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ACTS
The continued Life of Jesus
through the Apostles
CHAPTER TWENTY EIGHT
"Rome Reached"
Key Verse = Acts 28:28
Acts 28:1 & 2
| From the
NKJV |
From the
Peshitta |
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(1) Now when they had escaped, they then found out that
the island was called Malta. |
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And when we had escaped, then we knew that the island was
called Melita. But the barbarians shewed us no small courtesy. |
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(2) And the natives showed us unusual kindness; for they kindled a fire
and made us all welcome, because of the rain that was falling and because of the
cold. |
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For kindling a fire, they refreshed us all, because of the
present rain, and of the cold. |
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Malta
Malta (ancient Melita) was on the shipping route from Rome to Egypt,
whereby empty ships would sail quickly to Alexandria to load up more cargoes.
It was the stop immediately after Syracuse in Sicily. The alternative proposed
site for this island near Dalmatia (Meleda, modern Mljet) is based on a
misreading of "Adria" in
27:27 and has no merit; winds from the north could
not have driven them there.
(From IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by
InterVarsity Press.)
This is the modern Malta, an island south of Sicily, described by Diodorus as
a Punic or Phoenician colony, and once a famous seat of Carthaginian
manufacturers, especially of cloth.
The positive reasons for this common belief as to the place of the ship wreck
are:
| 1. |
Malta lies in the track of a vessel driven by a northeast wind. |
| 2. |
The reputed locality of the wreck agrees with Luke’s account. |
| 3. |
The Alexandrian ship in which they re-embarked would very naturally
winter there. |
| 4. |
The subsequent course of the voyage to Puteoli is that which a vessel
would pursue in going from Malta. |
Now called "Malta." It was celebrated formerly for
producing large quantities of honey, and is supposed to have been called
Melita from the Greek word signifying honey. It is about
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20 miles in length from east to west, and |
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12 miles in width from north to south, and about |
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60 miles in circumference. |
It is about 60 miles from the coast of Sicily. The
island is an immense rock of white soft freestone, with a covering of earth
about one foot in depth, which has been brought from the island of Sicily.
There was also another island formerly called "Melita," now called "Meleda,"
in the Adriatic Sea, near the coast of Illyricum, and some have supposed that
Paul was shipwrecked on that island. But tradition has uniformly said that it
was on the island now called "Malta." Besides, the other "Melita" would have
been far out of the usual track in going to Italy; and it is further evident
that Malta was the place, because from the place of his shipwreck he went
directly to Syracuse,
Rhegium, and Puteoli, thus sailing in a direct course to
Rome. In sailing from the other Melita to Rhegium, Syracuse would be far out
of the direct course.
The Maltese were of Phoenician descent, and commoners there spoke and
read only Punic (the late Phoenician dialect of the Carthaginians). But Roman
citizens and retired soldiers also lived there, and the island was certainly
not considered culturally primitive. Anyone who did not speak Greek was called
a "barbarian," and Greeks did not expect kind treatment from them. But Luke's
use of the term translated "barbarous" (KJV) in this context (cf. "natives" -
NASB; "islanders" -
NIV) is not derisive; he indicts Greek racial prejudice at
the same time that he displays God's providential care through them.
(From IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press.)
The same word that is rendered “barbarians” in KJV, and applied by the
Greeks, and afterwards by the Romans, to all nations but themselves, with
reference rather to a difference of language rather than civilization. The
Greeks regarded all as barbarians who did not speak their language, and
applied the name to all other nations but their own. It does not denote, as it
does sometimes with us, "people of savage, uncultivated, and cruel habits, but
simply those whose speech was unintelligible." The island is supposed to have
been populated at first by the Phoecians, and
afterward by a colony from Carthage. The language of the Maltese was that of
Africa, and hence it was called by the Greeks the language of "barbarians." It
was a language which was unintelligible to the Greeks and Latins.
(from Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005, 2006 by
Biblesoft, Inc.)
This must have been sometime in October; and, when we consider the time of the
year, the tempestuousness of the weather, and their escaping to shore on
planks, spars, etc., wet of course to the skin, they must have been very cold,
and have needed all the kindness that these well disposed people showed them.
In some parts of Christianized Europe, the inhabitants would have attended on
the beach, and knocked the survivors on the head, that they might convert the
wreck to their own use! This "barbarous" people did not act in this way: they
joined hands with God to make those sufferers live.
(from Adam Clarke's Commentary, Electronic Database. Copyright © 1996, 2003,
2005, 2006 by Biblesoft, Inc.)
From the
Amplified Bible
(1) After we were safe on the island, we knew and
recognized that it was called Malta.
(2) And the natives showed us unusual and remarkable kindness, for they
kindled a fire and welcomed and received us all, since it had begun to rain and
was cold. |
Acts 28:3-6
| From the
NKJV |
From the
Peshitta |
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(3) But when Paul had gathered a bundle of sticks and
laid them on the fire, a viper came out because of the heat, and fastened on his
hand. |
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And when Paul had gathered together a bundle of sticks, and
had laid them on the fire, a viper coming out of the heat, fastened on his hand. |
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(4) So when the natives saw the creature hanging from his hand, they
said to one another, "No doubt this man is a murderer, whom, though he has
escaped the sea, yet justice does not allow to live." |
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And when the barbarians saw the beast hanging on his hand,
they said one to another: Undoubtedly this man is a murderer, who though he hath
escaped the sea, yet vengeance doth not suffer him to live. |
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(5) But he shook off the creature into the fire and suffered no harm. |
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And he indeed shaking off the beast into the fire, suffered
no harm. |
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(6) However, they were expecting that he would swell up or suddenly fall
down dead. But after they had looked for a long time and saw no harm come to
him, they changed their minds and said that he was a god. |
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But they supposed that he would begin to swell up, and that
he would suddenly fall down and die. But expecting long, and seeing that there
came no harm to him, changing their minds, they said, that he was a god. |
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Paul gathered a bundle of sticks
God had brought them to the Isle of Malta (which means "refuge"), where the
native people welcomed all 276 of them (Acts
27:37) and did their best to make them
comfortable. To the Greeks, anybody who did not speak Greek was a "barbarian."
These people proved to be kind and sympathetic. The storm abated, but the
weather was cold; so the natives built a fire. After all he had done for the
passengers, Paul could well have requested a throne and insisted that
everybody serve him! Instead, he did his share of the work and helped gather
fuel for the fire. No task is too small for the servant of God who has "the
mind of Christ" (Philippians 2:1-13 "Let this mind be in you which was
also in Christ Jesus, ... made Himself of no reputation, taking the form of a
bondservant").
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One rainy day, a man accompanied by two women arrived at Northfield, hoping to
enroll his daughter in D. L. Moody's school for young women. The three needed
help in getting their luggage from the railway depot to the hotel, so the
visitor "drafted" a rather common-looking man with a horse and wagon, assuming
he was a local cabby. The "cabby" said he was waiting for students, but the
visitor ordered him to take them to the hotel. The visitor was shocked when
the "cabby" did not charge him, and was even more shocked to discover that the
"cabby" was D. L. Moody himself! Moody was a leader because he knew how to be
a servant. |
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of
Cook Communication Ministries.)
A viper ... fastened on his hand
In cold weather some snakes can look like twigs until the heat of a fire
stirs them.
Echidna (NT:2191).
The old word used by the Baptist of the Pharisees (Matthew
3:7) and by Jesus also (Matthew
12:34). It is objected that there is little wood in the island today and
no vipers, though Lewin as late as 1853 believes that he saw a viper near
Paul's Bay. But the island now has 1,200 people to the square mile and snakes
of any kind have a poor chance. (Knowling).
(from Robertson's Word Pictures in the New Testament, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. Robertson's Word
Pictures in the New Testament. Copyright © 1985 by Broadman Press.)
Ancients argued in courts that their survival of troubles at sea proved
their piety and hence innocence. In some stories, the impious escaped
one form of terrible death (e.g., at sea) only to face something worse
(besides Greek stories, see Amos 5:19). "Justice" was a goddess who executed
the will of Fortune or the Fates; although the Maltese observers refer to some
Punic deity, Luke translates their idea into the idiom of Greek poets. Several
groups of Jewish catacombs dating between the second and fifth centuries A.D.
have been found on the island; but if Jewish people were on the island in the
first century, this narrative does not mention them.
Adam's rule over the beasts (Genesis 1:26) was cut short by the Fall,
but Jewish interpreters of
Isaiah 11:6-9 believed that this rule would be
restored in the messianic time, and a few holy men were believed to have that
power in the present age. Some Greek initiates to mystery cults may have
practiced snake handling. Paul simply deals in faith with a situation thrust
upon him.
Genesis 1:26
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Then God said,
"Let us make man in our image, in our likeness, and let them rule
over the fish of the sea and the birds of the air, over the
livestock, over all the earth, and over all the creatures that
move along the ground." (NIV) |
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Isaiah 11:6-9
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The wolf will live with the
lamb, the leopard will lie down with the goat, the calf and the
lion and the yearling together; and a little child will lead them.
The cow will feed with the bear, their young will lie down
together, and the lion will eat straw like the ox.
The infant will play near the hole of the cobra, and the young
child put his hand into the viper's nest.
They will neither harm nor destroy on all my holy mountain, for
the earth will be full of the knowledge of the Lord as the waters
cover the sea. (NIV) |
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From the Amplified Bible
(3) Now Paul had gathered a bundle of sticks, and he was
laying them on the fire when a viper crawled out because of the heat and
fastened itself on his hand.
(4) When the natives saw the little animal hanging from his hand, they
said to one another, Doubtless this man is a murderer, for though he has been
saved from the sea, Justice [the goddess of avenging] has not permitted that he
should live.
(5) Then [Paul simply] shook off the small creature into the fire and
suffered no evil effects.
(6) However, they were waiting, expecting him to swell up or suddenly drop
dead; but when they had watched him a long time and saw nothing fatal or harmful
come to him, they changed their minds and kept saying over and over that he was
a god. |
Acts 28:7-10
| From the
NKJV |
From the
Peshitta |
|
(7) In that region there was an estate of the leading
citizen of the island, whose name was Publius, who received us and entertained
us courteously for three days. |
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Now in these places were possessions of the chief man of the
island, named Publius, who receiving us, for three days entertained us
courteously. |
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(8) And it happened that the father of Publius lay sick of a fever and
dysentery. Paul went in to him and prayed, and he laid his hands on him and
healed him. |
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And it happened that the father of Publius lay sick of a
fever, and of a bloody flux. To whom Paul entered in: and when he had prayed,
and laid his hands on him, he healed him. |
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(9) So when this was done, the rest of those on the island
who had diseases also came and were healed. |
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Which being done, all that had diseases in the island, came
and were healed: |
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(10) They also honored us in many ways; and when we departed, they
provided such things as were necessary. |
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Who also honoured us with many honours, and when we were to
set sail, they laded us with such things as were necessary. |
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Publius
The name might be derived from the Greek rendering of the Roman title
Popilus since inscriptions have been found near Malta using it to
designate leading citizens of the island. Luke uses it as the name of the
chief man of Malta who received Paul and gave him lodging for three days
following a shipwreck. As the leading man of the island, a Roman official, he
was responsible for the prisoners, but he extended hospitality to Paul and was
richly rewarded by Paul's action in healing his father of a fever. Jerome says
that Publius was martyred (De vir. ill. xix ).
B. H. AND P. C. PATTEN
(International Standard Bible Encyclopedia, revised edition, Copyright © 1979
by Wm. B. Eerdmans
Publishing Co.)
Since this man's father was still alive, he himself would hardly be so called
if this distinction was that of the family. It must, therefore, have been his
official title. Accordingly, two inscriptions have been discovered in the
island-the one in Greek, the other in Latin-containing the same words here
employed, and proving that this was the proper official title of the Maltese
representative of the Roman Praetor of Sicily, to whose province Malta
belonged.
(Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright ©
1997, 2003, 2005, 2006 by Biblesoft, Inc.)
The chief man, probably the governor of Melita, or Malta, who received and
lodged Paul and his companions on the occasion of their being shipwrecked off
that island. Publius possessed property in Melita: the distinctive title given
to him is "the first of the island;" and two inscriptions — one in Greek, the
other in Latin — have been found at Civita Vecchia, in which that apparently
official title occurs. An inscription found in Malta designates the governor
of the island by the same title. Publius may perhaps have been the delegate of
the Roman praetor of Sicily, to whose jurisdiction Melita, or Malta, belonged.
The Roman martyrologies assert that he was the first bishop of the island, and
that he was afterwards appointed to succeed Dionysius as bishop of Athens.
Jerome records a tradition that he was crowned with martyrdom (De Viris Illust.
xix; Baron, Annal. 1, 554).
(McClintock and Strong Encyclopedia, Electronic Database. Copyright © 2000,
2003, 2005, 2006 by Biblesoft, Inc.)
For the Greeks and Romans hospitality was a mark of culture. Principal
motivations were fear of the gods and human fellow-feeling (philanthrœpia)
as well as the expectation of reciprocity. That hospitality was regarded as a
basic aspect of civilized behavior is reflected in the recurrence of the motif
in the Homeric sagas (Finley, 99-103). In this vein is the story of Paul's
shipwreck at Malta. Hospitality is extended to the apparently ill-fated
travelers both by the natives (barbaroi) of the island and by the Roman
"first man," Publius.
(from Dictionary of the Later New Testament and Its Developments © 1997 by
InterVarsity Christian Fellowship/USA.)
Fever and dysentery
Fever = puretos (poo-ret-os') (NT:4445) inflamed,
fiery heat, fever
Dysentery = dusenteria (doos-en-ter-ee'-ah) (NT:1420)
a "dysentery"
An infectious disease of the intestinal tract, usually involving severe pain
and diarrhea.
Literally, "fevers." This peculiarly medical use of the plural is confined to
Luke in the New Testament. It denotes successive and varying attacks of fever.
In subsequent times the Maltese were affected by a special sickness
due to a microbe in the milk of the goats there; although such organisms would
have mutated over the centuries, perhaps a similar illness is in view here.
The attacks are intermittent, and the sickness described here is similar to
malaria.
(IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press.)
Paul went in to him and prayed and laid his hands on him
In accordance with the promise of the Savior,
Mark 16:18.
Either like the
laying on of
hands in
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James 5:14 |
Prayer of faith |
Is any one of you sick? He should
call the elders of the church to pray over him and anoint him with oil
in the name of the Lord. And the prayer offered in faith will make the
sick person well; |
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- OR - |
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1 Corinthians 12:9 |
The gift of healing |
To another gifts of healing by that one
Spirit. |
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(Verse 8) |
Healed = |
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iaomai (NT:2390) |
to heal, cure: Luke 4:18 |
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(Verse 9) |
Healed = |
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therapeuoo (NT:2323) |
1. to serve, do service:
Acts 17:25
2. to heal, cure, restore to health:
Matthew
12:10 |
(from Thayer's Greek Lexicon, Electronic
Database. Copyright © 2000, 2003, 2006 by Biblesoft, Inc.)
Some suggest that the
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"iaomai" in verse 8 indicates miraculous healing
by Paul, and |
| "therapeuoo" is
used of the cures by Luke the physician |
However, in
Luke 6:18
& 19 both words are used to describe Jesus
healing the people.
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(Luke 6:18) |
Healed = |
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therapeuoo (NT:2323) |
"And they were healed" |
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(Luke 6:19) |
Healed = |
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iaomai (NT:2390) |
"power went out from Him and
healed them all" |
If both words were used to indicate the healing power of Jesus, then it
follows that both indicate that it was the power of God through His vessel
Paul that was the source of healing on Malta. It could well have been, in some
cases, that healing was not instant, as with the 10 lepers of
Luke 17:11-19: "So when He saw them, He said to them, "Go, show
yourselves to the priests." And so it was that as they went, they were
cleansed."
(Paul the Learner)
Yeshua often laid his hands on the person to be healed (Mark 5:23,
6:5,
16:18;
Luke 4:40).
Hananiah Ananias laid his hands on Sha’ul that he
might regain his sight (Acts 9:12,
17). See also
Acts 5:12.
(from Jewish New Testament Commentary Copyright © 1992 by David H. Stern.)
Honored
Timais (NT:5091) As Dr. Pearce has
remarked, it is often used to signify a pecuniary recompense, or present. The
Greek word seems to be thus used in 1 Timothy 5:17. "Let the elders which
rule well be accounted worthy of double HONOUR," which Chrysostom, on the place, explains thus:
teen toon anangkaioon choreegian (a supplying them with all necessary things.) Diodorus Siculus, and Xenophon,
used the word in the same way.
(from Adam Clarke's Commentary, Electronic Database. Copyright © 1996, 2003,
2005, 2006 by Biblesoft, Inc.)
This was not taking hire for the miracles performed among them (Matthew 10:8),
but merely accepting such grateful expressions of feeling - particularly in
providing what would minister to their comfort during the voyage - as showed
the value they set upon the presence and labors of the apostle among them, and
which it would have hurt their feelings to refuse. Whether any permanent
effects of this three months' stay of the greatest of the apostles were left
at Malta, we cannot certainly say. But though little dependence is to be
placed upon the tradition that Publius became Bishop of Malta, and afterward
of Athens, we may well believe the accredited tradition, that the beginnings
of the Christian Church at Malta sprang out of this memorable visit.
(from Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright
© 1997, 2003, 2005, 2006 by Biblesoft, Inc.)
Four remarkable things: --
| I |
That Paul Should Have Healed And Not Luke
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Luke was a physician; t the diary, and said nothing about his own professional
talent. |
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| II |
That The Poorest Should Have Rendered Help
To The Richest
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Publius was the first man in the island,
and Paul the poorest; yet he, the penniless apostle, healed the
father of the first man. "The Son of Man had not where to lay His
head." What, then, did He give? Himself! He gives who gives life.
That is what Paul did here: he gave life; virtue went out of him. |
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| III |
That The Ministry Upon The Island Was All
Healing And No Preaching
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That is the glory of the Christian ministry --
it can begin anywhere, at any time, and with any man.
Christianity has no dignities to put on, no ceremonies or
processes of etiquette through which to pass. It meets men
everywhere and says, "All hail! What is your burden, your sorrow,
your most urgent need?" One day with Paul would do much towards
rearranging and enlarging Christian influence. Did Paul not
preach, then, when he healed? Every healing is a sermon; every
visit to the poor, paid in the right spirit, is a prayer. Whatever
good you do in the name and for the sake of Christ, is a
proclamation of Christ. |
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| IV |
That Grateful Response Which Was Made By
The Islanders
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How musically the verse reads!
Mark the redundancy of the thankfulness! It was not a fee that
was claimed; it was a benefaction that was conferred under the
inspiration of gratitude. |
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(from The Biblical Illustrator Copyright © 2002, 2003, 2006 Ages Software,
Inc. and Biblesoft, Inc.)
HISTORICAL OUTLOOK FROM 400 A. D. BY ARCHBISHOP JOHN CHRYSOSTOM
Homily 54 - Acts 28:1-10
| >"Showed," he says, "no little kindness to us-barbarians" (as they were
)-"having kindled a fire:" else it were of no use that their lives be saved,
if the wintry weather must destroy them. Then Paul having taken brushwood,
laid it on the fire. See how active he is; observe how we nowhere find him
doing miracles for the sake of doing them, but only upon emergency. Both
during the storm when there was a cause he prophesied, not for the sake of
prophesying, and here again in the first instance he lays on
brushwood:-nothing for vain display, but (with a simple view) to their being
preserved, and enjoying some warmth. Then a viper "fastened on his hand. And
when the barbarians saw the venomous beast hang on his hand, they said among
themselves, No doubt this man is a murderer, whom, though he hath escaped the
sea, yet vengeance suffered not to live." (v. 4.) Well also was this
permitted, that they should both see the thing and utter the thought, in order
that, when the result ensued, there might be no disbelieving the miracle. |
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Observe their good feeling (towards the distressed), in saying this (not
aloud, but) among themselves-observe (also) the natural judgment clearly
expressed even among barbarians, and how they do not condemn without assigning
a reason. And these also behold, that they may wonder the more. "And he shook
off the beast into the fire, and felt no harm. Howbeit they looked when he
should have swollen, or fallen down dead suddenly: but after they had looked a
great while, and saw no harm come to him, they changed their minds, and said
that he was a god." (v. 5, 6.) They expected him, it says, to fall down dead:
and again, having seen that nothing of the kind happened to him, they said, He
is a god. Again (viz. as in ch. 14:11), another excess on the part of these
men. |
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"In the same quarters were possessions of the chief man of the island, whose
name was Publius; who received us, and lodged us three days courteously. And
it came to pass, that the father of Publius lay sick of a fever and of a
bloody flux: to whom Paul entered in, and prayed, and laid his hands on him,
and healed him." (v. 7, 8.) Behold again another hospitable man, Publius, who
was both rich and of great possessions: he had seen nothing, but purely out of
compassion for their misfortune, he received them, and took care of them. So
that he was worthy to receive kindness: wherefore Paul as a requital for his
receiving them, "healed him. So when this was done, others also, which had
diseases in the island, came, and were healed: who also honored us with many
honors; and when we departed, they laded us with such things as were
necessary" (v. 9, 10), both us and the rest. |
|
See how when they were quit of the storm, they did not become
more negligent, but what a liberal entertainment was given to them
for Paul's sake: and three months were they there, all of them
provided with sustenance. See how all this is done for the sake of
Paul, to the end that the prisoners should believe, and the
soldiers, and the centurion. For if they were very stone, yet from
the counsel they heard him giving, and from the prediction they had
heard him making, and from the miracles they knew him to have
wrought, and from the sustenance they by his means enjoyed, they
must have got a very high notion of him. See, when the judgment is
right, and not preoccupied by some passion, how immediately it gets
right judging’s, and gives sound verdicts. (Archbishop John
Chrysostom of. |
(from Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study Bible
formatted electronic database Copyright © 2003, 2006 by Biblesoft, Inc.)
From the Amplified Bible
(7) In
the vicinity of that place there were estates belonging to the head man of the
island, named Publius, who accepted and welcomed and entertained us with hearty
hospitality for three days.
(8) And
it happened that the father of Publius was sick in bed with recurring attacks of
fever and dysentery; and Paul went to see him, and after praying and laying his
hands on him, he healed him.
(9) After
this had occurred, the other people on the island who had diseases also kept
coming and were cured.
(10) They showed us every respect and presented many gifts to us, honoring
us with many honors; and when we sailed, they provided and put on [board our
ship] everything we needed. |
Acts 28:11 & 12
| From the
NKJV |
From the
Peshitta |
|
(11) After three months we sailed in an Alexandrian
ship whose figurehead was the Twin Brothers, which had wintered at the island. |
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And after three months, we sailed in a ship of Alexandria,
that had wintered in the Island, whose sign was the Castors. |
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(12) And landing at Syracuse, we stayed three days. |
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And when we were come to Syracusa, we tarried there three
days. |
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Paul and the party remained on Malta for three months; and, thanks to Paul,
they were treated graciously and sent on their way with generous gifts. Since
they had lost everything in the shipwreck the passengers were grateful to have
their needs supplied. Luke says nothing about evangelism on the island, but we
must believe that Paul shared the Gospel with anybody who would listen. His
miraculous deliverance from the sea and from the viper, and his power to heal,
would certainly arouse the interest of the people; and Paul would want to give
the glory to the Lord (Matthew 5:16
"Let your light so shine before men, that they may see your good works and
glorify your Father in heaven.").
(from The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of
Cook Communication Ministries.)
Alexandrian ship
This was another grain boat from Africa sailing for Italy, which had wintered
in Malta until it was more safe to sail again.
Twin Brothers
In Greek mythology, "Castor and Pollux" were the names of
the twin sons of Zeus and were revered as the protectors of men on the sea.
Many Roman slips bore their image as a Plea for safety. Whether all 276 people
boarded the Alexandrian ship, or just Julius and his guard and prisoners, we
do not know; nor do we know why Luke took such care to identify the ship.
(The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of
Cook Communication Ministries.)
Castor and Pollux were two semi-deities. They were reputed to be twin
brothers, sons of Jupiter and Leda, the wife of Tyndarus, king of Sparta.
After their death, they are fabled to have been transported to heaven, and
made constellations under the name of Gemini, or the Twins. They then received
divine honors, and were called the sons of Jupiter. They were supposed to
preside over sailors, and to be their protectors; hence it was not uncommon to
place their image on ships.
(Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005, 2006 by
Biblesoft, Inc.)
The seas opened as early as February 8 or as late as March 10,
depending on the weather; in the year in view here they seem to open toward
the earlier date. Like most ships, this one would have harbored on the other
side of the island.
(IVP Bible Background Commentary: New Testament by Craig S. Keener Copyright ©
1993 by Craig S.
Keener. Published by InterVarsity Press.)
Syracuse
Syracuse was the capital of the island of Sicily, on the eastern coast. It was
in the direct course from
Malta to Rome.
It contains about 18,000 inhabitants.
From the Amplified Bible
(11) It was after three months' stay there that we set
sail in a ship which had wintered in the island, an Alexandrian ship with the
Twin Brothers [Castor and Pollux] as its figurehead.
(12) We landed at Syracuse and remained there three days, |
Acts 28:13 & 14
| From the
NKJV |
From the
Peshitta |
|
(13) From there we circled round and reached Rhegium.
And after one day the south wind blew; and the next day we came to Puteoli, |
|
|
From thence, compassing by the shore, we came to Rhegium: and
after one day, the south wind blowing, we came the second day to Puteoli; |
|
|
(14) where we found brethren, and were invited to stay with them seven
days. And so we went toward Rome. |
|
|
Where, finding brethren, we were desired to tarry with them
seven days: and so we went to Rome. |
|
|
Circled round
They did not have a compass as we do today, so they perielóntes
(literally "fetched a compass"). So they followed a zigzag movement
technically known as "tacking," or a more irregular course caused by an
unfavorable wind as they sailed along the eastern side of Sicily.
It was 80 miles to Syracuse, another 70 to Rhegium, and about 180 to Puteoli,
the port of Naples. This time the "south wind" was exactly what they needed in
order to make the voyage quickly and safely. In Puteoli, Paul and his friends,
along with Julius and the other prisoners and guards, were urged by the
believers to stay and rest for a week; and Julius gave his consent. The
centurion knew that Paul had saved their lives, and perhaps he was even
getting interested in what these Christians had to offer.
(The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook
Communication Ministries.)
Proceeded circuitously, or (in nautical phrase) tacked, working probably to
windward (as Mr. Smith thinks), and availing themselves of the sinuosities
(bends or curves) of the coast, the wind not being favourable.
(from Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright
© 1997, 2003, 2005, 2006 by Biblesoft, Inc.)
Rhegium
Rhegium was the Italian harbor closest to Sicily. In the first century,
mercantile vessels, including the Alexandrian grain fleet, put in at Puteoli
just west of Naples; to have reached it in two days meant that they had made
optimum time (about ninety miles a day). It is now called "Reggio."
Puteoli
The wells. This place was celebrated for its warm baths, and from these and
its springs it is supposed to have derived its name of The Wells. It is now
(circa 1880's) called "Pozzuoli," and is in the Campania of Naples, on the north side
of the bay, and about 8 miles northwest from Naples. The town contains at
present (circa 1880's) about 10,000 inhabitants.
(Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005, 2006 by
Biblesoft, Inc.)
The Jewish community in Puteoli had been there a long time, as had Egyptian
and Phoenician cults. As the regular port receiving visitors from the East, it
naturally received foreign religions as well as goods. Thus it is not
surprising to find Christians there; but readers of Luke's day might be more
surprised that these Christians offer hospitality to Paul's captors, who
accept it from them.
(IVP Bible Background Commentary: New Testament by Craig S. Keener Copyright ©
1993 by Craig S.
Keener. Published by InterVarsity Press.)
Puteoli had a strong colony of Jews, so it is not surprising that
some of them were Messianic.
(Jewish New Testament Commentary Copyright © 1992 by David H. Stern.)
From the Amplified Bible
(13) And from there we made a circuit [following the
coast] and reached Rhegium; and one day later a south wind sprang up, and the
next day we arrived at Puteoli.
(14) There we found some [Christian] brethren and were entreated to stay
with them for seven days. And so we came to Rome. |
Acts 28:15 & 16
| From the
NKJV |
From the
Peshitta |
|
15 And from there, when the brethren heard about us, they
came to meet us as far as Appii Forum and Three Inns. When Paul saw them, he
thanked God and took courage. |
|
|
And from thence, when the brethren had heard of us, they came
to meet us as far as Appii Forum, and the Three Taverns: whom when Paul saw, he
gave thanks to God, and took courage. |
|
|
16 Now when we came to Rome, the centurion delivered the prisoners to the
captain of the guard; but Paul was permitted to dwell by himself with the
soldier who guarded him. |
|
|
And when we were come to Rome, Paul was suffered to dwell by
himself, with a soldier that kept him. |
|
|
Appii Forum and Three Inns
Probably the greater part of the company of Christians remained at Three Inns
while the remainder went forward to meet Paul, and to attend him on his way.
The Christians at Rome had doubtless heard much of Paul. His Epistle to them
had been written about the year of our Lord
57 AD, or at least five
years before this time. The interest which the Roman Christians felt in the
apostle was thus manifested by their coming so far to meet him, though he was
a prisoner.
Appii Forum
Market of Appius, was a town situated at the
forty-third milestone on the Appian Road (39 ½ English miles from Rome,
a single day's journey for energetic travelers) according to the
imperial itineraries (Ant, 108; Hierosol. 611; Geog. Rav. 4,34). Its
existence probably dates from the time of Appius Claudius Caecus (Suet.
Tib. 2; compare Mommsen, Rom. Forsch., I, 308), who laid out the famous
highway from Rome to Capua in 312 B.C.. In the 1 st century it had the
rank of a municipality (Pliny, iii.64). Its importance as a highway
station is due chiefly to the canal which ran by the side of the road
from there to within a short distance of Tarracina (at the sixty-second
milestone), affording an alternative means of conveyance (Strabo v.3,6).
(from International Standard Bible Encyclopaedia, Electronic Database
Copyright © 1996, 2003, 2006 by Biblesoft, Inc.) |
Three Inns
| This place was about 8 or 10 miles nearer Rome
than the Appii Forum (Cicero, ad Art., ii. 10). It undoubtedly received
its name because it was distinguished as a place of refreshment on the
Appian Way. In older times, isolated inns had grown into larger
settlements that retained the names of the inns. |
Along the Appian Way, Paul and the others would enter Rome's Porta
Capena. Paul was loosely chained by the wrist to a soldier (28:20), who would
be a member of the Praetorian Guard, Caesar's elite personal guard in Rome,
which consisted of nine or twelve cohorts. The Praetorian Guard was commanded
by the Praetorian prefect, one of the most powerful men in Rome, who was at
this time Afranius Burrus. Burrus was officially responsible for all prisoners
from the provinces to be tried by Caesar's court, although the task itself was
probably delegated to a lower officer, the princeps castrorum, who
administered the Praetorian Guard's officium. Burrus later died with Nero's
philosopher-tutor Seneca during Nero's purges ( A.D. 62).
(IVP Bible Background Commentary: New Testament by Craig S. Keener Copyright ©
1993 by Craig S.
Keener. Published by InterVarsity Press.)
Took courage
Tharsos (NT:2294) - to become confident or
courageous in the face of real or possible danger
Jesus himself had exhorted Paul to be of good courage tharsei (Acts
23:11) as he had done the disciples (John 16:33 "be of good cheer,
I have overcome the world."). Paul had passed through enough to cause
depression, whether he was depressed or not, but he deeply appreciated this
kindly sympathy.
(from Robertson's Word Pictures in the New Testament, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. Robertson's Word
Pictures in the New Testament. Copyright © 1985 by Broadman Press.)
Captain of the guard
The Praetorian Guard was commanded by the Praetorian prefect, one of the most
powerful men in Rome, who was at this time Afranius Burrus. Burrus was
officially responsible for all prisoners from the provinces to be tried by
Caesar's court, although the task itself was probably delegated to a lower
officer, the princeps castrorum, who administered the Praetorian
Guard's officium. Burrus later died with Nero's philosopher-tutor
*Seneca during Nero's purges ( A.D. 62).
(from IVP Bible Background Commentary: New Testament by Craig S. Keener
Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press.)
Paul was permitted to dwell by himself
He was permitted to live in a house outside the prison, at his own expense.
This privilege was allowed in the case of the better class of prisoners, not
accused of any flagrant offence, on finding security-which in Paul's case
would not be difficult among the Christians. The extension of this privilege
to the apostle may have been due to the terms in which Festus wrote about him;
but far more probably it was owing to the high terms in which Julius spoke of
him, and his express intercession in his behalf. Since the soldiers who kept
him were relieved periodically, he would thus make the personal acquaintance
of a great number of the Praetorian guard; and if he had to appear before the
Prefect from time to time, the truth might thus penetrate to those who
surrounded the emperor, as we learn from Philippians 1:12-13 that it did (But
I want you to know, brethren, that the things which happened to me have
actually turned out for the furtherance of the gospel, so that it has become
evident to the whole palace guard, and to all the rest, that my chains are in
Christ;).
(Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright
© 1997, 2003, 2005, 2006 by Biblesoft, Inc.)
HISTORICAL OUTLOOK FROM 400 A. D. BY ARCHBISHOP JOHN CHRYSOSTOM
Homily 54 - Acts 28:11-16
| "And after three months we departed in a ship of Alexandria, which had
wintered in the isle, whose sign was Castor and Pollux. And landing at
Syracuse, we tarried there three days. And from thence we fetched a
compass, and came to Rhegium: and after one day the south wind blew, and
we came the next day to Puteoli: where we found brethren, and were
desired to tarry with them seven days: and so we went toward Rome. And
from thence, when the brethren heard of us, they came to meet us as far
as Appii forum, and the Three Taverns: whom when Paul saw, he thanked
God, and took courage." (v. 11-15.) Already the preaching has reached to
Sicily: see how it has run through (even to those lands): at Puteoli also
they found some: others also came to meet them. Such was the eagerness of
the brethren, it nothing disconcerted them, that Paul was in bonds. |
| But observe also how Paul himself also was affected
after the manner of men. For it says, "he took courage, when he saw
the brethren." Although he had worked so many miracles, nevertheless
even from sight he received an accession (of confidence). From this
we learn, that he was both comforted after the manner of men, and
the contrary. "And when we came to Rome, Paul was suffered to dwell
by himself with a soldier that kept him." (v. 16.) Leave was given
him to dwell by himself. No slight proof this also of his being held
in much admiration: it is clear they did not number him among the
rest. |
(Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study
Bible formatted electronic database Copyright © 2003, 2006 by Biblesoft,
Inc.)
From the Amplified Bible
(15) And the [Christian] brethren there, having had news
of us, came as far as the Forum of Appius and the Three Taverns to meet us. When
Paul saw them, he thanked God and received new courage.
(16) When we arrived at Rome, the centurion delivered the prisoners to the
captain of the guard, but Paul was permitted to live by himself with the soldier
who guarded him. |
Acts 28:17 - 20
| From the
NKJV |
From the
Peshitta |
|
(17) And it came to pass after three days that Paul
called the leaders of the Jews together. So when they had come together, he said
to them: "Men and brethren, though I have done nothing against our people or the
customs of our fathers, yet I was delivered as a prisoner from Jerusalem into
the hands of the Romans, |
|
|
And after the third day, he called together the chief of the
Jews. And when they were assembled, he said to them: Men, brethren, I, having
done nothing against the people, or the custom of our fathers, was delivered
prisoner from Jerusalem into the hands of the Romans; |
|
|
(18) who, when they had examined me, wanted to let me go, because there
was no cause for putting me to death. |
|
|
Who, when they had examined me, would have released me, for
that there was no cause of death to me; |
|
|
(19) But when the Jews spoke against it, I was compelled to appeal to
Caesar, not that I had anything of which to accuse my nation. |
|
|
But the Jews contradicting it, I was constrained to appeal
unto Caesar; not that I had any thing to accuse my nation of. |
|
|
(20) For this reason therefore I have called for you, to see you and
speak with you, because for the hope of Israel I am bound with this chain." |
|
|
For this cause therefore I desired to see you, and to speak
to you. Because that for the hope of Israel, I am bound with this chain. |
|
|
The "leaders of the Jews" are leaders of different synagogue
communities; no single body ruled over the whole Jewish community in Rome. The
Jewish congregations in Rome were all autonomous, and Christians could spread
their views among the various synagogues with relative freedom. The Jewish
community there had also made many Roman converts and sympathizers (to the
chagrin of many male Roman aristocrats). Many of these sympathizers would be
happy to embrace a version of the Jewish faith that accepted them fully
without circumcision.
Imprisonment and chains were not used as punishments but as a means
of detention until trial. Paul continues to emphasize the continuity between
the Old Testament message and his own; this point would be important to
Jewish leaders and also to Roman readers, who needed to understand that the
Jesus movement was rooted in an ancient religion worthy of toleration.
(IVP Bible Background Commentary: New Testament by Craig S. Keener Copyright ©
1993 by Craig S.
Keener. Published by InterVarsity Press.)
He probably had two objects in this:
| one was to vindicate himself from the suspicion of
crime, or to convince them that the charges alleged against him were
false; |
| and the other, to explain to them the gospel of Christ. |
In accordance with his custom everywhere, he seized the
earliest opportunity of making the gospel known to his own countrymen; and he
naturally supposed that charges highly unfavorable to his character had been
sent forward against him to the Jews at Rome by those in Judea.
As usual Paul first spoke with the Jews (cf.
9:20;
13:5,13:14;
14:1;
17:2,17:10,17:17;
18:4,18:19;
19:8). In this case he called the leaders to meet with him because
he could not go to their synagogues.
In his presentation Paul made several significant points:
| (1) |
He was innocent of damaging the Jews or
their customs (28:17). |
| (2) |
The Roman authorities in Judea thought Paul
was innocent (v. 18; cf.
23:29;
25:25;
26:31-32). |
| (3) |
Paul's only recourse was to appeal to
Caesar because the Jews refused to deal with Paul justly ( cf.
25:11) |
| (4) |
This fourth point is a major one: he was
not pressing charges against Israel; he only wanted to be acquitted
(28:19). |
| (5) |
His primary objective in calling the
leaders was to talk with them about the hope of Israel. This term
and concept was used by Paul a number of times in the last part of Acts
(cf. 23:6;
24:15;
26:6-7).
The hope of Israel was more than a resurrection; it meant fulfillment of
the Old Testament promises to Israel (cf.
26:6-7). Paul firmly believed
Jesus is the Messiah of Israel who will return someday and establish
Himself as the King of Israel and Lord of the nations (cf.
1:6). |
(Bible Knowledge Commentary/Old Testament Copyright © 1983, 2000 Cook
Communications Ministries; Bible Knowledge Commentary/New Testament Copyright
© 1983, 2000 Cook Communications Ministries.)
The local Jewish leaders. In his three days Sha’ul had arranged with the
brothers in the Roman community, of whom he knew many (see Romans 16), to draw
up a list of Jewish community leaders; for he would quickly have ascertained
what these leaders later said themselves (vv. 21-22), that they knew very
little about the Gospel. Thus Sha’ul saw an evangelistic opportunity. The
believers in the Roman congregation had apparently not done much to evangelize
the 10,000 or more Jews living in Rome (Encyclopedia Judaica 14:242), or they
had tried but been ineffective. Perhaps they wished to avoid the sort of
persecution some of them might have already experienced in Yerushalayim
(Jerusalem) when
they came to faith at or shortly after Shavu‘ot (2:10), or after the martyrdom
of Stephen (8:1-3). Or the persecution alluded to in
18:2&N might have shocked
them into silence.
When the Judeans (Greek Ioudaioi) objected. At
26:2,
26:7,
26:21 the same word
is rendered “Jews,” because there the contrast is between Jews and Romans.
Here, speaking to Jews, Sha’ul is referring specifically to the Jews of Judea,
not “the Jews” in general. See
John 1:19 ("when the Jews sent priests and
Levites from Jerusalem" ).
(Jewish New Testament Commentary Copyright © 1992 by David H. Stern.)
From the Amplified Bible
(17) Three days after [our arrival], he called together
the leading local Jews; and when they had gathered, he said to them, Brethren,
though I have done nothing against the people or against the customs of our
forefathers, yet I was turned over as a prisoner from Jerusalem into the hands
of the Romans.
(18) After they had examined me, they were ready to release me because I
was innocent of any offense deserving the death penalty.
(19) But when the Jews protested, I was forced to appeal to Caesar, though
it was not because I had any charge to make against my nation.
(20) This is the reason therefore why I have begged to see you and to talk
with you, since it is because of the Hope of Israel (the Messiah) that I am
bound with this chain. |
Acts 28:21 & 22
| From the
NKJV |
From the
Peshitta |
|
(21) Then they said to him, "We neither received
letters from Judea concerning you, nor have any of the brethren who came
reported or spoken any evil of you. |
|
|
But they said to him: We neither received letters concerning
thee from Judea, neither did any of the brethren that came hither, relate or
speak any evil of thee. |
|
|
(22) But we desire to hear from you what you think; for concerning this
sect, we know that it is spoken against everywhere." |
|
|
But we desire to hear of thee what thou thinkest; for as
concerning this sect, we know that it is every where contradicted. |
|
|
Unable to win their case in Judea, Paul's accusers would have even
less chance in Rome. By A.D. 62 A.D., the Jewish community in Rome had an
advocate with the emperor in his wife (former mistress) Poppaea Sabina — until
Nero kicked her to death while she was pregnant. It is by no means clear that
the Roman Jewish community was uniformly hostile to the Christian movement
(28:24), but they naturally had questions, especially if their previous
expulsion in was due to Christian teachings.
(IVP Bible Background Commentary: New Testament by Craig S. Keener Copyright ©
1993 by Craig S.
Keener. Published by InterVarsity Press.)
Paul's greatest concern was his witness to the Jews in Rome. They had received
no special word about Paul, but they did know that the "Christian sect" was
being spoken against in many places (Acts 28:21-22). When you read Paul's
letter to the Romans, you get the impression that the Jews in Rome had
misunderstood some of his teachings (Romans 3:8; 14:1 ff.)
(The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook
Communication Ministries.)
Why the Jews in Judea had not forwarded the
accusation against Paul to their brethren at Rome, that they might continue
the prosecution before the emperor, is not known. It is probable that they
regarded their cause as hopeless, and chose to abandon the prosecution. Paul
had been acquitted successively by Lysias, Felix, Festus, and Agrippa; and as
they had not succeeded in procuring his condemnation before them, they saw no
prospect of doing it at Rome, and resolved, therefore, not to press the
prosecution any further.
(Barnes' Notes, Electronic Database Copyright © 1997, 2003, 2005, 2006 by
Biblesoft, Inc.)
These Jewish leaders were very open-minded, more so than today's
usually are. The situation in Rome was different from the others described in
the book of Acts, where very quickly the non-Messianic Jewish community took a
hostile position against the Messianics. Somehow the Roman believers avoided
such a clash with the non-Messianic synagogues, so that at Sha’ul's arrival
they were willing to listen and not immediately opposed.
(Jewish New Testament Commentary Copyright © 1992 by David H. Stern.)
A saying of Justin Martyr casts some light on this saying of the Jews: he
asserts that the Jews not only cursed them in their synagogues, but they sent
out chosen men from Jerusalem, to acquaint the world, and particularly the
Jews everywhere, that the Christians were an atheistical and wicked sect,
which should be detested and abhorred by all mankind. Justin Martyr, Dial. p.
234.
(Adam Clarke's Commentary, Electronic Database. Copyright © 1996, 2003, 2005,
2006 by Biblesoft, Inc.)
Three great factors in Paul's favor:
| 1. |
No letters of complaint from the Jews in
Judea. This proves that the Jews in Judea knew that their case against
Paul was hopeless. Being frustrated in killing him with their own hands,
they decided to let the matter drop. They had no real case to present to
Caesar. |
| 2. |
All that came from Judea on the journey
with Paul were for him. |
| 3. |
The law and the prophets supported Paul's
teachings (Acts 28:23-24). |
(Dake Annotated Reference Bible © 2007 by Dake Publishing. All rights
reserved in U.S.A. and Other Countries.)
From the Amplified Bible
(21) And they answered him, We have not received any
letters about you from Judea, and none of the [Jewish] brethren coming here has
reported or spoken anything evil about you.
(22) But we think it fitting and are eager to hear from you what it is
that you have in mind and believe and what your opinion is, for with regard to
this sect it is known to all of us that it is everywhere denounced. |
Acts 28:23 & 24
| From the
NKJV |
From the
Peshitta |
|
(23) So when they had appointed him a day, many came to
him at his lodging, to whom he explained and solemnly testified of the kingdom
of God, persuading them concerning Jesus from both the Law of Moses and the
Prophets, from morning till evening. |
|
|
And when they had appointed him a day, there came very many
to him unto his lodgings; to whom he expounded, testifying the kingdom of God,
and persuading them concerning Jesus, out of the law of Moses and the prophets,
from morning until evening. |
|
|
(24) And some were persuaded by the things which were spoken, and some
disbelieved. |
|
|
And some believed the things that were said; but some
believed not. |
|
|
The apostle made it clear that his appeal to Caesar must not be interpreted as
an indictment against his nation. Actually, he was a prisoner on behalf of his
nation and "the hope of Israel." On the day appointed, Paul spent "from
morning till evening" explaining the Scriptures and revealing Christ in the
Law and the Prophets. He had "dialogued" this way with the Jews in one
synagogue after another, and now he was sharing the Word with the leaders of
many synagogues in Rome.
(The Bible Exposition Commentary. Copyright © 1989 by Chariot Victor
Publishing, and imprint of Cook
Communication Ministries.)
Surely this all-day session in which large numbers of “local Jewish
leaders” (v. 17) of the capital of the world came to visit the world's leading
evangelist in order to hear about Messianic Judaism must be unique in world
history. Sha’ul's procedure with them was the same as with Jewish people
everywhere: he appealed to the Tanakh Old Testament, making use of both the
Torah of Moshe and the Prophets to persuade them about Yeshua. Sha’ul could
use the Scriptures freely, since many of the Jewish leaders probably knew them
by heart.
But Sha’ul's central topic was the Kingdom of God. This term (and its
equivalent, “Kingdom of Heaven”) is used frequently in the Gospels (see
Mt 3:2
"Repent, for the kingdom of heaven is at hand!").
At 15:10 a paragraph from the Mishna was cited in which Jews are
enjoined to accept “the yoke of the Kingdom of Heaven” (acknowledging God and
who he is) even before accepting “the yoke of the mitzvot.” Rather than
presenting the Gospel as something alien or superior to Judaism, Sha’ul
discusses a topic well known to his audience of Jewish leaders; and his object
is to expand their conception of it by his thorough witness. Sha’ul must have
spent hours explaining what the whole New Testament teaches, namely, that at
this point in history accepting “the yoke of the Kingdom of Heaven” implies
accepting the entire Gospel. God's active and present ruler-ship is expressed
through the Messiah-ship and Lordship of Yeshua, the salvation he brings to
humanity, and the improvement he brings to the inner lives and outward
behavior of believers through the continuing work of the Holy Spirit
(“sanctification”).
Some were convinced by what he said, while others refused to believe
(Greek apisteœ, “disbelieve, refuse to believe, be unfaithful”). Of the “large
numbers” of Jewish leaders present,
| “some” |
Greek oi men, |
“these, on the one hand” — were persuaded and |
| “some” |
Greek oi de, |
“these, on the other” — disbelieved, refused to
believe. |
The “some” and the “some” are correlative, of
comparable size, of more or less the same order of magnitude. What may
reasonably be concluded, therefore, is that the whole leadership of Rome's
Jewish community was well represented by the “large numbers,” and that a
sizeable proportion of them, though not necessarily half, were persuaded of
the truth of Messianic Judaism then and there. This is why I say that the
meeting must be unique in world history — I know of no other reported
instance of a sizeable proportion of a major Jewish community's leadership
coming to faith in the Gospel in one day.
(Jewish New Testament Commentary Copyright © 1992 by David H. Stern.)
From the Amplified Bible
(23) So when they had set a day with him, they came in
large numbers to his lodging. And he fully set forth and explained the matter to
them from morning until night, testifying to the kingdom of God and trying to
persuade them concerning Jesus both from the Law of Moses and from the Prophets.
(24) And some were convinced and believed what he said, and others did not
believe. |
Acts 28:25-29
| From the
NKJV |
From the
Peshitta |
|
(25) So when they did not agree among themselves, they
departed after Paul had said one word: "The Holy Spirit spoke rightly through
Isaiah the prophet to our fathers, |
|
|
And when they agreed not among themselves, they departed.
Paul speaking this one work: Well did the Holy Ghost speak to our fathers by
Isaias the prophet, |
|
|
(26) saying,
'Go to this people and say:
'Hearing you will hear, and shall not understand;
And seeing you will see, and not perceive; |
|
|
|
Saying,
'Go to this people, and say to them:
With the ear you shall hear, and shall not understand:
and seeing you shall see, and shall not perceive. |
|
|
(27)
For the hearts of this people have grown dull.
Their ears are hard of hearing,
And their eyes they have closed,
Lest they should see with their eyes and hear with their ears,
Lest they should understand with their hearts and turn,
So that I should heal them."' |
|
|
For the heart of this people is grown gross,
and with their ears have they heard heavily,
and their eyes they have shut;
lest perhaps they should see with their eyes, and hear with their ears,
and understand with their heart, and should be converted,
and I should heal them.'
|
|
|
|
(28) "Therefore let it be known to you that the salvation of God has
been sent to the Gentiles, and they will hear it!" |
|
|
Be it known therefore to you, that this salvation of God is
sent to the Gentiles, and they will hear it. |
|
|
(29) And when he had said these words, the Jews departed and had a great
dispute among themselves. |
|
|
And when he had said these things, the Jews went out from
him, having much reasoning among themselves. |
|
|
Paul's citation of Isaiah 6 climaxes a theme throughout Acts: that
most of God's own chosen people reject their Messiah while Gentiles accept
him is not amazing but the fulfillment of Scripture.
(IVP Bible Background Commentary: New Testament by Craig S. Keener Copyright ©
1993 by Craig S.
Keener. Published by InterVarsity Press.)
One word = one declaration
From the Jewish New Testament Commentary:
| So they left, disagreeing among themselves. The Gospel properly proclaimed
always causes division, because those who believe it and those who do not have
different world-outlooks (see
20:3,
Matthew 10:34-36,
John 7:43 N). Since
those who were persuaded were leaders, they surely returned to their
synagogues and communicated the Gospel themselves; so that in due time,
especially with Sha’ul's continued teaching over the next two years (v. 30),
entire synagogues must have become Messianic. A “people-movement” took place
in Rome, a movement in which entire families and communities were won to the
Lord Yeshua the Messiah. Though we are not told this directly, the indications
are present: an openness to the Gospel rather than a predisposition against
it, leaders being persuaded, substantial numbers being involved, broad
community participation, respect for the evangelist and Spirit-blessed
ministry. |
| Sha’ul's final statement quoting
Isaiah 6:9-10 is not an imprecation,
an anathema, or a curse, but a warning to the some who refused to believe, a
last word of persuasion recalling the events that took place in Yesha‘yahu's
day and which are repeated whenever people harden their hearts. Like Pharaoh,
who hardened his heart too often, God eventually seals and makes final the
hardening, so that it becomes impossible for the person to do t’shuvah (in
earlier editions of the JNT, return to God), that is, “repent”; see
Matthew 3:2 N,
13:13-15 N,
John 12:40 N, Romans 9:17-21&NN. Heeding the quotation prevents
suffering its consequences. |
| This salvation of God has been sent to the Goyim
(Gentiles) and they will listen!
From 1:8&N we have seen that one purpose, perhaps the main purpose, of the
book of Acts has been to show that the Gospel would spread “to the ends of the
earth” and permeate the Gentile peoples. Some Christians have gone beyond this
and claimed to see in the book of Acts the rejection of the Gospel by “the
Jews,” so that God rejected them and turned to the Gentiles, who gladly
received the message. It is a fact that God's truth and his promises became
available to Gentiles in a new way as a result of what God did during the
early years of the Messianic Community, as reported in the book of Acts; for
it was decided that Gentiles did not have to become Jews in order to become
Christians (10:1-11:18&NN,
15:1-29&NN,
21:20-27&NN). Also it is a fact that
Gentiles in substantial numbers believed the Gospel. Nevertheless, as we have
just seen, Jews continued accepting Yeshua as Israel's Messiah right up to the
very day on which the words of this verse were spoken. God had not rejected
Jewish people as unworthy of the Gospel (see Romans 11:1 ff.). |
| Some argue that the destruction of Yerushalayim in 70 C. E. closed
the age of God's dealings with the Jews, and that Rome, the Gentile capital of
the world, was to be the new center for propagating God's truth. Cited as
evidence is that the book of Acts starts in Yerushalayim and ends in Rome.
Certainly Rome became and remains the center for the largest Christian
denomination, the Roman Catholic Church. But Jerusalem has never ceased to be
the holy city, “beautiful for situation, the joy of the whole earth” (Psalm
48:3(2)), reverenced by three monotheistic religions. Now, after being
“trampled down by the Goyim” for 1,897 years, it is at last once more in the
hands of the Jewish people (since 1967); and with the apparent fulfillment of
Yeshua's prophecy concerning this (Luke 21:24&N
"And Jerusalem will be trampled by Gentiles until the times of the
Gentiles are fulfilled.") it should, at the very least,
be clear to all that God is continuing his work with the Jewish people. |
| The proper perspective is this: the Gospel was to move out from Jerusalem and
the Jews to the Gentiles in “the ends of the earth,” that is, to Rome and
beyond. This was a new work of God, though not without antecedents, since Jews
had been making proselytes for centuries (see Esther 8:17,
Mt 23:15&N). It is
not that “the Jews” were rejected but that the Gentiles were accepted
(Ephesians 2:11-16&NN). This message shocked many Jews, and some Jews today
still look down on Christianity as an “easy religion” not worthy of Jewish
credence. This is why it was necessary to have the longest book in the New
Testament deal with the question; and the answer of the book of Acts is that
despite some Jewish resistance, God is bringing his truth to Gentiles and they
are being included in the people of God without converting to Judaism. Yet the
Jews are no less God's people—“with respect to being chosen they are loved for
the Patriarchs' sake, for God's free gifts and his calling are irrevocable”
(Romans 11:28-29). |
| This verse, not found in the best manuscripts, adds
little, since we know that “they left, disagreeing among themselves” (v.
25), and obviously Sha’ul's parting shot did nothing to mute the debate! |
(Jewish New Testament Commentary Copyright © 1992 by David H. Stern.)
From the UBS New Testament Handbook
| In Greek, verse 26 begins a participle (literally "saying"),
which the TEV has rendered for he said. The Old Testament passage
cited in these verses is
Isaiah 6:9-10, and, as quoted here, it is almost word-for-word
agreement with the Septuagint. Both in Isaiah and in its use in Acts the
phrase to this people is a specific reference to the Jewish
people. |
Listen and listen...look and look (JB
"hear and hear...see and see") translate Hebraic idioms which indicate
intensive action. The contrast between listening and understanding, and
between looking and perceiving, may be rendered in some languages as
| "though you listen and listen you will not
understand, and |
| though you look and look you will not perceive." |
|
| In
Hebrew thought the heart was the center of the intellectual activity.
One should not translate the term dull in this type of context to mean
that the people's minds are simply below normal in intelligence. It is
not their lack of intellectual capacity, but their stubborn refusal to
understand what their senses tell them. Basically what is required here is an
idiom which indicates refusal to comprehend. In some languages this is
rendered as "because these people do not wish to understand." |
| The Hebraic idiom "they hear with ears of heaviness"
has been transformed into an English idiom: they have stopped up their
ears. This expression stopped up their ears may be rendered as "covered
over their ears," "have put something in their ears," or even "have
closed their ears." |
| Two other Semitic idioms, "lest they should see with
their eyes...hear with their ears," have also been transformed into more
natural English expressions: otherwise, their eyes would see, their ears
would hear. |
| In some languages it is necessary to specify the
relationship of the last two lines of verse 27 to what has preceded.
This can be indicated as "and as a result they might turn to me." |
| The verb heal should be understood in the broadest
possible sense, since it should include not just physical healing but
spiritual transformation as well-for example, "cause them to be well
again." |
(UBS New Testament Handbook Series. Copyright © 1961-1997, by
United Bible
Societies.)
From the Amplified Bible
(25) And as they disagreed among themselves, they began
to leave, [but not before] Paul had added one statement [more]: The Holy Spirit
was right in saying through Isaiah the prophet to your forefathers:
(26) Go to this people and say to them, You will indeed hear and hear with
your ears but will not understand, and you will indeed look and look with your
eyes but will not see [not perceive, have knowledge of or become acquainted with
what you look at, at all].
(27) For the heart (the understanding, the soul) of this people has grown
dull (stupid, hardened, and calloused), and their ears are heavy and hard of
hearing and they have shut tight their eyes, so that they may not perceive and
have knowledge and become acquainted with their eyes and hear with their ears
and understand with their souls and turn [to Me and be converted], that I may
heal them. [Isaiah 6:9,10.]
(28) So let it be understood by you then that [this message of] the
salvation of God has been sent to the Gentiles, and they will listen [to it]!
[Psalms 67:2.]
(29) And when he had said these things, the Jews went away, arguing and
disputing among themselves. |
Acts 28:30 & 31
| From the
NKJV |
From the
Peshitta |
|
(30) Then Paul dwelt two whole years in his own rented
house, and received all who came to him, |
|
|
And he remained two hole years in his own hired lodging: and
he received all that came in to him. |
|
|
(31) preaching the kingdom of God and teaching the things which concern
the Lord Jesus Christ with all confidence, no one forbidding him. |
|
|
Preaching the kingdom of God, and teaching the things which
concern the Lord Jesus Christ, with all confidence, without prohibition. |
|
|
At the end of two years, if no accusers had arrived and no charges had
been sent against him (28:21),
Paul would normally be automatically released. Paul was later arrested again
and beheaded, but Luke wishes to end on a note of positive legal precedent,
before the corruptions of Roman law introduced by Nero's tyranny.
That Paul could preach under the very nose of the Praetorian Guard
suggests that, before Nero instituted his persecution against Christians for
political reasons, they were tolerated under Roman law. Luke's defense of
Christianity on legal and philosophical grounds paved the way for
second-century defenders of Christianity and points the way for Christian
lawyers, statespersons and others to work in society today.
(IVP Bible Background Commentary: New Testament by Craig S. Keener Copyright ©
1993 by Craig S.
Keener. Published by InterVarsity Press.)
It is said that during his two years' residence here he became acquainted with
Seneca, the philosopher, between whom and the apostle an epistolary
correspondence took place. In an ancient manuscript of Seneca's epistles in my
own possession, these letters are extant, and are in number fourteen and have
a prologue to them written by Jerome.
(Adam Clarke's Commentary, Electronic Database. Copyright © 1996, 2003, 2005,
2006 by Biblesoft, Inc.)
Paul kept "open house" and received
anybody who wanted to discuss the flings of the kingdom of God. He was chained
to a guard who was relieved every six hours, but who was forced to listen as
Paul preached and taught and prayed. No wonder some of them were saved!
(Philippians 1:12-14; 4:22)
Philippians 1:12-14
|
But I want you to know, brethren, that the
things which happened to me have actually turned out for the
furtherance of the gospel, so that it has become evident to the
whole palace guard, and to all the rest, that my chains are in
Christ; and most of the brethren in the Lord, having become
confident by my chains, are much more bold to speak the word
without fear.
NKJV) |
|
Philippians 4:22
|
All the saints greet you, but especially those
who are of Caesar's household.
(NKJV) |
|
He expected to be released
(Philippians 1:23-27; 2:24; Philemon 22)
Philippians 1:23-27
|
For I am hard-pressed between the two, having a
desire to depart and be with Christ, which is far better.
Nevertheless to remain in the flesh is more needful for you. And
being confident of this, I know that I shall remain and continue
with you all for your progress and joy of faith, that your
rejoicing for me may be more abundant in Jesus Christ by my coming
to you again. Only let your conduct be worthy of the gospel of
Christ, so that whether I come and see you or am absent, I may
hear of your affairs, that you stand fast in one spirit, with one
mind striving together for the faith of the gospel,
(NKJV) |
|
Philippians 2:24
|
But I trust in the Lord that I myself shall
also come shortly.
(NKJV) |
|
Philemon 22
|
But, meanwhile, also prepare a guest room for
me, for I trust that through your prayers I shall be granted to
you.
(NKJV) |
|
and most students agree that he was.
During this time, he had Timothy with him (Philippians 1:1; 2:19; Colossians
1:1)
Philippians 1:1
|
For I am hard-pressed between the two, having a
desire to depart and be with Christ, which is far better.
Nevertheless to remain in the flesh is more needful for you. And
being confident of this, I know that I shall remain and continue
with you all for your progress and joy of faith, that your
rejoicing for me may be more abundant in Jesus Christ by my coming
to you again. Only let your conduct be worthy of the gospel of
Christ, so that whether I come and see you or am absent, I may
hear of your affairs, that you stand fast in one spirit, with one
mind striving together for the faith of the gospel,
(NKJV) |
|
Philippians 2:19
|
But I trust in the Lord that I myself shall
also come shortly.
(NKJV) |
|
Colossians 1:1
|
But, meanwhile, also prepare a guest room for
me, for I trust that through your prayers I shall be granted to
you.
(NKJV) |
|
as well as John Mark, Luke, Aristarchus: Epaphras, Justus, and Demas
(Colossians 4:10-14; Philemon 24).
Colossians 4:10-14
|
Aristarchus my fellow prisoner greets you, with
Mark the cousin of Barnabas (about whom you received instructions:
if he comes to you, welcome him), and Jesus who is called Justus.
These are my only fellow workers for the kingdom of God who are of
the circumcision; they have proved to be a comfort to me.
Epaphras, who is one of you, a bondservant of Christ, greets you,
always laboring fervently for you in prayers, that you may stand
perfect and complete in all the will of God. For I bear him
witness that he has a great zeal for you, and those who are in Laodicea, and those in Hierapolis.
Luke the beloved physician and
Demas greet you.
(NKJV) |
|
Philemon 23, 24
|
Epaphras, my fellow prisoner in Christ Jesus,
greets you, 24 as do Mark, Aristarchus,
Demas, Luke, my fellow
laborers.
(NKJV) |
|
He also met Philemon's runaway slave Onesimus and led him to faith in Christ
(Philemon 10-21).
Philippians 1:12-14
|
But I want you to know, brethren, that the
things which happened to me have actually turned out for the
furtherance of the gospel, so that it has become evident to the
whole palace guard, and to all the rest, that my chains are in
Christ; and most of the brethren in the Lord, having become
confident by my chains, are much more bold to speak the word
without fear.
(NKJV) |
|
Philippians 4:22
|
All the saints greet you, but especially those
who are of Caesar's household.
(NKJV) |
|
Epaphroditus brought a gift to him from the Philippian church and almost
died ministering to Paul (Philippians 2:25-30; 4:18).
Philippians 2:25-30
|
Yet I considered it necessary to send to you
Epaphroditus, my brother, fellow worker, and fellow soldier, but
your messenger and the one who ministered to my need; since he was
longing for you all, and was distressed because you had heard that
he was sick. For indeed he was sick almost unto death;
but God had mercy on him, and not only on him but on me also, lest
I should have sorrow upon sorrow. Therefore I sent him the more
eagerly, that when you see him again you may rejoice, and I may be
less sorrowful. Receive him therefore in the Lord with all
gladness, and hold such men in esteem; because for the work of
Christ he came close to death, not regarding his life, to supply
what was lacking in your service toward me.
(NKJV) |
|
Philippians 4:18
|
Indeed I have all and abound. I am full,
having received from Epaphroditus the things sent from you,
a sweet-smelling aroma, an acceptable sacrifice, well pleasing to
God.
(NKJV) |
|
Tychicus was Paul's "mailman" who delivered Ephesians (Ephesians 6:21),
Colossians, and Philemon
(Colossians 4:7-9).
Ephesians 6:21, 22
|
But that you also may know my affairs and how I
am doing, Tychicus, a beloved brother and faithful
minister in the Lord, will make all things known to you;
whom I have sent to you for this very purpose, that you may know
our affairs, and that he may comfort your hearts.
(NKJV) |
|
Colossians 4:7-9
|
Tychicus, a beloved brother,
faithful minister, and fellow servant in the Lord, will tell you
all the news about me. I am sending him to you for
this very purpose, that he may know your circumstances and comfort
your hearts, with Onesimus, a faithful and beloved brother, who is
one of you. They will make known to you all things which are
happening here.
(NKJV) |
|
The majority of theological authorities agree that it was during these 2
years in Rome that Paul wrote the "Prison Epistles:"
Philippians,
Ephesians,
Colossians, and
Philemon |
However, Barnes
(Barnes' Notes, Electronic Database by
Biblesoft) suggests that during this time, according to Lardner, the following
epistles were written:
| Ephesians |
April of 61 AD |
| 2 Timothy |
May of 61 AD |
| Philippians |
before the end of 62 AD |
| Colossians |
62 AD |
| Philemon |
62 AD |
| Hebrews |
Spring of 63 AD |
Matthew Henry (Matthew Henry's Concise Commentary, Electronic Database by
Biblesoft) suggests that during this time the apostle wrote the epistles to:
Ephesians,
Philippians,
Colossians, and
Hebrews. |
David H. Stern (Jewish New Testament Commentary) says that these were
written during this time:
Philippians,
Ephesians and
Colossians |
HISTORICAL OUTLOOK FROM 400 A. D. BY ARCHBISHOP JOHN CHRYSOSTOM
Homily 54, 55 - Acts 28:16-31
| Leave was given him to dwell by himself. No slight proof this also of his
being held in much admiration: it is clear they did not number him among the
rest. "And it came to pass, that after three days he called together them that
were the chief of the Jews." After three days he called the chief of the Jews,
that their ears might not be preoccupied. And what had he in common with them?
for they would not (else) have been like to accuse him. Nevertheless, it was
not for this that he cared; it was for the teaching that he was concerned, and
that what he had to say might not offend them. He wished to exculpate both
himself and others; himself, that they might not accuse him, and by so doing
hurt themselves; and those others, that it might not seem that the whole thing
was of their doing. For it was likely that a report was prevalent, that he had
been delivered up by the Jews; and this was enough to alarm them. |
| He therefore addresses himself to this, and defends himself as to his own
conduct. "How then is it reasonable," it might be said, "that they should
deliver thee up without a cause?" The Roman governors, he says, bear me
witness, who wished to let me go. "How was it then that they did not let
(thee) go?" "When the Jews spake against it," he says. Observe how he
extenuates (in speaking of) their charges against him. Since if he had wished
to aggravate matters, he might have used them so as to bear harder upon them.
Wherefore, he says, "I was constrained to appeal unto Caesar:" so that his
whole speech is of a forgiving nature. What then? didst thou this, that thou
mightest accuse them? No, he says: "Not that I had aught to accuse my nation
of:" but that I might escape the danger. For it is for your sakes "that I am
bound with this chain." |
| So far am I, he says, from any hostile feeling towards you. Then they also
were so subdued by his speech, that they too apologized for those of their own
nation: "And they said unto him, We neither received letters out of Judea
concerning thee, neither any of the brethren that came showed or spake any
harm of thee." (v. 21.) Neither through letters, nor through men, have they
made known any harm of thee. Nevertheless, we wish to hear from thyself: "But
we desire to hear of thee what thou Thinkest" (v. 22): and then forestalled
him by showing their own sentiments. "For as concerning this sect, it is known
to us, that everywhere it is spoken against. And when they had appointed him a
day, there came many to him into his lodging; to whom he expounded and
testified the kingdom of God, persuading them concerning Jesus, both out of
the Law of Moses and out of the Prophets, from morning till evening. And some
believed the things which were spoken, and some believed not." (v. 23, 24.) |
| They said not, we speak against it, but "it is spoken against." Then he did
not immediately answer, but gave them a day, and they came to him, and he
discoursed, it says, "both out of the Law of Moses, and out of the Prophets.
And some believed, and some be-believed not. And when they agreed not among
themselves, they departed, after that Paul had spoken one word, Well spake the
Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this
people, and say, Hearing ye shall hear, and shall not understand; and seeing
ye shall see, and not perceive: for the heart of this people is waxed gross,
and their ears are dull of hearing, and their eyes have they closed; lest they
should see with their eyes, and hear with their ears, and understand with
their heart, and should be converted, and I should heal them." (v. 25-27.) But
when they departed, as they were opposed to each other, then he reproaches
them, not because he wished to reproach those (that believed not), but to
confirm these (that believed). |
| "Well said Esaias," says he to them. So that to the Gentiles it is given to
know this mystery. No wonder then, if they did gainsay: this was foretold from
the first. Then again he moves their jealousy (on the score) of them of the
Gentiles. |
| "Be it known therefore unto you, that the salvation of God is sent unto the
Gentiles, and that they will hear it. And when he had said these words, the
Jews departed, and had great reasoning among themselves. And Paul dwelt two
whole years in his own hired house, and received all that came in unto him,
preaching the kingdom of God, and teaching those things which concern the Lord
Jesus Christ, with all confidence, no man forbidding him. Amen." (v. 28-31.)
It shows the freedom he had now: without hindrance in Rome, he who had been
hindered in Judea; and he remained teaching there for two years. |
from Nicene and Post-Nicene Fathers, Series 1, Volume 11, PC Study Bible
formatted electronic database Copyright © 2003, 2006 by Biblesoft, Inc.)
The rather abrupt ending of the book of Acts has been variously explained.
Some have maintained that Luke had intended to write a third volume to record
the trial and release of Paul and his subsequent missionary travels, but for
some reason was prevented from carrying out his purpose. Another possible
explanation is that Acts was written during the two-year imprisonment, for we
know from Philemon 24 and Colossians 4:14 that Luke was with Paul during this
interval in Rome. It is likely that Luke had gathered material for his
narrative about the early church during the two years of Paul's detention in
Caesarea and composed the book of Acts during these two years in Rome. In this
case, the narrative ends as it does because it had caught up with history, and
at the moment there was nothing more to record.
(from The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962 by
Moody Press. All rights reserved.)
As always, Sha’ul supported himself and did not rely on others, especially not
on young and struggling Messianic congregations. In this respect he was like
other rabbis of his day. See 18:3. Openly and without hindrance proclaiming the Kingdom of God and teaching
about the Lord Yeshua the Messiah (see v. 23&N). The perfect note on which to
end the book, whose purpose is secondarily historical and primarily
inspirational. Even though under house arrest awaiting trial, Sha’ul was
free—free for the one thing that gave meaning to his life, proclaiming the
Gospel. By his life as well as his words he showed forth the Messiah in him;
he was
“a light to the Gentiles” (Isaiah 49:6)
and to Jews too. |
(Jewish New Testament Commentary Copyright © 1992 by David H. Stern.)
From the Amplified Bible
(30) After this Paul lived there for two entire years [at
his own expense] in his own rented lodging, and he welcomed all who came to him,
(31 Preaching to them the kingdom of God and teaching them about the Lord Jesus
Christ with boldness and quite openly, and without being molested or hindered. |
THE END ... AND YET ... THE BEGINNING
(End of Chapter Twenty Eight)
Bibliography
|
