Atos 28
John MacArthur · Citado em PreceptAustin
Atos 28
MacArthur - The Sanhedrin had falsely accused him of sedition against Rome, of being the leader of a heretical sect, and of violating the Temple (cf. 24:5-6). Rome's Jewish leaders would not have been too concerned with the first charge, and Paul did not even mention it. (Ibid) Though I had done nothing against our people or the customs of our fathers - Paul declares that he not guilty of anything malicious against his people, the Jews, nor against the traditions of the Jewish patriarchs or forefathers. Paul claimed that he was faithful to the Jewish people and by extension faithful to the God of Israel. In fact Paul was actually in the process of showing his willingness to follow those customs when he was attacked and arrested (he was celebrating the feast. Larkin - The Jews may charge that Paul is working against "the people" and the customs of our ancestors, as they did when they tried to lynch him and when they accused him at the hearings (Acts 21:28; Acts 24:6; Acts 25:7). But the charges won't stick, because Paul always acted for and not against his people (Acts 26:17, Acts 26:23) and always respected Jewish customs (Acts 21:23-24, Acts 21:26). Further, Paul does not view his nation as at odds with himself (compare Acts 24:17; Acts 26:4). (Ibid) Nothing (3762)(oudeis) is composed of three words combined to make one strong affirmation. Ou is the negative adverb used primarily with the indicative, the mood of affirmation and reality and is an unequivocal negative. This ou is combined with the conjunction de or oude which means “not even” (Mt 6:29) and thirdly the numeral heis which is the lowest possible number "one." Thus this compound negative affirms no one, not even to the number of one. E.g., see oudeis in Mt 6:24. Custom (habit)(1485) ethos) refers to a pattern of behavior more or less fixed by tradition. Custom, usual practice or manner, established by law or otherwise. Robertson on was delivered - This condensed statement does not explain how he "was delivered," for in fact the Jews were trying to kill him when Lysias rescued him from the mob (Acts 22:27-36). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first. Yet I was delivered as a prisoner from Jerusalem into the hands of the Romans - As noted above, Paul leaves out the detail that it was in the in hands of the Romans that he was actually protected from the Jews who sought to kill him! Peterson - A parallel between Paul's experience and that of Jesus is suggested by the phrase 'handed over' (paredothēn eis tas cheiras, 'delivered into the hands), which recalls Jesus' predictions about his own arrest and trials (Lk. 9:44+; Lk 18:32+; cf. Acts 24:7+). (Ibid) Delivered (3860)(paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. (compare Lk 22:21; 23:25; Acts 21:11). Acts 28:18 "And when they had examined me, they were willing to release me because there was no ground for putting me to death. NET Acts 28:18 When they had heard my case, they wanted to release me, because there was no basis for a death sentence against me. GNT Acts 28:18 οἵτινες ἀνακρίναντές με ἐβούλοντο ἀπολῦσαι διὰ τὸ μηδεμίαν αἰτίαν θανάτου ὑπάρχειν ἐν ἐμοί· NLT Acts 28:18 The Romans tried me and wanted to release me, because they found no cause for the death sentence. KJV Acts 28:18 Who, when they had examined me, would have let me go, because there was no cause of death in me. ESV Acts 28:18 When they had examined me, they wished to set me at liberty, because there was no reason for the death penalty in my case. CSB Acts 28:18 After they examined me, they wanted to release me, since I had not committed a capital offense. NIV Acts 28:18 They examined me and wanted to release me, because I was not guilty of any crime deserving death. NKJ Acts 28:18 "who, when they had examined me, wanted to let me go, because there was no cause for putting me to death. NRS Acts 28:18 When they had examined me, the Romans wanted to release me, because there was no reason for the death penalty in my case. YLT Acts 28:18 who, having examined me, were wishing to release me, because of their being no cause of death in me, NAB Acts 28:18 After trying my case the Romans wanted to release me, because they found nothing against me deserving the death penalty. NJB Acts 28:18 They examined me and would have set me free, since they found me guilty of nothing involving the death penalty; GWN Acts 28:18 The Roman authorities cross-examined me and wanted to let me go because I was accused of nothing for which I deserved to die. BBE Acts 28:18 Who, when they had put questions to me, were ready to let me go free, because there was no cause of death in me. Ac 22:24,25,30 24:10,22 25:7,8 26:31 And when they had examined me - As noted below the Greek word Paul uses indicates that they gave him a thorough examination. He wants to emphasize to his Jewish audience that even after conducted a judicial hearing, they found no evidence of wrongdoing. Who are those who examined and acquitted Paul? First there were the Roman officials, Claudius Lysias (Acts 23:28-29+), governor Felix (Acts 24:22-27+) and governor Festus (Acts 25:18-19+). Then there was one Jewish leader King Herod Agrippa (Acts 26:31-32+). Examined (350)(anakrino from aná = again + kríno = judge, distinguish) means to sift up and down, to examine accurately or carefully (re-examine), to make careful and exact research as in legal processes. Anakrinō was the same verb used already in Acts 24:8; Acts 25:6, 26 of the judicial examinations by Felix and Festus. All uses of anakrino - Lk. 23:14; Acts 4:9; Acts 12:19; Acts 17:11; Acts 24:8; Acts 28:18; 1 Co. 2:14; 1 Co. 2:15; 1 Co. 4:3; 1 Co. 4:4; 1 Co. 9:3; 1 Co. 10:25; 1 Co. 10:27; 1 Co. 14:24 They were willing to release me - Willing is imperfect tense. The Roman authorities were prepared to give fall a full pardon. Willing (1014)(boulomai) refers to a settled desire, one born of or springing from reason and not from emotion. To will, to wish, to will deliberately, to intend, to have a purpose, to be minded. Boulomai underlines the preset determined intention which drives one's planning, wishing, resolving. In contrast, the verb thelo focuses on the desire ("wishfulness") behind making an offer. Release (630)(apoluo from apó = marker of dissociation, implying separation + luo = loose) is used of sending a person away from someone, frequently with the sense of to release from arrest or from another's custody and let go free. Apoluo is used in all four Gospels describing the release of Barabbas instead of Jesus (Jn 18:39, Mt 27:15, 17, 21, etc, cf Acts 16:35) It was used as a legal term, to grant acquittal, set free, release, pardon. Because there was no ground for putting me to death - In this Paul proved to be an "imitator" of Christ, for the officials found no guilt in Jesus for three times Pilate declared "I find no fault (aitia) in Him." (Jn 18:38, 19:4, 19:6, cf Acts 13:28+). Ground (156)(aitia from aiteo = to ask or require because an accusation is that for which one is required to appear before a judge to be questioned) in Classical Greek was used to mean cause or reason (the reason or cause for an event or state Acts 28:20, Acts 19:40, Heb 5:9), but the most common nuance in the Greek was charge or accusation. The guilt or fault of the one accused is implied. Friberg - (1) cause, reason, grounds (Mt 19.3); as the grounds in a particular situation case (Mt 19.10); (2) as a legal technical term (formal) charge, ground for accusation (Acts 23.28); BDAG has (1) that which is responsible for a condition = cause, reason (2) the actual state of affairs, case, circumstance, relationship (Latinism=causa) (3) a basis for legal action, legal technical term meaning a charge or a ground for complaint (Acts 23:28 = find a basis for a charge; Jn 18:38; 19:4, 6 = Pilate states that he has no ‘case’. Ac 13:28; Acts 28:18 = reason/grounds for capital punishment . The charge specified Mt 27:37; Mk 15:26) or an accusation (Acts 25:18). Note that the closely related word aitios is used in Lk. 23:4; Lk. 23:14; Lk. 23:22; Acts 19:40; Heb. 5:9 and it has a similar meaning. Aitia - 21v - charge(1), charge against(2), charges(2), ground(2), guilt(3), reason(9), relationship(1). Matt. 19:3; Matt. 19:10; Matt. 27:37; Mk. 15:26; Lk. 8:47; Jn. 18:38; Jn. 19:4; Jn. 19:6; Acts 10:21; Acts 13:28; Acts 22:24; Acts 23:28; Acts 25:18; Acts 25:27; Acts 28:18; Acts 28:20; 2 Tim. 1:6; 2 Tim. 1:12; Tit. 1:13; Heb. 2:11 Aitia in Septuagint - Ge 4:13, Job 18:14, Pr 28:17 Death (2288)(thanatos) was a legal technical term describing capital punishment (Mt 26.66) Acts 28:19 "But when the Jews objected, I was forced to appeal to Caesar, not that I had any accusation against my nation. NET Acts 28:19 But when the Jews objected, I was forced to appeal to Caesar– not that I had some charge to bring against my own people. GNT Acts 28:19 ἀντιλεγόντων δὲ τῶν Ἰουδαίων ἠναγκάσθην ἐπικαλέσασθαι Καίσαρα οὐχ ὡς τοῦ ἔθνους μου ἔχων τι κατηγορεῖν. NLT Acts 28:19 But when the Jewish leaders protested the decision, I felt it necessary to appeal to Caesar, even though I had no desire to press charges against my own people. KJV Acts 28:19 But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of. ESV Acts 28:19 But because the Jews objected, I was compelled to appeal to Caesar-- though I had no charge to bring against my nation. CSB Acts 28:19 Because the Jews objected, I was compelled to appeal to Caesar; it was not as though I had any accusation against my nation. NIV Acts 28:19 But when the Jews objected, I was compelled to appeal to Caesar--not that I had any charge to bring against my own people. NKJ Acts 28:19 "But when the Jews spoke against it, I was compelled to appeal to Caesar, not that I had anything of which to accuse my nation. NRS Acts 28:19 But when the Jews objected, I was compelled to appeal to the emperor-- even though I had no charge to bring against my nation. YLT Acts 28:19 and the Jews having spoken against it, I was constrained to appeal unto Caesar -- not as having anything to accuse my nation of; NAB Acts 28:19 But when the Jews objected, I was obliged to appeal to Caesar, even though I had no accusation to make against my own nation. NJB Acts 28:19 but the Jews lodged an objection, and I was forced to appeal to Caesar, though not because I had any accusation to make against my own nation. GWN Acts 28:19 But when the Jews objected, I was forced to appeal my case to the emperor. That doesn't mean I have any charges to bring against my own people. BBE Acts 28:19 But when the Jews made protest against it, I had to put my cause into Caesar's hands; not because I have anything to say against my nation. I was - Ac 25:10-12,21,25 26:32 not - Ro 12:19-21 1Pe 2:22,23 Acts 28 Resources - Multiple Sermons and Commentaries But when the Jews objected - They objected to Paul being released and neither Felix nor Festus felt it was politically advisable to release him and then suffer the ire of the Jews. Compare the Jewish objections to Pilate when he sought to release Jesus (Lk 23:18+). Objected (483)(antilego from anti = over against + lego = speak) means literally to speak against and so to contradict, to speak in opposition to or to oppose, to gainsay (declare to be untrue or invalid and implies disputing the truth of what another has said), to deny, to refute (to deny the truth or accuracy of). Antilego - 9v - Lk. 2:34; Lk. 20:27; Jn. 19:12; Acts 13:45; Acts 28:19; Acts 28:22; Ro 10:21; Titus 1:9; Titus 2:9 Peterson explains why Paul was forced to appeal - Felix actually delayed Paul's release because he hoped the Jews would offer him a bribe (Acts 24:26) and, later, because he wanted to grant a favour to the Jews (Acts 24:27). Festus, who also wanted to do the Jews a favour, proposed sending Paul back to Jerusalem for a further trial (Acts 25:9), and it was this that finally provoked Paul to appeal to Caesar (Acts 25:10-11). (Ibid) I was forced to appeal to Caesar (Read Acts 25:11-12+) - He was compelled to make this appeal. The verb forced (anagkazo) is an interesting word because it is the same word Paul had used in his attempts to cause the Christians to blaspheme. (Acts 26:11 = " I tried to force [anagkazo] them to blaspheme") Recall that one reason he appealed to Caesar was the fact that if he had been released, it is likely that the angry Jews would have attempted to assassinate him. He leaves this detail out of his explanation so as not to place any blame on the Jewish people. He wanted to present his case to these Jewish leaders as the accused and not as an accuser of the Jews in Jerusalem. He was not lying, but as we see later, he was undoubtedly laying the groundwork for presentation of the Gospel to the leaders and did not want to antagonize them. Gilbrant - The Jews in Jerusalem, however, had continued to speak against him, opposing him, refusing to accept the decision of the Roman authorities. Therefore, Paul had felt obliged to appeal to Caesar. But his purpose in doing so was not to make any accusation against his nation (his people, the Jews). Rather, he simply wanted the opportunity to defend himself. Thus, he was in Rome as a prisoner, not because he had done anything wrong, but because circumstances had made it a necessity. The fact that Paul did not want to bring any charge against his own people shows how loving and forgiving he was toward them. No matter what they did to him, he could not hold a grudge or keep anything in his heart against them. (Read of his heart to his people the Jews in Romans 9:2-4 where he was willing to give up his own salvation if it might have guaranteed the salvation of the Jews!). Forced (315)(anagkazo from anagke - compelling need requiring immediate action) refers to an inner or an outward compulsion to act in a certain manner (Gal 2:3, 14, 6:12, Acts 26:11), and to do so with a sense of urgency (as a pressing necessity). It conveys the idea of an inward feeling of obligation in Acts 28:19. This word was used in surgery of force to reduce dislocations, etc. (Liddell-Scott). Not that I had any accusation against my nation - NLT says "I had no desire to press charges against my own people." Paul is not looking for vindication but a open door for proclamation of the Gospel. As Paul wrote the saints at Corinth "I do all things for the sake of the gospel." (1 Cor 9:23) Paul practices what he had preached (so to speak) in his earlier letter to the Romans Never ("NEVER" IN GREEK MEANS JUST THAT- NEVER!!!) pay back evil for evil to anyone. Respect what is right in the sight of all men. 18 If possible, so far as it depends on you, be at peace with all men. 19 Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, “VENGEANCE IS MINE, I WILL REPAY,” says the Lord. 20 “BUT IF YOUR ENEMY IS HUNGRY, FEED HIM, AND IF HE IS THIRSTY, GIVE HIM A DRINK; FOR IN SO DOING YOU WILL HEAP BURNING COALS ON HIS HEAD.” 21 Do not be overcome by evil, but overcome evil with good. (Ro 12:17-21+) Accusation (2723)(kategoreo from kata = against - suggests animosity + agora = assembly, place of public speaking) means to speak against a person before a public tribunal or bring an accusation in court. To accuse formally and before a tribunal, to bring a charge publicly. The idea is to speak openly against, to condemn or accuse mainly in a legal sense. Note that all 7 uses of this verb are in the context of the Jews accusing Paul ( Acts 22:30; Acts 24:2; Acts 24:8; Acts 24:13; Acts 24:19; Acts 25:5; Acts 25:11; Acts 25:16). He will not turn the tables on them at this critical opportunity. Acts 28:20 "For this reason, therefore, I requested to see you and to speak with you, for I am wearing this chain for the sake of the hope of Israel." NET Acts 28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel." GNT Acts 28:20 διὰ ταύτην οὖν τὴν αἰτίαν παρεκάλεσα ὑμᾶς ἰδεῖν καὶ προσλαλῆσαι, ἕνεκεν γὰρ τῆς ἐλπίδος τοῦ Ἰσραὴλ τὴν ἅλυσιν ταύτην περίκειμαι. NLT Acts 28:20 I asked you to come here today so we could get acquainted and so I could explain to you that I am bound with this chain because I believe that the hope of Israel-- the Messiah-- has already come." KJV Acts 28:20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain. ESV Acts 28:20 For this reason, therefore, I have asked to see you and speak with you, since it is because of the hope of Israel that I am wearing this chain." CSB Acts 28:20 For this reason I've asked to see you and speak to you. In fact, it is for the hope of Israel that I'm wearing this chain." NIV Acts 28:20 For this reason I have asked to see you and talk with you. It is because of the hope of Israel that I am bound with this chain." NKJ Acts 28:20 "For this reason therefore I have called for you, to see you and speak with you, because for the hope of Israel I am bound with this chain." NRS Acts 28:20 For this reason therefore I have asked to see you and speak with you, since it is for the sake of the hope of Israel that I am bound with this chain." YLT Acts 28:20 for this cause, therefore, I called for you to see and to speak with you, for because of the hope of Israel with this chain I am bound.' NAB Acts 28:20 This is the reason, then, I have requested to see you and to speak with you, for it is on account of the hope of Israel that I wear these chains." NJB Acts 28:20 That is why I have urged you to see me and have a discussion with me, for it is on account of the hope of Israel that I wear this chain.' GWN Acts 28:20 That's why I asked to see you and speak with you. I'm wearing these chains because of what Israel hopes for." BBE Acts 28:20 But for this reason I sent for you, to see and have talk with you: for because of the hope of Israel I am in these chains. For this reason - Ac 28:17 10:29,33 for the - Ac 23:6 24:15 26:6,7 this chain - Eph 6:20; Ac 26:29 Eph 3:1 4:1 6:20 Php 1:13 Col 4:18 2Ti 1:10 2:9 Philemon 1:10,13 Acts 28 Resources - Multiple Sermons and Commentaries For this reason, therefore - "Reason" (aitia) is same word he used above in Acts 28:18. I requested (parakaleo - appealed, invited) to see you and to speak with you - Speak with is proslaleo (only here and Acts 13:43) which means to speak with in the sense of to address. NLT says "I asked you to come here today so we could get acquainted and so I could explain to you that I am bound with this chain because I believe that the hope of Israel-- the Messiah-- has already come." For (gar) - Term of explanation. I am wearing this chain (halusis) for the sake of the hope of Israel - The Hope of Israel is not an abstract idea, but a concrete Person, the Lord Jesus Christ, because unless one believes in Him, they have no hope in this short life or throughout eternity. As Paul affirms in 1 Ti 1:1 "Christ Jesus is our hope." Hope of Israel is found twice in the Old Testament and both uses clearly refer to not an idea but to the Person Who personifies hope. Jeremiah 14:8; “O Hope of Israel, Its Savior in time of distress, Why are You like a stranger in the land Or like a traveler who has pitched his tent for the night? Jeremiah 17:13 O LORD, the hope of Israel, All who forsake You will be put to shame. Those who turn away on earth will be written down, Because they have forsaken the fountain of living water, even the LORD. Swindoll - The Roman Jews expressed interest in hearing Paul’s views (28:22). They knew enough about Christianity to recognize his reference to “the hope of Israel” (Acts 2 8:20) as related to Jesus. Again, they claimed ignorance of any specific details, perhaps as a way to avoid conflict. I am wearing (4029)(perikeimai from peri = around + keimai = to lie) means to lie around, or be placed around, this latter sense describing a persons who "causes one of these little ones who believe to stumble, (FOR) it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea." A frightening way to die, emphasizing how serious is the crime! (Mk 9:42, Lk 17:2). In Hebrews 12:1 perikeimai is used figuratively to describe a "great cloud of witnesses surrounding" all believers, not that they are in Heaven looking down at what we do, but that we are on earth looking at what they accomplished by faith in Hebrews 11. In Hebrews 5:2 perikeimai refers to a weakness which hinders and so means to be best by or subject to explaining how Jesus himself beset with weaknesses "can deal gently with the ignorant and misguided." Hope (1680)(elpis) in Scripture is not the world's definition of "I hope so", with a few rare exceptions (e.g., Acts 16:19, Acts 27:20) but is the believer's "hope sure." And so the most common sense of Hope is a desire for some future good with the expectation of obtaining it. Hope is always an expectation of something good as well as descriptive of something for which we must wait. Hope is the opposite of despair. And the opposite of a "living hope" is a "dead hope." Hope is the absolute assurance that God will do good to believers in the future! Do you have this hope? In Acts 23:6+ But perceiving that one group were Sadducees and the other Pharisees, Paul began crying out in the Council, “Brethren, I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!” Acts 24:14-15+ But this I admit to you, that according to the Way which they call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets; having a hope in God, which these men cherish themselves, that there shall certainly be a resurrection of both the righteous and the wicked. In Acts 26:6-7+ Paul declares “And now I am standing trial for the hope of the promise made by God to our fathers, the promise to which our twelve tribes hope to attain, as they earnestly serve God night and day. And for this hope, O King, I am being accused by Jews. Related Resources: Christ Jesus Our Hope Are You Looking for the Blessed Hope? The Blessed Hope: Part 1 The Blessed Hope: Part 2 Gilbrant - In his prison epistles, Paul never drew attention to the fact that he was a prisoner of Rome (OR THE ROMANS). Rather, he called himself a prisoner of his Lord (Eph 3:1; Eph 4:1). Toussaint on the hope of Israel - The hope of Israel was more than a resurrection; it meant fulfillment of the Old Testament promises to Israel (cf. Acts 26:6-7). Paul firmly believed Jesus is the Messiah of Israel who will return someday and establish Himself as the King of Israel and Lord of the nations (cf. "restoring the kingdom to Israel" = Acts 1:6+). John MacArthur sees the hope as specifically related to the resurrection and of course unless Jesus is our hope there would be no resurrection, so the two are clearly related. Regarding the hope of resurrection he writes... That hope was firmly grounded in the Old Testament. It is expressed in the ancient book of Job: "Even after my skin is destroyed, yet from my flesh I shall see God; whom I myself shall behold, and whom my eyes shall see and not another" (Job 19:26-27). Isaiah prophesied, "Your dead will live; their corpses will rise. You who lie in the dust, awake and shout for joy, for your dew is as the dew of the dawn, and the earth will give birth to the departed spirits" (Isa 26:19). In Daniel 12:2+, Daniel was told, "Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt." (MacArthur New Testament Commentary – Acts) Charles Roll on the Hope of Israel - The Hope of Israel is definitely a title of Messiah. It is related to the kingdom of God and the salvation of God as predicted by the prophets and preached by Paul (Acts 26:6-8). On account of this very testimony Paul was apprehended by the Jews and arraigned before the governors of the land. "And now I stand and am judged for the hope of the promise made of God unto our fathers: Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?" The dignified, descriptive declaration of Paul's defense before King Agrippa is one of the finest pieces of oratory in all literature. He did not contend with the Jews over their false charge of sedition, but confined his statement to the superlative subject of salvation. He courageously and capably affirmed that the reconciling death and victorious resurrection of Christ fulfilled the predictions of prophets and the pledges of the promises made to the Fathers. This was the apostle's constant theme (see Romans 15:8-13). He did not modify or qualify the fact at any time, but affirmed it clearly and confidently. The resurrection from the dead is bound up inextricably with the Hope of Israel and is affirmed by Abraham, Job, Moses, David, Isaiah, Daniel, Hosea, and others of the prophets. Messiah himself avowed, "I am the resurrection and the life." In the light of the almighty omnipotent God, resurrection from the dead is not incredible but inevitable, for He has pledged it, and one word from the Lord God outweighs in worth and wisdom a whole library of human utterances. The arresting grandeur of Christ's monumental mastery over death, the momentous marvel of His resurrection, and the matchless miracle of His ascension, dim into insignificance all former events in history. Scientists may speak of a general resurrection as being a grave difficulty, but the word difficulty is not in the dictionary of Deity, nor is impossibility in the vocabulary of the victorious and infinite Christ. We do not flout human science nor do we fear it, but we favor a much higher fount of authority. If the present radio and recording system had been described in a university a century ago, it would have been declared preposterous. When Paul the apostle introduced this subject of the Hope of Israel, he raised eternal issues that were universal in their then present application. In the wonderful message of Romans 15 Paul declares in verses 8 and 9: "Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gentiles might glorify God for His mercy. (Names and Titles of Jesus Christ) Acts 28:21 They said to him, "We have neither received letters from Judea concerning you, nor have any of the brethren come here and reported or spoken anything bad about you. NET Acts 28:21 They replied, "We have received no letters from Judea about you, nor have any of the brothers come from there and reported or said anything bad about you. GNT Acts 28:21 οἱ δὲ πρὸς αὐτὸν εἶπαν, Ἡμεῖς οὔτε γράμματα περὶ σοῦ ἐδεξάμεθα ἀπὸ τῆς Ἰουδαίας οὔτε παραγενόμενός τις τῶν ἀδελφῶν ἀπήγγειλεν ἢ ἐλάλησέν τι περὶ σοῦ πονηρόν. NLT Acts 28:21 They replied, "We have had no letters from Judea or reports against you from anyone who has come here. KJV Acts 28:21 And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee. ESV Acts 28:21 And they said to him, "We have received no letters from Judea about you, and none of the brothers coming here has reported or spoken any evil about you. CSB Acts 28:21 Then they said to him, "We haven't received any letters about you from Judea. None of the brothers has come and reported or spoken anything evil about you. NIV Acts 28:21 They replied, "We have not received any letters from Judea concerning you, and none of the brothers who have come from there has reported or said anything bad about you. NKJ Acts 28:21 Then they said to him, "We neither received letters from Judea concerning you, nor have any of the brethren who came reported or spoken any evil of you. NRS Acts 28:21 They replied, "We have received no letters from Judea about you, and none of the brothers coming here has reported or spoken anything evil about you. YLT Acts 28:21 And they said unto him, 'We did neither receive letters concerning thee from Judea, nor did any one who came of the brethren declare or speak any evil concerning thee, NAB Acts 28:21 They answered him, "We have received no letters from Judea about you, nor has any of the brothers arrived with a damaging report or rumor about you. NJB Acts 28:21 They answered, 'We have received no letters from Judaea about you, nor has any of the brothers arrived here with any report or story of anything to your discredit. GWN Acts 28:21 The Jewish leaders told Paul, "We haven't received any letters from Judea about you, and no Jewish person who has come to Rome has reported or mentioned anything bad about you. BBE Acts 28:21 And they said to him, We have not had letters from Judaea about you, and no one of the brothers has come to us here to give an account or say any evil about you. We - Ex 11:7 Isa 41:11 50:8 54:17 Acts 28 Resources - Multiple Sermons and Commentaries NO BAD REPORT ON PAUL They said to him, "We have neither received letters from Judea concerning you, nor have any of the brethren come here and reported or spoken anything bad about you - They knew nothing about Paul. Toussiant makes an interesting suppositional statement - One wonders if they were being truthful. How could Jewish leaders be unaware of Jews in Rome who had become Christians and also of the existence of tensions between the church and Judaism in Jerusalem? It is quite possible they had heard nothing of Paul, but they probably knew more than they acknowledged about Christianity. They were interested in hearing Paul's views since they knew that people were talking against his message. (BKC) Received (1209)(dechomai) in this context conveys the simple meaning of to receive something offered or transmitted by another. This is the same word Paul used describing his pre-conversion activities "From them (high priest and the Council of the elders ) I also received letters to the brethren, and started off for Damascus in order to bring even those who were there to Jerusalem as prisoners to be punished." (Acts 22:5) Letters (1121)(gramma) that which is drawn or written, i.e. a letter of the Greek alphabet. Any kind of written document, whether in book or manuscript form, with focus upon the content. Bad (4190)(poneros) denotes determined, aggressive, and fervent evil that actively opposes what is good, in this case what the Jewish leaders thought was good from a spiritual perspective. Poneros is not just bad in character (like kakos), but bad in effect (injurious)! Gilbrant has an interesting note - The Jewish leaders replied that no letters had come from Judea, nor had anyone brought a report of Paul's trial or spoken anything bad concerning him. There is evidence that Roman law punished unsuccessful prosecutors of Roman citizens. So it is possible the Jewish leaders in Jerusalem simply decided it was the better part of wisdom not to oppose Paul in Rome. Acts 28:22 "But we desire to hear from you what your views are; for concerning this sect, it is known to us that it is spoken against everywhere." NET Acts 28:22 But we would like to hear from you what you think, for regarding this sect we know that people everywhere speak against it." GNT Acts 28:22 ἀξιοῦμεν δὲ παρὰ σοῦ ἀκοῦσαι ἃ φρονεῖς, περὶ μὲν γὰρ τῆς αἱρέσεως ταύτης γνωστὸν ἡμῖν ἐστιν ὅτι πανταχοῦ ἀντιλέγεται. NLT Acts 28:22 But we want to hear what you believe, for the only thing we know about this movement is that it is denounced everywhere." KJV Acts 28:22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against. ESV Acts 28:22 But we desire to hear from you what your views are, for with regard to this sect we know that everywhere it is spoken against." CSB Acts 28:22 But we would like to hear from you what you think. For concerning this sect, we are aware that it is spoken against everywhere." NIV Acts 28:22 But we want to hear what your views are, for we know that people everywhere are talking against this sect." NKJ Acts 28:22 "But we desire to hear from you what you think; for concerning this sect, we know that it is spoken against everywhere." NRS Acts 28:22 But we would like to hear from you what you think, for with regard to this sect we know that everywhere it is spoken against." YLT Acts 28:22 and we think it good from thee to hear what thou dost think, for, indeed, concerning this sect it is known to us that everywhere it is spoken against;' NAB Acts 28:22 But we should like to hear you present your views, for we know that this sect is denounced everywhere." NJB Acts 28:22 We think it would be as well to hear your own account of your position; all we know about this sect is that it encounters opposition everywhere.' GWN Acts 28:22 However, we would like to hear what you think. We know that everywhere people are talking against this sect." BBE Acts 28:22 But we have a desire to give hearing to your opinion: for as to this form of religion, we have knowledge that in all places it is attacked. for - Ac 16:20,21 17:6,7 24:5,6,14 Lu 2:34 1Pe 2:12 3:16 4:14-16 sect - Ac 5:17 15:5 26:5 1Co 11:19 Acts 28 Resources - Multiple Sermons and Commentaries But we desire to hear from you what your views are - The idea is that they considered it suitable to hear Paul's thoughts. They wanted to know Paul's mind on Christianity. "They think it only fair to hear Paul's side of his case." (Robertson) Desire (515)(axioo from axios = of weight) means basically to think meet, proper or right and has several nuances in this context meaning to want or desire. Axioo is used with this meaning in Acts 15:38. Views (5426)(phroneo from phren = literally the diaphragm and thus that which curbs or restrains. Figuratively, phren is the supposed seat of all mental and emotional activity) refers to the basic orientation, bent, and thought patterns of the mind, rather than to the mind itself. In other words phroneo refers not only to intellectual activity but primarily to the direction and purpose of heart. Gilbrant - They were not complimentary to the Christians, however, for they called Christianity a sect that everywhere was opposed. Up to this time most of these leaders may have been indifferent to Christianity, knowing only that it was unpopular. Now, at least, their curiosity was aroused. For concerning this sect, it is known to us that it is spoken against everywhere - Keep in mind Paul had already written a letter to this "sect" so that clearly a church had been planted in Rome for a number of years. But also just as clearly it was not necessarily popular with these Jewish leaders. Sect (139)(hairesis from haireo = to choose, elect, prefer; only in the middle voice = to take for oneself; see word study of hairetikos) denotes a choosing or a choice. It came to mean an opinion chosen or a tenet (a principle, belief, or doctrine generally held to be true) and then came to refer to a sect, party or faction that held tenets distinctive to it. Hairesis is the source of our English words heresy, heretic, heretical, but (with the exception of the "destructive heresies" in 2 Peter 2:1) heresy as we think of it today was not usually the meaning in the NT. In ancient Greece hairesis was used to describe the teaching or the school of a particular philosopher with which a person identified himself by his own choice. A school of philosophy, which gathered around the authoritative figure of its teacher, was defined by dogmas to which the followers assented and by a communal set of rules governing their style of life. Within Judaism there were distinct splinter groups as discussed in the next paragraph. Hairesis is used in Acts to describe various parties or sects in Acts 5:17+ = Sadducees; Acts 15:5+; Acts 26:5+ = Pharisees; Acts 24:5-14+, Acts 28:22 = Christians. Thus hairesis was applied by the Jews to the Christians (sect) and by the Christians to the Pharisees (sect) and Sadducees (sect). To reiterate hairesis did not originally refer to heresy in the modern sense. As illustrated in Acts, hairesis was used for a school of thought and could designate the particular teaching of such a school (eg, Christian, Pharisee or Sadducee). In other words, there was no inherently evil meaning suggested, but simply a difference in their teaching. Factions became heretical only when they substantially contradicted a clear doctrine of Scripture (cp 2Pe 2:1-note). Spoken against (483) see note above on antilego. The present tense indicates that this was continually what the leaders had been hearing.
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MacArthur writes that "The kingdom of God encompasses God's rule in the sphere of salvation, not just the future millennial reign of Jesus Christ. Testifying about the kingdom meant preaching the gospel, the good news that God sovereignly calls sinners hopelessly caught in the realm of Satan (ED: SATAN'S "DOMINION" - Acts 26:18+), death, and destruction to enter the realm of salvation, life, and glory. Paul proclaimed the truths concerning Christ, the way of salvation, and righteous living (Ro 14:17+). He pointed the way for them to enter the sphere of salvation (ED: Col 1:13-14+) and enjoy fellowship with God." (MacArthur New Testament Commentary – Acts) Toussaint - The term "kingdom of God" includes the death and resurrection of Christ as its basis but also looks ahead to Christ's reign on earth. It is clearly eschatological in significance (cf. Acts 1:3-6; 8:12; 14:22; 19:8; 20:25; Luke 1:33; 4:43; 6:20; 7:28; 8:1, 10; 9:2, 11, 27, 60, 62; 10:9, 11; 11:2, 20; 12:31-32; 13:18, 20, 28-29; 14:15; 16:16; 17:20-21; 18:16-17, 24-25, 29-30; 19:11; 21:31; 22:16, 18, 29-30; 23:42, 51). To the Jews the concept of the Messiah dying for sins as an atonement and the teaching of justification by faith as the way of entering the kingdom sounded strange. (BKC) Larkin on kingdom of God - More that just a shorthand way of referring to the gospel message (Acts 1:3; Acts 8:12; Acts 19:8; Acts 20:25; Acts 28:31), the kingdom of God was the eschatological highway into the heart of the pious Jew (Lk 13:28, 29; 14:15; 19:11; 23:42, 51; Acts 1:6). And the good news was that God's reign was in their midst in the victorious life, death and resurrection-exaltation of Messiah Jesus and his salvation blessings. (Ibid) Explaining (set outside, KJV = "expounded")(1620)(ektithemi from ek = out + tithemi = to place) means literally to place outside, to forth. It was used in this literal sense to describe newborn babies left out to die from exposure. It is used figuratively here to convey information by careful elaboration and thus to explain (cf similar use in Acts 18:26+ where Priscilla and Aquila "explained to him [Apollos] the way of God more accurately). Gilbrant comments that "Paul would not treat this opportunity as an academic exercise. He must have spent much time in prayer preparing for this special day. Nor would he be casual in presenting the truth. His earnestness must have brought tears to his eyes as he sought to explain the truth and exhort these fellow countrymen to accept the gospel, the wonderful good news about Jesus and about the grace of God that brings salvation." Solemnly testifying (1263)(diamarturomai from diá = intensifies meaning conveying idea of "thoroughly" + marturomai = witness, bear witness) means to thoroughly bear witness (give a thorough testimony), testify earnestly or repeatedly (in this passage in the present tense), to charge as it if before witnesses (here God and Christ Jesus), to exhort earnestly and with authority in matters of extraordinary importance (here the Gospel message proclaimed). It carries the idea of giving a forceful order or directive. Giving full, clear testimony. Gary Hill points out that diamarturomai always occurs in the Greek middle voice. This emphasizes witnessing done with a high level of self-involvement, i.e. with strong personal interest motivating it. (The Discovery Bible). Diamarturomai - Lk. 16:28; Acts 2:40; Acts 8:25; Acts 10:42; Acts 18:5; Acts 20:21; Acts 20:23; Acts 20:24; Acts 23:11; Acts 28:23; 1 Thess. 4:6; 1 Tim. 5:21; 2 Tim. 2:14; 2 Tim. 4:1; Heb. 2:6 Peterson - These two themes—the kingdom of God and Jesus—are interwoven at various points throughout Acts (Acts 1:3; Acts 8:12; Acts 20:24-25; Acts 28:31). (Ibid) And trying to persuade them concerning Jesus - This was a matter of eternal life and death and Paul held nothing back at this point. And while Luke does not specifically state it, there is little doubt that Paul gave them his own personal testimony. Trying to persuade (or trying continually convince - present tense) (3982)(peitho) means to induce by words to believe (Acts 19:26, Mt 27:20, Ro 14:14). Peitho is a strong verb, carrying the components of confidence, reliance, and hope. The basic idea which in this context meant to cause the Jewish leaders to come to accept a Biblical point of view concerning the Messiah and the way of righteousness by grace through faith in Him. From both the Law of Moses and from the Prophets - This is the common designation of the Old Testament (albeit in Lk 24:44+ Jesus added the Psalms). Once again we see the coming of Jesus should not have been a surprise to the Jews, for they had over 300 OT prophecies describing His coming, including His birth, His work and His death. Paul did not say your should read my great epistle to the Romans, but referenced the OT Scriptures with which these men were very familiar. In Luke 16:19-31+ remember the rich man who was in the hot side of Hades and was asking to be sent back to life to tell his five brothers "lest they also come to this place of torment." And what was the answer? But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ 30 “But he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent!’ 31 “But he said to him, ‘If they do not listen to Moses and the Prophets, they will not be persuaded (same word Luke uses in Acts 28:23 - peitho) even if someone rises from the dead.’” (Lk 16:29-31+) In speaking from the OT Scriptures Paul imitated His Lord who spoke to two traveling on the Road to Emmaus... Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures. (Lk 24:27+, cf Lk 24:44+, John 1:45, Acts 26:22+) THOUGHT - If you had the golden opportunity with a Jewish person who desired to hear from you about Christianity, could you explain and persuade them simply by using the Law of Moses and the Prophets, the Old Testament scriptures? In light of the fact that the Old Testament was sufficient for Jesus and Paul to proclaim the truth about salvation, how tragic it is to hear respected teachers like Andy Stanley says that we need to unhitch from the OT (See Michael Kruger's article - Why We Can't Unhitch from the Old Testament) Wouldn't you like to hear Paul's comments on Stanley's absurd recommendation for this was Paul's pattern throughout Acts for evangelizing Jews (for a sample of one of his sermons, see Acts 13:16ff+). From morning until evening - This is an opportunity Paul had been waiting for and he was not about to waste it! Paul spent the entire day, proclaiming the way of salvation to them. Once again Paul gives us his example of how to redeemed the time! As I was writing this note my Iphone popped up a message saying why everyone in America is in a frenzy (wild excitement or agitation) about a new breed of dog! O my! Believers need to get filled with the Spirit so that we might boldly tell our fellow Americans (and every tribe, tongue, nation and people) about a new life in Christ. Jesus speaks to doing the work of God morning and evening declaring to His disciples when they asked about food “My food is to do the will of Him who sent Me and to accomplish (teleioo - bring to its goal, complete, fulfill) His work." (John 4:34) And beloved, this should be our "food." Larkin adds "Time should never be a factor in witnessing to the truth that leads to eternal life. As long as the audience has the time, the Christian witness should have the inclination (compare Jn 4:31-35)." (Ibid) Acts 28:24 Some were being persuaded by the things spoken, but others would not believe. NET Acts 28:24 Some were convinced by what he said, but others refused to believe. GNT Acts 28:24 καὶ οἱ μὲν ἐπείθοντο τοῖς λεγομένοις, οἱ δὲ ἠπίστουν· NLT Acts 28:24 Some were persuaded by the things he said, but others did not believe. KJV Acts 28:24 And some believed the things which were spoken, and some believed not. ESV Acts 28:24 And some were convinced by what he said, but others disbelieved. CSB Acts 28:24 Some were persuaded by what he said, but others did not believe. NIV Acts 28:24 Some were convinced by what he said, but others would not believe. NKJ Acts 28:24 And some were persuaded by the things which were spoken, and some disbelieved. NRS Acts 28:24 Some were convinced by what he had said, while others refused to believe. YLT Acts 28:24 and, some, indeed, were believing the things spoken, and some were not believing. NAB Acts 28:24 Some were convinced by what he had said, while others did not believe. NJB Acts 28:24 and some were convinced by what he said, while the rest were sceptical. GWN Acts 28:24 Some of them were convinced by what he said, but others continued to disbelieve. BBE Acts 28:24 And some were in agreement with what he said, but some had doubts. Acts 13:48-50 Acts 14:4 Acts 17:4,5 Acts 18:6-8 Acts 19:8,9 Ro 3:3 Ro 11:4-6 Acts 28 Resources - Multiple Sermons and Commentaries THE GOSPEL DIVIDES AROMA OF DEATH OR OF LIFE Even as the belief of some was not due to Paul's brilliant rhetoric, so too the disbelief of others was not due to Paul. You need to remember that principle when you share the Gospel, and when they reject you, it is not because you were not eloquent enough, but because they reject God. Paul understood this principle writing But thanks be to God, who always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place. 15 For we are a fragrance of Christ to God among those who are being saved and among those who are perishing; 16 to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things? (2 Cor 2:14-16) Paul answered later writing... Not that we are adequate in ourselves to consider anything (ANYTHING OF ETERNAL, SPIRITUAL VALUE!) as coming from ourselves, but our adequacy is from God, Who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. (2 Cor 3:5-6+, cf Jn 6:63, Jn 15:5, Jn 15:16) While the Gospel is truly Good News, Christ rejectors do not see it that way. When we boldly proclaim the Gospel of Jesus Christ, we need to realize that we are not going to win any popularity contest. So if you have self-image issues and worry about what others might think of your for being a "Jesus Freak" then you are not likely frequently share the Gospel (there are other reasons of course, but this one has been a sticking point in my life). Some were being persuaded (same word peitho) by the things spoken ("some began to be persuaded") - Note they were not persuaded by Paul's oratorical skills (as good as they may have been) but by the Biblical content of what he had spoken. I once argued with an avowed atheist on my front porch for 5 hours straight until he "finally gave up and gave in," professing to believe in Jesus. Within a few weeks he had gone off to join a nudist colony! So much for my persuasive (not always thoroughly Biblically based) arguments! Toussaint comments that "Were being persuaded is in the imperfect tense, indicating which might be rendered "began to be convinced," that is they were not fully convinced." (BKC) Peitho in Acts - Acts 5:36; Acts 5:37; Acts 5:40; Acts 12:20; Acts 13:43; Acts 14:19; Acts 17:4; Acts 18:4; Acts 19:8; Acts 19:26; Acts 21:14; Acts 23:21; Acts 26:26; Acts 26:28; Acts 27:11; Acts 28:23; Acts 28:24; Gilbrant - Some of the Jews who listened to Paul were persuaded. They believed and obeyed Paul's message and exhortation. A faith in Jesus as their Messiah, Lord, and Saviour sprang up in their hearts. They accepted the truth and believed in their hearts that God had raised Jesus from the dead and therefore that Christ's death was effective for the redemption of soul and body (Romans 8:18-23). They also accepted the truth that Christ's resurrection is the believers' guarantee, and that His coming is an encouragement to holy living now as well as an encouragement to have hope for the future. So they became born-again believers, members of the body of Christ, sharers in the blessed hope and the heavenly inheritance that Paul proclaimed (Romans 10:9, 10). Paul no doubt urged them to join in the worship of Christ as part of one of the local assemblies in Rome. But - Term of contrast, and this is dramatic. This contrast marks a change of direction and in this context a change of destinies from heaven to hell! The Holy Spirit took Paul's Biblically based words and wrought regeneration in the hearts of some of Jewish hearers on that fateful day (Titus 3:5-6+, John 3:3-8. Why not in all of the Jews present in Paul's lodging? The simple answer is that they refused to believe which is the verb apisteo (see below) and it is in the active voice, signifying their conscious, personal, volitional choice! What is fascinating is that this verb apisteo is in the imperfect tense, indicating that this was their response again and again. One can just hear Paul propounding the truths of Isaiah 7:14+ regarding Messiah's virgin birth, Micah 5:2+ giving Bethlehem as His place of birth, Isaiah 53:1-12+ describing His substitutionary, atoning death for sinners, and with each Biblical salvo, these rejecters would draw themselves up and say "I don't believe that." And they continued from morning to evening in stedfast unbelief to the Word of Truth. This is a tragic scene! Related Resource: Messianic Prophecies Others would not believe (Acts 13:44-45; Acts 14:1-2; Acts 17:4-5) - Those who were being persuaded were part of the remnant of Jews that God graciously redeemed in every age. Sadly most of the Jews reject the Messiah and will suffer eternal punishment for their rejection. This stark reality should break every believer's heart and motivate them to attempt to share the Gospel with as many Jewish people as possible. Robertson on would not believe - "imperfect tense of apisteō, to disbelieve, continued to disbelieve. It is usually so." Would not believe (569)(apisteo from a = without + pistós = believing, faithful) means literally without believing. They refused to believe and thus they doubted and did not to acknowledge the things spoken by Paul. Ultimately their unbelief was not a failure to respond to Paul but a failure to respond to God's Spirit filled speaker! Only use of apisteo in Acts. John MacArthur explains that "Belief in Jesus as the Messiah, Whose atoning sacrifice is the only acceptable payment for sins, coupled with repentance, is man's responsibility. To refuse to do so is to disobey God (cf. John 16:9; Acts 17:31; 2 Cor. 6:1-2; Heb. 3:7-12). As before in Acts, Paul's hearers were divided into those who believed and those who did not (Read Acts 14:4+, Acts 17:4-5+, Acts 18:6-8+, Acts 19:8-9+). (Ibid) Acts 28:25 And when they did not agree with one another, they began leaving after Paul had spoken one parting word, "The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, NET Acts 28:25 So they began to leave, unable to agree among themselves, after Paul made one last statement: "The Holy Spirit spoke rightly to your ancestors through the prophet Isaiah GNT Acts 28:25 ἀσύμφωνοι δὲ ὄντες πρὸς ἀλλήλους ἀπελύοντο εἰπόντος τοῦ Παύλου ῥῆμα ἓν, ὅτι Καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν διὰ Ἠσαΐου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶν NLT Acts 28:25 And after they had argued back and forth among themselves, they left with this final word from Paul: "The Holy Spirit was right when he said to your ancestors through Isaiah the prophet, KJV Acts 28:25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, ESV Acts 28:25 And disagreeing among themselves, they departed after Paul had made one statement: "The Holy Spirit was right in saying to your fathers through Isaiah the prophet: CSB Acts 28:25 Disagreeing among themselves, they began to leave after Paul made one statement: "The Holy Spirit correctly spoke through the prophet Isaiah to your ancestors NIV Acts 28:25 They disagreed among themselves and began to leave after Paul had made this final statement: "The Holy Spirit spoke the truth to your forefathers when he said through Isaiah the prophet: NKJ Acts 28:25 So when they did not agree among themselves, they departed after Paul had said one word: "The Holy Spirit spoke rightly through Isaiah the prophet to our fathers, NRS Acts 28:25 So they disagreed with each other; and as they were leaving, Paul made one further statement: "The Holy Spirit was right in saying to your ancestors through the prophet Isaiah, YLT Acts 28:25 And not being agreed with one another, they were going away, Paul having spoken one word -- 'Well did the Holy Spirit speak through Isaiah the prophet unto our fathers, NAB Acts 28:25 Without reaching any agreement among themselves they began to leave; then Paul made one final statement. "Well did the holy Spirit speak to your ancestors through the prophet Isaiah, saying: NJB Acts 28:25 So they disagreed among themselves and, as they went away, Paul had one last thing to say to them, 'How aptly the Holy Spirit spoke when he told your ancestors through the prophet Isaiah: GWN Acts 28:25 The Jews, unable to agree among themselves, left after Paul had quoted this particular passage to them: "How well the Holy Spirit spoke to your ancestors through the prophet Isaiah! BBE Acts 28:25 And they went away, for there was a division among them after Paul had said this one thing: Well did the Holy Spirit say by the prophet Isaiah to your fathers, when they did not agree with one another, - Ac 28:29 Holy Spirit rightly spoke through Isaiah the prophet - Mt 15:7 Mk 7:6 2Pe 1:21 Acts 28 Resources - Multiple Sermons and Commentaries PAUL'S FINAL WORD OF WARNING And when they did not agree with one another - Did not agree is asymphonos (only here) and literally means not agreeing in sound and so they were not harmonious. And given the meaning of this word one can only imagine the cacophony that occurred as they were leaving. Jesus warned His disciples of this spiritual "line in the sand" (so to speak) declaring “Do you suppose that I came to grant peace on earth? I tell you, no, but rather division." (Lk 12:51+). They began leaving after Paul had spoken one parting word - Paul will get in the last word (so to speak). One final warning exhortation. Larkin - The prophet speaks of what happens when people perceive saving truth without appropriating it: You will be ever hearing but never understanding (compare Lk 8:10/Isa 6:9). Then in chiastic order, dealing with heart, ear and eyes, the prophet lays bare the cause of this mysterious condition and shows the proper pattern of receptivity to the gospel. There is nothing defective in the message. The defect is in the audience's sinfulness. If they would but see with their eyes, hear with their ears, understand with their hearts and turn, God would heal them (note the Targum and Mk 4:12 speak of God's forgiveness). For Jew and Gentile alike, unless outward perception is matched by inner spiritual insight, hearing and seeing will be in vain (Sand 1991:250; Lk 2:50; 8:8, 12, 15; 18:34; 24:25, 45; Acts 2:37; 7:54; 15:7-9; 16:14). (Ibid) The Holy Spirit rightly spoke through Isaiah the prophet to your fathers - Notice Who wrote Isaiah -- the Holy Spirit (through Isaiah - cf 2 Pe 1:21+, cf Acts 4:25+). Paul had been speaking from morning to evening from the Scriptures so it was only fitting that he send off these Jewish men with a word from a Jewish Prophet concerning the Jewish People. The Spirit also spoke through the prophet Jeremiah who wrote... Since the day that your fathers came out of the land of Egypt until this day, I have sent you all My servants the prophets, daily rising early and sending them. Yet they did not listen to Me or incline their ear, but stiffened their neck; they did more evil than their fathers. (Jer 7:25-26) Acts 28:26 saying, 'GO TO THIS PEOPLE AND SAY, "YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; AND YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; NET Acts 28:26 when he said, 'Go to this people and say, "You will keep on hearing, but will never understand, and you will keep on looking, but will never perceive. GNT Acts 28:26 λέγων, Πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπόν, Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε· NLT Acts 28:26 'Go and say to this people: When you hear what I say, you will not understand. When you see what I do, you will not comprehend. KJV Acts 28:26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: ESV Acts 28:26 "'Go to this people, and say, "You will indeed hear but never understand, and you will indeed see but never perceive." CSB Acts 28:26 when He said, Go to these people and say: You will listen and listen, yet never understand; and you will look and look, yet never perceive. NIV Acts 28:26 " 'Go to this people and say, "You will be ever hearing but never understanding; you will be ever seeing but never perceiving." NKJ Acts 28:26 "saying,`Go to this people and say: "Hearing you will hear, and shall not understand; And seeing you will see, and not perceive; NRS Acts 28:26 'Go to this people and say, You will indeed listen, but never understand, and you will indeed look, but never perceive. YLT Acts 28:26 saying, Go on unto this people and say, With hearing ye shall hear, and ye shall not understand, and seeing ye shall see, and ye shall not perceive, NAB Acts 28:26 'Go to this people and say: You shall indeed hear but not understand. You shall indeed look but never see. NJB Acts 28:26 Go and say to this people: Listen and listen but never understand! Look and look but never perceive! GWN Acts 28:26 The Spirit said: 'Go to these people and say, "You will hear clearly but never understand. You will see clearly but never comprehend. BBE Acts 28:26 Go to this people and say, Though you give ear, you will not get knowledge; and seeing, you will see, but the sense will not be clear to you: Go - Isa 6:9,10 Eze 12:2 Mt 13:14,15 Mk 4:12 Lu 8:10 Joh 12:38-40 Ro 11:8-10 Hearing - De 29:4 Ps 81:11,12 Isa 29:10,14 42:19,20 66:4 Jer 5:21 Eze 3:6,7 12:2 Mk 8:17,18 Lu 24:25,45 2Co 4:4-6 Acts 28 Resources - Multiple Sermons and Commentaries Related Passages: Multiple related passages dealing with "judicial hardening" and the related topic of Jesus speaking in parables - Dt 29:4+, Isa 6:9,10+ Mt 13:11-15+ Mk 4:11-12+ Lk 8:10+ Jn 9:39-41, Jn 12:38-40 Acts 28:26,27+ Ro 11:7-10+, 2Co 3:14-15+, Eph 4:17-18+, 2Th 2:10-12+. PAUL QUOTES PROPHECY God considers Isaiah 6:9, 10 so significant that they are quoted no less than six times in the NT (Mt 13:14, 15; Mk 4:12; Lk 8:10; Jn 12:40; Acts 28:25-28; Ro 11:8)! Gilbrant comments that "Paul quoted from Isaiah because he wanted those Jews who were rejecting the gospel to realize they were not merely turning away from him and his message. They were closing their hearts and minds to God and His plan, and in doing so they were coming under judgment just as the Israelites did who rejected Isaiah's message when it was first given over 700 years before." So in a very real sense, those Jewish leaders who had heard Paul from morning to evening expounding on the Old Testament Scriptures and still rejected the Word of Truth, were some of the very ones who were fulfilling Isaiah's prophecy! Paul quotes from Isaiah 6:9-10 the same passage quoted by the Lord Jesus Christ in Matthew 13 when He began to speak to them in parables which prompted His disciples to ask "Why do You speak to them in parables?” Jesus answered them, “To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. In their case the prophecy of Isaiah is being fulfilled (Mt 13:10-14) Comment - And then Jesus went on to quote Isaiah 6:9-10. Saying, 'GO TO THIS PEOPLE AND SAY - Paul quotes two commands which God gave to the prophet Isaiah, both commands in the aorist imperative = Do this now! Do not delay! YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND - You = in original context, the nation of Israel. In present context = Christ rejecting Jewish leaders. Literally "With hearing you will hear." In essence the good news of their Messiah would (so to speak) go in one ear and out the other! In the Greek, "not" is actually two words (ou me), both negative particles which is the strongest way in the Greek to negate a statement. In other words, Isaiah was saying in effect "you ABSOLUTELY will not understand." This is strong language.
Atos 28
MacArthur explains that "Israel's willful act of rejection was sovereignly confirmed by God; because of continual unbelief, she became unable to believe as John reiterates in his Gospel... But though He had performed so many signs before them (ED: THEY SAW AND DID NOT DENY THESE WERE MIRACLES, E.G. Jn 11:47), yet they were not believing in Him (ED: IN SPITE OF SEEING THEY HARDENED THEIR HEARTS AND REFUSED TO BELIEVE). This was to fulfill the word of Isaiah the prophet which he spoke: “LORD, WHO HAS BELIEVED OUR REPORT? (ED: ANSWER? VERY FEW!) AND TO WHOM HAS THE ARM OF THE LORD BEEN REVEALED?” (ED: QUOTING ISAIAH 53:1+) For this reason they could not believe, for Isaiah said again, “HE HAS BLINDED THEIR EYES AND HE HARDENED THEIR HEART, SO THAT THEY WOULD NOT SEE WITH THEIR EYES AND PERCEIVE WITH THEIR HEART, AND BE CONVERTED AND I HEAL THEM. (ED: AGAIN QUOTING ISAIAH 6:10 - ISRAEL'S REJECTION OF JESUS HAD BEEN PROPHESIED AND WAS AN ACT OF JUDGMENT ON GOD'S PART)” (John 12:37-40). Comment - John MacArthur makes a very interesting statement on this passage which I have never heard before writing "The fact of unbelief in the face of such irrefutable and powerful evidence makes clear the limitations of apologetics. While evidences can be given for Gospel truth, the response of the sinner is not limited to the mind and human reason—salvation requires a regenerated heart, the work of the Holy Spirit." (MacArthur New Testament Commentary – John) Acts 28:27 FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, AND WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES; OTHERWISE THEY MIGHT SEE WITH THEIR EYES, AND HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I WOULD HEAL THEM."' NET Acts 28:27 For the heart of this people has become dull, and their ears are hard of hearing, and they have closed their eyes, so that they would not see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them."' GNT Acts 28:27 ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν· μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς. NLT Acts 28:27 For the hearts of these people are hardened, and their ears cannot hear, and they have closed their eyes-- so their eyes cannot see, and their ears cannot hear, and their hearts cannot understand, and they cannot turn to me and let me heal them.' KJV Acts 28:27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. ESV Acts 28:27 For this people's heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.' CSB Acts 28:27 For the hearts of these people have grown callous, their ears are hard of hearing, and they have shut their eyes; otherwise they might see with their eyes and hear with their ears, understand with their heart, and be converted, and I would heal them. NIV Acts 28:27 For this people's heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them.' NKJ Acts 28:27 For the hearts of this people have grown dull. Their ears are hard of hearing, And their eyes they have closed, Lest they should see with their eyes and hear with their ears, Lest they should understand with their hearts and turn, So that I should heal them."' NRS Acts 28:27 For this people's heart has grown dull, and their ears are hard of hearing, and they have shut their eyes; so that they might not look with their eyes, and listen with their ears, and understand with their heart and turn-- and I would heal them.' YLT Acts 28:27 for made gross was the heart of this people, and with the ears they heard heavily, and their eyes they did close, lest they may see with the eyes, and with the heart may understand, and be turned back, and I may heal them. NAB Acts 28:27 Gross is the heart of this people; they will not hear with their ears; they have closed their eyes, so they may not see with their eyes and hear with their ears and understand with their heart and be converted, and I heal them.' NJB Acts 28:27 This people's heart is torpid, their ears dulled, they have shut their eyes tight, to avoid using their eyes to see, their ears to hear, using their heart to understand, changing their ways and being healed by me. GWN Acts 28:27 These people have become close-minded and hard of hearing. They have shut their eyes so that their eyes never see. Their ears never hear. Their minds never understand. And they never turn to me for healing."' BBE Acts 28:27 For the heart of this people has become fat and their ears are slow in hearing and their eyes are shut; for fear that they might see with their eyes and give hearing with their ears and become wise in their hearts and be turned again to me, so that I might make them well. Acts 28 Resources - Multiple Sermons and Commentaries THE PENALTY FOR REJECTING GOD'S WORD! FOR THE HEART OF THIS PEOPLE HAS BECOME DULL - Here is the root cause of Israel's rejection. Notice the words has become dull are first words in Greek sentence for emphasis. Envision the unbelief of the Jews as like a thick layer of fat encircling their hearts like making penetration by God's Truth very difficult or even impossible! And what is it that has become dull, calloused, insensitive to spiritual truth in the Word of God? The heart of the problem was their heart. THOUGHT - Isn't this usually where most (if not all) of our spiritual problems originate. No wonder Solomon wisely admonished "Watch over your heart with all diligence, for out of it flow the springs of life!" (Pr 4:23+) Sadly he did not even follow his own advice (Read 1 King 11:1-12). How are you doing as you read these notes? Are you carefully guarding your heart? Beloved, while we are each personally responsible to guard what we let into our heart, we can only carry out this responsibility in utter, total dependence on the supernatural work of the Spirit in our heart! This is why it is so critical that when we arise from bed each morning, one of the first pleas we make to our Father in Heaven is "Please fill me today with the Spirit of Jesus, for Your glory. In Jesus' Name. Amen" See discussion of Need for Holy Spirit to obey any Biblical command! Heart (2588)(kardia) does not refer to the physical organ but is used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and it controls the intellect, emotions, and will. No outward obedience is of the slightest value unless the heart turns to God and is empowered by God. See "Paradoxical Principle of 100% Dependent and 100% Responsible" (100/100). I realize that in this context this people represents unbelievers in Judah whose minds have been deceived and whose hearts have become hardened by continual rebellion against God's warnings. We need to remember that God is no respecter of persons, and He will not hold back His hand of just discipline for continued rebellion. So all of us who are believers beware, lest our hearts should be hardened by the deceitfulness of sin (cf Heb 3:13+). Has become dull (3975)(pachuno from pachus = thick) means to make fat and is used only here and Mt 13:15, both in the passive voice (action or effect coming from without from an unmentioned force, in context assumed to be God = "divine passive") figuratively meaning to be made to become dull or calloused. Calloused means made insensitive or deadened feelings or morals. This verb is used in the Septuagint of Isaiah 6:10 and is the Hebrew verb shamen. Jesus and Paul note that their hearers will not receive their message and understand Isaiah’s words as a prophecy being fulfilled as they speak. Gilbrant - In classical usage pachunō has both literal and metaphoric senses. In literal usage this word can simply mean “to make fat” or “to thicken.” Metaphorically it can mean “to increase” or “to become dull, insensitive.” Thus, it can refer to the dulling of the sun’s light (Liddell-Scott). Pachunō also has a medical sense, “to swell.” In the Septuagint pachunō appears five times with the variety of senses manifested in classical usage. In Deuteronomy 32:15 it is used to describe the state of Jeshurun (Israel, “the upright one”) after the blessing of God: He “waxed fat.” Here the image is not of obesity; rather, Jeshurun is well fed and prosperous. Thus, pachunō could be translated “made prosperous.”...Finally, in Isaiah 6:10 the sense “dull, insensitive” appears. Isaiah notes that Israel’s heart has become dull, insensitive to the pleas of the Lord to repent. The peoples’ hearts (minds, emotions) are thick and calloused and will not receive the Word. (Ibid) AND WITH THEIR EARS THEY SCARCELY HEAR - The Greek word for scarcely is bareos (only here and Mt 13:15 both quoting Isa 6:10) which literally means heavy, and when combined with the verb for hear (akouo) results in an idiom which means literally "they hear heavily with their ears." The picture is one who made a choice (akouo is in the active voice = volitional choice) to be mentally slow to understand and/or mentally dull to comprehend (in context) the truth about the Messiah. They were deliberately unreceptive in their disregard for God and His Word! AND THEY HAVE CLOSED THEIR EYES - Closed in kammuo (only here and Mt 13:15 both quoting Isa 6:10) (from kata = down + muo = to shut, especially eyes) is an idiomatic way of saying they are unwilling to learn and to evaluate something (Word concerning the Messiah). They made a choice or volitional choice (kammuo is in the active voice). Simply put they consciously, willfully refuse to learn and/or recognize the truth about Messiah! OTHERWISE (mepote) means lest at any time, lest ever, lest perhaps. THEY MIGHT SEE WITH THEIR EYES AND HEAR WITH THEIR EARS AND UNDERSTAND WITH THEIR HEART AND RETURN (epistrepho) AND I WOULD HEAL (iaomai) THEM - The failure of these Jewish leaders to respond to Paul's clear presentation of the Gospel is manifest by a failure to return to God, where He could then provide the necessary spiritual cure. The tragedy is that this consequence was never God's heart for His Chosen People, for even in 2 Peter 3:9+ we read of His heart toward all sinners "The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish (eternal punishment) but for all (HOW MANY?) to come to repentance." Heal (2390)(iaomai) is used in the NT most often of restoring one to health from some physical illness (same verb used of Paul healing the father of Publius in Acts 28:8). However in this context iaomai speaks of "spiritual healing" This verse is a classic example of a chiasmus in which there is an inversion in the second set of phrases of the order of similar words in the first section. In other words - heart… ears… eyes… see with their eyes… hear with their ears… understand with their hearts. Hearts… insensitive… understand - So they cannot understand God's message. Ears dull… hear - So they cannot hear God's message. Eyes dim… see - So they cannot perceive God's message. In this verse God is describing to Isaiah the "fruit" of his proclamation - insensitive hearts, dull ears, and dim eyes! Stated another way, God is telling Isaiah that he would be the instrument of Judah's divinely appointed judicial hardening and spiritual blindness! God's command to preach the truth was in effect His command to harden and blind Judah! And the same result would be produced by Paul's preaching of the truth! Woe! Here are some comments on the original passage in Isaiah 6:9-10 Vine - The people had so persistently perverted their ways that they had gone beyond the possibility of conversion and healing. A man may so harden himself in evil as to render his condition irremediable, and this by God’s retributive judgment upon him. (Collected writings of W. E. Vine) Criswell explains that "God in His omniscience knew in advance that the nation would not respond but would remain indifferent and unrepentant, and thus would become hardened. The judgment on the nation Israel did not preclude the repentance of a remnant (cf. Isa 11:11, 12+). In commenting on Isaiah 6:9-10 John Fish explains the judicial hardening on Israel… What the hardening is. Sin carries with it its own consequences (READ THAT AGAIN!!!) so that rejection of God itself produces insensitivity to God. It becomes clear that the nation has hardened itself so that they have passed the point of repentance and response to God. Their choice of sin and disobedience was settled and therefore “God gave them up” (Ro 1:24, 26, 28). This generation (THE ONE TO WHOM ISAIAH WAS SPEAKING) is being confirmed in its rebellion and will not be given another chance. God will destroy it (Is 6:11, 12) and therefore judicially blinds them to further light. The thought of Isa 6:9, 10 is complex and must be viewed from different aspects. The main thought is that of the hardness and blindness of the nation. On the one hand this is the fruit of their own depravity. On the other it is the execution of God’s righteous judgment. In addition Isaiah is the agent in achieving this effect. A final question which needs to be answered is why Isaiah was to preach and call the nation to repentance which was already judicially blind. At least two reasons may be given. One is that the judgment of blindness over the nation as a whole did not preclude the salvation of individuals (SEE DOCTRINE OF THE remnant). Even today while Israel as a nation is blinded (2 Cor. 3:15), God is still saving individuals (Ro 11:1). These individuals who would be saved through Isaiah’s ministry are the basis for the remnant of Isaiah 6:13. Secondly, if the theocracy was to come to an end, then it must be evident that it no longer had a concern for God. Isaiah was to preach to stony soil in order that it might be apparent that the nation no longer was responsive to God and was ripe for banishment. (The Commission of Isaiah - Emmaus Journal V4:1, Summer, 95) Acts 28:28 "Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will also listen." NET Acts 28:28 "Therefore be advised that this salvation from God has been sent to the Gentiles; they will listen!" GNT Acts 28:28 γνωστὸν οὖν ἔστω ὑμῖν ὅτι τοῖς ἔθνεσιν ἀπεστάλη τοῦτο τὸ σωτήριον τοῦ θεοῦ· αὐτοὶ καὶ ἀκούσονται. NLT Acts 28:28 So I want you to know that this salvation from God has also been offered to the Gentiles, and they will accept it." KJV Acts 28:28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. ESV Acts 28:28 Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen." CSB Acts 28:28 Therefore, let it be known to you that this saving work of God has been sent to the Gentiles; they will listen!" NIV Acts 28:28 "Therefore I want you to know that God's salvation has been sent to the Gentiles, and they will listen!" NKJ Acts 28:28 "Therefore let it be known to you that the salvation of God has been sent to the Gentiles, and they will hear it!" NRS Acts 28:28 Let it be known to you then that this salvation of God has been sent to the Gentiles; they will listen." YLT Acts 28:28 'Be it known, therefore, to you, that to the nations was sent the salvation of God, these also will hear it;' NAB Acts 28:28 Let it be known to you that this salvation of God has been sent to the Gentiles; they will listen." NJB Acts 28:28 'You must realise, then, that this salvation of God has been sent to the gentiles;they will listen to it.' GWN Acts 28:28 "You need to know that God has sent his salvation to people who are not Jews. They will listen." BBE Acts 28:28 Be certain, then, that the salvation of God is sent to the Gentiles, and they will give hearing. Let it be known - Ac 2:14 4:10 13:38 Eze 36:32 this salvation - Ps 98:2,3 Isa 49:6 52:10 La 3:26 Lu 2:30-32 3:6 has been sent to the Gentiles- Acts 11:18 Acts 13:46,47 Acts 14:27 Acts 15:14,17 Acts 18:6 Acts 22:21 Acts 26:17,18 Mt 21:41-43 Ro 3:29,30 Ro 4:11 Ro 11:11 Ro 15:8-16 Acts 28 Resources - Multiple Sermons and Commentaries A BITTERSWEET CONCLUSION Therefore - Term of conclusion. And what a bittersweet conclusion it is, bitter to the Jews, but sweet to the Gentiles. Constable feels (Toussaint agrees - BKC) that "Verse 28 is probably the ultimate climax of Acts. It summarizes the main theme of the book. Having presented the gospel to the Jews in Rome, and having witnessed their rejection of it, Paul now focused his ministry again on the Gentiles (cf. Acts 13:46-52; Acts 18:6; Rom. 1:16). Until "the times of the Gentiles" run their course and Messiah's second advent terminates them, Gentiles will be the primary believers of the gospel (cf. Rom. 11:19-26)." Let it be known to you - This is not a suggestion but is a commandment in the present imperative. It is as if Paul is saying "Okay, you won't listen but there are Gentiles who will listen!" That this salvation of God has been sent to the Gentiles - The phrase this salvation of God is another way to describe the Gospel. If the Christ rejecters were not already upset, you can rest assured that this declaration would have made them furious! Paul and Barnabas had given a similar rebuke in Antioch Pisidian declaring "It was necessary that the word of God (THE GOSPEL) should be spoken to you (JEWS) first; since you repudiate (apotheomai = rejected, refused to listen to the Gospel = exactly as here in Acts 28) it (THE GOSPEL), and judge (active voice) yourselves (THEY BROUGHT THIS ON THEMSELVES BY THEIR VOLITIONAL CHOICE TO REJECT THE GOSPEL) unworthy of eternal life, behold, we are turning to the Gentiles." (Acts 13:46+) On hearing this pronouncement, the Jews in Antioch Pisidian became so angry that they "instigated a persecution against Paul and Barnabas, and drove them out of their district." (Acts 13:50+). Fortunately, they could not do much to Paul since he was already in chains! Salvation (4992)(soterios/soterion from soter = savior) is an adjective which refers to that which is pertains to the means of salvation = the act of delivering or saving from great danger or peril and of healing, protecting and preserving. Soterios is used only 5x - Lk. 2:30; Lk 3:6; Acts 28:28; Eph. 6:17; Titus 2:11. They will also listen - NET has "they will listen!" which better shows the Greek's emphasis on the pronoun "they" -- the idea is you did not but THEY will! Page adds they here is "vivid and antithetical." Strictly speaking this is a prophecy and if you are Gentile believer reading this note, you are part of the fulfillment of Paul's prophecy! So not only would the Gospel go to the Gentiles, but the Gentiles would actually listen! This must have been cutting, especially after his description of the Jew's own attitude he just quoted regarding their failure to listen - "with their ears they scarcely hear." As Toussaint says "From Jerusalem to Rome most Jews rejected it and in city after city the message was then directed to non-Jews. Now in the capital of the Roman world the same phenomenon occurred; so it will be until the fullness of Gentiles comes You will say then, “Branches (ISRAEL) were broken off so that I might be grafted in.” 20 Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear; 21 for if God did not spare the natural branches, He will not spare you, either. 22 Behold then the kindness and severity of God; to those who fell, severity, but to you, God’s kindness, if you continue in His kindness; otherwise you also will be cut off. 23 And they also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again. 24 For if you were cut off from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are the natural branches be grafted into their own olive tree? 25 For I do not want you, brethren, to be uninformed of this mystery–so that you will not be wise in your own estimation–that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and so all Israel will be saved; just as it is written, “THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” (Ro 11:19-24, 25, 26+). Acts 28:29 [When he had spoken these words, the Jews departed, having a great dispute among themselves.] Acts 28 Resources - Multiple Sermons and Commentaries NET Note on the authenticity of this verse - Some later MSS include 28:29: “When he had said these things, the Jews departed, having a great dispute among themselves.” Verse 29 is lacking in ?74vid א A B E Ψ 048 33 81 1175 1739 2464 pc and a number of versions. They are included (with a few minor variations) in ? it and some versions. This verse is almost certainly not a part of the original text of Acts, as it lacks the best credentials. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations. The ESV, Lexham English Bible, Phillips, TLB, NIV and others do not include this verse at all, simply having nothing for Acts 28:29. And some that do include this verse, place it in brackets as is shown above for the NASB to indicate it is not an accepted inspired text by most modern authorities on textual criticism. The KJV, NKJV and YLT include this verse as they follow the manuscript in the Greek Textus Receptus. When he had spoken these words, the Jews departed, having a great dispute among themselves. - No additional comments will be made on this verse. Acts 28:30 And he stayed two full years in his own rented quarters and was welcoming all who came to him, NET Acts 28:30 Paul lived there two whole years in his own rented quarters and welcomed all who came to him, GNT Acts 28:30 Ἐνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν, NLT Acts 28:30 For the next two years, Paul lived in Rome at his own expense. He welcomed all who visited him, KJV Acts 28:30 And Paul dwelt two whole years in his own hired house, and received all that came in unto him, ESV Acts 28:30 He lived there two whole years at his own expense, and welcomed all who came to him, CSB Acts 28:30 Then he stayed two whole years in his own rented house. And he welcomed all who visited him, NIV Acts 28:30 For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. NKJ Acts 28:30 Then Paul dwelt two whole years in his own rented house, and received all who came to him, NRS Acts 28:30 He lived there two whole years at his own expense and welcomed all who came to him, YLT Acts 28:30 and Paul remained an entire two years in his own hired house, and was receiving all those coming in unto him, NAB Acts 28:30 He remained for two full years in his lodgings. He received all who came to him, NJB Acts 28:30 He spent the whole of the two years in his own rented lodging. He welcomed all who came to visit him, GWN Acts 28:30 Paul rented a place to live for two full years and welcomed everyone who came to him. BBE Acts 28:30 And for the space of two years, Paul was living in the house of which he had the use, and had talk with all those who went in to see him, he stayed two full years - Ac 28:16 Acts 28 Resources - Multiple Sermons and Commentaries PAUL'S OPEN DOOR POLICY And he stayed two full years in his own rented quarters - These prison years were far from wasted, and were filled with evangelism and writing the great "prison epistles." Paul reminds of John Bunyan who was placed in prison and while there wrote Pilgrim's Progress, one the greatest books ever written, other than the Bible. Men like Paul and John Bunyan stand tall before us urging each of us to follow in their steps and redeem the time for the glory of the Lord Jesus Christ. Their faithful lives remind me of the great Steve Green song "Find Us Faithful" ... Yes, Lord, by Your Spirit and for Your glory, may You enable us to faithfully run this short race with endurance, always fixing our eyes on our Lord Jesus Christ. Amen We're pilgrims on the journey of the narrow road, and those who've gone before us line the way. cheering on the faithful, encouraging the weary, their lives a stirring testament to god's sustaining grace. o may all who come behind us find us faithful, may the fire of our devotion light their way. may the footprints that we leave, lead them to believe, and the lives we live inspire them to obey. o may all who come behind us find us faithful. Surrounded by so great a cloud of witnesses, let us run the race not only for the prize, but as those who've gone before us. let us leave to those behind us, the heritage of faithfulness passed on thru godly lives. After all our hopes and dreams have come and gone, and our children sift thru all we've left behind, may the clues that they discover, and the mem'ries they uncover, become the light that leads them, to the road we each must find. MacArthur adds that "Paul carried out an extensive evangelistic campaign (cf. Phil. 1:13; Phil 4:22), aided by some of his dear fellow workers (cf. Col. 4:10-12, 14; Philemon 1:24). He also wrote four New Testament epistles: Ephesians, Philippians, Colossians, and Philemon. Peterson on his own rented quarters - Only the privileged and aristocratic few could afford to purchase or rent private houses, and so it is likely that Paul lived in a room or rooms in one of the many thousands of tenement buildings in Rome. (Ibid) And was welcoming all who came to him - Now remember where Paul was - in the greatest city in the known world in the midst of the most decadent paganism. What a "mission field" he had and there can be little doubt that word got around about the apostle Paul (cf Gospel penetrating Caesar's household! Php 4:22+). Paul had an "open door policy." Welcoming is in the vivid imper tense, indicating one would come and be welcomed, then another and another. What an opportunity the Roman Christians had to sit under the great apostle. I would imagine his "Friday Night Bible Study" was standing room only! Was welcoming is in the imperfect tense indicating Paul was doing so from time to time to time as guests came. Was welcoming (588)(apodechomai from apo = from or intensifier + dechomai = to receive, to welcome) means to receive kindly or hospitably (Luke 8:40; Acts 15:4; 18:27). This same verb is used by Luke in Acts 2:41+ to describe the Jews at Pentecost "who had received his word." Was that not surely Paul's heart that all he welcomed to his lodging would themselves welcome the Word of His Lord. All uses of apodechomai in the NT - Lk. 8:40; Lk. 9:11; Acts 2:41; Acts 18:27; Acts 21:17; Acts 24:3; Acts 28:30. Source: Ryrie Study Bible One question that arises is why was there a 2 year delay? There are several possibilities. Rome had a large number of cases so it could dragged on like cases even in US courts. In addition it is very possible that the trial records sent with Paul were lost at sea and had to be sent for from Caesarea, which would have taken quite some time. Others think that the Roman authorities were waiting for Paul's accusers which is also reasonable because as a Roman citizen, he had the right to face his accusers (cf Acts 25:16+). This raises the next question of what happened after 2 years? Some believe that Paul was released after 2 years because there was essentially no case against him. In addition in one of his prison epistles Paul writes "At the same time also prepare me a lodging, for I hope that through your prayers I will be given to you." (Philemon 22, cf another prison epistle - Php 1:19,25,26; Php 2:24) These two prison epistles show that Paul expected to be released. And keep in mind as Acts ends, Paul is still alive. There is no reason to doubt that upon release he would be able to minister for several more years possibly even making it to Spain as he had desired (Ro 15:24). Now take a moment and observe the timeline above from the Ryrie Study Bible. Keep in mind these dates are approximations and not absolute. Note also that Ryrie does not have a designation for Paul's possible second imprisonment, but as discussed above there is evidence that Paul was released after 2 years of house arrest, and this would have been about 62 AD. Ryrie records that after that he penned First Timothy and Titus. The great fire that destroyed Rome occurred in July, 64 AD. The Romans historian Tacitus records how this event impacted Christians... But all human efforts, all the lavish gifts of the emperor, and the propitiations of the gods, did not banish the sinister belief that the conflagration was the result of an order (THAT IS AN ORDER FROM NERO HIMSELF). Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. . . . Accordingly, an arrest was first made of all who pleaded guilty [of being Christians]; then, upon their information, an immense multitude was convicted, not so much for the crime of firing the city, as of hatred against mankind. (Reference) Many feel that it was because of this fire and Nero's fury against Christians that Paul was rearrested as a ringleader (cf Acts 24:5+) And most scholars believe that he had Paul imprisoned in notorious Mamertine Prison (picture of one of the dungeons - talk about claustrophobia!) which would explain why his last epistle 2 Timothy written about 67 AD is filled with allusions to imprisonment (2 Ti 1:8, 1:12, 1:16, 2 Ti 2:9). Unlike Paul’s confident hope of release during his first imprisonment (Php 1:19,25,26; Php 2:24; Philemon 1:22), this time he held no such hope, stating "I am already being poured out as a drink offering, and the time of my departure has come." (2 Ti 4:6–8+). According to tradition Paul was martyred about 67-68 AD. It is interesting that Nero died shortly thereafter in 68 AD. John MacArthur adds that "The evidence seems clear that Paul wrote 1 Timothy and Titus shortly after his release from his first Roman imprisonment (ca. A.D. 62–64), and 2 Timothy from prison during his second Roman imprisonment (ca. A.D. 66–67), shortly before his death." (Introduction to 1 Timothy) Related Resource: Derek Jeter Historical Background of Paul’s Final Imprisonment Acts 28:31 preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all openness, unhindered. NET Acts 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ with complete boldness and without restriction. GNT Acts 28:31 κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ κυρίου Ἰησοῦ Χριστοῦ μετὰ πάσης παρρησίας ἀκωλύτως. NLT Acts 28:31 boldly proclaiming the Kingdom of God and teaching about the Lord Jesus Christ. And no one tried to stop him. KJV Acts 28:31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. ESV Acts 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance. CSB Acts 28:31 proclaiming the kingdom of God and teaching the things concerning the Lord Jesus Christ with full boldness and without hindrance. NIV Acts 28:31 Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ. NKJ Acts 28:31 preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him. NRS Acts 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance. YLT Acts 28:31 preaching the reign of God, and teaching the things concerning the Lord Jesus Christ with all boldness -- unforbidden. NAB Acts 28:31 and with complete assurance and without hindrance he proclaimed the kingdom of God and taught about the Lord Jesus Christ. NJB Acts 28:31 proclaiming the kingdom of God and teaching the truth about the Lord Jesus Christ with complete fearlessness and without any hindrance from anyone. GWN Acts 28:31 He spread the message about God's kingdom and taught very boldly about the Lord Jesus Christ. No one stopped him. BBE Acts 28:31 Preaching the kingdom of God and teaching about the Lord Jesus Christ without fear, and no orders were given that he was not to do so. preaching the kingdom of God- Ac 28:23 8:12 20:25 Mt 4:23 Mk 1:14 Lu 8:1 teaching concerning the Lord Jesus Christ - Ac 5:42 23:11 with all openness, unhindered - Ac 4:29,31 Eph 6:19,20 Php 1:14 Col 4:3,4 2Ti 4:17 Acts 28 Resources - Multiple Sermons and Commentaries WHAT A WAY TO END! THE GOSPEL UNBOUND! Unbound means not restrained or tied down by bonds; set free from restraining bonds or chains; released. Indeed we learn in Revelation that this powerful Gospel will go to the four corners of the world for John writes... And they sang a new song, saying, “Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. (Rev 5:9+) Little wonder that Paul could confidently write in some of his very last words... I have fought the good fight, I have finished the course, I have kept the faith (2 Ti 4:7+) MacArthur gives a great summary of Acts writing that "Although Acts ends abruptly, it is not incomplete. It reveals the church's source of power—the Holy Spirit; the pattern of blessing for the church—walking in the Spirit; the church's message—the saving gospel of Jesus Christ; the perils to the church—sin from within, false teachers from without; and the church's priorities—teach the Word to those who know Christ, and preach the gospel to those who do not." Preaching the kingdom of God - Preaching and teaching are both in the present tense and knowing the passion of Paul (who also knew his time was near - 2 Ti 4:6), he was probably preaching and teaching from morning until evening. Is there a more eternally profitable way one can redeem the time? I think not! See more detailed discussion of the meaning of the kingdom of God in notes on Luke 17:20ff+. NET Note says "The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth." Preaching (proclaiming) (2784)(kerusso or kerysso from kerux/keryx = herald) means to proclaim (publicly) or to herald or act as a public crier - the town official who would make a proclamation in a public gathering. Kerusso was used of the official whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as our gospel is to clearly announce the coming of the King of kings and Lord of lords (Rev 19:16-note)! Larkin - Paul's witness is a combination of continuous preaching and instruction. The distinction is important: preaching appeals to the will, calling for a decision, while teaching informs the mind, requiring growth in knowledge and understanding. But it should not be overemphasized, for as Stott notes, "all Paul's preaching had a doctrinal content, while all his teaching had an evangelistic purpose" (1990:400; Acts 5:42; 15:35; 20:20). Proclaiming the kingdom of God must always be accompanied by teaching about its Sovereign, the Lord Jesus Christ, and his saving work in his death and resurrection. In this way the whole gospel is covered (Lk 24:46-47). (Ibid) And teaching concerning the Lord Jesus Christ - Paul's focus was always on the Lord Jesus Christ and ours should be likewise! Spurgeon said "A sermon without Jesus in it is savourless, and worthless to God’s tried, saints, and they soon seek other food." Amen! Teaching (1321)(didasko from dáo = know or teach; English = didactic; see study of related noun didaskalia and the adjective didaktikos) means to provide instruction or information in a formal or informal setting. John MacArthur writes that didasko "refers to the passing on of information-often, but not necessarily, in a formal setting. It focused on content, with the purpose of discovering the truth-contrary to the forums so popular among Greeks, where discussion and the bantering about of various ideas and opinions was the primary concern (see Acts 17:21). Synagogue teaching, as illustrated by that of Jesus, was basically expository. Scripture was read and explained section by section, often verse by verse. (Matthew - Chicago: Moody Press) With all openness, unhindered - With all boldness. Luke could have said simply with openness or boldness and that would have been sufficient for the Greek word itself literally means "all speech," but he adds "all" (pas) adding extra emphasis regarding both the degree of boldness and the freedom to speak. What a fitting description of a man who was continually filled with the Spirit Who enabled such supernatural boldness. And is not just like the Lord to provide for Paul a platform allowing him to preach and teach in Rome under house arrest and yet without hindrance, prohibition, or impediment. Could there be a more fitting way to conclude the Book of Acts? It is also fascinating that in two of Paul's prison epistles, he had asked specifically for prayers for boldness in proclaiming the Gospel and there is no doubt that his Spirit filled boldness was related to the prayers of the saints on his behave. Oh, how we need to imitate this pattern and ask others to pray for us to have opportunities and boldness to present the saving Gospel. Read two of Paul's prayer requests written from his time of imprisonment...then pray! With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints, 19 and pray on my behalf, that utterance may be given to me (WHO IS THAT UTTERANCE COMING FROM? THE HOLY SPIRIT!) in the opening of my mouth, to make known with boldness (parrhesia) the mystery of the Gospel, 20 for which I am an ambassador in chains; that in proclaiming it I may speak boldly (parrhesiazomai), as I ought to speak. (Eph 6:18-20+) Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving; praying at the same time for us as well, that God will open up to us a door for the word (THE GOSPEL), so that we may speak forth the mystery of Christ, for which I have also been imprisoned; that I may make it clear in the way I ought to speak (Col 4:2-4+) Comment - Undoubtedly the saints prayed for open doors and boldness for Paul in prison and just as certainly God answered their prayers and gave him not just boldness but ALL boldness (Does that remind you of any passage? Read Eph 3:20+!) Beloved, we have not because we ask not! (James 4:2b) We need to ask others to pray for us to have boldness! We need to pray for others to have boldness! Why not try this for just one month (with some faithful saint you know will pray daily and you pray for each other) and see what God will do! I think of Jeremiah 33:3+ "Call to Me and I will answer you, and I will tell you great and mighty things, which you do not know.’" Openness (3954)(parrhesia from pás = all + rhesis = speech, act of speaking) is literally all speech or speaking all things and thereby conveys the idea of freedom to say all. The basic idea in the word is freedom of speech, when the word flowed freely. It is that attitude of openness that stems from freedom and lack of fear ("shaking" fear - godly, reverential fear is always appropriate). Ultimately this quality of boldness is that is energized by the Spirit, emboldening (Spirit filled) believers to openly declare (with great conviction) all that He births within (cp Acts 4:31+). Larkin - Rather, boldly (literally, "with all boldness") by the power of the Spirit—candidly, clearly, and confidently—he was preaching and teaching (Acts 2:29; 4:13, 29-31; 9:27; 13:46; 14:3; 19:8; 26:26). (Acts The IVP New Testament Commentary Series) Men may bind the preachers, But the gospel cannot be chained! Unhindered (used only here in NT)(209)(akolutos from a = without + koluo = to hinder) means not slowed, forbidden, blocked or interfered with. It means to not be prevented and in this context to not be prevented in any way from preaching and teaching the Gospel. This was a a legal term, indicating that there were no official impediments or restraints. Apparently Paul was still in chains (cf Acts 28:20+), but that was no hindrance for Paul's proclamation of Jesus. Recall his words regarding the power of the Gospel in his last letter... I suffer hardship even to imprisonment as a criminal; but the word of God is not imprisoned. For this reason I endure all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory. (2 Ti 2:9-10+) Larkin notes unhindered "shows the Roman government's attitude toward Christianity: it did not pose such a threat to either the civil order or the Roman way of life that one of its advocates would have to be muzzled during house arrest. This should strongly commend the faith to Roman inquirers. But more than government tolerance, this term points to a sovereign God whose saving plan—that the gospel will be preached in Jesus' name to all nations—will not be thwarted. Though there may be incarceration, the Word of God is not bound." (Ibid) I love Dr John MacArthur's concluding comments - Because Acts is preeminently a book about evangelism, it is appropriate to conclude by drawing several principles of evangelism from Paul's example. First, Paul preached the gospel whenever and wherever he had opportunity. Under house arrest (Acts 28:16, 20, 23, 30), he nevertheless continued "preaching the kingdom of God, and teaching concerning the Lord Jesus Christ with all openness" (Acts 28:31). Second, Paul's message was clothed in humility and graciousness. In Acts 28:17-20, he was tactful, respectful, and conciliatory to the Jewish leaders at Rome. Third, Paul preached biblically (Acts 28:23) and doctrinally (Acts 28:31). Fourth, Paul never wasted opportunity. He began his evangelistic outreach only three days after arriving in Rome (Acts 28:17). Fifth, Paul preached tirelessly (Acts 28:23) and incessantly (Acts 28:30-31). Sixth, Paul preached to everyone—both Jews (Acts 28:23-27) and Gentiles (Acts 28:28). Finally, and most important, Paul preached Jesus Christ as Lord, Savior, and Messiah (Acts 28:23). The church in Acts faithfully carried out Christ's charge "Be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth" (Acts 1:8+). The church has passed the baton through many hands down through the centuries to us. Will future generations find that we ran our segment of the race faithfully? (MacArthur New Testament Commentary – Acts) BIBLIOGRAPHY WILLIAM LARKIN Acworth, Angus. "Where Was St. Paul Shipwrecked? A Re-examination of the Evidence." Journal of Theological Studies 24:190-93, 1992. Allen, David L. "Acts Studies in the 1990's: Unity and Diversity." Criswell Theological Review 5:3-13, 1990. Anderson, J. N. D. Christianity and Comparative Religion. London: Tyndale Press/Downers Grove, Ill.: InterVarsity Press, 1970. Anderson, Robert T. "Samaritans." In International Standard Bible Encyclopedia, 4:303-8. Rev. ed. Edited by Geoffrey W. Bromiley. 4 vols. Grand Rapids, Mich.: Eerdmans, 1988. Archer, Gleason L. A Survey of Old Testament Introduction. Chicago: Moody Press, 1964. ———. Encyclopedia of Bible Difficulties. Grand Rapids, Mich.: Zondervan. 1982. Archer, Gleason L., and G. C. Chirichigno. 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