Down to Earth But Heavenly Minded

What does Acts Chapter 28 mean?

In Acts 28, Paul finally reaches Rome.

Due to political pandering, Paul had been under house arrest in Caesarea Maritima for two years (Acts 24:22–27). When Governor Festus seemed just as unlikely to give him justice as Felix; Paul appealed his case to Caesar (Acts 25:1–12). Festus charged Julius the centurion to take Paul and Aristarchus to Rome; Luke came along as well. After a harrowing sea voyage that included a furious tempest, malicious sailors and soldiers, and a violent shipwreck, the survivors have landed on the small island of Malta, just south of Sicily (Acts 27).

In Acts 28:1–6, God quickly establishes Paul’s credentials with the local people. Through his experience with sea voyages and his connection with the Holy Spirit, Paul has already saved the crew and passengers of the ship. Now, God shows the islanders that he is something special. While putting wood on a fire, he’s attacked by some type of snake. Luke’s account is less detailed than traditional interpretations would suggest. Through some combination of superstition and surprise, the locals anticipate Paul will drop dead thanks to the snake. Instead, he shakes it into the flames and continues his work.

In Acts 28:7–10, Paul uses his newfound respect to both help the locals and elicit help from them. He heals the father of the chief of the island, and then many others who were sick from among the people. In response, the grateful islanders give the shipwreck survivors everything they need.

Acts 28:11–16 records the continuation of the voyage to Rome. The survivors spend the three months of winter on Malta before catching another Alexandrian ship. It takes them as far as Puteoli where Paul, Aristarchus, and Luke find a group of believers. These friends host them for a week before the trio finish their trip to Rome; more friends from Rome escort them the final few miles. Once in Rome, Paul is again placed under house arrest, this time with a soldier on guard.

In Acts 28:17–22, Paul is finally introduced to the Jews in Rome. They haven’t heard anything negative about Paul but have serious doubts about Jesus of Nazareth. Like Jews in every city Paul has visited, they wish to know more about Jesus and set a time to meet.

Acts 28:23–28 records that disappointing meeting. Paul explains how Jesus fulfills the Mosaic law and the prophecies of Jewish Scriptures, but only some believe. Paul has already mentioned in his letter to the Romans how he would rather be condemned to hell than watch his countrymen reject their Messiah (Romans 9:1–5). Now, he watches his hopes dashed. He quotes a passage from Isaiah about those who refuse to hear or see the truth and reaffirms his mission to reach the Gentiles.

Acts 28:30–31 is a very short synopsis of Paul’s two-year stay in Rome. Ironically, he is safer than he has been in decades, and he is able to preach freely to his many visitors so long as he doesn’t leave.

Luke concludes Paul’s story here, but Paul’s letters give more information. He probably writes the prison epistles during this time: Ephesians, Philippians, Colossians, and Philemon. After two years, Paul regains his freedom and embarks on another missionary journey. At some point, he is again imprisoned in Rome under much harsher conditions. Church tradition says he is executed in AD 67, three years before the Romans destroy the temple and sack Jerusalem.

Chapter Context
Acts 28 is the end of Luke’s story of the witness of Jesus’ story (Acts 1:8). After his wrongful imprisonment in Caesarea Maritima, Paul appealed his case to Caesar (Acts 25:1–12). He, Aristarchus, and Luke survived a raging winter storm before finally reaching Rome (Acts 27). Again under house arrest, Paul is able to share Jesus’ offer of forgiveness with any who wish to visit. While there, he writes the letters Ephesians, Philippians, Colossians, and Philemon. After two years, Paul is released; tradition says he takes one more evangelistic tour before being arrested and eventually martyred around AD 67.

Verse by Verse

Verse 1. After we were brought safely through, we then learned that the island was called Malta.

Paul, Aristarchus, and Luke are finally safe. Some weeks before, they boarded a ship that took them from Caesarea Maritima to Myra on the southwest coast of modern-day Turkey. From there, they caught an Alexandrian ship to take them to Rome. There, Paul—and apparently Aristarchus, as well—would be tried before Caesar (Acts 25:10–12; Colossians 4:10). The winds were contrary to a direct sail and pushed them south to Crete. Despite Paul’s warning, the captain chose to continue sailing instead of wintering where they had landed. For the next two weeks, they faced driving winds, fierce waves, the threat of the large reef off the coast of Libya, and a shipwreck. Along the way, they had to throw over the gear, the cargo, and even the lifeboat. Thanks to Paul’s prayer and instruction, all 276 crew and passengers were able to make their way to the island as the waves turned the ship to splinters (Acts 27).

As they reach the beach, the weather turns cold and rainy, but the locals build a fire. Paul reaches out to place wood on the fire and a viper strikes his hand, refusing to let go. The locals, knowing Paul is a prisoner, deduce he must be a murderer; since the sea did not kill him, the snake will. Paul just shakes his hand and the snake falls into the fire. The locals alter their judgment and decide he is a god (Acts 28:2–6).

Malta is a small island south of Sicily. “Malta” is from the Canaanite “Melita.” Long ago, Phoenician sailors named the island Melita which means “refuge.” The survivors of the shipwreck certainly find it so.

Context Summary
Acts 28:1–6 describes the people of Malta’s impression of Paul. He and others traveling on an Alexandrian ship have wrecked on the shores of the small island. As soon as they reach land, the weather turns cold and rainy. Paul surprises the islanders by surviving a viper bite unharmed. The locals quickly surmise he must be a god, and the island’s leader invites him to stay in his home. Paul heals the leader’s father and several others from the island, and the locals see to the survivors’ needs (Acts 28:7–10).

Verse 2. The native people showed us unusual kindness, for they kindled a fire and welcomed us all, because it had begun to rain and was cold.

Along with 272 soldiers, sailors, and passengers of the Alexandrian ship, Paul, Aristarchus, Luke, and Julius the centurion haven’t seen the sun in two weeks. After barely surviving a storm, they have wrecked on the coast of Malta. They make it to shore by swimming or floating on the flotsam of the wreck and drag themselves onto the beach, whereupon it starts raining (Acts 27).

“Native people” is from the Greek word barbaros. Originally, the term meant people from any nation with a harsh-sounding language. It came to be used for any non-Greek, similarly to how Gentile means non-Jew. The people of Malta spoke primarily Phoenician, not Greek. The Maltese were considered barbarian by Greeks and Romans, but “Malta” in Phoenician means “refuge”: a far more appropriate description.

The fire draws the attention of a dangerous viper that fastens onto Paul’s hand as he reaches for firewood. While the islanders wait for Paul to drop dead, Paul shakes his hand until the snake falls into the flames. That feat apparently draws the attention of the island’s leader. He invites Paul’s entourage to his home. When Paul discovers the leader’s father is sick with dysentery, he heals him, then heals the sick on the rest of the island. What begins as kind hospitality of a fire on a rainy day grows into everything the travelers need for their three-month stay (Acts 28:3–10).

Verse 3. When Paul had gathered a bundle of sticks and put them on the fire, a viper came out because of the heat and fastened on his hand.

Paul is trying to get to Rome. Two years prior, he had traveled to Jerusalem, accompanying church representatives from around the Aegean Sea as they brought support to the church in Jerusalem. Due to hard feelings and false accusations, he was arrested at the temple. Romans then held him under house arrest in Caesarea Maritima. After appealing his case to Caesar, Paul, Aristarchus, and Luke set sail and spent two weeks in a raging storm that ended with 276 shipwrecked castaways on a cold, rainy beach on the island of Malta (Acts 21—27).

Fortunately, the locals of the island are kind enough to build a fire. Unfortunately, the heat attracts a snake which latches onto Paul. After all this, Paul isn’t going to let a serpent keep him from Rome. The locals assume he must be a murderer who escaped the gods’ judgment in the sea, so he now faces his just deserts on land. Yet Paul shakes the animal into the fire, barely seeming to notice (Acts 28:4–6).

This passage has raised numerous questions. Some of these come in the form of skeptical attacks. Others are simply questions about Luke’s meaning. In most cases, these concerns come from assumptions about the text, rather than Luke’s actual words. Accusations of error or legend are defused by noting the actual words used in these verses.

Luke’s primary focus is on how the locals reacted to the incident, rather than all the nuances of what happened. Readers might assume Luke to mean “a poisonous snake bit Paul and injected him with venom, but he was unaffected,” yet that’s not what Luke actually says here. Notably, Luke doesn’t use explicit terms for “biting,” instead using the Greek word kathaptō, which implies clinging or touching. Similarly, the ancient Greek word echidna is one of several terms for snakes, while the modern English word “viper” distinguishes a particular biological family.

A notable claim made by skeptics is that Malta has no endemic poisonous snakes. This not true. Though rare, the “cat snake” is venomous, and is believed to have come to the island along with wood brought from Africa. The earliest confirmed accounts of cat snakes on Malta are from the middle of the 19th century, but it’s entirely possible isolated examples were brought over long before then. These serpents look somewhat like the “vipers” of other regions, but unlike modern “viper” family snakes, they attack by wrapping around prey before using venomous fangs in the rear of their mouths.

Particularly if snakes were rare on the island, it would be reasonable for locals to see the attack as a sign of Paul’s fate. They also may have confused the animal with the venomous snakes seen elsewhere. During his account of the sea voyage, Luke uses both first-person words like “we” and third-person terms such as “they.” The difference appears to be consistent: whether Luke is depicting something he’s directly involved in, or actions focused on others. In this case, those anticipating Paul’s death are described as “they”: the locals from Malta (Acts 28:4). Luke does not say “we thought Paul would die.” This, as well, supports the idea that Luke’s main goal is to explain how onlookers reacted, not to give a detailed assessment of the snake attack.

Of course, the text is also compatible with the traditional interpretation. Perhaps a truly venomous snake bit Paul and held on until it was shaken off, making Paul’s immunity an extravagant act of divine providence. Neither extreme is the only possibility. Considering all these facts, Luke’s description offers plenty of room for interpretation, but none for off-hand dismissal. It’s entirely plausible that a small snake, hiding in wood, aggressively attached to Paul’s hand, was shaken off without injury, and the Maltese locals were impressed by the sequence of events.

Verse 4. When the native people saw the creature hanging from his hand, they said to one another, “No doubt this man is a murderer. Though he has escaped from the sea, Justice has not allowed him to live.”

Once again (2 Corinthians 11:25), Paul is recovering from a shipwreck. This one was preceded by a storm so fierce he hasn’t seen the sun in two weeks (Acts 27). Now, he is trying to dry himself by a fire the locals of the island of Malta started for the 276 survivors (Acts 28:1–2). It’s raining. Paul hasn’t eaten much in the last few weeks. As he reaches for some sticks to place on the fire, a snake of some kind has attached itself to his hand (Acts 28:3). Luke’s terminology, the Greek echidna, is less specific than the English term “viper.” Likewise, he refers to the snake “clinging,” without saying it was “biting.” Whether this was a truly deadly snake, or whether it bit or simply wrapped around his hand, Luke’s description is unclear. His emphasis is on how the Maltese locals react.

Seeing a shipwreck survivor almost immediately attacked by a snake, those natives think the gods are paying him back for some evil he has committed. They probably know Paul is a prisoner, but not that his only crime was being falsely accused, beaten, and held without justice. He’s been a victim of a political game between the Roman governors of Judea and the Jewish leaders in Jerusalem (Acts 21:27–36; 24:27). He has appealed his case to Caesar because he is innocent (Acts 25:1–12). Getting to Caesar has proved challenging.

Even now, he clings to the assurance that Jesus told him he will get to Rome to share the gospel there (Acts 23:11). If Judaean politics and a Mediterranean winter storm can’t stop him, a snake certainly won’t. He shakes his hand, and the snake falls into the fire. When the locals realize he’s not going to die, they change their minds and decide he must be a god. Despite this new misidentification, it does provide Paul with the opportunity to provide healing for the locals who respond by seeing to the castaways’ needs for the next three months (Acts 28:5–11).

Verse 5. He, however, shook off the creature into the fire and suffered no harm.

Over the last two years, Paul has been attacked, beaten, falsely imprisoned, storm-tossed, and shipwrecked (Acts 21—27). Now, he’s trying to warm himself on a cold and rainy island when a snake of some type grabs his hand. The locals expect Paul to die from this. What they know or think about the snake is unclear, but they would know Paul is a prisoner. They probably aren’t up to date on how appealed the false charges since the governors of Judea wouldn’t give him justice. For whatever reasons, they determine he must be a murderer: the gods tried to kill him with a storm and are now sending a serpent to finish the job (Acts 28:1–4).

Paul is unperturbed. God has promised that Paul will get to Rome, and Paul does not doubt that promise (Acts 23:11). He nonchalantly shakes the snake off and doesn’t drop dead.

At that point, the locals will decide he must be a god (Acts 28:6). Undoubtedly, Paul refutes their conclusion (Acts 14:12–18). However, he uses the opportunity presented to heal the island leader’s father and others from the island. The islanders respond by providing the castaways with everything they need for their three-month stay (Acts 28:6–10).

This passage has an interesting tie to the disputed ending of Mark. The earliest, most accurate copies of the gospel of Mark end at Mark 16:8, but other versions continue to verse 20. Mark 16:14–18 purportedly records a version of the Great Commission Jesus gave the disciples which is more authentically provided in Matthew 28:19–20. Mark 16:17–18 includes the phrase, “And these signs will accompany those who believe…they will pick up serpents with their hands.” The disputed passage does not contradict any theological truths found in the Bible; casting out demons, speaking in new tongues, healing, and other miracles are authenticated in the early chapters of Acts. The assurance about picking up serpents, however, has led to the dangerous practice of snake-handling. Just because Paul survives this encounter doesn’t mean Christians should make snake-handling a habit.

Verse 6. They were waiting for him to swell up or suddenly fall down dead. But when they had waited a long time and saw no misfortune come to him, they changed their minds and said that he was a god.

Paul and 275 others have survived a raging storm on the Mediterranean Sea. This culminated in a shipwreck which destroyed everything but the lives of the people (Acts 27). The castaways find themselves on the island of Malta, south of Sicily and not far from Italy. They are so close to their destination—Rome—but they’ll have to wait out the winter before they can find another ship to give them passage. For now, they just want to get warm (Acts 28:1–2).

The locals have kindly built a fire for them in the rain. Paul reaches to grab sticks to place on the flames when a snake, attracted to the heat, fastens onto his hand. Malta has little history of venomous snakes, and the ones living there today are likely an invasive species. The reaction of the locals suggests one of two things. One possibility is that they think of this snake as extremely dangerous. This would either be because it is—and such snakes were in Malta before being formally recorded by western scientists—or because it looks like the more dangerous snakes found in Africa.

The other likelihood is that the locals know Paul is a prisoner. His bad luck suggests he must be a murderer: since the sea couldn’t take him, perhaps the gods have sent the serpent. Paul, however, shakes the animal into the fire, completely unharmed (Acts 28:2–5).

In the minds of the islanders, a criminal might have escaped one intended judgment but fall to another; a god would be immune to any calamity. This is not the first time Paul has been mistaken for a god. On his first missionary trip, he healed a man who had been crippled from birth in Lystra. The people determined he was Hermes and Barnabas was Zeus. The two were horrified. They tore their garments and insisted they were merely men. In fact, they barely managed to keep the people from sacrificing to them (Acts 14:8–18).

Herod Agrippa I had a different response to being called a god. He established games in his capital of Caesarea Maritima in honor of Caesar. One day, he appeared in a cloak threaded with silver. The sunlight reflected off the metal, and the people declared him to be a god. Despite normally showing great respect for the Jewish God, Agrippa took a little too long to refute their worship. He died a few days later of intestinal worms (Acts 12:20–23).

Undoubtedly, Paul corrected the islanders, but he did accept the leader’s invitation to stay with him. After Paul healed the leader’s father and several other islanders, the castaways found all their needs filled for their three-month stay as well as their journey to the mainland (Acts 28:7–11).

Verse 7. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us and entertained us hospitably for three days.

276 crewmen and passengers, including Paul, Aristarchus, and Luke, have just survived a horrific storm and shipwreck. They are now stranded on the island of Malta. Weeks before, the ship had moored at Fair Havens on the southern coast of Crete. Paul told the ship’s owner and shipmaster they needed to stay for the winter. The sailors countered that Fair Havens, despite its name, did not have an adequate harbor to weather the winter storms. Instead of sailing a few miles east to Lasea, they chose to risk open water and go west to Phoenix. On the way, the winds shifted, the storm arose, and the passengers and crew feared for their lives. Only judicious warnings and divinely guided advice from Paul saved them (Acts 27).

On Malta, extraordinary events provide Paul with a different experience. He has already survived an attack from a snake (Acts 28:3–6). Now, he meets the chief of the island, whose father he will heal from a fever and dysentery; “chief man” is most likely an official title as it is found on engravings on the island. Word will get out, and Paul will have the opportunity to heal the rest of the sick islanders. In response, the locals will provide the survivors with everything they need for their three-month stay (Acts 28:8–11).

The residents of Malta are Phoenician. Such persons are classified as “Barbarians” by the Greeks and Romans because of their harsh-sounding language. Earlier, when Paul encountered the serpent, locals thought he must be a murderer receiving punishment from the gods. Now, the charitable response of the people and the honor shown by the chief man prove “Barbarians” can be kind and welcoming. In fact, these Barbarians are far more agreeable than the Jews Paul will meet in Rome.

Context Summary
Acts 28:7–10 records how Paul, Luke, Aristarchus, and 273 other shipwreck victims find their situation greatly improved. Paul has survived a snake attack, drawing the attention of the leader of the island of Malta. The leader invites Paul’s group to stay at his home for a few days and Paul heals the leader’s sick father. Before long, every person on the island struck with a disease shows up. Paul heals them, and they provide for their guests for their three-month stay as well as their final voyage to Rome.

Verse 8. It happened that the father of Publius lay sick with fever and dysentery. And Paul visited him and prayed, and putting his hands on him, healed him.

Paul and 275 other crew and passengers of an Alexandrian ship are wrecked on the island of Malta. They barely survived a two-week-long tempest on the Mediterranean Sea. The native Maltese people responded by building fires so the castaways could get warm. Paul reached over to grab some wood and was immediately swarmed by a snake that refused to let go. The locals assumed he must be a murderer and although he had survived the gods’ judgment on the sea, he would not survive on the land. Paul merely shook the snake into the fire and went about his business. The people quickly changed their opinion and determined he must be a god (Acts 28:1–6).

Perhaps in response to this miracle, the chief man of the island invites Paul and some others to his home. Paul discovers the leader’s father is ill. Instead of touching the man, dropping a cloth on him, or letting his shadow pass over him (Acts 5:15; 19:12), he stops and prays. In this way, he shows more fully where his power comes from. Luke doesn’t mention if Paul talks about Jesus on Malta; he probably does. But Luke does record that the islanders bring their sick to Paul for healing and, in response, provide the shipwreck survivors with everything they need for their three-month stay as well as their journey on to Rome (Acts 28:9–11).

Paul’s pointed use of prayer is something mature Christians should keep in mind. Sometimes we become so used to the work God does in and through us that we forget to identify to others how we do what we do. It is good to show God’s love in practical ways (Matthew 5:16)—but good works don’t lead people to Christ if they don’t know from Whom the good works came.

Verse 9. And when this had taken place, the rest of the people on the island who had diseases also came and were cured.

When a hidden snake attached itself to Paul, the people of Malta figured he must be a murderer receiving punishment from the gods. When he didn’t die, the people thought he was a god. In that event, Paul apparently didn’t attribute the possibly miraculous escape to God. He knew it wasn’t his time to die, so he just shook the snake into the fire, not realizing the impact it would have on the people (Acts 28:3–6).

When Paul healed the father of the chief man of the island, however, he stopped and prayed. Luke doesn’t tell us if Paul shared Jesus’ message, but he does indicate through his actions that his power to heal comes from God, not himself (Acts 28:7–8). Now, the people realize he is not only associated with power, but mercifully willing to share that power with others.

The people respond with gratitude. They provide for the needs of the castaways during winter and give them provisions when they sail off three months later (Acts 28:10–11). Whether the Holy Spirit gave Paul the ability to heal specifically to affirm his message, or merely so the people would give them supplies, the support has to be a welcome change from spending two weeks on a ship in a tempest in the Mediterranean (Acts 27).

Verse 10. They also honored us greatly, and when we were about to sail, they put on board whatever we needed.

Paul is the prisoner of Julius, a centurion, headed to Rome. After being falsely accused by the Jewish leadership in Jerusalem and wrongfully imprisoned by two different Roman governors in Caesarea Maritima, he appealed his case to Caesar. Aristarchus is apparently also a prisoner (Colossians 4:10), and Luke is with them.

The three Christ-followers, Julius and his cohort, and the passengers and sailors of an Alexandrian ship have barely survived a two-week-long tempest on the Mediterranean and a violent shipwreck. The ship’s owner would not listen to Paul and remain moored off the island of Crete. To add insult to injury, Paul had to alert Julius to prevent the sailors from escaping, force everyone to eat so they’d have the energy to make it to shore, and watch while Julius’s soldiers threatened to kill the prisoners (Acts 27).

Once the survivors landed on the beach on the island of Malta, Paul found a different reception. After Paul survived an encounter with a snake, the locals thought he was a god (Acts 28:1–6). The chief man invited Paul and others to his home where Paul healed the chief’s father. When the islanders heard, they brought all their sick to Paul for healing (Acts 28:7–9). In appreciation, the locals provide the castaways with everything they need.

Paul and the others spend the winter on Malta before boarding another Alexandrian ship and landing on the mainland. As they walk the rest of the way to Rome, they meet local Christ-followers who provide support and encouragement. Paul will spend two years under house arrest. He will finally get the chance to speak with the Jews in the city about how Jesus of Nazareth fulfills the Mosaic law and the Old Testament prophecies. As in every place he preaches, some will listen to him and others will dismiss his message. But he will have a fruitful season, entertaining many and spreading Jesus’ offer of reconciliation with God even to the servants of Caesar’s household (Acts 28:11–31; Philippians 4:22).

Verse 11. After three months we set sail in a ship that had wintered in the island, a ship of Alexandria, with the twin gods as a figurehead.

Paul has wanted to go to Rome for years (Romans 1:11). Jesus has promised he will get there (Acts 23:11), a promise Paul embraced in full faith. What he didn’t know was the path would include two years under house arrest in Caesarea Maritima (Acts 24:27), a terrible winter storm on a ship in the middle of the Mediterranean Sea, and a shipwreck (Acts 27). Fortunately, the ship sank just off the coast of Malta, where kind locals became more than generous after Paul provided healing for their sick (Acts 28:1–10).

Now, winter is ending and ship traffic resumes, as it typically does the first week of February. Another Alexandrian ship, probably one almost identical to the ship they had lost, has moored at Malta and agreed to take them on. The “twin gods” are the Greek gods Castor and Pollux, twin sons of Jupiter/Zeus and the divinities of sailors.

Malta is a small island directly south of Sicily. Sicily is a larger island off the “toe” of Italy’s boot-like shape. The ship will travel north and skim the eastern coast of Sicily, first landing at Syracuse on the southeastern shore, and then at Rhegium on the toe of Italy, itself. From there they will sail up the western coast of Italy to Puteoli where Paul, Aristarchus, and Luke will disembark. As they walk the last few miles to Rome, they will encounter several Christ-followers who provide support and encouragement. Paul will spend two years under house arrest with the time to write and the freedom to teach anyone who will visit (Acts 28:12–31).

Context Summary
Acts 28:11–16 records the final steps of Paul’s arduous journey to Rome. He, Aristarchus, and Luke survived a fierce tempest and a shipwreck before spending three months in the care of the people of Malta (Acts 27:1—28:10). Now Paul and his friends board another ship that takes them to Puteoli, Italy. There, Christ-followers provide a warm welcome. As they walk toward Rome, more believers meet them and give them encouragement for the last few miles. Paul spends two years in Rome, under house arrest, but free to teach anyone who will listen about Jesus (Acts 28:30–31).

Verse 12. Putting in at Syracuse, we stayed there for three days.

Several months before, the governor of Judea commissioned Julius the centurion to take Paul and Aristarchus, along with several other prisoners, to Caesar’s court in Rome; Luke joined them. After an uneventful sail to Myra on the coast of southwest modern-day Turkey, Julius found passage on an Alexandrian ship, likely transporting grain from Egypt to Italy. This was meant to take them across the open waters of the Mediterranean to Rome. The winds shifted, however, and blew them to the southern coast of Crete. Paul warned the ship’s owner to stop for the winter, but the owner wished to find a better harbor. In the attempt, strong winds blew the ship into a stronger tempest. After two weeks, the 276 crew members and passengers abandoned ship, barely escaping with their lives as waves pounded the ship to splinters off the coast of Malta (Acts 27).

The island proved much more comfortable than the sea. The Holy Spirit empowered Paul to provide healing for the people of Malta and, in return, they provided the castaways with everything they needed for their three-month stay. Now, winter is over, and they’ve boarded another Alexandrian ship headed north (Acts 28:1–11). Syracuse is a port city on the east coast of Sicily. From here, they will go north to Rhegium on the tip of Italy’s coast. Then they will make way through the narrow pass between Sicily and the mainland. Julius and the others will disembark farther north in Puteoli. After spending a week with welcoming believers in Puteoli, the group will traverse the final miles to Rome (Acts 28:13–16).

We don’t know why God allowed Paul and his companions to experience such traumatic travels. We do know that Julius always regarded Paul and after Paul was proven right about wintering at Crete, respected him even more. Paul will spend two years under house arrest, constantly under guard. It may be that Julius tells the Roman soldiers what Paul has done. In response, they take Paul’s words seriously and salvation is brought to Caesar’s own household (Philippians 4:22).

Verse 13. And from there we made a circuit and arrived at Rhegium. And after one day a south wind sprang up, and on the second day we came to Puteoli.

Luke’s writing style seems especially happy when he can describe a sea voyage. He, Paul, and Aristarchus are on the home stretch to Rome. The first leg was a leisurely sail from Caesarea Maritima to Myra on the southwest coast of modern-day Asia Minor. The second leg included two weeks in a storm so fierce they couldn’t see the sun. By the end, they found themselves swimming for their lives as their ship disintegrated under the power of the surf off the island of Malta (Acts 27). They then spent three months on Malta while Paul healed the sick and the locals responded with great hospitality toward the castaways. Once sea traffic resumed, the friends caught another ship to take them north (Acts 28:1–11).

They left the northern coast of Malta and sailed to Syracuse on the eastern shore of Sicily where they stayed for three days (Acts 28:12). Now, they stop at Rhegium—modern-day Reggio di Calabria—on the costal tip of Italy and thread their way through the narrow channel past Sicily. A strong wind drives them 180 miles to Puteoli, modern-day Pozzuoli, about 25 miles west of Mt. Vesuvius. After the hardships just getting to Malta, they must find the quick trip to Puteoli ironic.

In Puteoli, Paul, Luke, and Aristarchus will meet fellow believers who invite them to stay. After a week, they start their walk to Rome, but are met part-way by Christ-followers from the city. Paul will spend two years under house arrest while Luke, presumably, writes his book The Acts of the Apostles. Paul will be released, but Luke will write no more about Paul’s travels (Acts 28:14–31).

Verse 14. There we found brothers and were invited to stay with them for seven days. And so we came to Rome.

Paul, Luke, and Aristarchus have landed in Puteoli—modern-day Pozzuoli—on the west coast of Italy, not far from Mt. Vesuvius. Paul, and presumably Aristarchus, are there to have their cases tried before Caesar (Acts 25:10–12; Colossians 4:10). Luke had followed Paul to Jerusalem two years prior and has accompanied him to Rome.

Paul has never been to Rome, although he has wanted to visit for a long time (Romans 1:11–13; 15:22–23). He wrote the book of Romans so the believers there would have sound theology to study and live out until he could be there in person. His extended personal greetings in Romans 16 added legitimacy to his ministry through witnesses in the Roman church. The book was likely written in AD 56–58, possibly from Corinth, before he went to Jerusalem where he was soon arrested (Romans 15:24–28; Acts 21); Phoebe of Romans 16:1 was from Cenchreae, one of Corinth’s ports.

Luke does not elaborate as to whom the “brothers” are. Puteoli had the second-oldest settlement of Jews after Rome, but the Jews had been driven out of Rome in AD 49, which is how Paul met Priscilla and Aquila in Corinth (Acts 18:2). Apparently, they have returned since they’re mentioned in Romans 16:3–4. All this is before AD 64 when Rome burned and Nero persecuted Jews and Christians.

“And so we came to Rome” means “in this manner;” that is, with friends.

Verse 15. And the brothers there, when they heard about us, came as far as the Forum of Appius and Three Taverns to meet us. On seeing them, Paul thanked God and took courage.

Paul, Luke, and Aristarchus are on the last leg of a very arduous journey to Rome. Their ship landed at Puteoli where the trio met other Christ-followers who invited them to stay. A week later, they finished their journey (Acts 28:11–14).

The Forum of Appius was a small town about 40 miles, or 64 kilometers, south of Rome. Three Taverns is about a quarter that to the north. Paul had not yet been to Rome, but the church was already well established (Romans 1:8). In AD 49, the emperor drove out the large settlement of Jews from the city. Shortly after, Paul met two of these Jews, Priscilla and Aquila, in Corinth (Acts 18:2). By the time Paul wrote his letter to the Romans, about three years before his arrival, Priscilla and Aquila had returned to Rome (Romans 16:3–4), undoubtedly either starting or building up the church there. It’s also likely some of the Jews who heard Peter’s message at Pentecost returned to share Jesus’ offer of salvation with their friends and families (Acts 2:10–11).

Paul will face a somewhat different response from the Roman Jews who do not follow Jesus. Despite his careful explanation of how Jesus fulfills the law of Moses and the prophecies found in Jewish Scriptures, only a few will accept his argument and recognize Jesus as their Messiah. Paul will, once again, turn his focus to the Gentiles. He’ll spend two years under house arrest in a private apartment, preaching to visitors and writing Ephesians, Philippians, Colossians, and Philemon (Acts 28:16–31).

Verse 16. And when we came into Rome, Paul was allowed to stay by himself, with the soldier who guarded him.

Over two years prior, Paul had returned to Jerusalem from his third missionary journey. He had accompanied several Gentiles from churches around the Aegean Sea: those who had brought support for the church in Jerusalem. While visiting the temple one day, non-Christian Jews from the same area wrongfully accused him of bringing one of his Gentile friends into the temple. They started a riot and incited a mob to drag Paul from the temple and beat him. The Roman tribune, the army officer assigned to the nearby Antonia Fortress, sent his soldiers to rescue Paul. After investigating for several days, the tribune realized two things: he would never understand why the Jews decided to beat Paul, and he would never be able to protect Paul from the murderous Sanhedrin. He sent Paul to the governor in Caesarea Maritima (Acts 21:27—23:35).

Governor Felix quickly realized that Paul was innocent but also understood that if he let him go free the Sanhedrin would cause problems. He kept Paul under house arrest in Caesarea for two years until he was recalled to Rome for cruelty (Acts 24). His successor, Governor Festus, also wanted to placate the Jewish leaders but didn’t realize his efforts made Paul vulnerable to assassination. Paul settled the issue by appealing his case to Caesar, which was his right as a Roman citizen (Acts 25:1–12).

After a harrowing sea voyage (Acts 27), Paul has finally reached Rome, along with Aristarchus, who is also a prisoner (Colossians 4:10), and Luke. Because Paul is a Roman citizen and Festus sent no real charges against him, he settles under house arrest in an apartment he pays for himself. He does have a constant guard, possibly chained to him. But he is allowed to meet with whomever he wishes. During his two-year stay, he tries to bring the Jews in Rome to faith in Christ, he meets with several Gentiles, and he writes Ephesians, Philippians, Colossians, and Philemon. Presumably at the same time, Luke writes the book of Acts.

Verse 17. After three days he called together the local leaders of the Jews, and when they had gathered, he said to them, “Brothers, though I had 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.

Several years before Paul reached Rome, he wrote to the church there (Romans 15:24–28). He has now been in the city for three days, under house arrest while awaiting his trial before Caesar (Acts 25:6–12). Instead of church members, some of whom he’s already seen (Acts 28:14–16), he invites the Jewish leaders. He wants to get ahead of any rumors they may have heard about him.

Two years prior, in Jerusalem, he was falsely accused of several crimes against the Mosaic and Roman laws. The claim that Paul encouraged Jews not to circumcise their sons is patently false; he only stipulated that for Gentile Jesus-followers (Acts 15:1–5; 21:20–21). Neither did he bring a Gentile into the temple, which would be desecration of a religious structure and against the Roman law (Acts 21:27–29). Formal charges included that he started riots among the Jews, something only true if it includes being falsely accused and nearly beaten to death (Acts 21:30–31; 24:5). The charge that he leads a sect of the Nazarenes is true, but the Romans won’t consider Christianity and Judaism two different religions until after the Bar Kokhba Rebellion of AD 132 (Acts 24:5).

The Jews in Rome know the Jews from Jerusalem do not approve of Christianity, but they don’t know why. Fortunately, they haven’t heard anything about these specific charges against Paul. They agree to meet again to hear Paul’s message; some will agree that Jesus of Nazareth is their Messiah while others won’t. Paul, who desperately wants all Jews to come to Christ (Romans 9:1–5), considers this a rejection and decides to concentrate on the Gentiles (Acts 28:21–28).

Rome had a significant Jewish population at this time. In the first century BC, the Roman general Pompey captured some Jews, enslaved them, and took them to Rome. The Jewish captives followed their religion so strictly, including their diet and observance of the Sabbath, that they were useless as slaves. So, Pompey released them. Some of these returned to Jerusalem and established the synagogue of the Freedmen (Acts 6:9). Others stayed in Rome. In AD 49, the emperor drove the Jews out, which is how Paul met Priscilla and Aquila (Acts 18:2). Later, the Jews were allowed to return; Priscilla and Aquila were already home and hosting a church by the time Paul wrote his letter about three years before (Romans 16:3).

Context Summary
In Acts 28:17–29 Paul finally receives his heart’s desire: to witness to the Jews in Rome. Rome is a strategic city and if the Jews there accept Jesus as their Messiah, they will legitimize Jesus-worship to the other Jews in the Empire. As in every city Paul visits, however, some accept Jesus and others don’t. Paul becomes frustrated and redoubles his efforts to reach the Gentiles. He spends two years under house arrest but with the freedom to write and to speak with whomever chooses to come through his door.

Verse 18. When they had examined me, they wished to set me at liberty, because there was no reason for the death penalty in my case.

Paul is explaining to the Jews in Rome why he is under house arrest and chained to a guard. Two years prior, the Sanhedrin along with Jews from the province of Asia in modern-day Turkey charged Paul with crimes against the Mosaic and Roman laws. The formal charges were that he caused Jews to riot, led a sect of the Nazarenes, and tried to profane the temple (Acts 24:5–6). Any of these could be interpreted as capital offenses against the Roman law if true.

The charge that Paul tried to profane the temple arose from his return to Jerusalem. He accompanied several representatives from the churches around the Aegean Sea who had brought support for the church in Jerusalem. One of these, Trophimus, was a Gentile from Ephesus in the province of Asia. One day, Jews from Asia saw Paul at the temple and assumed he’d brought Trophimus (Acts 21:27–29). To bring a Gentile was to desecrate the temple according to the Mosaic law. To desecrate an authorized religious structure was a capital offense against the Roman law.

The charge that Paul “stirs up riots among all the Jews throughout the world” (Acts 24:5) could possibly be demonstrated by two examples. The first occurred in Ephesus, a major port in Asia. His ministry there was so successful the silversmiths who made shrines for Artemis worship became worried for their livelihood. In response, the smiths started a rally for Artemis, gathering a large crowd that marched to the theater where they shouted, “Great is Artemis of the Ephesians!” for two hours. Eventually, the town clerk broke them up and sent them home (Acts 19:23–41). The second riot Paul “caused” was when the Asians at the temple grabbed him and incited a crowd to beat him nearly to death until the Roman army officer rescued him (Acts 21:30–36). Starting a riot could also be a capital offense against the Roman law.

That the Sanhedrin charged Paul with leading “the sect of the Nazarenes” was a miscalculation on their part (Acts 24:5). Rome didn’t initially differentiate between Judaism and Christianity. In fact, it wasn’t until the Jews were ultimately defeated at the Bar Kokhba Rebellion in AD 132 that the Romans realized they were two different religions. Since Rome decreed Judaism an authorized religion, Christianity lived under that umbrella of protection for about 100 years.

The Sanhedrin brought these charges against Paul before Governors Felix (Acts 24:2–9) and his successor Festus (Acts 25:7). Both governors realized the Sanhedrin had neither evidence nor witnesses, and the governors wanted to free Paul. Unfortunately, neither wanted to irritate the Jewish leaders (Acts 24:22–27; 25:9). When Paul realized Festus was not going to give him justice, he appealed his case to Caesar (Acts 25:10–12).

“They” includes several people. The tribune Claudius Lysias sent Paul to the governor in part because he couldn’t figure out what crime Paul had committed (Acts 23:23–30). Felix knew Paul was innocent but wanted a bribe (Acts 24:26–27). Festus also knew Paul was innocent but to be sure he invited the leaders of Caesarea as well as King Agrippa II to hear Paul’s case (Acts 25:13–27). Festus, Agrippa, and the other leaders agreed Paul should have gone free if he hadn’t appealed to Caesar (Acts 26:30–32).

Verse 19. But because the Jews objected, I was compelled to appeal to Caesar — though I had no charge to bring against my nation.

After longing to visit Rome for years (Romans 1:9–10; 15:23), Paul has finally arrived. Unfortunately, he’s under house arrest and chained to a Roman guard. His situation looks suspicious, and he knows the rumors his enemies are spreading are particularly harmful. So, he has invited the Jewish leaders to visit so he can explain why he’s in this predicament.

It started over two years prior when he visited Jerusalem. Through a series of unlikely events, he found himself under house arrest in Caesarea Maritima, despite having committed no crime. The Sanhedrin in Jerusalem wanted him dead, but Governor Felix had to protect him as a Roman citizen. But Felix didn’t want to release Paul and risk irritating the Sanhedrin (Acts 24). Two years later, Felix was called to Rome to answer to accusations of cruelty. His replacement Festus was a kinder man and a better leader, and he wanted to rule the Jews through respect and cooperation. When the Sanhedrin brought up the same unfounded charges, Festus realized Paul was innocent but wanted to work with the Sanhedrin. He didn’t realize that by doing so he would make Paul vulnerable to their assassination plans. Paul chastised Festus for not doing his job and appealed to Caesar (Acts 25:1–12).

The last clause, where Paul clarifies that he has no intent of prosecuting his own people, is significant. According to Roman law, if someone brought false charges against another, they could be given the same punishment the accused would face if found guilty. The Sanhedrin accused Paul of starting riots and desecrating a religious structure, both capital offenses in Rome (Acts 24:5–6). Paul could countersue. Since both Felix and Festus would have recorded the proceedings, including the parts where the Sanhedrin had neither witnesses (Acts 24:18–19) nor evidence (Acts 25:7), Paul could have accused them with false witness. Because their false witness referred to capital crimes, they could have been executed.

Verse 20. For this reason, therefore, I have asked to see you and speak with you, since it is because of the hope of Israel that I am wearing this chain.”

Paul is in a predicament. He is finally in Rome, but he is under house arrest. He wants to explain to the Jews in Rome that Jesus of Nazareth is the Jewish Messiah. However, at the moment, his ministry is surrounded by malicious rumor. To reach the Jews, he must first explain why he is in such a state.

In short, the Sanhedrin accused him of crimes against the Mosaic and Roman laws—capital offenses (Acts 24:5–6; 25:7). He is innocent, but the Roman governors were fearful of the Jewish leaders and refused to give him justice by releasing him (Acts 24:22–27; 26:31). In fact, he could have brought up charges of false accusation against the Sanhedrin, and they could have been executed. Paul refrained, however (Acts 28:17–19).

Paul has been charged with teaching that Jews shouldn’t obey the Mosaic law, bringing a Gentile into the temple (Acts 21:20–21, 27–29), starting riots, leading an illegal religious sect, and profaning the temple (Acts 24:5–6). But through it all, he has insisted that the core of his “crime” is his belief that the Messiah has come. He believes—and he has proven numerous times—that Jesus of Nazareth rose from the dead and fulfills the prophecies of the Messiah found in the Jewish Scriptures. He is happy to be in chains if that’s what it takes to share that message (Ephesians 6:20). In fact, he finds both safety and freedom of speech while chained to a Roman guard (Acts 28:30–31).

Verse 21. And they said to him, “We have received no letters from Judea about you, and none of the brothers coming here has reported or spoken any evil about you.

Though it has taken a long time to work out, Paul’s strategy (Acts 28:19) has succeeded. He is in Rome, waiting for his trial to come before Caesar. He’s completely innocent of all charges, but Judaean politics have made him a prisoner. If he were free, he would visit the synagogue and wait to be invited to speak. He would then show how Jesus of Nazareth fulfills the Messianic prophecies. In this case, he can’t leave his apartment, but he can have visitors. So, within three days of his arrival, he invites the Jews he would normally meet in the synagogue (Acts 28:17).

Paul needs to establish his authority. The first thing he does is explain why he is a prisoner despite the charges against him being false. Fortunately, the Roman Jews have not heard anything of the rumors flying around Jerusalem. That they have had no letters is interesting. Paul was first charged two years prior. He left Jerusalem several months ago, got caught in a ferocious storm, and had to stay on the island of Malta for three months before finally making it to Rome. The Sanhedrin had plenty of time to send word about Paul, but apparently didn’t think it worth their effort.

Even so, the Roman Jews probably heard of Paul. Priscilla and Aquila have since returned to Rome after their eviction (Acts 18:2), and Paul knows several Jewish and Gentile Christians in Rome (Romans 16).

The Jews have heard about the sect Paul is a part of, and they’re curious but dubious. They agree to meet with Paul again so he can explain. Paul is desperate for all Jews to recognize Jesus as their Messiah (Romans 9:1–5) and gladly shows how Jesus fits within the Law and the Prophets. Jews are a communal people, and Paul hopes the community in Rome will accept Christ. Only some do, and Paul sees no difference between a partial rejection and a whole rejection. He scolds them with references to the prophet Isaiah and recommits his ministry to the Gentiles (Acts 28:22–31).

Verse 22. But we desire to hear from you what your views are, for with regard to this sect we know that everywhere it is spoken against.”

Paul has wanted to visit the church in Rome for years (Romans 1:9–12; 15:23) but his heart is for the Jews (Romans 9:1–5). He finally has the chance. He reached Rome three days prior, under the guard of Julius, a centurion. He is now under house arrest, chained to another Roman guard. Fortunately, the Jewish leaders agree to meet him in his apartment. He explains how he was falsely accused but held by the Roman governors because the Sanhedrin would have caused problems had he been released. In fact, he could have pressed charges against the Sanhedrin for false testimony. The Jewish leaders in Rome don’t know what he’s talking about—they haven’t received any word about him from Jerusalem (Acts 28:17–21).

They have heard about this new sect, however. “Everywhere” is vague. The gospel had certainly spread abroad and was very often not accepted by local Jewish leaders. Paul was an infamous and hated figure among Jews in several places. Most significantly, he was despised in the province of Asia in southwest modern-day Turkey. Jews in this region were among the first to condemn Christianity before it had even spread beyond Jerusalem (Acts 6:8–14). Jews from Asia also accused Paul of bringing a Gentile into the temple (Acts 21:27–29). Another significant location is Thessalonica. When Paul and Silas started preaching there, the Jews became jealous of their following and nearly started a riot. When the missionaries moved on to Berea, the Thessalonian Jews followed them and harassed the city so much the new believers sent Paul to Athens (Acts 17:1–15).

The Jews in Rome would have gone to Jerusalem on occasion for religious feasts and may have met Jews from Thessalonica or Asia there. It’s also possible they, like Priscilla and Aquila, went to Corinth when the emperor temporarily expelled Jews from Rome in AD 49 (Acts 18:2). If so, they would know that although the ruler of the Corinthian synagogue agreed that Jesus is the Messiah, many others did not (Acts 18:1–17).

The Jews in Rome will not react so violently to Paul—perhaps because of that Roman guard—but not all of them will accept what he has to say. Paul, saddened and frustrated, will reaffirm his mission to the Gentiles during his two-year stay. He will then be released, but Luke’s account ends there (Acts 28:23–31).

Verse 23. When they had appointed a day for him, they came to him at his lodging in greater numbers. From morning till evening he expounded to them, testifying to the kingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets.

The Jewish leaders in Rome have agreed to visit Paul. They are open to hearing about the sect of Jesus-worshippers. They have very little knowledge other than “everywhere it is spoken against” (Acts 28:22). They’ve heard next to nothing about Paul, and he’s already explained that he may be under house arrest, but he’s innocent of all charges (Acts 28:17–21). At least they’re willing to listen.

This is Paul’s modus operandi in every new town he enters. Ideally, he’d go to the synagogue and speak there, but that’s not possible in this case. Luke rarely dictates Paul’s messages. In Athens, Paul identified their unknown god with Jesus (Acts 17:22–31). To the crowd in Jerusalem after he was arrested, he gave his testimony (Acts 22:3–21). In this case, we can assume Paul’s message is very similar to the one he gave in Antioch in Pisidia (Acts 13:16–41).

Paul’s explanation about the kingdom of God is important. To the Jews, it includes the fulfillment of the Abrahamic and Davidic covenants when Jews will be blessed above all other nations. Paul needs to explain that a large factor is the part of the Abrahamic covenant where Jews bless the world (Genesis 22:18). This blessing is Jesus, a Jew, providing salvation to all who will believe (Galatians 3:16, 22, 25–29).

The Jews react the same as those in all cities Paul visits: some believe and accept Jesus as their Messiah and some don’t. Paul knows that God interacts with the Jewish nation as a group, and this split frustrates him (Acts 28:24–31). It means individual Jews will join the church, but the nation will not be the driving force of bringing Gentiles to Christ. This is why Jesus chose Paul to reach the Gentiles (Acts 9:15).

Verse 24. And some were convinced by what he said, but others disbelieved.

Paul finally has the chance to explain to Jews in Rome who Jesus is. We don’t have his exact words, just that he tries “to convince them about Jesus both from the Law of Moses and from the Prophets” (Acts 28:23). The “Law of Moses” is the Pentateuch, or the first five books of the Old Testament. The “Prophets” include Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings, and the books Christians consider prophets except for Daniel and Lamentations.

Typically, when Paul reaches a new town, he goes to the synagogue and waits for the synagogue leader to ask him to speak. In this case, he is under house arrest in an apartment. Still, Jewish leaders have agreed to meet with him (Acts 28:17–23). Luke includes very few details about Paul’s messages. The sermon given in Acts 13:16–41 is probably representative of the message Paul gives to new audiences including this one. He starts with a brief review of history, including God’s promises to Abraham and David. He then covers John the Baptist’s ministry and the religious leaders’ rejection of Jesus. He speaks of Jesus’ crucifixion and resurrection. Finally, he ties Jesus to the Messianic prophecies in David’s psalms and warnings found in the prophets.

As in most places Paul serves, some of the Jews in Rome accept his words while others don’t (Acts 14:4; 17:4–5). And, as in most places, Paul is disappointed and frustrated by the rejection. Jesus is the Messiah of the Jews as a nation. God’s promises to Abraham, Moses, and David were given for the Jews as a people. If the Jews as a people would accept Jesus as their Messiah, they would be blessed as a nation. If only a few do, those few receive God’s blessing as Christians, but Israel is lost.

Verse 25. And disagreeing among themselves, they departed after Paul had made one statement: “The Holy Spirit was right in saying to your fathers through Isaiah the prophet:

Jewish leaders in Rome have finally heard Paul’s explanation that Jesus of Nazareth fulfills the prophecies of the Jewish Messiah. Paul has wanted to do this for years. His greatest hope is that his people will accept Jesus as their Messiah; he is even willing to be condemned to hell if that’s what it would take (Romans 9:1–5).

Jesus told Ananias that Paul was Jesus’ instrument “to carry [His] name before the Gentiles and kings and the children of Israel” (Acts 9:15). In every situation—every new town—Paul has prioritized the Jews. Every time he enters a new city, he first goes to the synagogue or the place of meeting and introduces the Jews and devout Gentiles to Jesus. In almost every city, some Jews commit to Jesus, but most don’t. This breaks Paul’s heart. Israel is God’s chosen people: chosen to serve God, be blessed by God, and to present the Messiah for the salvation of the world. The Messiah has come, and the Jews should be spreading the message (Acts 1:8). If the Jews as a nation refuse to accept their Messiah, there is little purpose for the nation’s continued existence. Indeed, between ten and fifteen years after this meeting, the Romans destroy Jerusalem and the Jews do not become a sovereign nation again until 1948.

As the return of Christ nears, God will once again focus on His plan for Israel, this time through His new covenant (Jeremiah 31). God promises, “For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people” (Jeremiah 31:33).

Until then, Paul increasingly realizes that Israel in the church age is better represented by the prophecy in Isaiah 6:9–10: a people who see but don’t understand, with dull hearts and deaf ears (Acts 28:26–27).

Verse 26. “‘Go to this people, and say,”You will indeed hear but never understand,and you will indeed see but never perceive.”

Paul is talking to the Jewish leadership in Rome. He has explained how Jesus of Nazareth fulfills the Messianic prophecies of Moses and the prophets. Some of the Jews accept his explanation. To those who don’t, Paul quotes another prophecy: this one about Jews who refuse to understand God’s Word.

Isaiah served during the reigns of the Judah kings Uzziah, Jotham, Ahaz, Hezekiah, and Manasseh. He saw the northern kingdom of Israel fall to the Assyrians and prophesied Judah would fall to Babylon (Isaiah 39). This quote is taken from Isaiah 6:9; Acts 28:27 quotes Isaiah 6:10. Isaiah 6 recounts Isaiah’s commissioning as a prophet. He had a vision of the Lord on His throne, flanked by seraphim with six wings each. Isaiah lamented that as a fallen human he had no right to be in the Lord’s presence. One of the seraphim ceremonially cleansed Isaiah with a burning coal so that when the Lord asked for a messenger, Isaiah volunteered (Isaiah 6:1–8).

Ironically, the Lord’s first words in the commissioning ceremony were a prophecy that the people would not listen to Isaiah’s warnings. Isaiah primarily prophesied to Kings Ahaz and Hezekiah. Despite Isaiah’s assurance that God would protect Judah from the armies of Syria and Israel, Ahaz took money from the temple treasury and paid Assyria to draw their fire away from Judah. Ahaz then ordered the priests to build a model of the Assyrian altar in the temple and burn sacrifices on it. More horrifically, he sacrificed his own sons (2 Kings 16).

Very likely, when Paul was trying to convince the Jewish leaders in Rome about Jesus, he had included references to Isaiah’s prophecies about the Messiah. It was to Ahaz that Isaiah said, “Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel” (Isaiah 7:14), “Immanuel” meaning “God with us.” Not long after, Isaiah prophesied the Messiah would come from Galilee (Isaiah 9:1–7).

Like Ahaz, the Jews who reject their Messiah choose to worship false gods despite God’s presence with them. We aren’t told what “gods” the Jews in Rome favor. It might be their position in the synagogue or the renewed but fragile peace with the Roman government who now allowed the Jews’ presence in the capital. They should think more clearly, however. Despite Judah’s escape from the Assyrians, about seventy-five years after Isaiah died Jerusalem fell to Babylon. About three years after Paul died, Jerusalem fell to Rome.

Verse 27. For this people ‘s heart has grown dull,and with their ears they can barely hear,and their eyes they have closed;lest they should see with their eyesand hear with their earsand understand with their heartand turn, and I would heal them.’

Paul is under house arrest in Rome, in an apartment where Jewish leaders of the city have agreed to come. They are there to hear about the Jewish sect which claims Jesus of Nazareth is the Jewish Messiah (Acts 28:16–23). The leaders know little about it, other than “everywhere it is spoken against” (Acts 28:22). Paul has clearly shown that Jesus of Nazareth fits the Messianic prophecies in the Jewish Scriptures, including Isaiah. Some of the Jews believe, but some don’t. Paul responds with a quote from Isaiah (Acts 28:24–26).

Acts 28:27 quotes Isaiah 6:10. Isaiah is having a vision of the throne room of the Lord and has just volunteered to be His messenger to the Jews. The Lord’s first words are not encouraging. He predicts that the people will not listen to Isaiah. They will hear and see but not understand (Isaiah 6:9; Acts 28:26).

The action in both passages is puzzling. In Isaiah 6:10, the Lord is clear that an outside force has closed the people’s eyes and ears and hardened their hearts so that they cannot understand and be healed. Jesus quoted these passages as well, in reference to the audience of His parables (Matthew 13:13–15; Mark 4:11–12; Luke 8:10): specifically, the Parable of the Sower. The parable is the story of a farmer who spreads seed on four types of soil: a hard path where the birds take the seed, rocky soil, a thorn patch, and good soil. The seed is Jesus’ offer of forgiveness. The hard path refers to people with hardened hearts who refuse to understand until Satan takes the good news. The rocky soil refers to people who respond favorably to Jesus’ message at first but turn away when times get too tough. The thorny soil is people who accept at first but get distracted by events in the world: both good and bad. The good soil refers to people who accept the gospel, allow the message to change their hearts, and spread the message to others (Mark 4:1–20).

Theologians debate as to whether people represented by the rocky and thorny soils are saved, but the point of Paul’s quote is evident. Despite clear proof, many of the Jewish leaders in Rome make a conscious decision to reject Jesus of Nazareth as their Messiah. Because of their rejection, God will allow them to continue in their rejection of His offer of salvation. As the Jewish community’s experts in the Scriptures, they have every piece of evidence they need (John 5:39–40). Their rejection is intentional. Paul will waste no more time on them.

Verse 28. Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.”

Paul is dismissing the Jewish leaders who have rejected his evidence that Jesus of Nazareth fulfills the prophecies of the Jewish Messiah. His proof was clear: the Jews have no scriptural reason to reject Jesus. Perhaps they are clinging to their positions of influence in the synagogue. Or it’s possible they’ve only recently returned from Rome after being evicted by Emperor Claudius (Acts 18:2). Something in the world has a tighter hold on them than the God they claim to serve (Acts 28:23–27).

Paul has met Jewish leaders like this in all his travels starting in Damascus, the city where he first came to faith in Christ (Acts 9:20–25). From the beginning, Jesus told him he would share His message with Jews and Gentiles (Acts 9:15), but Paul seems to have very different expectations of the two groups. Jews are God’s chosen people. They worship God as a nation. As a nation, they are called to provide and present the Savior of the world (Genesis 22:18; Isaiah 11:10). They have detailed Scriptures that describe the Messiah. If Jews as a nation—or at least Jewish religious leaders—refuse to accept that Jesus of Nazareth fits those descriptions, it is because of their hard hearts (John 5:39–40), not because of any misunderstanding (Acts 28:26–27).

So, when Paul presents his evidence in synagogues, he expects all the Jews to accept it; he doesn’t expect this of Gentiles. God has had to show Paul repeatedly that his primary mission is to the Gentiles (Acts 13:46; 14:27; 18:6; 22:21). Still, it breaks Paul’s heart when Jews reject their Messiah (Romans 9:1–5).

God is not finished with the Jews, however. In the church age, He provides salvation to Gentiles and Jews and joins them in the church (Ephesians 4:4–6). In the end times, God will call back Israel as a nation to know and follow Him (Jeremiah 31:31–34). In fact, the purpose of the inclusion of the Gentiles into God’s people is to make the Jews jealous for their God (Romans 11:11).

Some manuscripts include a verse after this one: “And when he had said these words, the Jews departed and had a great dispute among themselves” (Acts 28:29, NKJV). It is probably not original to Luke’s text, but it neither adds nor subtracts from the passage. In fact, it reiterates Acts 28:25.

Verse 29. And when he had said these words, the Jews departed, and had great reasoning among themselves. KJV

Acts 28:29 is not found in the most reliable manuscripts. This verse may not be original, but it does not add anything significant to the passage and certainly does not challenge any theological truth found in the rest of the Bible. It copies the exact sentiment recorded in Acts 28:25.

Paul has wanted to go to Rome for years. Rome has had a thriving church at least since Priscilla and Aquila returned from their exile (Acts 18:2; Romans 16:3–4). Although Priscilla and Aquila are Jewish, it seems many in the Roman church are Gentiles (Romans 1:13). Shortly after Paul wrote his letter to the Romans he traveled to Jerusalem (Romans 15:25–26) where he was arrested and kept in custody in Caesarea Maritima for two years (Acts 21:33–34; 24:27). He finally appealed his case to Caesar (Acts 25:10–12) but had to survive a harrowing sea voyage before arriving (Acts 27).

When Paul reaches Rome, he is again placed under house arrest, this time in a private apartment. Some of the church members have seen him, but Luke focuses on his meeting with the Jewish leaders three days after Paul’s arrival. The leaders have heard of this Jesus-worship, nothing good, and agree to meet with Paul to learn more. Despite Paul’s thorough explanation of how Jesus fits with the Jewish Scriptures, only some of the Jews agree. Paul dismisses those who reject Jesus and vows to concentrate on reaching the Gentiles (Acts 28:15–28).

Verse 30. He lived there two whole years at his own expense, and welcomed all who came to him,

Luke condenses Paul’s two years in Rome into one English sentence, divided in our Bibles as two verses. Paul is under house arrest, waiting for his trial. He had finished his third missionary journey by escorting representatives from the churches around the Aegean Sea who were bringing support for the church in Jerusalem. Some of these representatives were Gentiles (Acts 20:4; Romans 15:25–26). Jews from modern-day Asia Minor falsely accused Paul of bringing one of his Gentile friends into the temple (Acts 21:27–36). The Roman tribune arrested him, the Sanhedrin tried to assassinate him, and the governor kept him under house arrest in Caesarea Maritima for two years (Acts 22—24). When a new governor seemed equally unlikely to release him, Paul claimed his right as a Roman citizen to have his case tried before Caesar. The governor had to send him, even though the Sanhedrin had never provided proof or witnesses that Paul had committed a crime (Acts 25—26).

Paul has wanted to visit Rome for years (Romans 15:23–28), but he probably didn’t intend on staying so long. He has already met with the Jewish leaders of the city and convinced a few that Jesus is the Jewish Messiah (Acts 28:17–28). Now, he likely meets with many of the people mentioned in Romans 16, including his old friends Priscilla and Aquila. Paul is chained to Roman guards who apparently listen in and bring his message to the staff at Caesar’s house (Philippians 4:22). Paul also writes letters to the churches in Ephesus, Philippi, and Colossae.

Paul has one other special visitor. A slave from Philippi, named Onesimus, visits one day. He has run away and possibly stolen from his master. We don’t know why he comes to Paul or if he knows Paul is a friend of his master Philemon. During his visit, he listens to Paul’s message about repentance and forgiveness through faith in Jesus. He comes to accept Christ as his Savior, and Paul sends him home with a letter. Philemon has the right to brand Onesimus’s forehead for running away, but Paul reminds his friend how much he owes Paul—his very soul. With Onesimus’s return, he receives not just his slave but a new brother in Christ. Paul also makes a subtle suggestion that Philemon free Onesimus, saying, “Confident of your obedience, I write to you, knowing that you will do even more than I say” (Philemon 21).

We don’t know why the court system of Rome releases Paul after two years, but mostly likely because his accusers never show up. They have already accused Paul before Roman governors twice, but with no proof and no witnesses they only embarrassed themselves (Acts 24; 25:1–7). If Paul is out of the way and they have no concrete evidence, there’s no reason for the Jewish leaders of Jerusalem to travel to Rome.

Context Summary
Acts 28:30–31 is Luke’s epilogue to the book of Acts. Paul is under house arrest, awaiting trial before Caesar for crimes he didn’t commit. He spends his time teaching anyone who is willing to visit him and writing to some of the churches he has planted over the years. Luke gives us no details. After two years, Paul is released. We have some of Paul’s letters from after that time that infer he went on another missionary journey before being arrested again and condemned to die (2 Timothy 4:6–7). Tradition says he was beheaded in AD 67.

Verse 31. proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance.

Paul is under house arrest in Rome, waiting for his case to be tried before Caesar’s court. He is chained to a Roman guard and cannot leave his apartment. Ironically, this status as a prisoner means he has never been safer. The Jews are ignoring him. The Sanhedrin can’t reach him. The Roman government thinks he practices Judaism, which is an authorized religion. He has no fear of robbers or hurricanes or assassination plots.

In addition, although Paul can’t leave, his visitors face no restriction in coming or going. He probably sees the people mentioned in Romans 16 frequently. He also sees Tychicus (Ephesians 6:21), Timothy (Philippians 1:1), Aristarchus, Justus, Epaphras, Luke, Demas—and even reconciles with Mark (Colossians 4:10–14). He dictates letters to the churches in Ephesus, Philippi, and Colossae, as well as one to his old friend Philemon. In addition, the guards chained to him bring Jesus’ message to Caesar’s household (Philippians 4:22).

Most ironically, while imprisoned under the shadow of Caesar, Paul spreads the message about Jesus the King and the coming kingdom of God. The kingdom of God is the reality that God is sovereign over all creation. As King, He reigns in His follower’s hearts and gives or withdraws blessings from the people and creation, over which He has authority. The kingdom will come into full reality when God’s followers dwell with Him in eternity.

Like Shadrach, Meshach, and Abednego in the fiery furnace or Daniel in the lions’ den (Daniel 3; 6), Paul knows God can keep him safe in the presence of his enemies (Psalm 23:5). After two years, when Paul’s accusers apparently refuse to appear with their non-existent evidence of his crimes, he will be freed to take Jesus’ offer of forgiveness on the road again.

Luke’s account stops here, however. Luke doesn’t record Paul’s fourth missionary journey or his final arrest and imprisonment. Church historian Eusebius wrote that shortly after Paul dictated his second letter to Timothy (2 Timothy 4:6–8), Nero had Paul beheaded. As a Roman citizen, he had the privilege of a swift and painless death.

At the point the book of Acts ends, however, Paul is spreading the gospel throughout Rome, his friends coming and going, and, possibly, Luke writing his book in a corner, asking questions about Paul’s long ministry.

Book Summary
The summary of the book of Acts is provided in Jesus’ words in Acts 1:8: ”But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the ends of the earth.” In Acts 2:1–13, the Christ-followers receive the Holy Spirit. Acts 2:14—7:60 describes the rapid growth of the church in Jerusalem. Chapters 8—12 find Jewish persecution inadvertently spreading the gospel throughout Judea and Samaria. And in chapters 13—28, Paul and his companions spread the good news throughout the Roman Empire.

End of Chapter 28.

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