Paul: Snake Bitten (Acts 28:6)

Why did the Maltese people think Paul was a god? He was bitten by a viper and felt no harm from it (Acts 28:6)

The final chapter of Acts begins with Paul and his shipmates shipwrecked on Melita, modern Malta (Acts 28:1). The castaways find themselves surrounded by (literally) barbarians (non-Greek speakers) who are unusually hospitable (Acts 28:2). While helpfully gathering kindling for a fire the apostle is bitten by a viper (Acts 28:3).

F.F. Bruce (1910-1990) speculates:

He had probably mistaken it for a small twig as it lay on the ground stiff with cold, but the heat quickly brought it back to life. A parallel has been quoted from T.E. Lawrence (of Arabia): “When the fire grew hot a long back snake wound slowly out into our group; we must have gathered it, torpid, with the twigs.” (Bruce, The Book of Acts (New International Commentary on the New Testament), 497)

The natives immediately assume that Paul must be a murderer facing divine retribution (Acts 28:4). To their surprise, the apostle nonchalantly shakes the snake off (Acts 28:5). When they realize that the serpent’s attack will have no ill effects on the stranded man, they jump to the conclusion that he is not a killer but in fact a god (Acts 28:6).

But they were expecting that he was about to swell up or suddenly fall down dead. But after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and began to say that he was a god. (Acts 28:6 NASB)

The aggressive serpent is most commonly translated “viper” which is true to the Greek, echidna (ASV, ESV, KJV, NASB, NIV, NKJV, NRSV, RSV). The only other New Testament occurrences of this word are found in insults levied by Jesus and John the Baptist (Matthew 3:7, 12:34, 23:33; Luke 3:7). Though the term literally means “viper”, it is also translated more generically as “snake” (CEV), “poisonous snake” (NLT) and “venomous snake” (MSG). The diversity in translation is due to historical, not linguistic, concerns.

Ben Witherington III (b. 1951) explains:

Luke uses the word εχιδνα for this creature, which suggests some sort of poisonous viper. It has been complained that Malta does not have any poisonous snakes, and it has also been noted that poisonous snakes such as vipers strike and withdraw rather than fastening themselves on their victims...It should be noted, however, that nineteen hundred years of civilization and the gradual extinction of various species of creatures on that island caused by human expansion can easily account for the absence of poisonous snakes on Malta today. (Witherington, The Acts of the Apostles : A Socio-Rhetorical Commentary, 777)

Bruce J. Malina (b. 1933) and John J. Pilch (b. 1936) add:

If this was a poisonous snake, scholars propose that the island is Cephallenia, which has poisonous snakes and heavier rainfall than Malta. On the other hand, Luke may have embellished the event to further highlight Paul as a holy man. Recall Jesus’ bestowal of power on his disciples to “tread upon serpents and scorpions...nothing will hurt you” (Luke 10:19; compare Mark 16:18). (Malina and Pilch, Malina and Pilch, Social-science Commentary on the Book of Acts, 175)

J. Bradley Chance (b. 1954) defends:

It is not wise to pass historical judgment based on the use of the verb “fasten”, as opposed to “strike.” The narrator’s fondness for verisimilitude is well demonstrated. Even if spinning a tale out of thin air, he would likely not employ details that would only raise the eyebrows of his ancient readers. (Chance, Acts (Smyth & Helwys Bible Commentary), 514)

The snake’s species is not as important as the threat it poses to Paul. Robert H. Gundry (b. 1932) observes:

Luke calls the viper a “wild beast” [Acts 28:4] to point up its danger to Paul’s life. The viper was venomous. “Hanging from his hand” adds to “fastened onto his hand” an emphasis on the viper’s not letting go. It’s determined to kill Paul with a prolonged injection of poison—hence the barbarians’ “Surely.” [Acts 28:4] (Gundry, Commentary on Acts)

Paul faces mortal danger yet again while en route to Rome. The natives know the tendencies of their own snakes and the serpent’s attack does not produce the expected result. This is Malta’s introduction to Paul and their perception of the apostle changes from bad human (murderer) to deity in a matter of minutes.

Have you ever been bitten by a snake? When have you completely misjudged someone’s character? As there were 276 castaways (Acts 27:37) plus unnumbered natives, why did the serpent bite Paul? Is escaping a snakebite unscathed a sign of spiritual prowess (Mark 16:18)? What would it take to convince you that someone was God incarnate? Which of the Maltese theories on Paul, murderer or deity, is closer to the truth?

The people of Malta have two rapid fire responses to the snakebite. Ajith Fernando (b. 1948) analyzes:

The reaction that Paul was probably a murderer (Acts 28:4) is typical of superstitious people who see others going through misfortune—they assume that they are paying for their wrong deeds. When nothing happened to Paul, their suggestion led them to change their verdict, saying that he was a god (Acts 28:6) (Fernando, Acts (The NIV Application Commentary, 565)

In his study on the serpent in scripture, James H. Charlesworth ( b. 1940) notes that the two conclusions they draw are normative types: “the serpent may first symbolize the Death-Giver...and then reveal Divinity (Charlesworth, The Good and Evil Serpent: How a Universal Symbol Became Christianized, 356-257).”

Specifically, viewing a snake bite as evidence of divine justice was common in the ancient world, similar to the concept of karma. Charles H. Talbert (b. 1934) concludes:

Two things emerge from Acts 28:3-4. First, there is an explicit statement by the characters of the Mediterranean assumption that the animal kingdom, often a serpent, functioned as a vehicle of divine justice. Second, the serpent bite is explicitly understood as a corollary to involvement in storm and shipwreck. Both are believed by the natives to function in the same way, as divine judgment. (Talbert, Reading Acts: A Literary and Theological Commentary on the Acts of the Apostles, 216)

William J. Larkin, Jr. (b. 1945) expounds:

The Greeks viewed justice as a virgin daughter of Zeus who kept watch for any injustice done on earth and reported it to her father, who then dispensed retributive justice to make it right, including destroying ships at sea (Hesiod [750-650 BCE], Works and Days 239, 256; Plutarch [46-120] Moralia 161F). The Phoenicians also had a god (or at least demigod) called Justice. (Larkin, Acts (IVP New Testament Commentary Series), 380)

Misinterpreting a divine sign is a common occurrence in Acts (Acts 2:12-13, 3:12, 8:18-21, 14:11-18, 19:13-16). Apparently the language barrier prevents Paul from disclaiming deity as he and Barnabas had done previously in Lystra (Acts 14:8-18).

The author and the reader are presumed to have a different perspective than the locals. Robert C. Tannehill (b. 1934) writes:

Their first, ignorant reactions to Paul are expressed in Acts 28:4 and Acts 28:6. These verses deliberately present the perspective of the natives—what they saw, what they expected, what they said in response—and are not to be taken as indications of the views of the implied author. (Tannehill, The Narrative Unity of Luke-Acts, 340)

Though they are wrong about some things, the people of Malta are quite right about others. The natives are correct in assuming that they are witnessing something supernatural. In truth, Paul was (indirectly) a murderer (Acts 7:58, 22:4, 26:9-11; I Corinthians 15:9) and an emissary of God (Romans 1:1, 11:13; I Corinthians 1:1, 4:9, 9:1-2, 15:9; II Corinthians 1:1, 11:5, 12:11; Galatians 1:1; Ephesians 1:1; Colossians 1:1; I Timothy 1:1, 2:7; II Timothy 1:1, 1:11; Titus 1:1). He was of God, not God.

How should the reader interpret Paul’s being unharmed by the viper? When have you attached spiritual significance to a natural event? Do you do this often?

“Most of the mistakes in thinking are inadequacies of perception rather than mistakes of logic.” - Edward de Bono (b. 1933), Serious Creativity: Using the Power of Lateral Thinking to Create New Ideas, p. 58

A Way with Words (Proverbs 25:11)

Complete: “A word fitly spoken _____________________________________________.” Is like apples of gold in a setting of silver (Proverbs 25:11)

Our culture has many expressions downplaying the significance of words. Talk is cheap. Actions speak louder than words. A picture is worth a thousand words. Sticks and stones may break my bones but words will never hurt me. In contrast, Proverbs rightly speaks highly of the value of words. The right word from the right person at the right time is life giving and priceless.

Like apples of gold in settings of silver Is a word spoken in right circumstances. (Proverbs 25:11 NASB)

Apples of gold in settings of silver is an esoteric reference. That’s a good thing, right?

Proverbs periodically utilizes flowers and fruit in analogies related to words (Proverbs 12:14, 13:2, 25:11). Scholars debate which fruit is being discussed in Proverbs 25:11 as some think that the word rendered “apples” (Hebrew: tappuwach) is better understood as grapes or apricots (Proverbs 25:11; Song of Solomon 2:3, 5, 7:8, 8:5; Joel 1:12). Even so, almost all modern translations opt for apples (ASV, ESV, HCSB, KJV, NASB, NIV, NKJV, NLT, NRSV, RSV).

The CEV and the Message avoid the fruit discussion entirely by omitting the clause. This is edifying on some levels as the passage speaks not of fruit but rather jewelry. Bruce K. Waltke (b.1930) explains, “Apples of gold (see Proverbs 11:22) was preferred to ‘golden apples’ to connote the probability of their metal, not their color, as the parallel in Proverbs 25:12a shows.” (Waltke, The Book of Proverbs: Chapters 15-31 (New International Commentary on the Old Testament), 320).”

Michael V. Fox (b. 1940) reports, “Though jewelry shaped as apples or apricots...is not extant, pomegranates are a common artistic motif, and a necklace with golden pomegranates was found in Late Bronze Cyprus (Bühlmann 1976:49) (Fox, Proverbs 10-31: A New Translation with Introduction and Commentary (Anchor Bible), 782).”

The description of the trinket accentuates not just the centerpiece but its framing. In the first episode of the final season of “The Cosby Show”, Vanessa (Tempestt Bledsoe, b. 1973) stuns her parents by abruptly blurting out “I’m engaged!” (Episode: “With This Ring”, 9/19/1991) She then introduces her parents to her fiancé, Dabnis Brickey (William Thomas Jr., b. 1947). As they converse, Vanessa’s parents learn that their daughter has been engaged for six months to a maintenance man at her college who is “knocking on thirty” and who has previously lived with more than one woman. Her father, Cliff (Bill Cosby, b. 1937), explains that he does not like Dabnis but it is not necessarily Dabnis’ fault. He likens their meeting to Dabnis’ favorite meal, a porterhouse steak with no white lines served with crispy potatoes and sauteed mushrooms...served on a used garbage can lid. He exclaims, “It’s in the presentation. That’s the way she brought you here–on a garbage can lid!”

Context is important. Waltke interprets, “A proper decision is likened to golden apples, and the appropriate circumstance to a silver structure (Waltke, The Book of Proverbs: Chapters 15-31 (New International Commentary on the Old Testament), 320).”

On December 30, 1860, as the United States approached civil war, prominent Georgia politician Alexander H. Stephens (1812-1883) implored the president elect Abraham Lincoln (1809-1865) to make a public statement. Stephens alluded to Proverbs 25:11 when he wrote, “A word fitly spoken by you now would be like ‘apples of gold in pictures of silver.’” Lincoln reflected on Stephens’ biblical reference and found the principle “liberty to all” to be words fitly spoken. He responded:

The assertion of that principle, at that time, was the word, “fitly spoken” which has proved an “apple of gold” to us. The Union, and the Constitution, are the picture of silver, subsequently framed around it. The picture was made, not to conceal, or destroy the apple; but to adorn, and preserve it. The picture was made for the apple—not the apple for the picture. So let us act, that neither picture, or apple shall ever be blurred, or bruised or broken. (Lincoln, “Fragment on the Constitution and the Union”, January 1861)

What other words have been fitly spoken? When has someone given you just the right words at just the right time? How would you phrase this proverb in modern terms?

Ironically, the proverb itself is a word fitly spoken situated within a broader canvas, a book of fitly worded aphorisms. The verse has value when standing alone but also has more layers when viewed within its context. Its surface message is simple - words are valuable. Fox paraphrases, “Eloquent words—even when they are reprimands—are like well-crafted jewelry in well-matched settings (Fox, 782).”

The verse’s meaning within the context of Proverbs has been seen by some as the key to reading the book and perhaps the Bible as a whole. From this perspective, Proverbs informs the reader as to how it is to be read – like an expert jeweler fitting a precious stone to a suitable setting.

Knut Martin Heim is one scholar who sees the verse as the key to the book of Proverbs. He even titled his book on the subject Like Grapes of Gold Set in Silver: An Interpretation of Proverbial Clusters in Proverbs 10:1-22:16.

Tremper Longman III (b. 1952) summarizes Heim’s position:

“He believes that scholars make a huge mistake by looking for thematic or logical development within these short units. He says that once a unit is determined it is equally possible to read it from beginning to end, the end to the beginning or from the middle outwards. Nonetheless, the units do provide a context in which the proverbs should be read. The analogy that he provides in terms of the association of proverbs within a unit is from the title of the book which is taken from Proverbs 25:11.” (“Reading Wisdom Canonically”, Canon And Biblical Interpretation (Scripture and Hermeneutics Series, V. 7), 355)

Leonard S. Kravitz (b. 1928) and Kerry M. Olitzky (b. 1954) paint this reading with broader strokes:

“The author presents a piece of jewelry, made up of a gold core covered with a silver filigree overlay, as the analog of a parable. The ‘silver apple’ is seen at a distance; coming closer the inner ‘golden apple’ is visible. A parable also has an outer and an inner aspect. In the Guide for the Perplexed, Maimonides makes use of this verse to signal to his intended reader that he wrote the Guide in such a way that its hidden secrets can glimpsed through the filigree of its words.” (Kravitz and Olitzky, Mishlei: A Modern Commentary on Proverbs, 248)

How important is context when interpreting Scripture? Do you think that a text can have more than one correct interpretation? Why?

“The difference between the right word and the almost right word is the difference between lightning and a lightning bug.” - Mark Twain (1835-1910)