for the continuation of their journey.
This episode demonstrates God's power working through Paul, validating his apostleship even while he is a prisoner.
The hospitality shown by Publius and the islanders stands as an example of kindness to strangers, rewarded by God's blessing through Paul.

Journey from Malta to Rome

¹¹ After three months we put out to sea in an Alexandrian ship that had wintered at the island and had the "Heavenly Twins" as its figurehead.¹² We put in at Syracuse and stayed there three days.¹³ From there we cast off and arrived at Rhegium, and after one day a south wind sprang up and on the second day we came to Puteoli.¹⁴ There we found some brothers and were invited to stay with them seven days. And in this way we came to Rome.¹⁵ The brothers from there, when they heard about us, came as far as the Forum of Appius and Three Taverns to meet us. When he saw them, Paul thanked God and took courage.¹⁶ When we entered Rome, Paul was allowed to live by himself, with the soldier who was guarding him.

Travel resumed after winter (typically November to March), when Mediterranean sailing was unsafe.
The ship was from Alexandria (Egypt), likely a grain ship heading towards Rome, marked with the pagan deities Castor and Pollux ("Heavenly Twins"), patrons of sailors.
The journey involved stops at major ports: Syracuse (Sicily) and Rhegium (mainland Italy), before reaching Puteoli (near modern Naples), a major port for Rome.
Finding fellow Christians ("brothers and sisters") in Puteoli shows the spread of the faith along major trade routes.
The week-long stay in Puteoli suggests some flexibility granted by the centurion Julius, continuing his favorable treatment of Paul (Acts 27:3, 43).
Believers from Rome traveled significant distances (Forum of Appius ~43 miles, Three Taverns ~33 miles) south along the Appian Way to welcome Paul, demonstrating strong Christian fellowship.
Seeing these believers greatly encouraged Paul, reminding him he was part of a larger family in Christ, even as he approached trial.
Paul's arrival in Rome marks the symbolic culmination of the missionary journeys described in Acts, reaching the heart of the Gentile world.
His relatively lenient custody ("live by himself, with the soldier") allowed him significant freedom for ministry, likely due to Julius' report and perhaps Paul's Roman citizenship.

Paul Addresses Jewish Leaders in Rome

¹⁷ After three days Paul called the local Jewish leaders together. When they had assembled, he said to them, "Brothers, although I had done nothing against our people or the customs of our ancestors, from Jerusalem I was handed over as a prisoner to the Romans.¹⁸ When they had heard my case, they wanted to release me, because there was no basis for a death sentence against me.¹⁹ But when the Jews objected, I was forced to appeal to Caesar -not that I had some charge to bring against my own people.²⁰ So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel."²¹ They replied, "We have received no letters from Judea about you, nor have any of the brothers come from there and reported or said anything bad about you.²² But we would like to hear from you what you think, for regarding this sect we know that people everywhere speak against it."

Consistent with his practice, Paul engages the Jewish community first upon arriving in a new city (Acts 13:5, 14; 14:1; 17:1-2).
He proactively addresses the leaders to clarify his situation and preempt potential accusations from Judea.
Paul emphasizes his innocence regarding Jewish law and customs, stating the Roman authorities found no grounds for execution (Acts 28:18).
His appeal to Caesar was defensive, a necessity due to opposition, not an attack on his own people (Acts 25:10-11).
Paul identifies his imprisonment ("wearing this chain") directly with "the hope of Israel" – the messianic expectation fulfilled in Jesus (Acts 26:6-7).
The Roman Jewish leaders claim ignorance of Paul's specific case, suggesting communication from Judea was either slow, intercepted, or perhaps the Jerusalem authorities hadn't pursued the case vigorously in Rome yet.
Their statement indicates they had no prior negative reports specifically about Paul himself.
They express curiosity about Paul's beliefs but acknowledge the negative reputation of Christianity ("this sect") throughout the empire (Acts 24:5, 14). This sets the stage for Paul's testimony.

Paul Preaches to the Jews in Rome

²³ They set a day to meet with him, and they came to him where he was staying in even greater numbers. From morning until evening he explained things to them, testifying about the kingdom of God and trying to convince them about Jesus from both the law of Moses and the prophets.²⁴ Some were convinced by what he said, but others refused to believe.²⁵ So they began to leave, unable to agree among themselves, after Paul made one last statement: "The Holy Spirit spoke rightly to your ancestors through the prophet Isaiah²⁶ when he said,²⁶ ' Go to this people and say,²⁶ " You will keep on hearing,but will never understand,²⁶ and you will keep on looking, but will never perceive .²⁷ For the heart of this people has become dull,²⁷ and their ears are hard of hearing,²⁷ and they have closed their eyes,²⁷ so that they would not see with their eyes²⁷ and hear with their ears²⁷ and understand with their heart²⁷ and turn, and I would heal them ."'²⁸ "Therefore be advised that this salvation from God has been sent to the Gentiles; they will listen!"

Paul conducted an extensive teaching session ("from morning until evening"), demonstrating his commitment to reasoning from the Scriptures.
His core message focused on the "kingdom of God" and proving Jesus as the Messiah using the Old Testament ("law of Moses and the prophets"), his standard approach (Luke 24:27, 44; Acts 17:2-3).
The response was divided, mirroring the pattern seen throughout Acts where Paul preached to Jewish audiences (Acts 13:45-46; 14:1-4; 17:4-5; 18:5-6).
Paul's final statement quotes Isaiah 6:9-10, a passage Jesus also used (Matthew 13:14-15) to explain unbelief in the face of clear testimony.
The quote attributes the rejection not to lack of evidence, but to a willful spiritual dullness ("heart...has become dull," "shut their eyes").
This quotation serves as a solemn indictment of persistent unbelief among many of his Jewish kinsmen.
Paul concludes by reiterating the shift of gospel focus to the Gentiles, who are portrayed as more receptive (Acts 13:46; 18:6). This is a major theme in Acts.
Verse 29, describing the Jews' departure and disagreement, is included in brackets by the NET Bible as it is missing from some important early manuscripts. Its presence or absence doesn't change the narrative's core point.
This encounter marks the final major interaction between Paul and Jewish community leaders recorded in Acts.

Paul's Unhindered Ministry in Rome

³⁰ Paul lived there two whole years in his own rented quarters and welcomed all who came to him,³¹ proclaiming the kingdom of God and teaching about the Lord Jesus Christ with complete boldness and without restriction.

Paul remained under house arrest for two years, the maximum time allowed for accusers to press charges before a Roman court; after this, the case might be dismissed.
Despite confinement, he had significant freedom: renting his own place and receiving visitors freely.
His ministry continued actively within these limitations, focusing on receiving all who sought him out.
The core message remained consistent: "proclaiming the kingdom of God and teaching about the Lord Jesus Christ."
The final words of Acts emphasize the nature of his ministry: "with all boldness" (Greek: *parrēsia*, a key term in Acts for courageous witness) and "without hindrance" (Greek: *akōlytōs*).
This concluding note of unhindered proclamation in the heart of the Roman Empire provides a triumphant capstone to Luke's narrative, showing the gospel's unstoppable advance.
While Paul's personal fate (trial outcome, eventual death) is not described, Luke's purpose seems fulfilled in showing the gospel reaching "the ends of the earth" (Acts 1:8), symbolized by Rome.
The ending implies the continuation of the church's mission beyond the narrative of Acts.
Paul likely wrote his Prison Epistles (Ephesians, Philippians, Colossians, Philemon) during this two-year period in Rome.

The Bullet Point Bible

Acts 28