Chapter 28

1 Paul after his shipwreck is kindly entertained of the barbarians. 5 The viper on his hand hurteth him not. 8 He healeth many diseases in the island. 11 They depart towards Rome. 17 He declareth to the Jews the cause of his coming. 24 After his preaching some were persuaded, and some believed not. 30 Yet he preacheth there two years.

1. They were escaped. Textual evidence attests (cf. p. 10) the readings “we were escaped” and “we knew.”

Melita. That is, Malta, a small island to the southeast of Sicily. Some have assigned the shipwreck to the island of Meleda, in the Adriatic Sea near the Jugoslavian (Illyrian) coast. They hold that the mention of Adria, in ch. 27:27, indicates that the ship had left the Mediterranean Sea and was in what is known today as the Adriatic Sea. They note also that the people of Meleda were at that time non-Roman and non-Greek, and hence barbarians (see ch. 28:2), and that today no vipers are found on Malta. Perhaps it is sufficient to observe that this explanation is highly improbable and is not taken seriously by any competent scholar today. See further on chs. 27:27; 28:2.

2. Barbarous people. Gr. barbaroi, an onomatopoeic word applied to people whose speech—to Greek and Roman ears—sounded like rude babbling (see on Rom. 1:14). The natives of Malta may have been related to the Phoenicians, or, as a result of contact with the Phoenicians, spoke a dialect of the Phoenician language, which was related, in turn, to the Hebrew. The island of Malta had been ruled by the Romans ever since the Second Punic War (see Vol. V, p. 27; Livy Annals xxi. 51), when they took it from the Carthaginians.

No little. Or, “no ordinary” kindness. See ch. 19:11, where the same Greek expression is translated “special.”

Received us. That is, welcomed us. The weather apparently continued rainy and windy.

3. Paul had gathered. Again Paul was active in making his companions comfortable.

Sticks. Brushwood, perhaps driftwood also.

Viper. Snakes are said no longer to exist on Malta, but this is no proof that they did not in Paul’s day. In recent years, for example, snakes have been eliminated from the Hawaiian Islands.

Out of the heat. Numbed by the cold, perhaps already hibernating, the snake now became active and aware of danger.

4. Venomous beast. Literally, “creature.”

Hang on his hand. The snake had not merely bitten Paul’s hand, but remained hanging there.

Vengeance. Gr. dikeµ, “justice,” “punishment.” To the Maltese, Paul was a wrongdoer whom the gods now punished with the lethal bite of a serpent.

5. He shook off. Paul remained calm and composed in the presence of this new danger. Had God not promised that he would appear before Caesar?

No harm. He experienced no ill results, either psychological or physical. See Mark 16:18; Luke 10:19.

6. Looked a great while. The islanders awaited the moment when Paul’s poisoned flesh would begin to swell, but nothing happened.

He was a god. See on ch. 14:11.

7. In the same quarters. That is, in that vicinity.

Possessions. That is, land.

Chief man. Gr. proµtos, or “first,” that is, primate. This title is attested in inscriptions as designating the Roman ruler of the island, though the title itself appears to be non-Roman in origin.

Publius. A thoroughly Roman name.

Received us. Probably the primate received the centurion, out of consideration for his rank, and with him Paul.

Lodged us three days. The hospitality of the primate continued until more permanent arrangements could be made.

8. It came to pass. That is, probably, later on during the winter.

Bloody flux. Gr. dusenteria, “dysentery.”

Prayed. See on James 5:14, 15. However, this seems to be a manifestation of the gift of healing (1 Cor. 12:9).

Healed him. Paul had exhibited the same power of the Spirit at Lystra (ch. 14:8–10), at Philippi (ch. 16:18), at Ephesus (ch. 19:11, 12), and at Troas (ch. 20:9, 10).

9. Others also. That is other islanders.

10. Many honours. Not as fees but as gifts, perhaps of money, food, and clothing, appropriate to the needs of men who had lost all their luggage.

Departed. Gr. anagoµ, here meaning “sailed” (cf. ch. 27:12).

Laded us. That is, “put on board [for us].” The bounty was probably inaugurated by Publius, and others followed his example.

11. After three months. That is, after the stormy season had passed and it was safe to resume the journey.

Ship of Alexandria. Probably another Egyptian grain ship (cf. ch. 27:6, 38).

Wintered in the isle. Probably in the harbor of Valletta, some 8 mi. to the southeast of St. Paul’s Bay.

Sign. Probably a reference to the figurehead on the prow of the ship, beneath the bowsprit.

Castor and Pollux. Gr. Dioskouroi, literally, the “Twins,” the legendary sons of Jupiter, borne him by Leda. The Latin names of the two boys were Castor and Pollux, who were called the Gemini.

12. Landing. The ship sailed northward to Sicily, the ancient Greek city of Syracuse being its next port.

Syracuse. The chief city of Sicily, on the southeastern coast of the island. It was once a Greek colony, and the scene of a major Athenian naval disaster during the Peloponnesian War. Probably the three days were spent here awaiting favorable winds.

13. Fetched a compass. Gr. perierchomai, literally, “to go about,” “to make a circuit,” here probably a tacking maneuver to make headway against unfavorable winds.

Rhegium. The modern Reggio, at the southern tip of Italy, on the Strait of Messina. The emperor Claudius once planned to construct harbor facilities here for unloading Egyptian wheat ships, but the project was never carried out.

South wind. It was now possible to sail directly north, instead of tacking, as had been necessary from Syracuse to Rhegium.

Puteoli. The modern Pozzuoli, near Naples, Italy. Though it was about 140 mi. (224 km.) south of the capital, it was then a principal port for Rome, especially for the wheat ships from Egypt. Ostia, at the mouth of the Tiber, later replaced it (cf. p. 80).

14. Found brethren. It is encouraging to know that only about 30 years after the crucifixion a group of Christian believers was to be found in faraway Puteoli, a major port for the city of Rome. Here there was a large Jewish colony, and it is probable that at least some of these Christians were Jewish converts. Lacking definite information, we may reasonably suppose that this church, like that at Rome itself, was raised up as the result of the labors of Italian Jews converted, perhaps, at Pentecost in the year a.d. 31, or upon some later pilgrimage to Palestine.

Were desired. That is, were entreated, or urged. Paul remained with the church at Puteoli a week, and thus spent at least one Sabbath there.

We went toward Rome. Rather, “we came to Rome.”

15. Heard of us. The week’s pause at Puteoli had given time for word of Paul’s arrival to reach the believers at Rome, with which Puteoli, as a seaport, was in constant communication. Ships’ arrivals would be promptly reported, doubtless with word of both the lading and the passenger lists.

Came to meet us. According to Rom. 16:3–15 Paul had both relatives and friends among the believers in Rome. Doubtless some of those whose names are recorded there were on hand to greet Paul.

Appii forum. Literally, “the market place of Appius,” from whose family the famous Via Appia, the Appian Way, running from Rome to Brundisium, was named. The Latin word forum, “market,” came to approximate the English word “borough” (“-burgh”), as indicating a town. The name of the town and the highway both probably refer to Appius Claudius, the noted Roman censor. Appii Forum was on the Appian Way, about 40 mi. (64 km.) south of Rome. Horace speaks slightingly of the place as abounding in tavernkeepers of bad reputation and frequented by sailors (Satires i. 5, 3, 4). Here a deputation from Rome awaited Paul.

Three taverns. The Latin taberna meant more than a “saloon” or “public house”; it included shops of any sort. The location of this village is not certain, but it is said to have been approximately 30 mi. (48 km.) south of Rome (see p. 50). Here another group of Christians met Paul, probably having left Rome later than the former group. This small town is mentioned by Cicero (Letters to Atticus ii. 10).

Thanked God. Paul’s gratitude for a safe journey can readily be appreciated by all Christians who have been through trying experiences.

Took courage. For years Paul had longed to visit Rome and preach the gospel there (Rom. 1:11–13). He must have reflected on the sharp contrast between that eager expectation and the realities of his arrival. But out of the shocking contrast Paul found reason to take courage, and fresh assurance of God’s leading. Paul was skilled at finding reasons for great hope in what appeared to be the most discouraging circumstances (see 2 Cor. 4:7–10; AA 449). He was a confirmed and incurable Christian optimist.

16. Came to Rome. The reader of the closing chapter of the book of Acts fervently wishes that a more complete account of Paul’s experiences in Rome might have been given. Perhaps Luke intended to add further details, or to begin another volume with Paul’s arrival there.

The centurion delivered. Important textual evidence may be cited (cf. p. 10) for the omission of the entire clause beginning with these words. The fact stated, however, is certainly true.

Captain of the guard. Probably the praefectus praetorii, the chief of the Praetorian, or Imperial, Guard. It was his duty to take custody of those brought in from the provinces to appear before the emperor (see Pliny Letters x. 57). At this time the Praetorian prefect was Burrus, a man of good reputation. In a.d. 62, while Paul was doubtless still a prisoner, Burrus’ place was taken by Tigellinus, an infamous favorite of Nero.

Dwell by himself. The consideration shown in housing Paul was no doubt due in part to the centurion Julius, who was probably still in charge of Paul at the time of his arrival at Rome. Paul had largely been responsible for the success of the emergency landing at Malta, and this, together with other evidences of his high character, marked wisdom, and spiritual power, had earned for him the favor and gratitude of the centurion. All this was no doubt included in the report concerning Paul, along with the statement of his case from Festus.

Kept him. That is, guarded him. The soldier would probably be chained to Paul (see v. 20), the fetter running from a wrist of the guard to a wrist of Paul. To this chain Paul makes frequent allusion in the epistles written during his imprisonment at Rome: Eph. 6:20; Phil. 1:7, 13, 14, 16; Col. 4:3, 18; cf. Acts 28:20. What must have been the effect upon a heathen soldier of being chained hour after hour to the apostle Paul? What would be the effect upon a heathen, thus chained to one of us? As the guards were frequently changed, whatever effect Paul’s life produced during the two years of his imprisonment must have spread widely through the whole corps of guards (see on Phil. 1:13).

17. After three days. Doubtless Paul first renewed old acquaintance with Christians he had met elsewhere and made new friends in the community of believers at Rome. Next, he desired to meet the non-Christian Roman Jews.

Chief of the Jews. Paul’s rule had always been, “to the Jew first” (Rom. 1:16; 2:9; cf. Acts 13:5, 14, 46; 17:1, 2, 10; 18:4; etc.). He now invites the elders of the Jews to listen to a direct account of how he happens to be in Rome. Apparently Claudius’ decree banishing all Jews from Rome (ch. 18:2) had been lifted or had otherwise become ineffective.

Men and brethren. See on ch. 1:16.

Committed nothing. Paul repeats the plea of innocence he had already made in Jerusalem and at Caesarea (see chs. 23:1; 24:12, 13; 25:8, 11; 26:4–7).

Against the people. The difficulties Paul encountered were usually brought about by the Jews themselves, as at Antioch in Pisidia (ch. 13:50), at Lystra (ch. 14:19), at Thessalonica (ch. 17:5–8), at Beroea (ch. 17:13, 14), and at Corinth (ch. 18:12–17).

Customs of our fathers. Paul sincerely believed what he was teaching as the gospel of Jesus Christ to be a correct interpretation of the truths of Judaism (see on chs. 23:1, 6; 24:14–16; 26:5–7). Compare the charge against Stephen (ch. 6:13, 14).

Delivered prisoner. Without giving the details of all that had happened since the riot in Jerusalem (ch. 21:27–36), Paul pointed out the humiliating and frustrating result. For the past two years and more he had been a prisoner of the Romans, and in bonds. The Jews had brought about his arrest and their continued accusations had kept him a prisoner.

18. Let me go. Or, “set me at liberty.” Compare chs. 25:25; 26:32. If bribes had been forthcoming as Felix hoped, that corrupt governor would doubtless have released Paul (ch. 24:26). All the officials before whom Paul had stood, and doubtless the tribunes of the guard, were convinced of his innocence.

Paul at Rome

19. Ought to accuse. Paul loved the Jewish people (see Rom. 9:1–3; 10:1), and his affection for them had not been diminished by his suffering at their hands. In spite of the injustice he had suffered he did not blame them, nor had he at any time made an accusation against them. He had appealed to Caesar, not to make trouble for the Jews at Rome or elsewhere, but solely because he had no other recourse.

20. I called for you. He could not go to the Jews in their synagogues, or privately, but as his custom was he sought first to establish a basis of understanding with them. Therefore he invited them to come to him (see on v. 17).

The hope of Israel. That is, the expectation of the Messiah. Paul believed Jesus to be the complete fulfillment of this expectation. His faith was the faith held by all Jews. The only problem, and the great one, was the application of that faith to Jesus of Nazareth.

Bound with this chain. It was, actually, his firm belief in Judaism that had occasioned his arrest. He would rather suffer bonds and death than give up the hope of Israel.

21. Neither received letters. This was not strange. No ship leaving Caesarea after Paul had appealed to Caesar was likely to have reached Rome before he did. Thus their minds had not been prejudiced against him. Luke gives no hint of the arrival of any letters from Jerusalem against Paul during the two years (v. 30) he spent at Rome, or of other possible steps the Jewish leaders may have taken against him (cf. AA 453).

22. We desire to hear. Perhaps this profession of open-mindedness was altogether sincere. The Jews of Rome had no doubt heard a little about Paul and his message, and were anxious to hear more.

This sect. See on chs. 5:17; 24:5, 14.

We know. There were already a few Christians in Rome (see on v. 15), through whom a limited knowledge no doubt reached the Jewish leaders there. There were doubtless also reports, or at least rumors, from Judea, brought by returning pilgrims.

Spoken against. Among the Jews there must have been many uncomplimentary reports about Christians. Tacitus wrote most disparagingly of the new sect (Annals xv. 44), and Suetonius (Nero xvi. 2) is equally condemnatory. Justin Martyr (died c. a.d. 165) speaks of calumnies against Christians, evidently from Jewish sources (Dialogue With Trypho 17). Perhaps these Roman Jews had heard not only of various situations in which Christians had become involved, and rumors of their evil character, but also of their astonishing increase in numbers. But as yet nothing these Roman Jews had heard prejudiced them completely against Christians as such, and they were willing to hear more.

23. Many. Literally, “more.” At the next meeting the Jews were present in greater numbers than upon the first occasion.

His lodging. See on v. 16; cf. v. 30.

Expounded. Though bound, Paul was still able to preach the gospel to his Jewish hearers. This must have been a carefully thought out theological presentation, comparable to that made by Stephen (ch. 7:2–53) and to the sermon by Paul himself at Antioch in Pisidia (ch. 13:14–41).

Testified. He bore witness to the Messianic hope, now incarnate in Jesus, and to the certainty of Christ’s return.

Kingdom of God. See on Matt. 3:2; 4:17; 5:2; Luke 4:19; Acts 8:12.

Moses. See on Luke 24:27, 44.

Morning till evening. Evidently some of the Jews were firmly resisting the gospel, and some were hungering for more of the word of truth. Thus for varied reasons the Jews remained all day long.

24. Some believed. The usual response to Paul’s preaching (see chs. 14:4; 17:4; 19:9). This is, indeed, the experience of every Christian evangelist. Recognizing that every man’s conscience is free, he must thank God for those who have believed and never lose heart on account of the fact that “some believed not.”

25. Agreed not. Possibly some favored the Sadducees and some the Pharisees (cf. ch. 23:6–10).

Esaias. That is, the prophet Isaiah.

Our fathers. Textual evidence favors (cf. p. 10) the reading “your fathers.” The unbelieving Jews no doubt affirmed their adherence to the “fathers.” Paul here challenges them to recognize the fact that these same “fathers” censured the unbelief they now manifested (see on Luke 16:31; John 8:39, 56).

26. Saying. Paul cites Isa. 6:9, which Jesus Himself had used against the Jews (Matt. 13:14; Mark 4:12; Luke 8:10; John 12:40).

Hearing. For comment on this OT passage see on Isa. 6:9, 10; cf. Matt. 7:21–27.

27. Be converted. Literally, “turn again” (see on Matt. 3:2; Acts 2:38; 3:19, 20).

28. Salvation of God. That is, as it was revealed through Jesus Christ (see on Matt. 1:21).

They will hear. Paul is addressing, in particular, those Jews who refused to “hear” (see on vs. 24–26). When the Jews thus refused, Paul turned to the Gentiles.

29. And when. Important textual evidence may be cited (cf. p. 10) for the omission of v. 29. The fact stated, however, is unquestioned.

30. Two whole years. It seems that Luke was not led by the Spirit or by his own inclination to set down the events of these two years. Perhaps he had planned to write a third volume to supplement Luke and Acts. Our only information for these two years is from the four so-called prison epistles, generally thought to have been written from Rome during this period: Ephesians, Philippians, Colossians, and Philemon. We know that Paul felt the burden of imprisonment, both psychologically and physically (Eph. 3:1; 4:1; Phil. 1:16; Col. 4:18; Philemon 1, 9, 10). He felt concern for the outcome of his trial (Phil. 2:23, 24). We know that Luke and Aristarchus (Acts 27:2) were with him, as well as Tychicus (Eph. 6:21), who carried the epistle to Ephesus, and Timothy, whose name was joined with his in letters to Philippi (Phil. 1:1), to Colossae (Col. 1:1), and to the converted slaveowner, Philemon (Philemon 1). Epaphroditus brought Paul material aid from Philippi (Phil. 4:18). Onesimus, who had fled from his master Philemon, became acquainted with Paul while he was in Rome (Col. 4:9; Philemon 10). Mark, the relative of Barnabas, and Jesus called Justus, a convert, and Epaphras from Colossae were also with Paul (Col. 4:10–12). Demas was there also (Col. 4:14; cf. 2 Tim. 4:10). Although he was a prisoner, yet Paul’s testimony to the gospel was so effective during these years that probably toward the end of his imprisonment he could declare that “the things which happened unto me have fallen out rather unto the furtherance of the gospel” (Phil. 1:12).

Own hired house. Financial support must have come from friends in Rome and elsewhere, perhaps especially Philippi (Phil. 4:18), for Paul was no longer able to labor with his hands to defray his personal expenses.

All that came in. Paul enjoyed freedom of intercourse.

31. The kingdom of God. From the beginning, the Christian message had been one concerning “the kingdom” (Matt. 3:2; Mark 1:14).

Concern the Lord Jesus. This was the center and circumference of all Paul’s conversation.

Confidence. Literally, “freedom,” “fearless confidence,” “cheerful courage.”

No man forbidding him. Neither emperor, tribune, guard, nor Jew forbade Paul to proclaim the gospel. The evangelist himself was bound, but not the gospel message.

This closes the Biblical history of the early church. If Luke wrote a further account, it is no longer extant. For the years following Paul’s release and for his second imprisonment and death we have only hints in the so-called pastoral epistles, 1 Timothy, 2 Timothy, and Titus, and in early Christian tradition. See also pp. 101, 102, 107.

Ellen G. White comments

1 DA 827; Ed 95; ML 58; MM 201; 8T 191

1, 2 AA 37, 39; COL 120; Ed 95; Ev 697; TM 170; 5T 252

1–4GC ix; SR 242; TM 66; 7T 31

1–47AA 35–46; SR 241–247; 9T 196

2 7T 213

2–4ML 60; 8T 15

3–5AA 39

4 DA 821; EW 24; 7T 213; 8T 26

5 AA 87

5–8SR 243

6–8, 13AA 40

13–16TM 66

14–18AA 41

17 EW 78; GC 611

19 PP 110

21 GC 611; ML 62

22–25AA 41

23 FE 535

25–27SR 244

26, 27, 29 AA 42

29 GC 546

30 1T 203

31, 32 AA 42

34 GC 546

36 AA 165

37, 38 SR 245

37–39AA 43

38 SC 23

38, 39 GC ix

39 8T 57

41 AA 22, 44; COL 120; DA 275, 770, 827; Ev 35, 699; ML 61; SR 245; 8T 15, 21, 26

41–47WM 271

43 Ev 35

46 AA 45

46, 47 MB 137; 5T 239

47 COL 121; EW 174; GC 379; 7T 32