After the 276 people aboard the boat swim safely to shore, they are greeted by island natives, and they discover that they have landed on the isle of Malta. The storm they endured for two weeks carried them exactly where they needed to go to get to Rome (see map below).
Clinton Arnold, in John, Acts: Volume Two (Zondervan Illustrated Bible Backgrounds Commentary), explains that
Malta, or Melitē as it is called in Greek, is a Mediterranean island lying fifty-eight miles south of the island of Sicily and 180 miles north of Libya. It measures about seventeen miles at its longest distance from southeast to northwest and about nine miles at its widest distance from east to west. The island became part of the Roman empire in 218 B.C. and was part of the Roman province of Sicily.
The natives light fires on the beach to warm the cold and wet visitors. Paul picks up a pile of sticks and within the bundle of wood is a poisonous snake in a cold-blooded stupor. The heat of the fire revives the snake, and it bites Paul. The natives expect Paul to swell up and then die, but instead, nothing happens.
When the viper first bites Paul, the Maltese assume Paul is suffering divine judgment for a crime, but when he survives, they change their minds and decide he is a god (similar reaction to the Lystrans). God will allow nothing to stop Paul from getting to Rome!
Paul then heals the father of the “chief man of the island” of dysentery. Seeing this miracle, many other Maltese bring their sick to Paul to be healed. Even though there is no mention of Paul evangelizing the people of Malta, we can assume that he did so. Today, the people of Malta proudly proclaim their Christian heritage and have preserved historical sites where Paul allegedly stayed during his three months on the island. John Polhill, in vol. 26, Acts, The New American Commentary, writes:
The emphasis on the Maltese hospitality is striking. It is recurrent throughout the account of Paul’s stay on Malta: the Maltese welcomed the shipwrecked party with ‘unusual kindness’ (v. 2); Publius received Paul’s group and entertained them ‘hospitably’ (v. 7); on their departure, the travelers were ‘honored’ and amply fitted for their journey (v. 10). It is the same sort of hospitality (philanthrōpōs) shown by the Christians of Sidon (27:3). Perhaps in this manner Luke was drawing attention to the fact that simple pagan ‘barbarians’ like the Maltese have a genuine potential for becoming Christians. Their hospitality would in any event be in stark contrast with the reception Paul found from the Jews of Rome.
In February of AD 60, when it is safe to sail again, Paul’s party departs for Rome. The route is marked on the map above. They first travel to a port on Sicily, then to a port at the southern tip of Italy, and finally to the major shipping port of Puteoli. Here everyone debarks from the ship, as they will travel the rest of the way by foot.
Christians in Puteoli warmly greet Paul and his companions, and the Roman centurion Julius allows Paul to stay with these brothers and sisters for one week before they begin the five to six-day journey to Rome. Along the way to Rome, two distinct groups of Christians come southeast to intercept and encourage Paul. One group meets them in a town called Forum of Appius, which is about forty miles south of Rome. Another group meets them in The Three Taverns, a place about thirty miles south of Rome. Once Paul reaches Rome, he can rent an apartment if a Roman soldier stays with him at all times. The soldier is frequently, if not always, chained to Paul so that Paul cannot escape.
Clinton Arnold describes the city of Rome (population of 1 million) in AD 60:
Rome was the political, economic, and military center of the enormous Roman empire. It was the wealthiest and most powerful city in the world in the first century.
The city was fifteen miles inland from the Tyrrhenian Sea and situated along the banks of the Tiber river. It was divided into fourteen different regions, the most well-known being the Circus Maximus and the Forum Romanum. The perimeter of the city measured just over thirteen miles.
The forum was the hub of the political, religious, and economic life of Rome. Here the Senate building was located as well as the Mamertime prison, where prisoners were kept prior to their executions. The Colosseum had not yet been built (it was completed in A.D. 80). Throughout the city were numerous temples dedicated to many deities and to the deified Caesars. The palaces of the Caesars were in the Circus Maximus and crowned the Palatine Hill.
Only a small percentage of people in Rome enjoyed its great wealth. Many slaves and poor people lived in Rome, dwelling in large blocks of apartment buildings that ranged from three to five stories in size. Some scholars have estimated that as many as two hundred thousand people relied on a government welfare system that provided free grain to the unemployed masses of the city.
Three days after Paul arrives, he summons the leaders of the local Jewish synagogues to his apartment. Paul addresses the leaders and makes the following points: 1) Paul has done nothing against the Jews or their customs, 2) The Romans wanted to free him, 3) The Jewish opposition in Jerusalem led to his appeal to Caesar, and 4) He is a prisoner for believing in the hope of Israel (Jesus).
The Jewish leaders tell Paul that they know nothing about him, but they do have a negative opinion of the Christian sect (they still see Christianity as a Jewish sect). However, they agree to come back with even more fellow Jews to hear him out.
On the appointed day, the Jews come in substantial numbers, and Paul speaks to them about Jesus, his resurrection, and his appointment by God as Messiah and Lord (the consistent message of the apostles). Jesus is the one who was prophesied in the Scriptures. Paul undoubtedly provides ample biblical evidence to the crowd in his home, but only some accept what he is saying. The majority reject his message, and Paul quotes Isaiah 6:9-10 to show them that God Himself predicted that they would not receive the message Paul is giving them about Jesus. Paul ends his plea by noting that instead of Jews, Gentiles are receiving the message in considerable numbers. John Polhill elaborates on the use of Isaiah 6:9-10:
Isaiah 6:9f. was a key Old Testament text for the early Christians as they sought to come to terms with the Jewish rejection of the gospel. It occurs in the Synoptic tradition among the sayings of Jesus with reference to the failure of the Jews to understand and appropriate the message of his parables (Matt 13:14f.; Mark 4:12; Luke 8:10). When in Rom 9–11 Paul wrestled with the riddle of the Jewish rejection of the gospel, he cited this same passage of Isaiah (Rom 11:8). Isaiah’s words were seen as a real prophecy of the Jewish obduracy. They did not, however, explain it. It remained something of a riddle. In Rom 11 Paul suggested that perhaps the hardening was temporary, a time allowing for the message to be taken to the Gentiles, that finally in the mystery of God’s plan of salvation there would be a great turning of his people to Christ. Here in Acts he provided no such solutions. The Jewish rejection was a reality and a riddle. To a great extent it remains so—how the gospel of God’s salvation which was foreshadowed in the Jewish Scriptures, fulfilled in a Jewish Messiah, and first proclaimed by Jewish heralds like Paul would ultimately be embraced not by the Jews but primarily by Gentiles.
The book ends with Luke telling his readers that Paul remains two years in Rome, under house arrest, speaking and teaching about the Lord Jesus Christ. The gospel finally reached the “ends of the earth”! Darrell Bock, in Acts, Baker Exegetical Commentary on the New Testament, reminds us what we’ve learned from the book of Acts:
In sum, the book of Acts, a book of witnesses to the risen Jesus, ends with one of the key witnesses living out his calling despite having suffered unjustly. We see the continued tragic nature of Jewish unbelief, yet Paul continues to keep an open door to anyone who will listen to him and consider his message. Paul loves his enemies, whom he views as brothers who have lost their way. We see what makes for good evangelism: (1) a confidence and readiness to share because God is sovereign, (2) a focus on God and God’s kingdom program through Jesus, (3) an open door to any who will hear, and (4) a recognition that evangelism and mission are a priority, even the most fundamental calling of the church in the world (Fernando 1998: 628–32). Nothing, including prison, persecution, or possible death, has hindered Paul’s ability to minister and preach the message. We are to marvel at how God has protected Paul and accomplished his word (Stott 1990: 402). We also can see in this book that Paul suffered well. He kept the faith and continued to serve, living out his call.