Acts 28

H. Leo Boles Commentary On Acts 28 THREE MONTHS IN MELITAAct_28:1-10 1 And when we were escaped,—When the crew and all the passengers were safely on shore, they learned that the island was “ called Melita.” No doubt the sailors would have recognized the island had they approached it in the usual way. This island is now known as “ Malta” ; it is located about sixty-five or seventy miles south of Cilicia or Sicily; it is nine miles wide and seventeen miles long; it now belongs to Great Britain. At one time it was thought that the shipwreck was near the island of Meleda, but that view is no longer held. The island of Malta fits the description in every way, and was on the direct route to Syracuse and Rhegium. 2 And the barbarians showed us no common kindness:— “ Barbarians” is from the Greek “ barbaroi,” and is a word used by the Greeks who called all men “ Barbarians” who did not speak Greek (Romans 1:14), not “ barbarians” as meaning rude or uncivilized ; it simply meant “ foreign folk.” The term originally meant “ uncouth repetition,” Greek, “ barbar,” not understood by others. (1 Corinthians 14:11.) Paul used the term with “ Scythian” in Colossians 3:11, and here it meant that they were not Christians. The inhabitants of the island showed “ no common kindness” to the stranded crew and passengers. They were very kind to the strangers; “ they kindled a fire,” “ received us all,” made no distinction between the different classes represented in the company. It was cold, and the natives showed due consideration for the unfortunate ones who had been shipwrecked. The shipwrecked were wet from swimming to land, so the natives made a fire to warm and dry them. 3 But when Paul had gathered a bundle of sticks—We see Paul here making himself useful by helping as he had done along the journey before the shipwreck. It appears that he and other prisoners helped to throw overboard some of the cargo to lighten the ship. A poisonous serpent had hidden itself in the driftwood that Paul gathered, and when the wood was placed on the fire, this “ viper,” which was in a state of torpor because of the winter season, came out and “ fastened” on Paul’ s hand. The serpent was warmed into activity by the heat and bit Paul. It is claimed by some that Luke’ s record is not true, since there are no poisonous reptiles there now. However, the fact that there are no poisonous vipers on Malta now does not prove that Luke’ s statements are false.

The island now has a larger population than it had at that time. Such animals are driven away and destroyed by civilized man. Many sections of our own country were infested with dangerous animals and poisonous serpents at one time, but now the present-day civilization has driven them away, and many species have even become extinct. 4 And when the barbarians saw the venomous creature—The natives on the island were superstitious; they could see that Paul was a prisoner, and they naturally suspected that his crime was no small one; they concluded that he was a murderer, and though he had escaped death in the sea, “ yet Justice hath not suffered to live.” They personified “ Justice,” and expected Paul, as a condemned man, to fall down dead. They reasoned that Paul had fortunately escaped drowning in the sea, but now justice had overtaken him. They knew the bite of a viper would produce death. 5 Howbeit he shook off the creature—There is nothing in the Greek to represent “ venomous” as used in verse 4, and the translators did not repeat it in verse 5. “ Creature” is from the Greek “ therion,” and the ancient medical writers applied the word to “ venomous serpent,” and especially to vipers. The Greek “ ther¬ion” has an interesting history. “ Treacle” means “ molasses,” and comes from “ theriake,” and means an antidote made from the flesh of vipers. Paul shook off this viper into the fire and felt no harm from its bite. Paul was not excited, but had perfect composure, because he recalled the two promises: (1) that of Christ to his disciples concerning serpents (Mark 16:18; Luke 10:19); and (2) the promise that he should preach the gospel in Rome; therefore, he would not die before he reached that city. 6 But they expected that he would have swollen,—In their superstitious minds and the conclusion which they had erroneously reached, they expected Paul to fall down dead. As seen above, they had concluded that he was some notorious criminal. However, when Paul suffered no harm from the venomous viper, they went to the other extreme in their reasoning, and “ said that he was a god.” They waited long enough for the poison to take effect, and when it did not, they easily jumped to the extreme position that he was “ a god.” They expected Paul’ s hand or body to “ have swollen” ; this was the usual effect of the bite of a viper, making itself apparent in a very short time. “ Swollen” is from the Greek verb “ pimpremi,” which means “ to blow, to burn, to inflame, to cause to swell.” They also expected Paul to fall down dead. The two common results of the viper’ s bite were a swollen body and death. Paul did not suffer either one, so “ they changed their minds.” 7 Now in the neighborhood of that place—Near the place where the shipwrecked crew and passengers landed was “ the chief man of the island” ; he was called “ Publius.” Publius is called Protos,” which was the official title of the ruler of the island. He received Paul and his companions, Luke and Aristarchus, and showed great favor to them by entertaining them. It is not known whether Julius, the centurion, or the other officials were invited. They were entertained for “ three days courteously.” Some think that the entire company was entertained by Publius; it is very likely that he would invite Julius, as Paul was in his charge as a prisoner. 8 And it was so, that the father of Publius lay sick—Publius’ father lay sick of a fever. “ Sick” is from the Greek “ sunechomenon,” which means “ held together” ; “ fever” is from the Greek “ puretois,” and means intermittent attacks. “ Dysentery” is from the Greek “ dusenterioi,” and is another medical term which Luke uses; these two diseases are commonly found together. Paul went into Publius’ father and prayed, and laid his hands on him and healed him. Paul followed the same course as Peter in the case of Tabitha. (Acts 9:36-43.) Paul was given miraculous power on this occasion to heal Publius’ father. Luke, who was a physician, was with Paul, but nothing is said of his prescribing anything for the sick man. This is another fulfillment of the promise made by Jesus in Mark 16:18. 9-10 And when this was done,—The fact that Paul had cured Publius’ father was speedily made known throughout the island. Nothing is said about Paul’ s preaching the gospel; that is taken for granted, and the miracles which he performed confirmed his words. His preaching and working miracles went together. As the people learned that there was one who could heal all these diseases, they brought the afflicted and diseased to Paul and he cured them. Naturally the ruler of the island and the people would bestow great honors on one who had such power as to heal instantly the disease. They showed their honors in a very substantial way, for when Paul and the others sailed from the island, “ they put on board such things as we needed.” It should be remembered that the shipwreck had lost everything in the sea; not only Paul and other Christians received help from the natives, but all who needed help received clothing and provisions.

These tokens of respect showed the kindness and appreciation of the natives. The good things which came to the soldiers and sailors came because of Paul. Naturally, the gospel would be commended to all, as Paul took no honor or credit to himself; he always gave his Lord honor and credit for what he taught and did. PAUL AT ROMEAct_28:11-31 ARRIVAL AT ROMEAct_28:11-16 11 And after three months we set sail—It was now about February; the Day of Atonement or Fast occurred on the tenth of Tisri (September-October). (Leviticus 16:29 Leviticus 23:27; Numbers 29:7.) This day occurred in A.D. 59 on October 5, and in A.D. 60 it oc¬curred on September 23. We do not know how long after the Day of Atonement before the ship left Fair Havens (Acts 27:8); then there came the fourteen days of Act 27:27, bringing us near the end of October or the beginning of November. Three months from this would be the beginning of February. This was a little early for general navigation on the Mediterranean Sea at that time. The crew, of course, was anxious to sail at the earliest opportunity ; they were anxious to reach their destination. There was another ship in the harbor from Alexandria; it had wintered “ in the island,” and since it probably belonged to the same company to which the stranded crew belonged, they prepared to sail on this vessel.

Its sign was “ The Twin Brothers,” or Castor and Pollux. Castor and Pollux were deities of sailors whose figures were painted on one side of the ship; this sign was the name of the ship. Hence, Paul and his company board another grain ship of Alexandria bound for Rome. 12 And touching at Syracuse,—The ship left the island of Melita or Malta and sailed nearly due north to Syracuse; this was a direct course. The distance from Malta to Syracuse was about eighty miles; Syracuse was the principal place on the island of Sicily. They remained three days here, and Paul may have found some Christians with whom he could visit during this time. Ships from Alexandria to Italy usually stopped here; the stay there of three days was probably waiting for a favorable wind. 13 And from thence we made a circuit,—“ Circuit” is from the Greek “ perielthontes,” and means “ to go around,” but here it appears to mean “ casting loose” ; the ship was not able to make a straight course to Rhegium; this was a town on the Italian side of the Straits of Messina. We are told that the ancient coins of Rhegium exhibit Castor and Pollux as twin brothers. After one day a south wind began, and on the second day they arrived at Puteoli. The distance from Rhegium to Puteoli was about one hundred eighty miles, and if the ship sailed seven knots, or seven nautical miles an hour, it would require about twenty-six hours to make the voyage. Puteoli was the customary port for the Alexandrian grain ships. “ Puteoli” is derived from the springs “ Putei,” which abound there, or from the bad odor of the waters. It was the principal port south of Rome. Paul could look upon the well-known beauty of the Bay of Naples, and upon Vesuvius. 14 where we found brethren,—We know from the list of names recorded in Romans 16 that the Christian brethren were at this time numerous in Rome. It appears that there were also Christians at Puteoli. This is the only mention of a congregation in Italy outside of Rome. Paul and his company tarried here seven days. Many have thought that he tarried there to spend the Lord’ s day with them as in Acts 20:6-7 at Troas and in Acts 21:4 at Tyre. It appears that the centurion granted Paul much liberty.

This is to be expected since Paul had proved himself to be an extraordinary prisoner, and had saved the lives of the centurion and others. After remaining there the seven days they came to Rome. This bare statement of the fact of their arrival is made by Luke to show the end of their journey. Luke, the historian, now turns aside in the next sentence to mention circumstances connected with their route from Puteoli. This is the climax of the book of Acts (Acts 19:21 Acts 23:11), but it is not the close of Paul’ s career. Many scholars have contended that a new paragraph should begin with verse 15.

Paul had now reached Rome, but not as he had at one time expected. (Romans 15:22-29.) 15 And from thence the brethren,—The news that Paul was on his way to Rome reached Rome or the church there before Paul arrived. It appears that the brethren from Puteoli forwarded the news to Rome, and the brethren from Rome came to meet Paul. Paul’ s meeting with the brethren refreshed him. (Acts 18:5; Romans 1:11-12 Romans 15:32; 2 Corinthians 13 2 Corinthians 7:6.) Some of them came as far as “ The Market of Appius,” which was about forty-three miles from Rome. Others met him at “ The Three Taverns,” which was about thirty-three miles from Rome. It appears that there were two separate groups of brethren from Rome, one in advance of the other. Among these were possibly Aquila and Priscilla and others named in Romans 16.

We see here two very distinct charactersitics of Paul— the appreciation of help derived from the presence of friends and the gratitude which such services inspired in him. Paul saw that Christ was already at Rome; he was encouraged at the thought that Rome was receptive of the gospel. 16 And when we entered into Rome,—Luke is still with Paul; this is seen by the use of the pronoun “ we.” Paul was now in Rome, but a prisoner. Julius, the centurion, into whose hands Paul had been committed, now turned him over to the proper authorities. Some very ancient authorities insert in the text “ the centurion delivered the prisoners to the Chief of the camp” ; however, Paul was permitted “ to abide by himself with the soldier that guarded him.” It is not certain who was the chief officer to whom Paul was committed; some think that he was Burrus who was prefect of the Praetorian Guard from A.D. 51 to 62; others think that he was turned over to the captain of the peregrini. We may be sure that the centurion, Julius, recommended Paul very highly to the officer who took charge of him. The kind terms in which Festus reported the case, and Paul’ s noble conduct and helpfulness on the voyage, would combine to influence the officer to grant to Paul every privilege and comfort within his power. Paul first retired to a friend’ s house (Acts 28:23), and then rented an apartment for himself (Acts 28:30).

Wherever he was he was fastened by a chain to a soldier. Prisoners with light offenses charged against them were granted many favors. Paul tells us that he gradually became known to the greater number of the imperial bodyguard. (Philippians 1:12-13.) Different soldiers relieved each other of this duty from time to time; this gave Paul an opportunity to preach the gospel to many of them.

WITH THE JEWS Acts 28:17-29 17 And it came to pass, that after three days—Probably the “ three days” were spent in arranging a lodging for Paul and con¬ferring with Christians who had long waited for him to visit them. Paul called together “ those that were the chief of the Jews” ; this by some is translated “ those that were of the Jews first,” and the prominent Gentiles later. However, it seems clear that it is bet¬ter to regard the chiefs of the Jews, such as rulers and elders of the synagogue and heads of the principal Jewish families that had settled in Rome; it may have included also the scribes and some of the wealthier traders among the Jews. There were many Jews in Rome at this time. There were seven synagogues in Rome at this time. There was not room for Paul to receive all at the same time, and he would naturally invite those who were best informed and most influential.

Paul being a prisoner and chained to a soldier could not go to any of their synagogues; hence, he must invite them to come to him. When they came together Paul made it clear that he had “ nothing against the people, or the customs of our fathers.” He had not come to Rome to prefer any charges against the Jews; he had appealed to Caesar in order to save his own life. He had been delivered as a prisoner from Jerusalem and had been forced to make an appeal to Caesar. 18 who, when they had examined me,—Although Paul was a prisoner and under appeal to Caesar, he had done nothing to his people; the Romans, after examining him, had declared him inno¬cent of any violation of Roman law or Jewish law; he had appealed to Caesar, not to accuse his own race, but to save his own life; he was a prisoner because he had accepted Jesus as the Messiah of his nation, and regarded his resurrection from the dead as evidence of the resurrection and of the Messiahship of Christ. How could Paul say that he had been delivered by the Jews into the Roman authorities? Lysias, the captain, had rescued Paul from a mob of Jews; he had been tried before Felix, then before Festus, and last before Agrippa. These Roman officials would have released Paul had it not been for the clamor of the Jews. 19 But when the Jews spake against it,—The verdict of the Roman authorities in each case was that Paul was not worthy of death or guilty of any crime. They wished to release Paul, but the Jews “ spake against it,” and Paul was forced to make his appeal to Caesar in order to save his own life. Paul speaks with kindness and courtesy about the opposition of the Jews to him. He uses conciliatory words and phrases such as “ brethren,” “ the people,” “ our fathers,” “ the hope of Israel,” and “ not that I had aught whereof to accuse my nation.” Paul did not wish to be an instru¬ment in the hands of Roman tyranny; he knew the hardships his people had suffered in Rome, and that at different times they had been banished from Rome. 20 For this cause therefore did I entreat you—Here Paul gives his reason for sending for them or inviting them to come to him. He desired to speak to them and clear himself of whatever false reports may have been sent to Rome, or that Jews visiting Jerusalem from Rome may have heard in Jerusalem about him. Paul is a prisoner in chains; he must explain why he is a prisoner. He is forced to make his defense. He is a prisoner “ because of the hope of Israel.” The hope for which he suffered was twofold: (1) the expectation of the Messiah as bringing in the kingdom of heaven, which was cherished by every Israelite; (2) the hope of the resurrection from the dead, which he proclaimed as attested to by the resurrection, which proved that Jesus was the Christ, the Son of God. 21 And they said unto him,—After hearing Paul’ s explana¬tion, some among them spoke and assured Paul that they had “ nei¬ther received letters from Judaea” concerning Paul, nor “ did any of the brethren” from Jerusalem make any report or “ speak any harm” of him. “ Letters” is from the Greek “ grammata,” which means an official document from the Sanhedrin containing charges against Paul. They do not mean to say that they had never heard of Paul, but that no official charges had been preferred against him in any way, either written or oral. The Jews in Judea had no def¬inite reason to communicate with the Jews in Rome respecting Paul; they did not expect Paul to ever go to Rome; and since Paul’ s appeal to Caesar, it would have been almost impossible for them to have sent messengers who would arrive before Paul. Paul had sailed toward the very close of navigation for that season on the Mediterranean, and others could not have left Caesarea till the following spring. Again, it may be possible that after Paul’ s im¬prisonment of two years at Caesarea the enmity of the Jews had cooled off. 22 But we desire to hear of thee—They had heard something about this new “ sect” which had risen among the Jews; it was ev¬erywhere spoken against. They had received no favorable report concerning it. They are to be commended in their fairness to hear Paul’ s side. “ Sect” is from the Greek “ haireseos,” and is the same from which our word “ heresy” comes. This would indicate that the number of Christians in Rome was small. If the edict of Claudius or the expulsion of the Jews from Rome (Acts 18:2) was due to disturbance over Christ, then even in Rome the Jews had special reason for hostility toward Christians. Their language here indicates that there was a sharply drawn line of cleavage between Jews and Christians.

Paul did not admit that Christianity was a “ sect” ; this is the way the Jews regarded it. Paul did not .egard Christianity as a new religion, nor as a substitute for the Jewish religion, but rather as a lawful and rightful successor of the Jewish religion; the old foretold the new; its hopes centered in the Messiah. Paul declared that the Messiah had come, and he would proclaim this flower and fruit of the old faith. 23 And when they had appointed him a day,—“ Appointed” is from the Greek “ taxamenoi,” and means a formal arrangement, as in Matthew 28:16, when Jesus appointed the mountain as the meeting place in Galilee; the Jews fixed a day, but Paul likely made suggestions. They came into Paul’ s lodging place, not his own hired house (verse 30), but to a house where he stayed as a guest. A larger number of Jews came at this time than had come at first. Paul had told them that for the sake of the Messianic hope of Israel he was bound with the chain that held him; he now expounded that this hope was from the Old Testament, and showed how at each stage it was fulfilled in the kingdom of Jesus the Christ. He spoke what Festus and Agrippa had refused to hear (Acts 26:22-28); and his audience at this time, or at least part of it, was sympathetic, for they remained a long time with him. “ Expounded” is from the Greek “ exetitheto,” and means “ to set forth,” as in Acts 11:4 Acts 18:26. Paul set forth the whole matter, testifying about the things of “ the kingdom of God,” and “ persuading them concerning Jesus.” How far his “ persuading” was effective must be determined by the context, though the word itself sometimes means to convince. “ Persuading” is from the Greek “ peithon,” and means “ to persuade, to reason with, to convince.” This was a golden opportunity for Paul, and he drew his arguments from “ the law of Moses” and “ from the prophets.” All believed the law and the prophets; there was common ground here; so Paul placed the prophecies of the kingdom of God, and of the Messiah to come, side by side with the life, death, and res¬urrection of Jesus; he showed the Jews how perfectly Jesus had fulfilled the law and the prophets. 24 And some believed the things which were spoken,—Here we have the results of Paul’ s preaching to this goodly company of Jews. They divide themselves into two companies: (1) those who believed his preaching; (2) those who disbelieved. We have no way of telling which was the larger company. “ Believed,” here, is from the Greek “ epeithonto” ; this is not the usual Greek word employed for “ believed” ; it leads to the same state of mind through a crisis of being convinced or persuaded. “ Disbelieved” is from the Greek “ epistoun,” and means “ to disbelieve, continue to disbelieve.” Hearers usually divide themselves into the two class¬es— believers and disbelievers. 25 And when they agreed not among themselves,—“ Agreed not” is from the Greek “ asumphonoi ontes,” which means “ without symphony, out of harmony, dissonant, discordant.” The figure is that they were like the various parts of a tune set to different keys; they were discordant, inharmonious. Who agreed not? It is difficult to determine whether those who disbelieved were in such discordant attitudes, or whether those who believed and those who disbelieved were so discordant. The context that follows leads us to infer that the disbelievers were inharmonious. Before the gathering was dismissed, Paul spoke and quoted the prophet Isaiah, and applied the prophecy to the disbelievers. The prophecy here quoted is from Isaiah 6:9-10; no passage is quoted so often in the New Testament as this.

It occurs five times in Matthew 13:14; Mark 4:12; Luke 8:10; John 12:40 and here. Jesus had used this quotation from Isaiah and applied it to the Jews; Paul now makes the same application of it. 26 saying, Go thou unto this people,—The quotation used by Paul here from Isaiah had been used by Christ as describing the spiritual state of the Jews of Palestine (Matthew 13:13; Mark 4:12; Luke 8:10), while John (John 12:40) reproduces them as giving the solution of the apparent failure of Christ’ s personal ministry. It appears that Paul was following Christ in the use of this quotation. They should hear words with the outward organ of hearing, but they would not understand the real meaning; their failure was due to a stubborn disposition of mind, and not a lack of mental ability. However, a stubborn heart led to deeper dullness of hearing, greater blindness, and obstinacy of mind; these were so great that they would not turn to God. Their willfull rejection of the Messiah brought to them a hardness of heart. 27 For this people’ s heart is waxed gross,—Literally, this means that their hearts had “ become fat” as applied to the body; hence, they were dull, stupid, so that it was difficult to make an impression on them. They did not wish to see; they had closed their eyes. If they had seen, they would have had to give up their sinful pleasures, their selfish living, and their wicked ways. They would have had to separate themselves from friends and be persecuted, suffer, and perhaps die for the sake of Christ. If they should hear and see and understand, they would turn around and go back to God. If they should do this, God would heal them, cleanse them of their sin.

Within about ten years from this time Jerusalem was completely destroyed, the temple broken down and obliterated, and the Jews were no longer a nation. They did not see the certain doom that awaited them for their rejection of the Messiah. 28 Be it known therefore unto you,—Here Paul sadly sounds a note of warning to these disbelieving Jews. Since they rejected the Messiah and the salvation that came through him, Paul, the apostle to the Gentiles, turned from them to the Gentiles. He had the assurance that the Gentiles would hear. Paul’ s words here are similar to the ones that he had spoken under like circumstances at Antioch in Pisidia. (Acts 13:46.) Paul must preach the gospel; “ woe is unto me, if I preach not the gospel.” (1 Corinthians 9:16.) If the Jews will not hear him, he must turn to those who would hear him. The Jews could destroy themselves, but they could not de¬stroy the kingdom of God or prevent the Messiah from reigning over his kingdom. The Gentiles would hear. “ They will also hear.” These are the last words of Paul recorded in Acts; they are the last words of the historian Luke of his life.

In these words there is a note of triumph blending with a note of sadness; he re¬gretted that his people would not hear the gospel and accept the Messiah and be saved; this brings sadness to him. He rejoiced that the Gentiles would hear and be saved. His preaching would not be in vain to them. 29 And when he had said these words, the Jews departed, having much disputing among themselves—Some of the best ancient manuscripts do not have this verse; hence, it is left out in the American Standard Revision. However, some ancient authorities insert it as follows: “ And when he had said these words, the Jews departed, having much disputing among themselves.” It describes accurately, doubtless, what actually took place. Some think that this verse was written on the margin to relieve the apparent abruptness of the narrative between verses 28 and 30, and has been inserted in the text of some manu¬script by some transcriber who thought it had been accidentally omitted from the text of his copy.)

PAUL A AT ROME TWO YEARSAct_28:30-31 30 And he abode two whole years—Paul has now changed his abiding place from some temporary abode to a more permanent one. Luke gives no account of these years. He had brought Paul to Rome; the gospel had now reached the center of the known world. This is what concerned Luke most. All this time Paul was a prisoner of state; the expenses incurred were probably defrayed by friends at Rome and in the provinces. Paul was, during the day, chained to a soldier, and probably in the night two soldiers watched him, according to the sentence of the Roman law.

The New Testament contains four of Paul’ s epistles which were written while in prison at Rome— the epistles to the Ephesians, Colossians, and Philippians, and a short letter to Philemon. From these let/ters we learn that Luke, Timothy, Epaphras, Mark, Aristarchus, and Tychicus were among the friends who, during the whole or part of this time, were with Paul.

During “ two whole years” Paul dwelt in “ his own hired dwelling” ; the Greek “ misthomati,” from which we get “ hired,” means “ hired for a price.” We do not know anything further about Paul’ s hired “ dwelling.” We may be sure that Paul lived as economically as possible since he was dependent upon the gifts of Christians. (Philippians 4:14-15.) As a prisoner, he could not sustain himself as he did at Corinth and Ephesus. (Acts 18:3 Acts 20:34; 2 Corinthians 11:9.) Paul was a prisoner two years at Caesarea before he came to Rome, and now he has been a prisoner two years in Rome. We do not know why his trial was delayed; his appeal would have to wait its turn. When his case came up for trial the records of it from Festus may have been lost in the shipwreck; hence, an order for an official copy would have to be sent for from Caesarea, and the hearing postponed until the copy of the record arrived. Hence, Paul’ s case would lose its place in the court calendar and there would be a longer delay in reaching it again. Paul’ s frequent references in his prison epistles as a prisoner confirms this view. (Ephesians 6:19-20; Philippians 1:1 Philippians 1:13; Colossians 1:1 Colossians 4:3 Colossians 4:18;Philemon 1:1.) 31 preaching the kingdom of God,—Paul had great privileges as a prisoner; his friends could visit him and receive instruction from him; he had opportunity to write a number of letters to the churches. He preached “ the kingdom of God” to all who came to him. “ Preaching” is from the Greek “ kerusson,” and “ teaching” comes from the Greek “ didaskon.” “ Preaching” means “ heralding,” while “ teaching” means “ instructing.” He was not hindered in this work. He was allowed complete freedom of speech, and he used his liberty to speak out boldly to all who came to him to hear the gospel. He tells us himself that other Christians who saw a bound prisoner speak so freely were encouraged by his example and the gospel was spread. (Philippians 1:12-14.) none forbidding him.—Paul had now been a prisoner four years— two years were spent in Caesarea and two more years have been spent in the Roman prison. Perhaps he spent a longer time than the two years mentioned here. Paul continued faithfully, dili¬gently, and boldly to proclaim salvation through Christ Jesus. Luke has now completed his first purpose; he wrote to assure Theophilus of the certainty of the facts concerning “ all that Jesus began both to do and to teach, until the day in which he was re¬ceived up, after that he had given commandment through the Holy Spirit unto the apostles whom he had chosen.” (Acts 1:1-2; see Luke 1:4.) He now closes his book. With Paul at Rome the gospel has spread and reached a climax; from Jerusalem it has won its way from city to city, province to province, over Jewish hatred and prejudice and Gentile idolatry to the metropolis of the world. Luke’ s record is a triumphal spread of Christianity until it has covered the civilized world; his closing words are a suitable conclusion for the book of Acts. Although Paul was a prisoner in Rome for “ two whole years,” he was not idle. A portion of the New Testament scriptures were written while he was a prisoner. It is interesting to recount the many blessings and rich productions that have come from prison walls and chains. Savonarola wrote his Commentaries on Psalms 31, 51 during his month of imprisonment before his execution; this shows that, though he had much spiritual conflict, neither his faith nor his comfort yielded to his persecution. Francis Baker composed the hymn, “ Jerusalem, My Happy Home,” while a prisoner in the tower; Walter Raleigh wrote his “ History of the World” and some poems while a prisoner in the same tower. John Bunyan wrote his “ Pilgrim’ s Progress” while he languished in Bedford jail.

Paul, while imprisoned in Rome, wrote four epistles— Ephesians, Philippians, Colossians, and Philemon. Paul crowned his labors by the composition of these books of the New Testament as a prisoner for Christ Jesus; thus in prison Paul did some of the most important work of his life— work that has rendered him immortal in its usefulness. He did not spend his time in murmuring and complaining, but wrote from this prison to the Philippians to “ rejoice in the Lord always: again I will say, Rejoice.” (Philippians 4:4.) Furthermore, it is interesting to note Paul’ s companions and visitors during his imprisonment. Romans 16:3-15 contains a list of salutations of Paul to Christians in Rome; this was written probably thirteen years before Paul reached Rome. In this list he mentions twenty-three men and eight women, of whom three are spoken of as his kinsmen and four in connection with their households. In addition to these, Paul mentions in his epistles as his special companions and friends the following: Timothy (Colossians 1:1); Epaphras, a fellow prisoner (Philemon 1:23) ; Onesi mus, a slave (Philemon 1:10); Tychicus, a minister who delivered the epistles to the Ephesians and Colossians (Ephesians 6:21-22; Colossians 4:7-8) ; Aristarchus (Colossians 4:10) ; Mark, the writer of the gospel which bears his name (Colossians 4:10) ; Justus, who is also called “ Jesus” (Colossians 4:11); Luke, the author of Luke and the Acts (Colossians 4:14); Demas (Philemon 1:24); Epaphroditus, who brought a gift to Paul from the Philippians and carried back Paul’ s letter to them (Philippians 2:25 Philippians 4:18); and some member of Caesar’s household (Philippians 4:22).

PAUL’ S RELEASE, SECOND , AND DEATH Paul had made an appeal to Caesar; this brought him to Rome. He was retained a prisoner in Rome for at least two years, waiting for his trial. What was the outcome or final decision of this trial? The Acts closes before he had his trial. Some think that he continued in prison for a long time and finally died a martyr. Some good scholars doubt his release at this trial. They claim that since the New Testament is silent on the question, and that early profane history is uncertain as to the results, it cannot be determined with any degree of accuracy as to the final result. However, others are sure that Paul was released and preached the gospel for some years, and was finally imprisoned the second time in Rome and suffered martyrdom.

Those who have so concluded base their conclusions on several important facts and inferences. In Paul’ s prison letters we learn that he expected to be released. (Philippians 1:25 Philippians 2:23-24; Philemon 1:22.) We do not know whether Paul entertained this hope as a matter of judgment or whether he had special revelation by the Holy Spirit. It does not matter, since a fair conclusion from these scriptures warrants us in believing that he hoped to regain his liberty. Moreover, Clement, a disciple and companion of Paul, affirms that Paul, before his martyrdom, traveled “ to the boundary of the West,” which is an expression applied to the trans-Alpine country; some think that he even visited Spain. Eusebius, the father of church history, states the common belief of the early churches that Paul went forth to proclaim the gospel and afterwards came to Rome a second time and suffered martyrdom under Nero. It is thought that during his second imprisonment he wrote Second Timothy.

The close of Paul’ s life is veiled from our eyes, but no cloud dims, or ever can dim, the splendor of the services of that life for God and for humanity. Coleridge has described that life as being “ cultivated, refined, heroic, versatile, magnetic; a born interpreter of truth, a leader of men, a creator of life, and an epoch-making genius.”

J.W. McGarvey Commentary On Acts 28Acts 28:1-2. (1) “And after they had escaped, they knew that the island was called Melita. (2) Now the barbarians showed us no little philanthropy; for they kindled a fire, on account of the rain that was falling, and on account of the cold, and brought us all to it.” In calling the islanders barbarians, Luke adopts the style of the Greeks, by whom all nations were styled barbarians except themselves. The term had not the same sense of reproach which it bears now; yet those to whom it was applied were regarded as comparatively uncivilized. Their kindness to the shipwrecked strangers was true philanthropy, being prompted by the simple fact that they were men in distress. It was a most timely relief to the drenched and chilled and exhausted voyagers. Acts 28:3-6. While they were endeavoring to make themselves comfortable around the fire, an incident occurred which had an important bearing upon the future welfare of the travelers. (3) “Now Paul, having gathered a bundle of sticks, and laid them on the fire, a viper came out from the heat, and fastened on his hand. (4) And when the barbarians saw the beast hanging from his hand, they said one to another, No doubt this man is a murderer; whom, though he has escaped from the sea, Justice permits not to live. (5) Then he shook off the beast into the fire, and suffered no harm. (6) But they were waiting for him to swell up, or suddenly fall down dead. And when they had waited a great while, and saw that no harm came to him, they turned about, and said that he was a god.” This scene is like that at Lystra reversed. There the people first took Paul for a god, and afterward stoned him. Here they first suppose him to be a murderer, and then a god. Their bad opinion of him had not been based upon the mere fact that he was bitten by a serpent, for they knew that innocent men were liable to the same misfortune, but by the occurrence of this incident in so close connection with his safe escape from an almost hopeless shipwreck.

The fact that he was a prisoner helped them to the conclusion that he had committed murder, and was now receiving a just retribution in a violent death. They attributed his punishment to the goddess of justice, using the Greek term Dike, the name of that goddess. When, after watching a long time, they found that the bite, so fatal to other men, had no effect on him, their heathen education led them irresistibly to the conclusion that he was god. It is almost universally conceded that the island here called Melita is the modern Malta, which lies directly south of Sicily. The evidence for this conclusion is fully summed up by Mr. Howson, to whom the inquisitive reader is referred. Acts 28:7. The admiration awakened by this event among the rude populace finally led to a more comfortable entertainment of the ship’s company. (7) “In the regions around that place were the estates of the chief man of the island, Publius by name, who received us and entertained us courteously three days.” This “ chief man” is supposed to have been the Roman governor of the island. It was an instance of distinguished hospitality, to entertain for three days, with food and lodging, two hundred and seventy-six strangers. Acts 28:8-10. But no man ever loses by such hospitality, especially if it be extended to a servant of God. Publius was not without a reward for his kindness. (8) “And it came to pass that the father of Publius lay afflicted with fever and dysentery; to whom Paul went in, and having prayed, laid his hands upon him, and healed him. (9) When this was done, others also in the island who had diseases came and were healed. (10) And they honored us highly, and when we were departing, loaded us with such things as we needed.” The voyagers had lost every thing in the shipwreck, yet, through the services of Paul, they had lacked nothing during their stay on the island, and were now about to leave it with all the necessaries for the remainder of the voyage, supplied free of cost. At the beginning of the voyage Paul was one of the most unobserved of all the passengers; but he had gradually become the chief dependence of the whole company, and had acquired an ascendency over every mind. Much of this was due to his inspiration; yet native force of character and superior talent, place them where you will, will elevate their possessor to distinction and authority. Especially will this be true in times of danger and difficulty. We can not suppose that Paul healed diseases so generally among the islanders, without mentioning the name of Jesus. On the contrary, though Luke makes no mention of it, we can not doubt that, from the palace of the governor to the remotest hamlet of the island, the name and power of Jesus were fully proclaimed during the three months of the apostle’s stay. Acts 28:11-14. (11) “Now after three months we set sail in a ship of Alexandria, which had wintered in the island, whose emblem was Castor and Pollux. (12) And landing at Syracuse, we remained there three days. (13) Thence, taking an indirect course, we arrived at Rhegium. And after one day, a south wind sprang up, and we went the next day to Puteoli. (14) Finding brethren there, we were entreated to remain with them seven days; and so we went to Rome.” Castor and Pollux were represented, in Greek mythology, as sons of Jupiter, and the patron deities of sailors. Their images, carved or painted on the prow, served the purpose of distinguishing this vessel, as do the names painted upon ships and steamboats at the present day. The ship would now be called the Castor and Pollux. Syracuse, the famous capital of Sicily, where they remained three days, was directly in their route, and the delay was probably for the purposes of trade. From this place to Rhegium they were again troubled with unfavorable winds, as is evident from their sailing by an “ indirect course,” and the mention of a south wind springing up the second day after they reached this port. The south wind was directly in their course, and they sailed rapidly before it to Puteoli, accomplishing a distance of one hundred and eighty miles on the next day after they started. It was, doubtless, an unexpected pleasure to Paul to find brethren in Puteoli, and equally unexpected to them to have the great apostle to the Gentiles in their midst. The request that he should remain with them seven days indicates a desire to have him present at their Lord’s-day meeting. It is suggestive of a season of religious intercourse, terminated by the day on which the disciples came together to break the loaf. The ship had reached her final port; for Puteoli, situated on the northern side of the Bay of Naples, was the chief landing-place for vessels engaged in the trade between Rome and Egypt. The remainder of the journey was to be performed on foot, and there was nothing to prevent Paul’s delay with the brethren, except the will of the centurion, who was under too great obligations to him to refuse any reasonable request. Acts 28:15. The delay of seven days was long enough for news to reach the brethren in Rome, that Paul was in Puteoli on his way to their city. (15) “And the brethren, having heard from that place concerning us, came out to meet us as far as Appii Forum and Three Taverns. When Paul saw them he thanked God and took courage.” The two place here mentioned were about ten miles apart, and it was doubtless two different companies who met them, having left Rome at different times. One party had come about forty miles, to Appii Forum, and the other about thirty, to the places called Tres Tabernζ, or Three Taverns. Such a mark of respect extended to him in his bonds was highly gratifying, and no wonder that he “ thanked God and took courage.” Acts 28:16. Finally, the gates of “ the eternal city,” as it was proudly styled, were entered. The prisoners were at the end of their long journey, and soon learned the disposition to be made of them for the time being. (16) “And when we came into Rome, the centurion delivered the prisoners to the Prζtorian Prefect; but Paul was permitted to dwell by himself, with the soldier who guarded him.” The Prζtorian Prefect was commander of the imperial guards, and had custody of all persons to be tried before the emperor. It was probably the influence of Julius, the centurion, in his favor, which obtained for Paul the distinguished privilege of living in his own rented house, with only a single guard. Paul had now accomplished a journey which he had contemplated for many years, and had met with some of the brethren whom he had called upon two years and a half ago, to strive together with him in prayer to God that he might come to them with joy, by the will of God, and with them to be refreshed. God had twice promised him that he should visit Rome, and now the promise was fulfilled, and his prayers were answered. But how different his entrance into the imperial city from what he had fondly hoped! Instead of coming in a free man, to appear in the synagogue, and in the forum, for the name of Jesus, he is marched in between files of soldiers, reported to the authorities as a prisoner sent up for trial, and kept night and day under a military guard. How poor his prospect for evangelizing the vast population! If Paul the tent-maker, a penniless stranger, had commenced his labors in the commercial emporium of Greece, “ in weakness, and in fear and in much trembling,” how shall Paul the prisoner, with all the suspicion of crime which attaches to such a situation, begin the work of salvation in the capital of the whole world?

The prospect was sufficiently disheartening; but he had one consolation which he did not enjoy in Corinth. He was not a stranger here; but was well known to all the brethren, who had heard his Epistle to the Romans read in the Lord’s-day meetings, and who were eager to form his personal acquaintance. He had already thanked God and taken courage, when some of them had met him on the way, and now he was emboldened, by their sympathy, to send forth even from his prison-walls a voice of warning to the vast multitudes around him. Acts 28:17-20. He made no delay in beginning his work; and his first appeal, according to his uniform custom, was addressed to his own kinsmen according to the flesh. (17) “And it came to pass, after three days, that he called together the chief men of the Jews; and when they had come together, he said to them, Brethren, I have done nothing against the people, or the customs of the fathers; yet I was delivered a prisoner from Jerusalem into the hands of the Romans; (18) who, having examined me, were disposed to release me, because there was no cause of death in me. (19) But the Jews opposing it, I was compelled to appeal to Cζsar; not that I had any thing of which to accuse my nation. (20) For this cause I have requested to see you, and speak to you. For it is on account of the hope of Israel that I am bound with this chain.” The propriety of this interview, and of the individual statements in the speech, is quite obvious. It might have been supposed, from the fact that he was accused by the Jews, that he had been guilty of some crime; and from his appeal to Cζsar, that he intended to prefer charges against his accusers. The fact that the Romans would have released him but for the opposition of the Jews, was much in his favor on the first point; and on the latter, his own disavowal was sufficient. His closing remark, that it was for the hope of Israel that he was bound with a chain, was well calculated to enlist their sympathies; for it was no uncommon thing for Jews to be persecuted. Acts 28:21-22. The response of the Jews was candid and becoming. (21) “And they said to him, We have neither received letters from Judea concerning you, nor has any of the brethren who had come reported or spoken any evil concerning you. (22) But we think it proper to hear from you what you think; though concerning this sect, it is known to us that it is everywhere spoken against.” It is rather surprising that they had heard nothing of the exciting scenes of Paul’s life in the last two years; but it often thus happens that events pass almost unnoticed by a living generation, which are destined, in subsequent ages, to figure as the leading events of history. By hearing nothing, however, they had heard nothing prejudicial to him, except that the sect of which he was an advocate had a bad reputation. If they had acted on the principle which often governs predominant religious parties, this would have been sufficient to turn away their ears. Doubtless, they had acted somewhat on this principle toward the preachers of the gospel who had preceded Paul in Rome; but the direct personal appeal which he made to them, and the conciliatory manner and matter of his address, induced them to think proper to hear what he thought. In these words, they gave good expression to an important rule of conduct; for, however a party who attempts to show us the truth may be spoken against, it is always proper to hear them before pronouncing sentence against them. Acts 28:23-24. Before the Jews took leave of Paul, they made arrangements for a formal and deliberate hearing of what he thought. (23) “And having appointed him a day, there came to him into his lodging a greater number, to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both from the law of Moses and the prophets, from morning till evening. (24) Some believed the things which were spoken, and some believed not.” Sufficient time was occupied to place the whole subject before them, and to support each separate proposition with suitable evidence. The result was such a division of sentiment as almost uniformly attended the preaching of the gospel. Acts 28:25-28. From what follows, we have reason to suppose that the unbelieving party gave some unbecoming expression to their sentiments. (25) “And disagreeing among themselves, they dispersed, Paul saying one word: Well did the Holy Spirit speak through Isaiah the prophet to our fathers, (26) saying, Go to this people and say, With hearing you will hear and will not understand, and seeing, you will see and not perceive; (27) for the heart of this people has become gross, and their ears are dull of hearing, and their eyes they have closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should turn, and I should heal them. (28) Be it known to you, therefore, that the salvation of God is sent to the Gentiles, and they will hear it.” The purpose of henceforth turning to the Gentiles, implied in the last remark, indicates that far the larger portion of his hearers rejected the gospel. The quotation from Isaiah furnishes the true explanation of the failure of the gospel to effect the salvation of all who hear it fully proclaimed. The theory that the human soul must be regenerated by an immediate influence of the Holy Spirit, or that the Spirit must impart a special force to the Word in individual cases, before the gospel can be received, is an attempt to explain this matter; but it is not consistent with the explanation here given by Paul. Upon those theories, when a part of Paul’s hearers went away unbelievers, the reason was that they had not enjoyed a divine influence which was granted to the others. On Paul’s theory, however, the Lord had done as much for the one party as for the other; and the reason why one party were not believers was because, unlike the others, their ears were dull of hearing, and their eyes were closed. Neither was this condition superinduced without their own volition; for they are expressly charged with closing their own eyes. As they closed them voluntarily, they could have kept them open.

Had they done so, it is implied that the process would have been reversed. They would have seen the truth; seeing it to be the truth, they would have given it a respectful hearing; hearing they would have understood it, and would have turned to the Lord that they might be healed.

This was precisely the experience of the party who believed. They had themselves once been gross of heart and dull of hearing, and had closed their eyes against the truth as presented by previous preachers in Rome; but now they opened their eyes to what Paul presented, and the consequence was, they turned to the Lord. We conclude, therefore, that the power of the gospel is sufficient for the conversion of all who will see and hear. For this reason, it is sent to all in the same words; all who hear enjoy the same divine influence, and those only are lost who wilfully refuse to hear the truth, or obstinately resist it. In this arrangement there is no respect of persons with God, nor can any man attribute his final ruin to a withholding of saving influences on the part of the Holy Spirit. Acts 28:29. Notwithstanding the principal part of Paul’s visitors went away unbelievers, they could not at once cast the subject off from their attention. Luke follows them, as they went away, with this remark: (29) “And when he said these things, the Jews departed, having much disputation among themselves.“ Acts 28:30-31. The narrative is now brought abruptly to a close, by the following statement: (30) “Now Paul remained in his own hired house two whole years, and received all who came in to him, (31) preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ with all freedom of speech, no one forbidding.” Here, again, Luke observes the distinction between preaching and teaching. Originating in the apostolic commission, which was the starting point of Acts, it has been preserved throughout the narrative, and now appears at its close. The liberty granted Paul, of living in a rented house with the soldier who guarded him, enabled him to pursue these labors to the utmost advantage possible for one in military confinement. The brethren needed no invitation to visit him and hear his teaching; while their influence, actively exerted, was sufficient to bring in a large number of persons to hear his preaching.The results of these efforts Luke does not see fit to enumerate; nor does he gratify the natural curiosity of the reader by continuing to its final close the biography of Paul. He leaves him at the end of two years’ imprisonment, without even informing us whether he was then released. True, the remark that he “ remained in his own hired house two whole years, and received those who came to him,” seems to imply a change after that time; but it might have been a change to closer confinement, so far as is indicated by this remark. It is probable that the narrative was brought to a close here, partly because the composition of it was concluded just at this time. The two years of comparative inactivity which Luke enjoyed while a companion of the prisoner Paul afforded a good opportunity for writing it, and it is quite certain that the last paragraph was not written till the close of this period. But, independent of this consideration, the leading purpose of the narrative itself rendered this a most fitting point at which to bring it to a close. Having started out to show the manner in which the apostles and evangelism executed their commission, he had now led his readers from Jerusalem through Judea, Samaria, the provinces of Asia Minor, the islands of the Mediterranean, Macedonia, and Achaia, to the imperial city of Rome; and leaving the principal laborer here, still engaged in “ preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ,” his purpose is accomplished, and the narrative closes. A commentary on Acts, strictly confined to the subject-matter of the text, would here be brought to a close. But as it has been a part of our purpose to give somewhat more fullness to the biography of Paul, by introducing information derived from other inspired sources, we have yet a few paragraphs to pen. Fortunately, the intense curiosity awakened by the closing chapters in reference to the further career of the apostle may, in some degree, be gratified. This curiosity directs itself chiefly to two questions suggested by the later portion of the history: first, what were the results to the cause of his long-wished-for visit to Rome? second, what was the result of his appeal to Cζsar? In reference to the first question, we have already remarked, that his entrance into Rome was far different from what he had fondly hoped, and he could not reasonably expect to accomplish much while confined with a chain, and resting under the suspicion of being deservedly in confinement. But we have already seen that he continued to preach and teach for two years, and we learn something of the extent and success of his labors from epistles which he wrote during this period. Ephesians, Colossians, and Philemon were the earliest of these epistles, being written at one time, and forwarded, the former two by Tychicus, and the last by Onesimus, the two messengers traveling together. In the two former there are indications of great anxiety in reference to the success of his efforts, and intimations of serious obstacles in the way. He exhorts the brethren to pray for him, that a door of utterance might be opened to him, and that he might have boldness to speak the gospel as it ought to be spoken. This request shows that there were some obstructions to the proclamation of the truth, and that they were such as were calculated to check the boldness of his utterance. Notwithstanding these obstructions, the last of the three letters above named reveals some success which had already rewarded his labors. Out of the very dregs of the dissolute and corrupt society of the metropolis, a Greek slave, who had run away from his master, a convert of Paul’s in Asia Minor, had, by some means, been induced to visit the apostle and hear the gospel. It proved the power of God to free him from a bondage far worse than that from which he had fled. After he became a disciple, Paul found him profitable to him for the ministry; being of service, no doubt, in bringing within the sound of the gospel many of his former companions. For this reason he had a strong desire to retain him as an assistant; but having no right to do so without the consent of Philemon, his master, and being unwilling to enjoin by authority upon the latter the obvious duty of liberating a slave capable of so great usefulness, he sent him home to his master, with an epistle, in which he delicately intimates his wishes in the premises, but leaves the whole subject to his own sense of propriety. Sending him home without the means to recompense his master for any thing of which he had defrauded him, Paul promises to pay the sum, if any, out of his own purse. Thus his preaching had begun to take effect upon the most hopeless class of the city population, at a time when he was urging distant congregations to pray that God would open to him a door of utterance. But, eventually, in answer to these prayers, a door of utterance was thrown open far wider than he had reason to expect. In the Epistle to the Philippians, written at a later period, when he was expecting his trial and release, he says: “ I wish you to understand, brethren, that the things which have happened to me have fallen out rather to the furtherance of the gospel, so that my bonds in Christ are made manifest in all the palace, and in all other places, and many brethren in the Lord, growing confident by my bonds, are much more bold to speak the word without fear.” From his prison, the Lord had opened a door of utterance into the imperial palace itself; so that Paul the prisoner had an audience whose ears would have been wholly inaccessible to Paul the unfettered apostle. His discourse before the emperor, if we may judge by that before Agrippa, must have awakened new thoughts and emotions in the Roman court; and what awakened new interest there could not be long in spreading to “ all other places.” The Lord had led him by a strange method to Rome, and surrounded him with many discouragements; but his purpose was now unfolded, and Paul saw in the result, as it affected both the disciples and the community at large, a wisdom which before had been inscrutable. He had now demonstrated what he had once written to the Romans, that he was not ashamed of the gospel of Christ, and was ready to preach it even in Rome; for he had preached it to both the proudest and the poorest of the population, and that with a chain upon his arm. No two years of Paul’s life were better filled with earnest labor than these two spent in his Roman prison. Besides the oral efforts just referred to, and the epistles to Ephesians, Colossians, Philemon, and Philippians, he is supposed, also, near the close of this period, to have written Hebrews, the most profound, next to Romans, of all his productions. He was not alone in his toil and danger, but was constantly surrounded by some of those noble brethren who were so ardently attached to his person. Timothy joins with him in the opening salutations of Colossians, Philemon, and Philippians. Aristarchus and Epaphras were his fellow-prisoners; Mark, who once forsook him and Barnabas, and went not with them to the work, was now with him; Demas, who afterward forsook him, “ having loved the present world,” was as yet by his side; and Luke, the beloved physician, who shared the perils of his voyage from Cζsarea, continued to relieve the dreariness of his imprisonment, and indited the last paragraph of Acts, as we conjecture, just as the two years expired. The question as to the result of Paul’s appeal to Cζsar is not settled by direct scriptural evidence, yet it is determined, to the satisfaction of nearly all the commentators, that he was released at the end of the two years mentioned by Luke. The evidence on which this conclusion is based consists partly in the unanimous testimony of the earliest Christian writers after the apostles, and partly in the difficulty of fixing a date for the epistles to Timothy and Titus without this supposition. There are events mentioned in these epistles, for which no place can be found in the preceding history; such as his leaving Timothy in Ephesus, to counteract the influence of false teachers, while he went into Macedonia; his leaving Titus in Crete, to set in order the things that were wanting there, and to ordain elders; his visit to Miletus, when he left Trophimus there sick; and to Nicopolis, where he spent the winter. The argument drawn from both these sources is very fully and satisfactorily stated by Mr. Howson, to whom the more inquisitive reader is referred. On the supposition of his release, the subsequent known facts are best arranged as follows: He first fulfilled the purpose so confidently expressed of the Philippians of visiting them again; and next took advantage of the lodging which he had directed Philemon to prepare for him at Colosse. While in Asia, he would scarcely pass by the city of Ephesus; but it is after a short visit to Spain, that we locate that visit, at the conclusion of which he left Timothy there and went into Macedonia. It was contrary to the expectation once entertained by Paul, that he was once more greeted by the brethren in Ephesus; for he had bidden them farewell four years ago with the conviction that they would see his face no more. Leaving Timothy in Ephesus, and going to Macedonia, he wrote back to him the First Epistle to Timothy, in which he expressed a hope of rejoining him soon at Ephesus. This he most likely did, as he soon after visited Crete, in company with Titus; and the most usual route from Macedonia to this island was by way of Ephesus. Having made a short visit in Crete, he left Titus there, to “ set in order the things which were wanting, and ordain elders in every city.” Shortly after leaving the island, he wrote the Epistle to Titus.

He was then on his way to Nicopolis, a city of Epirus, where he expected to spend the winter. On the way he had passed through Miletus, where he left Trophimus sick; and Corinth, where he left Erastus.

Whether he spent the whole winter in Nicopolis, or was imprisoned again before spring, is not certainly known; but the next that we know of him, he was a prisoner in Rome the second time, as is indicated in his Second Epistle to Timothy. From this epistle we learn several interesting particulars of his imprisonment, and of the beginning of his final trial. His situation was more alarming, and he was attended by fewer friends than before. Demas forsook him, through the love of this world, and went to Thessalonica; Crescens, for some reason unexplained, went to Galatia, and Titus to Dalmatia. Tychicus he had sent to Ephesus. Luke, alone, of all his former fellow-laborers, was with him, though he was expecting Timothy to soon rejoin him, and bring Mark with him. At the time of writing, he had passed through the first stages of his trial, and was awaiting the second. The want of human sympathy which he had felt in his prison was realized still more intensely during his trial. He says: “ At my first answer, no man stood with me, but all forsook me. I pray God that it may not be laid to their charge.” Even Luke, who dared to visit him in his prison, and remain with him when others fled, shrunk from the fearful position of standing by his side in the presence of Nero. But the venerable man of God, though deserted in his most trying hour by human friends, was able to say, “ Notwithstanding, the Lord stood with me, and strengthened me, that by me the preaching might be fully known, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion.” Thus again had he fearlessly and fully vindicated his preaching in the presence of the imperial court, and passed, a second time, through the fiery ordeal, without personal injury. The declaration that he was delivered out of the mouth of the lion is an allusion to the case of Daniel, of which his own reminded him. But there was another stage of his trial yet before him, and from this he had reason to anticipate the most fatal results. From all the indications in view, he was induced to write to Timothy, “ I am now ready to be offered, and the time of my departure is at hand.” He had some years before declared, “ I hold not my life dear to myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the favor of God.” Now, he was about to yield up his life, and upon looking back over the course he had run, and the ministry with which he had been entrusted, the conditions specified were completely fulfilled. With all confidence he is able to say, “ I have fought a good fight, I have finished my course, I have kept the faith.” All who have followed his course with us in these pages can bear testimony to this declaration, and, after glancing back with him over the long series of stripes, imprisonment, and exhausting toil through which he had passed, can enter into the feeling of relief and joy with which he looked forward and exclaimed, “ Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, will give to me at that day; and not to me only, but to all them also who love his appearing.” Like a mariner on a long voyage, whose bark had been tossed by many waves, and shrouded in the gloom of many a storm, his soul was cheered, at last, by a view of the desired haven close at hand. He is still, however, beaten by the storm, and one more dark billow is yet to roll over him, ere he rests upon the calm waters within the haven. Here the curtain of inspired history closes over him, and the last sound we hear is his own shout of triumph as he braces himself for the last struggle. It only remains for the earliest uninspired history of the Church to confirm his own anticipations, by testifying that his trial finally resulted in a sentence of death, and that he was beheaded outside the gates of Rome, in the last year of the reign of Nero, a.d. 68. We bid him adieu till the resurrection morning, well pleased that the course of the narrative on which we have commented has been so directed as to keep us for so long a time in his company. [297]

“ACTS OF THE "

Chapter Twenty-Eight IN THIS CHAPTER

1. To review the events on the island of Malta following the shipwreck

2. To observe Paul’s arrival at Rome

3. To consider Paul’s work in Rome while under house arrest

SUMMARY It was rainy and cold, as the shipwrecked travelers escaped onto the island of Malta. The natives showed kindness by kindling a fire and welcoming them. As Paul gathered sticks and laid them on the fire, a viper bit his hand. The natives reacted, “No doubt this man is a murderer, whom, though he has escaped the sea, yet justice does not allow to live.” Paul shook off the viper and suffered no harm. After a time, the natives thought Paul was a “god” as no harm had come to him. Publius, a leading citizen of the region, received and entertained the travelers “courteously” for three days. Publius' father was sick with a fever and dysentery. Paul went in to him and prayed. He laid hands on Publius’ father and healed him. Others on the island with diseases came and were healed. The islanders honored them in many ways and provided the necessities for them as they departed the island. (Acts 28:1-10)

After three months, an Alexandrian ship (the Twin Brothers) sailed from Malta - it had wintered there. They sailed to Syracuse, Rhegium, and then to Puteoli. Paul found brethren at Puteoli and stayed with them seven days. As they traveled along, brethren heard about them and met them at Appii Forum and Three Inns. This gave Paul courage and he thanked God. Upon arrival at Rome, the centurion delivered the prisoners to the captain of the guard. Paul was permitted to “dwell by himself with the soldier who guarded him.” (Acts 28:11-16)

After three days, Paul called for the Jewish leaders. When they came together, he spoke to them. Paul noted that he had done nothing against their people or the customs of their fathers. He reviewed that he had been taken prisoner in Jerusalem, and was taken into Roman custody. He had been examined and was to be released, but the Jews spoke against his release; thus he appealed to Caesar. That was the reason he had called for and had spoken with the Jewish leaders. Paul stated, “…because for the hope of Israel I am bound with this chain.” The Jewish leaders responded to Paul. They indicated they had not received letters nor heard of any evil spoken of Paul. They wanted to hear more from Paul “concerning this sect.” They stated that it had been “spoken against everywhere.” The Jews met Paul again at his place of lodging at another arranged time. He explained and testified of the kingdom of God, and persuaded them concerning Jesus. Paul spoke from both the Law of Moses and the Prophets. He spoke from morning until evening. Some were persuaded and some disbelieved. Paul completed the discourse by quoting from Isaiah the prophet. The quotation indicated they would hear/see but not understand/ perceive. The Lord wanted them to understand and turn so He could heal them. Paul told them that the salvation of God had been sent to the Gentiles, and “they will hear it!” The Jews departed and “had a great dispute among themselves.” Paul was allowed to rent his own home for two years, as he continued under house arrest. Paul received all who came to him. He preached the kingdom of God, and taught the things concerning the Lord Jesus Christ. He taught with all confidence, and no one forbade him. (Acts 28:17-31)

OUTLINE I. ON THE ISLAND OF MALTA THE (Acts 28:1-10) A. THE NATIVES SHOWED TO THE (Acts 28:1-6)1. It was rainy and cold, as the travelers escaped to the island 2. The natives showed kindness by kindling a fire and welcoming them 3. A viper bit Paul, as he gathered sticks and laid them on the fire a. The natives reacted, “No doubt this man is a murderer, whom, though he has escaped the sea, yet justice does not allow to live.” b. Paul shook off the viper and suffered no harm c. After a time, the natives thought Paul was a “god” as no harm had come to him

B. THE HEALING OF PUBLIUS’ FATHER AND OTHERS (Acts 28:7-10)1. Publius was a leading citizen of the region a. He received and entertained the travelers for three days 2. Publius’ father was sick with a fever and dysentery a. Paul went in to him and prayed b. Paul laid hands on him and healed him 3. Others on the island with diseases came and were healed 4. The islanders honored them in many ways and provided the necessities for them as they departed the island

II. PAUL’S ARRIVAL AT ROME (Acts 28:11-16) A. THEY SAILED TOWARD ROME (Acts 28:11-13)1. After three months, an Alexandrian ship (Twin Brothers) sailed from Malta - it had wintered there 2. They sailed to Syracuse, Rhegium, and then to Puteoli

B. THEY BY LAND TOWARD ROME (Acts 28:14-15)1. Paul found brethren at Puteoli and stayed with them seven days 2. As they traveled along, brethren heard about them and met them a. They met at Appii Forum and Three Inns b. This gave Paul courage and he thanked God

C. THEY ARRIVED AT ROME (Acts 28:16)1. The centurion delivered the prisoners to the captain of the guard at Rome 2. Paul was permitted to “dwell by himself with the soldier who guarded him”

III. PAUL’S WORK IN ROME WHILE UNDER HOUSE ARREST (Acts 28:17-31) A. AFTER THREE DAYS, PAUL CALLED FOR THE JEWISH LEADERS (Acts 28:17-22)1. When they came together, Paul spoke to the Jewish leaders a. He noted that he had done nothing against their people or the customs of their fathers b. He reviewed that he had been taken prisoner in Jerusalem and taken into Roman custody c. He had been examined and was to be released, but the Jews spoke against his release; thus he appealed to Caesar d. That was the reason he called for and spoke with them e. He stated, “…because for the hope of Israel I am bound with this chain” 2. The Jewish leaders responded to Paul a. They indicated they had not received letters nor heard of any evil spoken of Paul b. They wanted to hear more from Paul “concerning this sect” c. They noted that it had been “spoken against everywhere”

B. PAUL SPOKE TO THE JEWISH LEADERS AGAIN (Acts 28:23-29)1. The Jews met Paul again at his place of lodging 2. He explained and testified of the kingdom of God and persuaded them concerning Jesus a. He spoke from both the Law of Moses and the Prophets b. He spoke from morning until evening c. Some were persuaded and some disbelieved 3. Paul completed the discourse by quoting from Isaiah a. The quotation indicated they would hear/see but not understand/perceive b. The Lord wanted them to understand and turn so He could heal them c. Paul told them that the salvation of God had been sent to the Gentiles, and “they will hear it” d. The Jews departed and “had a great dispute among themselves”

C. PAUL FOR TWO YEARS UNDER HOUSE ARREST (Acts 28:30-31)1. Paul was allowed to rent his own home for two years 2. Paul received all who came to him a. He preached the kingdom of God b. He taught the things concerning the Lord Jesus Christ 3. He taught with all confidence, and no one forbade him

REVIEW FOR THE CHAPTER

1. What are the main events in this chapter?- On the island of Malta following the shipwreck (Acts 28:1-10)

• Paul’s arrival at Rome (Acts 28:11-16)
• Paul’s work in Rome while under house arrest (Acts 28:17-31)

2. What was the name of the island they escaped the shipwreck onto? (Acts 28:1)- Malta (Acts 28:1)

3. How did the natives treat the shipwrecked travelers? (Acts 28:2)- They showed unusual kindness (Acts 28:2)

• They kindled a fire and welcomed them (Acts 28:2)

4. What happened to Paul while laying sticks on the fire? (Acts 28:3)- A viper came out and bit him on the hand (Acts 28:3)

5. What did the natives say to one another? (Acts 28:4)- “No doubt this man is a murderer, whom, though he has escaped the sea, yet justice does not allow to live.” (Acts 28:4)

6. What did Paul do to the creature? What was Paul’s outcome? (Acts 28:5)- Paul shook the viper from his hand (Acts 28:5)

• He “suffered no harm” (Acts 28:5)

7. Seeing that Paul suffered no harm, what did the natives think of him? (Acts 28:6)- They changed their minds about him; thought he was a “god” (Acts 28:6)

8. Who was Publius? What did he do for the travelers? (Acts 28:7)- He was a leading citizen of the island of Malta (Acts 28:7)

• He “courteously” received and entertained them for 3 days (Acts 28:7)

9. What was wrong with Publius’ father? What did Paul do? (Acts 28:8-9)- He was sick with a fever and dysentery (Acts 28:8)

• Paul went in to him, prayed, laid hands on him and healed him (Acts 28:8)
• Others with diseases also came and were healed (Acts 28:9)

10. How long did they remain on Malta? Why was a ship there? (Acts 28:11)- Three months (11)

• The Alexandrian ship had wintered there (Acts 28:11)

11. Name three places they sailed to as they continued to Rome. (Acts 28:12-13)- Syracuse (12)

• Rhegium and Puteoli (Acts 28:13)

12. Name places Paul met with brethren along the way in Italy. How did this affect Paul? (Acts 28:13-15)- Puteoli for seven days (Acts 28:13-14)

• Appii Forum and Three Inns (Acts 28:15)
• “When Paul saw them, he thanked God and took courage.” (Acts 28:15)

13. At Rome, who was Paul delivered to? What was he permitted to do? (Acts 28:16)- The prisoners were delivered to the captain of the guard (Acts 28:16)

• He was permitted to “dwell by himself with the soldier who guarded him” (Acts 28:16)

14. Why did Paul call the Jewish leaders together? (Acts 28:17-20)- “to see you and speak with you, because of the hope of Israel I am bound with this chain” (Acts 28:20)

15. Had the Jewish leaders heard a report on Paul? Had they heard about this “sect?” (Acts 28:21-22)- No, they had not heard any “evil” spoken of Paul (Acts 28:21)

• Yes, and they wanted to hear more about this “sect;” it had been “spoken against everywhere” (Acts 28:22)

16. What did Paul speak to them about at the next meeting? (Acts 28:23)- “he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus” (Acts 28:23)

17. How did they react to Paul’s teaching? (Acts 28:24)- Some were persuaded and some disbelieved (Acts 28:24)

18. What prophet did Paul quote when the Jews disagreed among themselves? (Acts 28:25-27)- He quoted from Isaiah the prophet - Isaiah 6:9-10 (Acts 28:25)

19. To whom had the salvation of God been sent? (Acts 28:28)- To the Gentiles, and “they will hear it!” (Acts 28:28)

20. How long was Paul there? What did he continue to do? (30-31)- “Paul dwelt two years in his own rented house” (Acts 28:30)

• He preached the kingdom of God, and taught things concerning the Lord Jesus Christ “with all confidence” (Acts 28:31)

Verse 1 The shipwrecked passengers and crew were all saved alive, fulfilling Paul’s prophecy made at a moment when all hope had perished. The population of Malta aided in the rescue, building a fire and “receiving” them kindly. Paul was snakebitten (Acts 28:1-6). Hospitality was extended to the victims of shipwreck by the first man of the island; and Paul wrought many cures of the sick and suffering of Malta (Acts 28:7-10). The voyage to Rome was continued after three months, ending very shortly at Puteoli, terminal port of the grain ship; and, thence by land, Paul soon arrived in Rome, being greeted by brethren on the way (Acts 28:11-16). As always, Paul sought and obtained first an interview with Jewish leaders who set a day to hear him a week later (Acts 28:17-22). The Jews of Rome, as invariably throughout Paul’s ministry, rejected Christ, despite the fact that some believed (Acts 28:23-28). The Book of Acts is concluded by a brief summary of the two whole years of Paul’s imprisonment; and the curtain rings down with Paul still in prison, because, when Luke wrote, the apostle’s release, although pending, had not yet occurred (Acts 28:30-31). And when we were escaped, then we knew that the island was called Melita. And the barbarians showed us no common kindness: for they kindled a fire, and received us all, because of the present rain, and because of the cold. (Acts 28:1-2) Melita … This island is the one now known as Malta. Mention of the “Sea of Adria” in Acts 2:27 led some to suppose that Meleda, an island off the Dalmatian coast in the Adriatic sea, was meant; but there is abundant proof that the whole Mediterranean was called “Adria” by the sailors. “There is no reasonable doubt that Malta is the island in question."[1]The barbarians … Such a designation of the people meant merely that they did not speak Greek. “They spoke a language derived from Phoenician, and were little affected by the Greek-Roman culture."[2] Their conduct at once proved them not to be barbarians in the usual sense of the word. This island of Malta Isaiah 12 miles wide, 20 miles long, and 60 miles distant from Sicily. “It yields an abundance of honey, whence its name."[3]Rain and cold … Such storms as they had encountered always dump large quantities of water; and late in the autumn the weather was very disagreeable. The survivors needed and received help. [1] G. H. C. MacGreggor, The Interpreter’s Bible (New York: Abingdon Press, 1954), Vol. IX, p. 341. [2] Everett F. Harrison, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 337. [3] John Wesley, Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House), in loco. Verse 3 And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. And when the barbarians saw the venomous creature hanging from his hand, they said one to another, No doubt this man is a murderer, whom, though he hath escaped from the sea, yet Justice hath not suffered to live.Venomous creature … Although the adjective is not in the Greek text, the meaning surely is. The statement of the islanders that “Justice hath not suffered to live” regarded Paul’s death so certain that they already referred to it in the past tense! It is hard not to lose patience with scholars like Ramsay who called this snake “harmless,” saying “it was not, as Luke calls it, a viper, which does not occur on Malta."[4] As if this were not enough, he even took a couple of passes at guessing what kind it really was! As Bruce said: The objections that have been advanced, that there are now no vipers in the island, and only one place where any wood grows, are too trivial to notice.[5]As Hervey pointed out, the population density of Malta is now over 1,200 people to the square mile,[6] and this alone accounts for the disappearance of vipers from Malta. Justice … The capitalization of this word in the English Revised Version (1885) indicates that the islanders referred to the goddess Justice. “Justilia was the daughter and assessor of Zeus, and the avenger of crime."[7][4] Sir William M. Ramsay, Pictures of the Apostolic Church (Grand Rapids, Michigan: Baker Book House, 1959), p. 310. [5] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publisher, 1954), p. 522. [6] A. C. Hervey, The Pulpit Commentary, Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publisher, 1950), 2p. 319. [7] Ibid. Verse 5 Howbeit he shook off the creature into the fire, and took no harm. But they expected that he would have swollen, or fallen down dead suddenly; but when they were long in expectation and beheld nothing amiss come to him, they changed their minds, and said that he was a god.The intelligence and understanding of such native peoples as those of Malta make it impossible to believe that they were mistaken regarding the deadly nature of the snake that bit Paul. It is preposterous to suppose that Paul’s being snakebit was the only case of such a thing that the people had ever seen! The critics who delight in rationalizing all of the New Testament miracles will have to come up with something better than a denial that this snake was poisonous. Shook … into the fire … People who are impressed with efforts to impose humane methods of killing rattlesnakes in Texas should take note of this. Burning the viper alive appeared to Paul as a suitable form of extermination; and none of the people who had to contend with such reptiles complained of it. Changed their minds … said he was a god … This is a strange reversal of what had happened at Lystra (Acts 14:12 ff), where Paul was first hailed as a god, and later stoned. The carnal man loves extremes, either worshiping himself in the person of his heroes, or by killing those who do not conform to his prejudices. Before leaving this, we cannot resist including the homely comment of McGarvey: Paul was not a preacher after the style of a modern clergyman, who is particular not to soil his hands with menial labor, expects everybody to be ready to serve him, while he preserves his dignity and looks on.[8]ENDNOTE: [8] J. W. McGarvey, Commentary on Acts (Cincinnati, Ohio: Standard Publishing Company), p. 275. 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 three days courteously. And it was so that the father of Publius lay sick of fever and dysentery: unto whom Paul entered in, and prayed, and laying his hands on him healed him. And when this was done, the rest also that had diseases in the island came, and were cured.Publius … chief man … “This exact word has been found in two inscriptions as a title of an official in Malta."[9] Although once disputed, Luke’s accuracy is again proved. Entertained us … If this refers to the entire 276 survivors, it would probably mean that many of the population opened their homes to the shipwrecked; but if Luke is speaking of Paul’s company and the centurion and ship’s officers, which is not unlikely, then it would appear that Publius himself entertained them. Fever and dysentery … Malta fever is a malady known in the United States at the present time, caused by drinking infected milk. The word “dysentery” is a strict medical term used by the physician Luke. Paul healed him … Thus Publius’ kindness was repaid. In being able to work such a wonder, Paul verified the truth of Jesus’ promise that his apostles should suffer no hurt from deadly serpents, and that they should lay hands on the sick and recover them. As Dummelow noted, “Here we have first hand evidence of a competent medical witness to the reality of Paul’s miraculous cures."[10]We agree with Trenchard that, “Although Luke does not mention preachings and conversions, the analogy of the Ephesian ministry … suggests that miracles always opened the way for the Word."[11] One likes to suppose that the centurion himself might have been converted, as his subsequent behavior would certainly suggest, and that some of those unfortunate prisoners on the way to the bloody sands of the Coliseum might, through their conversion to Christ, have been enabled to face such a wretched death in the strength of their hope of eternal life in Christ. [9] G. H. C. MacGreggor, op. cit., p. 343. [10] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 852. [11] E. H. Trenchard, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 338. Verse 10 Who also honored us with many honors; and when we sailed, they put on board such things as we needed.The “honors” here were not “honorariums” as understood today, not gifts at all, but honors of public favor, expressed in many ways. “Paul did not receive any remuneration for the exercise of his gift of healing … (which) would have been at variance with the command of Christ (Mark 10:8)."[12] This is proved by the contrast with material gifts placed on board the ship for the benefit of all. ENDNOTE: [12] Alexander Campbell, Acts of Apostles (Austin, Texas: Firm Foundation Publishing House), p. 185. Verse 11 And after three months we set sail in a ship of Alexandria which had wintered in the island, whose sign was The Twin Brothers.The ship of Alexandria was more fortunate than the first, for it had made the port of Malta and waited until spring to depart, or at least until the most dangerous part of the winter was past. After three months … This would still have been somewhat early for Mediterranean sailing vessels; but the relatively short part of their voyage remaining, coupled with the probability of an early spring or an atypical spell of good weather, enabled their sailing, as it would appear, about the middle of February. The Twin Brothers … The Greek word here is “the Dioscuri,” the mythical twin sons of Jupiter, pagan deities also called Castor and Pollux, and honored especially by sailors. The constellation Gemini is named for them, being one of the twelve sectors of the sky identified with the signs of the zodiac. Two coincidences of interest in this section are (1) both ships carrying Paul were ships of Alexandria, and (2) The Twin Brothers was the name and figurehead not only of the new ship, but also of Rhegium, their second port of call on the way to Rome.[13]This prevalence of the evidence in which the old pagan deities appeared still to dominate the hearts of the people must have been particularly offensive to Paul and Luke. ENDNOTE: [13] J. S. Howson, Life and Epistles of St. Paul (Grand Rapids, Michigan: Wm. B. Eerdmans, Publisher), p. 663. Verse 12 And touching at Syracuse, we tarried there three days. And from thence 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.Made a circuit … indicates that the voyage from Syracuse to Rhegium required sailing in a circle, due to the direction of the wind. Rhegium is “the modern Reggio dis Calabria on the “toe” of Italy,"[14] and thus at the eastern extremity of the Strait of Massena, site of the famed rock of Scylla and the whirlpool of Charybdis.[15]Passing through the strait would avoid a voyage around Sicily; but the wind had to be just right. A south wind sprang up … This was exactly the break they needed, for Puteoli is due north of Rhegium, and the final leg of the voyage was quickly made in a little over a day. Puteoli … was a regular port of entry for the fleet of grain ships operating between Rome and Egypt, and was in those days a seaport of great importance. “Just eight miles Northwest of Naples, it was the greatest port in Italy. The large pier had twenty-five arches, of which thirteen ruined ones remain."[16]At Puteoli, “now Puzzuoli,” where frequently “the whole population” went out to welcome the arrival of the wheat ships,[17] Paul and his companions left the ship, accompanied, of course, by the centurion Julius and his command, with the purpose of continuing the final part of the trip by land. [14] G. H. C. MacGreggor, op. cit., p. 345. [15] J. R. Dummelow, op. cit., p. 853. [16] Don DeWelt, Acts Made Actual (Joplin, Missouri: College Press, 1953), p. 339. [17] A. C. Hervey, op. cit., p. 321. Verse 14 Where we found brethren, and were entreated to tarry with them seven days, and so we came to Rome.Ramsay was inclined not to believe this, noting that Paul was a prisoner who could not have tarried there seven days without the consent of Julius the centurion; but as Trenchard pointed out, A delay of seven days would enable him (Julius) to equip himself and his men, after the loss of everything in the wreck, before entering Rome.[18]Furthermore, it is not amiss to see in this seven days waiting in Puteoli an evidence, not certain of course, but probable, that Julius himself might have become a Christian. Certainly, induced him to honor the request of the Christians in Puteoli for Paul to remain with them over a Sunday in order to observe the Lord’s supper with them. “Thus Paul and his party would be with the Christians at the Lord’s table on the Lord’s Day, as they had been at Troas (Acts 20:6-7) and at Tyre (Acts 21:4)."[19] There can hardly be any doubt that all three instances of these seven-day periods of waiting were caused by the apostle Paul’s arrival on a Monday, in each case, and that a week’s delay was necessary to afford the opportunity of taking the Lord’s supper on the Lord’s Day. In this fact, such conceits as the Thursday observance of the Lord’s supper, or the daily observance of it, or any departure from the apostolic custom of observing it “on a fixed day,"[20] must be rejected out of hand, as being contrary to the word of the Lord. [18] E. H. Trenchard, op. cit., p. 338. [19] Orrin Root, Acts (Cincinnati, Ohio: Standard Publishing Company, 1966), p. 202. [20] Henry Bettenson, Documents of the Christian Church (New York and London: Oxford University Press, 1947), p. 6. Verse 15 And from thence the brethren, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns; whom when Paul saw, he thanked God, and took courage. And when we entered into Rome, Paul was suffered to abide by himself with the soldier that guarded him.The Market of Appius … This place was “forty-three miles from Rome,"[21] and the travel of some of the saints in Rome such a distance to welcome the beloved apostle was a source of great joy. He had written them several years earlier of his intention of coming, but neither any of them nor Paul could have supposed that the manner of his arrival would be as it came to pass. He entered as a prisoner, chained to a soldier, and filled with apprehension lest the brethren might be ashamed of his bonds. No wonder he “thanked God, and took courage.” The Lord had not forsaken him; faithful brethren stood by to cheer and welcome him. As for a description of this place on the old Appian Way, we shall leave it to the travelogues; but one priceless line from the poet Horace, for which we are indebted to Plumptre, is as follows: “With sailors filled, and scoundrel publicans!"[22]Three Taverns … was ten miles closer to Rome, indicating that some, possibly including women and children, had not traveled as rapidly as others. One should read the last chapter of Romans in connection with this welcoming scene, wondering if some of the names there might not have been those of persons appearing here. A mist comes in our eyes as we meditate upon all the emotions that swept over the hearts of the Christians at this historic meeting. This place was no better than The Market of Appius, both of them being typical commercial stops between the port of Puteoli and the “eternal city.” [21] H. Leo Boles, Commentary on Acts (Nashville: Gospel Advocate Company, 1953), p. 436. [22] E. H. Plumptre, Ellicott’s Commentary on the Holy Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1959), Vol. VII, p. 181. Verse 17 And it came to pass after three days he called together those that were the chief of the Jews: and when they were come together, he said unto them, I, brethren, though I had done nothing against the people, or the customs of our fathers, yet was delivered prisoner from Jerusalem into the hands of the Romans.As Paul always did, he addressed himself to the Jews, “to the Jew first” (Romans 1:16); and the mention of this having been “after three days” suggests that the three days had been required for getting him settled in his quarters and perhaps visiting with personal friends, of whom he had many in Rome. As one appealing to Caesar, Paul might naturally have been supposed by the Jews in Rome to have been appealing against Jews; but it was the other way around. Paul was appealing against Roman courts to which the Jews had delivered him, and by their protests had prevented his acquittal. From Jerusalem into the hands of the Romans … How could Paul say that the Jews had delivered him to the Romans, when it was a Roman, Lysias, who had first arrested him? Both Felix and Festus would have released Paul, except for Jewish protests against it. He promptly explained that. Verse 18 Who, when they had examined me, desired to set me at liberty, because there was no cause of death in me. But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had aught whereof to accuse my nation.Paul’s forbearance here is notable, in that he made no mention of the repeated attempts against his life, aided and abetted by the high priest himself. His message to his countrymen in Rome was designed to be as conciliatory as possible. This passage sheds further light on what happened under Festus. It was the protest of the Jews that led Festus to withhold from Paul the liberty which was his right. Verse 20 For this cause therefore did I entreat you to see and to speak with me: for because of the hope of Israel I am bound with this chain.For the hope of Israel … “By this, Paul meant that the Christian faith was the true fulfillment of the hope of God’s people."[23] Throughout his speeches and epistles, Paul ever insisted upon the identity of the New Covenant with all that had been prophesied and typified in the Old. Bound with this chain … McGarvey observed that: Paul remained chained day and night, the guard being changed according to uniform custom every three hours, unless an exception was made of the sleeping hours in this case.[24]The chain itself was a strong, relatively light one, fastened on one end to Paul’s arm, and to the soldier on the other. [23] Everett F. Harrison, op. cit., p. 488. [24] J. W. McGarvey, op. cit., p. 287. Verse 21 And they said unto him, We neither received letters from Judaea concerning thee, nor did any of the brethren come hither and report or speak any harm of thee. But we desire to hear of thee what thou thinkest: for as concerning this sect, it is known to us that everywhere it is spoken against.Acts 28:21 <> signals the end of any prosecution whatever against Paul in Rome, leading inevitably to his release from this first imprisonment. The speculation of some who would have it otherwise, to the effect that insufficient time had elapsed for the charges to arrive, is ridiculous. If they had wished to press charges, Paul’s three months delay after shipwreck gave them plenty of time to have crawled to Rome, if they had had any intention whatever of appearing. As to why the Sanhedrin decided not to send any charges, this was due to a number of possible reasons, any one of which was more than enough: (1) Only recently, the Jews had been expelled from Rome, and although the ban had by this time been relaxed, the Jerusalem hierarchy would have been loathe to open old wounds. (2) Having already failed miserably to convince the lower courts of Felix and Festus, they knew they had no case worthy of the name. (3) They had, at that time, no powerful advocate in Rome who could have aided their plea. The date here Isaiah 60 A.D., two whole years prior to Poppaea Sabina’s marriage to Nero.[25] (4) They were as busy as beavers with the intrigues leading to the outbreak of the Jewish war. (5) They could also count on Paul’s being held in prison for two more years without any charges being pressed by them; and they could have taken that option of keeping him in prison. As MacGreggor said, “There is some evidence that if the prosecution failed to put in an appearance within two years, they lost their case by default."[26] Therefore, it is the confident conclusion of this writer that Luke, by Acts 28:21, signals that the freedom of Paul was momentarily expected when he concluded this report. Paul was doubtless pleased with the indication that no further appearance of his old enemies from Jerusalem could be expected, else they would already have appeared. It was an additional bonus that the leaders of the Jews in Rome decided to hear his arguments on behalf of Christianity and promptly set a date. ISRAEL’S FINAL [25] F. F. Bruce, op. cit., p. 530. [26] G. H. C. MacGreggor, op. cit., p. 349. Verse 23 And when they had appointed him a day, they came to him into his lodging in great number; to whom he expounded the matter, testifying the kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening.This was a long and thorough presentation by Paul, in which he doubtless covered all of the arguments previously recorded by Luke in Acts. The exposition went on “from morning until evening.” Verse 24 And some believed the things which were spoken, and some disbelieved.Here occurred what always occurs when the gospel is preached: men are polarized with reference to it, some believing, some not believing (see 2 Corinthians 2:15-16). Verse 25 And when they agreed not among themselves, they departed after that Paul had spoken one word.As Bruce said, “It would be a great, mistake to suppose the exposition took the form of a monologue. The debate must have been keen and impassioned."[27] There is no need, then, to view the “one word” of this verse as being composed of Paul’s quotation from Isaiah which immediately follows, which is, in fact, not “one word” in any sense. What, therefore, is that “one word” which broke up this meeting? Luke had already related how the temple mob heard Paul patiently until a single word, the word “Gentiles” (Acts 22:21-22), the strong likelihood being that it was exactly that same word which signaled the end of the meeting here. Luke did not spell it out again; but Paul’s appeal to the prophecy of Isaiah as foretelling their rejection strongly infers this. Well spake the Holy Spirit through Isaiah the prophet unto your fathers, saying, Go thou unto this people, and say, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: For this people’s heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them.This is Isaiah 6:9-10; and although spoken “through” Isaiah, it is clearly presented here as the word of the Holy Spirit. This same passage was applied to Israel by Christ, as affirmed in all four gospels (Matthew 13:15 Matthew 13:15; Mark 4:12; Luke 8:10; and John 12:37-41). The significance of its being repeated here lies in the fact that the same blindness that closed the hearts of Israel to the Christ was still operative in closing their hearts against the gospel. Paul had already written in Romans a detailed prophecy of the hardening of Israel, proving by many Old Testament passages that their rejection had been foreknown of God from of old. Paul already had the most extensive knowledge of that self-induced blindness to the truth on the part of the chosen people, but he had no doubt hoped until now that some change in the pattern might come to pass in Rome. The interview just concluded blasted any such hopes. Up until this time, Paul had ever gone “to the Jew first,” but in the light of this final rejection in the heart of civilization, he promptly announced in the next verse the termination of that phase of Christianity. ENDNOTE: [27] F. F. Bruce, op. cit., p. 533. Verse 28 Be it known therefore unto you, that this salvation of God is sent unto the Gentiles: they will also hear.In this, the book of Acts reaches a magnificent climax: rejection on the part of secular Israel, unlimited and glorious success among the Gentiles. This, however, is not the only climax, because the undeniable implication of Paul’s innocence, as proved by the absence of any charges against him in Rome, implies that his freedom was expected momentarily. Luke did not state that it was expected, any firm declaration having to wait on the event itself; but the anticipation of it is surely here. Any allegation that the charges would have been sent to the government, and not to the Jewish leaders, is refuted by the obvious truth that the charges would have been sent to both. Even at Caesarea, it will be recalled, the local Jews joined in the clamor for Paul’s death; and the fact that the Jerusalem priests had instigated no movement against Paul among their own in Rome proves that they had also failed to instigate any charges against him before their emperor. The fantasy that “the charges were lost in the wreck” dies of its own weight; for Festus would most certainly have exonerated Paul in any official report that might have been on board the wrecked ship. Verse 29 And he abode two whole years in his own hired dwelling, and received all that went in unto him, preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, none forbidding him.Two whole years … Luke had just revealed that no letters or charges of any kind had been received from Judaea; and, as any case before the emperor which was not prosecuted in two years was judged to be defaulted, this indicates an air of expectancy that the release might come any day. His own hired dwelling … Here again the question of Paul’s undeniable financial ability comes to mind, but we have no certain solution. Luke may very well have been wealthy; or Paul himself, as Ramsay believed, might have inherited wealth. The extreme and unusual courtesy extended to Paul could not have come about except, partially at least, through the favorable report of Festus, the same fact giving the falsehood to the notion that “the papers were lost in the wreck.” The papers would have been preserved in spite of the wreck. Received all that went in unto him … Paul preached to all comers; and there soon were “saints in Caesar’s household.” Intended by the Jews as a frustration of Paul’s efforts, keeping him imprisoned two years without charges, his imprisonment actually helped the gospel. Paul himself said, “The things which happened unto me have fallen out rather unto the progress of the gospel” (Philippians 1:12). Preaching the kingdom of God … MacGreggor said, “This comes near to being a synonym for the Christian church”;[28] but, in context, the expression is not “nearly” a synonym for Christianity, but exactly so! Many New Testament passages use “church” and “kingdom” interchangeably, as here. See my Commentary on Hebrews under”(Hebrews 12:29). With all boldness, none forbidding him … Safe from any efforts to assassinate him, Paul preached fearlessly and boldly to all who came near; and, in addition to those who came to him, he had a new prospect every three hours, every time the guard was changed. This brings us to the end of this magnificent sacred history. “The narrative ends as it does, because it has caught up with history, and at the moment there was nothing more to report."[29] Like all conservative scholars, we think that “From 62 to 65 A.D., Paul was a free man, visiting Crete and points around the Aegean Sea (Titus 1:5; 2 Timothy 4:13 2 Timothy 4:20), possibly even fulfilling his desire to go to Spain."[30]During the two full years mentioned here, Paul wrote “the epistle to the Ephesians, the epistle to the Colossians, and those to Philemon and the Philippians,"[31] according to Hervey; and it may also be assumed that he gave Luke some help on the book of Acts. How strange it is that Luke did not mention any of Paul’s writings. If Acts were all that we had, we would not even know that Paul was an author, despite the fact that his writings “have moved the world of mind and spirit more than all the writings of Plato, Aristotle, Cicero and Bacon all combined."[32]The sacred authors are unlike any others. How strange, for example, that there is no mention of the virgin birth of Christ in Acts; and if we did not also have the gospel of Luke by the same author, the radical critics would be screaming to high heaven that “Luke knew nothing of it!” Nothing? Well, read Luke, second chapter. This teaches Christians to be on guard against deductions based upon the silence of the Holy Scriptures. Long, and patiently, we have labored in these studies in Acts; and it is with a certain reluctance that we have come to the end of so profitable and delightful a pursuit. We shall honor the immortal J.W. McGarvey by repeating his final words on Acts, thus: We bid Paul adieu until the resurrection morning, well pleased that the course of the narrative on which we have commented has kept us for so long a time in his company.[33][28] G. H. C. MacGreggor, op. cit., p. 348. [29] Everett F. Harrison, op. cit., p. 490. [30] Ibid. [31] A. C. Hervey, op. cit., p. 325. [32] Ibid. [33] J. McGarvey, op. cit., p. 292. Questions by E.M. Zerr For Acts Chapter 281. On what island was Paul and party stranded? 2. How were they treated by the natives? 3. While building a fire what came to Paul ? 4. State the first impression of the barbarians. 5. What changed their minds? 6. And then what was their conclusion? 7. State the name of their chief citizen. 8. How did he treat the newcomers? 9. In what way was Paul able to repay him? 10. What effect did this have on other islanders? 11. And how did they show their gratitude? 12. Were the people in verses 2, 7 and 10 Christians ? 13. Did they contribute temporal support to Paul ? 14. Is it right to receive money from worldlings? 15. How long did they remain on this island? 16. Where did they land next? 17. What did they find at Puteoli? 18. How long did they tarry with them ? 19. What day of the week would this include ? 20. After this what was their next objective ? 21. Who met them at Appii? 22. How did this affect Paul? 23. Where did they next land ? 24. What disposition was made of the prisoners ? 25. State the exception that was made. 26. What legal security was taken over Paul? 27. Tell what he did after three days. 28. What twofold plea of not guilty did he make? 29. In what state was he delivered from Jerusalem ? 30. To whom was he delivered? 31. “Why to these people instead of the Jews? 32. How would the Romans have dealt with his case? 33. Why did they not do so? 34. Who took the case to Caesar? 35. Was Paul prejudiced against the Jewish nation? 36. Did his appeal call for a new trial ? 37. Explain the reason for the chain in 20th verse. 38. What was the “ hope of Israel” in same verse ? 39. What had these brethren not received as yet? 40. To what did they refer by “ sect” 22nd verse? 41. Tell what they said about it. 42. What appointment was made for him? 43. State something of the response to it. 44. What was the central theme of his preaching? 45. From where did he draw his testimony? 46. Describe the effect on the hearers. 47. From what prophet did Paul finally quote? 48. What was the general subject of this prophecy ? 49. Who was fulfilling it now? 50. State the reason given for their prejudice. 51. What information did Paul insist upon then? 52. After departing what did the Jews have? 53. On what subject could they have been thinking? 54. Did Paul have to go to jail ? 55. Is it right for Christians to rent a house? 56. Would this also make it right to own one? 57. For how long did Paul’ s lease continue? 58. Did he dwell in solitude? 59. How did he use his time ? 60. What can be said of his opportunity for teaching ?

Acts 28:1

1 Act 28:1. Smith’s Bible Dictionary says the following: “Melita, the modern Malta. . . . It Isaiah 17 miles long by 9 or 10 broad. It is naturally a barren rock, with no high mountains, but has been rendered fertile by industry and toil.”

Acts 28:2

2Act 28:2. Barbarous sometimes means to be rude in speech; rough, harsh. It also means to speak in a foreign tongue. At our place Thayer says it is not used reproachfully, and that the inhabitants were of Phoenician origin, who had some refinement of manners. These facts explain the kind treatment they gave the shipwrecked group.

Acts 28:3

3Act 28:3. A cold rain was falling and Paul was building a fire for warmth. A viper is a poisonous snake that came out of ’the- sticks and clung to his hand. It had evidently been sheltering itself among the sticks and was numb from the cold. The heat brought it to its feeling and caused it to attack him as might be expected to be done by such a creature.

Acts 28:4

4Acts 28:4. The islanders were rather superstitious and thought this incident was the work of some supreme being. They thought Paul was trying to escape just punishment.

Acts 28:5-6

6Acts 28:5-6. They fully expected to see Paul drop dead. Seeing his mastery over it, they reversed their opinion and said he was a god. While that was not the object of the miracle, it, did serve to prove Paul and his companions to be good men.

Acts 28:7

7Acts 28:7. Same quarters means that same part of the island. Publius was probably the governor of the island, because he had possessions sufficient to give hospitality to Paul and his group for a period of three days.

Acts 28:8

8Acts 28:8. Paul had a chance to “return the favor” by healing the father of Publius of a serious disease, which he did by laying his hands miraculously on him.

Acts 28:9

9Acts 28:9. The good deed done for Publius’ father was reported over the island. As a result, others came to Paul and were healed of diseases.

Acts 28:10

0Acts 28:10. We are not told just how these honors were manifested while Paul and his companions remained on the island. But when they were ready to leave, the natives gave them a supply of the necessities of life.

Acts 28:11

1Act 28:11. Castor and Pollux was the label inscribed on the side of the ship. The words were derived from some legend about heathen gcds.

Acts 28:12-13

3Act 28:12-13. The stop of three days at Syracuse was either because of the conditions of the weather, or to perform the regular business of a vessel. Fetched a compass means they took a circuitous route by the place, and coming to Puteoli they landed for a few days.

Acts 28:14

4Acts 28:14. Smith’s Bible Dictionary says Puteoli was “the great landing-place of travelers to Italy,” so it is not surprising that some brethren would be there.

Acts 28:15

5Acts 28:15. The brethren at Rome heard of Paul’s voyage toward their city and came to meet him. According to Smith’s Bible Dictionary, Appi forum was 43 miles from Rome and Three taverns was 33. The same information is given in Thayer’s lexicon under the word . Paul was heartened by seeing this brotherly welcome from those who were willing to brave the uncertainties of the sea to meet this “prisoner of Jesus Christ.”

Acts 28:16

6Acts 28:16. Thayer says the captain of the guard was the “captain of the Roman emperor’s body-guard.” To this officer the centurion delivered his prisoners, thus discharging the duty that was imposed upon him at Caesarea. But Paul was not placed in the soldiers’ camp; instead, he was permitted to dwell separately with a single soldier as his guard. This would give him opportunity for seeing persons in whom he was interested.

Acts 28:17

7Acts 28:17. Paul called these Jews men and brethren because of their common blood, not that they were brethren in Christ. He related how he was made a prisoner of the Romans by the Jews, though he was not guilty of wrong-doing against any laws.

Acts 28:18

8Acts 28:18. Who means the Romans into whose hands Paul had been delivered. Finding nothing wrong in him, they were disposed to discharge him from all accusations.

Acts 28:19

9Acts 28:19. Paul appealed unto Caesar as a defendant, and not as a complainant against his nation. That is, he merely wished to clear his own good name, not that he wanted to cause his Jewish brethren any trouble.

Acts 28:20

0Acts 28:20. Lest he might be misjudged by his Jewish brethren, however, he thought it well to explain the presence of the chain that was attached to him. Hope of Israel refers to the hope of a resurrection through Christ. That was the reason why he called them to him three days after arriving in their city.

Acts 28:21

1Act 28:21. These Jews had heard the report about the disciples in general, but had not received any news of accusations against Paul personally.

Acts 28:22

2Act 28:22. Because of the unfavorable report these Jews had heard about the disciples, they wished to have Paul’s personal story. Sect is from , and Thayer defines it at this place, “a sect or party.”

Acts 28:23

3Act 28:23. These Jews professed to believe the Old Testament, hence Paul used it as a basis for his speeches. He showed them that their own religious literature had foretold the coming of the kingdom of God, the institution referred to as a “sect.”

Acts 28:24

4Acts 28:24. As usual, the hearers disagreed among themselves over what they heard.

Acts 28:25

5Acts 28:25. Because of the disagreement between themselves the Jews departed. Before they left Paul spoke one word, meaning one quotation from Esaias (Isaiah).

Acts 28:26

6Acts 28:26. Go unto this people denotes that Isaiah was to carry a message to this people, the Jews. Hear . . . not understand . . . see . . . not perceive. This all means the Jews would refuse to make the proper use of their mental faculties.

Acts 28:27

7Acts 28:27. Waxed gross denotes they had become stupid through their own prejudice. Their motive for such an attitude was to reject the reformation of life that the teaching of the Gospel might work in them.

Acts 28:28

8Acts 28:28. This announcement to the Jews was on the same basis as set forth in such passages as chapter 13:46. The Jews were given the first opportunity of hearing the Gospel. When the Gentiles had the divine truth offered to them, they showed a greater readiness to receive it.

Acts 28:29

9Acts 28:29. Had great reasoning. The Jews did not agree among themselves upon the teaching of Paul, hence they got into dispute over it. They were familiar with the law as Paul quoted it, but their prejudice prevented them from accepting his teaching.

Acts 28:30

0Acts 28:30. Hired house means a rented building which Paul used at his own expense. He was still in custody, hence could preach only to those who came in unto him.

Acts 28:31

1Act 28:31. No man forbidding him all comes from which Thayer defines, “without hindrance.” We know that men objected to the preaching of Paul, but God sustained him so that the preaching of the cause of Jesus Christ continued with great zeal.