Things in Common

Our kindness should surpass those who follow idols because we are followers of the One True God.

1. Common Grace (v.1-2,7-10)

Our kindness to others should reflect Christ kindness towards us.

Explain the Text in its historical context

Exposition: The "Barbarous" Kindness

Luke describes the inhabitants of Malta as "barbarous" (barbaroi), a term used not to denote savagery, but simply those who did not speak Greek. Despite being "outside" the refined Roman-Greco world and the Covenant of Israel, they showed "no little kindness" (ou tēn tychousan philanthropian).

The Local People

Bar Bar Bar - Onimontoapia

Theological Reference:

Francis Turretin in his Institutes of Elenctic Theology (Vol. 1, Locus 4) distinguishes between the "General Love" of God for all creatures and His "Special Love" for the elect. He argues that even after the Fall, God preserves a "light of nature" and a "remnant of the divine image" which allows for civil righteousness.

The Point: These islanders were acting under God’s Common Grace—the divine restraint of sin that allows society to function and humans to care for one another despite their fallen state.

God may use the means of “common grace” to instruct and enrich his people.

D. A. Carson

Illustrate the text and lead to the Homiletical Point

Illustration: Lemuel Haynes, the 18th-century African American Reformed pastor, often appealed to the "God of Nature" when arguing for the inherent dignity of all people. He believed that because God is the Creator of all, there is a "common bond" of humanity.

Apply the point in light of the exposition and the illustration.

Homiletical Point: If those who do not know Christ can show such "philanthropia" (man-loving kindness), how much more should those who have been "loved by God while yet sinners" surpass them? Our kindness is not just "civil," it is Christological.

This isn't about being "nicer" in a personality sense, but being more intentional because we see the image of God in the other person—something the islanders couldn't fully see.

1. Nice: The Social Veneer (The World)

"Nice" comes from the Latin nescius, which originally meant "ignorant" or "simple." In modern usage, being "nice" is often about pleasantness and avoiding conflict.

The Goal: To be liked or to keep things comfortable.

The Root: It is often a product of "Common Grace" or even "Common Religion"—it’s what we do to keep society running smoothly (like the Maltese building a fire).

The Limit: "Nice" usually stops when it becomes inconvenient or when the other person is "unpleasant."

2. Kind: The Moral Action (The Spirit)

"Kind" is related to the word kin. To be kind is to treat someone like "kin"—as having inherent value. In the New Testament, the word is often chrestotes.

The Goal: To do good to another regardless of their response.

The Root: It is a Fruit of the Spirit (Galatians 5:22 “22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,” ). As John Owen might argue in The Holy Spirit, true kindness is an "evangelical grace" that requires a change of heart.

The Limit: It has no limit, because it is modeled after the kindness of God toward us while we were yet enemies (Titus 3:4–5 “4 But when the kindness of God our Savior and his love for mankind appeared, 5 he saved us—not by works of righteousness that we had done, but according to his mercy—through the washing of regeneration and renewal by the Holy Spirit.” “

As grace is first from God, so it is continually from him, as much as light is all day long from the sun, as well at first dawn or at sun rising.

Jonathan Edwards (American Evangelical Preacher)

John Owen’s view of the heart.

The islanders' kindness was "philanthropia" (love of mankind),

but the believer’s kindness is "philadelphia" (brotherly love) infused with "agape" (divine love).

Hebrews 13:1–2 “1 Let brotherly love continue. 2 Don’t neglect to show hospitality, for by doing this some have welcomed angels as guests without knowing it.”

Matthew 7:11 “11 If you then, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask him.”

2. Common Religion (v.3-6, 11)

Those who follow idols receive Gods Common Grace but do not possess His Efficacious or Savin Grace. The World has that common religious tendency but do not know the true object of true worship.

Explain the Text in its historical context

The Pendulum of Idolatry

The Maltese see the viper fasten on Paul and immediately conclude he is a murderer pursued by "Justice" (the goddess Dike). When he doesn't die, they pivot to calling him a god. Note also v. 11: they sail on a ship with the "Twin Brothers" (Castor and Pollux) as a figurehead.

The Viper:

Horned Viper

Theological Reference:

John Owen in The Nature of Apostasy and his works on the Holy Spirit, argues that the "natural man" has a "religious instinct" but lacks the Efficacious Grace to rightly identify God.

The Point: They have "Common Religion"—a sense of justice and deity—but it is blind. Sam Waldron notes in his exposition of the 1689 Confession (Chapter 1) that "the light of nature... [is] not sufficient to give that knowledge of God, and His will, which is necessary unto salvation."

To distinguish between the Light of Nature and Special Revelation, we must look at how God communicates to the "natural man" versus how He communicates to the "spiritual man." In the context of Acts 28, the Maltese islanders operated by the former, while Paul preached the latter.

1. The Light of Nature (General Revelation)

As Tom Nettles often emphasizes in his historical surveys of Baptist life, the "Light of Nature" consists of the remnants of the Imago Dei and the witness of creation. It is enough to leave man "without excuse" (Romans 1:20), but it is not enough to save.

Jeff Johnson's Perspective: In The Self-Existence of God, Johnson argues that while the light of nature reveals the existence of a Creator and a moral law (hence the Maltese people’s immediate concern for "Justice" in v. 4), it cannot reveal the mercy of God found only in Christ.

The Theological Limit: The Light of Nature tells us there is a God to whom we are accountable; it does not tell us how a sinner can be justified before that God.

2. Special Revelation (The Word and the Spirit)

This is where Sam Waldron’s work on the 1689 Second London Baptist Confession (Chapter 1) is vital. He notes that "Special Revelation" is God’s speech through His Prophets, His Apostles, and ultimately His Son.

The Specificity of the Gospel: While the "Common Religion" of the islanders saw the viper and thought "judgment," Special Revelation allows Paul to see the viper and know the "protection of the Messianic King" (Mark 16:18).

The Efficacious Work: John Owen argued in Pneumatologia that for revelation to be "Special," it must be accompanied by the internal work of the Holy Spirit. Without the Spirit, the "Twin Brothers" on the ship (v. 11) are as close to "god" as the natural mind can get.

Illustration:

Illustration: Think of the ship’s figurehead (v. 11). The sailors trusted the "Twin Brothers" for safety, yet it was the True God who blew the wind. The world sees the effects of God (safety, justice) but kisses the idol.

Homiletical Point:

Apply the point in light of the exposition and the illustration.

"The barbarians in Malta were 'nice'—they built a fire. But Paul was 'kind'—he stayed to heal their sick and preach the Gospel. One provided temporary warmth; the other provided eternal hope.

Homiletical Point: The world has the "religious tendency" but lacks the Object. We must not be deceived by "common spirituality." Our kindness must be the bridge that points them away from the "Twin Brothers" to the "One Mediator."

3. Common Community (v. 12-16)

We are followers of the One True God so our kindness should extend to those who do not belive but should be over exemplified in our love for one another.

Explain the Text in its historical context

As Paul moves toward Rome, he finds "brethren" (v. 14-15). The believers from Rome travel as far as the "Appii Forum" to meet him. This is "Common Community"—the Koinonia of the saints.

Theological Reference:

James Renihan (in For the Vindication of the Truth) emphasizes that for the 17th-century Particular Baptists, the local church was the primary expression of the "Universal Church."

Tom Hicks in What is a Reformed Baptist? underscores that while we owe kindness to all, we have a "special obligation" to the household of faith.

The Point: The kindness of the Maltese was accidental (based on a shipwreck); the kindness of the Roman brethren was intentional (based on the Spirit).

Illustrate the text and lead to the Homiletical Point

Apply the point in light of the exposition and the illustration.

Galatians 6:10 “10 Therefore, as we have opportunity, let us work for the good of all, especially for those who belong to the household of faith.”

Conclusion

Bring the intro to the close, re instate the main point and commison the church to Rest in Christ and Reflect Who He is.

Our kindness should surpass those who follow idols because we are followers of the One True God.

If a pagan who worships a false goddess (Dike) can show extraordinary kindness to a stranger, how much more of a 'scandal' is it if a child of the Living God is stingy, cold, or indifferent?"

1. The "Even So" Argument

You are using a lesser-to-greater argument (often used by the Puritans).

The Lesser: The Maltese islanders had a "common" kindness driven by a "common" grace.

The Greater: We have a "special" kindness driven by "efficacious" grace.

The Clarity: If the "lesser" produces a fire and a warm welcome for a prisoner (v. 2), the "greater" should produce a life of sacrificial love that makes the world wonder who our God is.

2. The Root vs. The Fruit

Your point clarifies that while the action (kindness) might look the same on the surface, the source is different.

The Idolaters: Their kindness is often driven by fear of "Justice" (v. 4) or a desire to appease the gods. It is a "kindness of self-preservation."

The Believer: Our kindness is a "kindness of gratitude." As Albert Martin might suggest, we don't befriend the "barbarian" to avoid a viper's bite; we befriend them because Christ befriended us when we were His enemies.

3. Strengthening the "Surpass"

To ensure the congregation understands how our kindness surpasses theirs, you might frame it through the lens of John Owen’s view of the heart. The islanders' kindness was "philanthropia" (love of mankind), but the believer’s kindness is "philadelphia" (brotherly love) infused with "agape" (divine love).

The difference: Their kindness has a limit; ours, fueled by the Spirit, extends even to those who persecute us.