Atos 28
Bob Utley · You Can Understand the Bible
Atos 28:1-6
28:1 "they had been brought safely through" This is the term sōzō (cf. Acts 27:31) with dia prefixed. It was used regularly for someone reaching safety (cf. Acts 23:24; 27:44; 28:1,4). Luke even uses it for physical healing in Luke 7:3 (also note James 5:15). The AORIST PASSIVE PARTICIPLE shows that Luke attributed the safety as being provided by God (PASSIVE VOICE) according to His word (cf. Acts 27:21-26). SPECIAL TOPIC: SALVATION (OT) ▣ "Malta" The Phoenician sailors also called this island Melita, which was a Canaanite term that meant "refuge." This was originally a Phoenician colony. It is an island located between Sicily and North Africa. It is only eighteen miles long and eight miles wide, but its location afforded great maritime commercial value. It has several good harbors. 28:2 "natives" This is literally "barbarians." This is not a derogatory title, but simply refers to anyone who did not speak Greek or Latin. "extraordinary kindness" NKJV, NRSV, NJB "unusual kindness" "were very friendly" "uncommon kindness" "much kindness" This intensified phrase has the term philanthrōpos, which is literally "lover of men" as in Acts 27:3. The specific care and provision given by the natives was because they saw Paul's miraculous encounter with a serpent on the beach. This, and other miraculous acts (cf. Acts 28:7-10), opened the door for evangelism! Paul always had a mind toward gospel proclamation (cf. 1 Cor. 9:19-23). 28:3 "Paul had gathered a bundle of sticks" This really shows Paul's humility. He worked along with all the others. No elitism since the road to Damascus! ▣ "a viper. . .fastened itself on his hand" This term's basic meaning is "to attach." It can mean "a bite" or "coil around." 28:4 "the creature" This term for "creature" became the medical term for poisonous snakes (cf. Acts 10:12). ▣ "justice has not allowed him to live" "Justice" or "Fate" was the name of one of their gods. They were expressing the irony of the situation, similar to Amos 5:19. Verse 6 shows that the native islanders were superstitious polytheists. 28:6 These islanders had personal experience with the snakes on the island. Their radical change of attitude is similar to the pagan reactions to the miraculous in Acts 14:11-13. ▣ "to swell up" This is one of many medical terms used by Luke (cf. Acts 28:8). It is found only here in the NT.
Atos 28:7-10
28:7 "the leading man" This word means some type of governmental official, literally, "the first" (cf. Acts 13:50; Luke 19:47, "of people"; 16:12, "of a city"). It has been found in two inscriptions on this island, one Greek and one Latin. Rome had allowed this island self-rule and at some point, full Roman citizenship. 28:8 "lying in bed afflicted with recurrent fever and dysentery" Malta was known for a special kind of fever which came from microbes in their goats' milk. ▣ "laid his hands on him and healed him" See SPECIAL TOPIC: LAYING ON OF HANDS and SPECIAL TOPIC: HEALING 28:9 Both of these VERBS are IMPERFECT which implies repeated or continuing action in past time (INDICATIVE MOOD). They kept coming. God kept healing them through Paul. The Greek VERB behind the English translation "getting cured" is therapeuō, from which we get the English "therapy." The term can be used for "service" as well as "healing." Only a specific context can determine which one is appropriate.
Atos 28:11-15
28:11 "an Alexandrian ship" This was probably another large Egyptian grain ship going to the Bay of Naples from Egypt (cf. Acts 27:6,38). ▣ "ship which had wintered at the island" The Mediterranean Sea was too stormy to navigate during the winter months. The shipping lanes opened back up in late February or March. ▣ "the Twin Brothers for its figurehead" This refers to Zeus' twin sons, Caster and Pollox. They were the patrons of sailors in the Roman pantheon. Poseidon had given them power and control over wind, waves, and storms. Their special constellation was Gemini. Apparently there was a carving of them on the bow, two little elf-like men. 28:12 "Syracuse" This was the principal city of Sicily located on the eastern coast. This port was eighty miles north of Malta. 28:13 "sailed around" The ancient uncial manuscripts א (Siniaticus), and B (Vaticanus) have "weighing anchor," which was a technical sailing term (so characteristic of Luke), but other ancient manuscripts P 74 , א c , and A have "passing by," like Acts 16:8. ▣ "Rhegium" This is the city at the southwestern tip of Italy. ▣ "Puteoli" This was the grain importing center for Rome in the Bay of Naples. They traveled about 180 miles in two days. 28:14 "There we found some brethren" There were existing Christian congregations in Italy (cf. Acts 28:15) and Rome who embraced Paul. They were not started by traveling Apostolic witness but apparently from some people converted at Pentecost in Acts 2. 28:15 "Market of Appius" This was the end of the barge trip from the south of Italy and the beginning of the great Roman highway called the Appian Way. It was forty-three miles to Rome. ▣ "Three Inns" This was a rest stop about thirty-three miles from Rome. ▣ "Paul. . .took courage" Paul apparently had become discouraged again. He seems to have been prone to this. Jesus appeared to him personally several times to encourage him. Discouragement is not a sign of mental weakness!
Atos 28:16
28:16 "When we entered Rome" This was not the way Paul expected to come to Rome. But, this was God's way to arrange for Paul to speak to the Roman governmental, military, and religious leaders. He would never have gotten to address them in any other way! ▣ "Paul was allowed to stay by himself with the soldier who was guarding him" Paul was placed under house arrest. The testimony of the officer who brought him was instrumental in this decision.
Atos 28:17-22
28:17 "Paul called together those who were the leading men of the Jews" This was Paul's standard approach (cf. Rom. 1:16; 2:9). He explains his current circumstances and opens the door for a gospel presentation. 28:18-19 Here again Luke's apologetic purpose can be clearly seen! Christianity was not a threat to the Roman government. 28:19 "the Jews objected" This phraseology seems strange spoken to Jewish leaders in Rome. Luke uses Ioudaios (Jews) in two senses. ethnicity ‒ Acts 2:5,11; 9:22; 10:22,28; 11:19; 13:56; 14:1; 16:1,3,20; 17:1; 17:10,17; 18:2,4,5,19; 19:10,17,34; 20:21; 21:21,39; 22:3,12; 24:5,9; 24:24,27; 25:8,9,24; 20:7; 28:17 those who had eyewitness knowledge of the last week of Jesus' life – Acts 2:15; 10:39 He also used it in different evaluations. in a negative sense ‒ Acts 9:23; 12:3,11; 13:45,50; 14:2,4,5,19; 17:5,13; 18:12,14,28; 19:13,14,33; 20:3,19; 21:11,27; 22:30; 23:12,20,27; 24:19; 25:2,7,10,15; 26:2,21; 28:19 in a positive sense ‒ Acts 13:43; 14:1; 18:2,24; 21:20 Possibly the best text in Acts which shows the different connotations of this term is Acts 14:1-2. SPECIAL TOPIC: JEWS 28:20 "for the sake of the hope of Israel" Paul is addressing these Jewish leaders in such a way as to establish a relationship with his audience. He tries to find a common ground with these Jewish leaders in the phrase, "the hope of Israel." For Paul, that referred to Jesus, for them, the Promised Coming One, the Messiah or possibly to the resurrection! SPECIAL TOPIC: OT TITLES FOR THE SPECIAL COMING ONE 28:21 This lack of information about Paul is surprising in light of Paul's ministry on three mission journeys and the events and rumors in Jerusalem. 28:22 It is obvious that the news about Jesus was spreading and that many were responding to the gospel. In Jewish circles this was not good news! However, these Jewish leaders were willing to give Paul a hearing. ▣ "This sect" See SPECIAL TOPIC: JESUS THE NAZARENE
Atos 28:23-29
28:23 "they came. . .in large numbers. . .from morning until evening" Paul explained the Christian faith to these Jews all day! What a marvelous opportunity. I am sure Paul used many of the texts used by Stephen in Acts 7. ▣ "the kingdom of God" This was the central theme of Jesus' preaching and teaching (parables). It is a present reality in the lives of believers and a future consummation of God's reign over all the fallen earth (cf. Matt. 6:10). This phrase is obviously not related to Israel only, but it was an integral part of Israel's hope (cf. Acts 28:20). SPECIAL TOPIC: KINGDOM OF GOD ▣ "the Law of Moses and from the Prophets" This is two of the three divisions of the Hebrew canon (see note at Acts 24:14) which stood idiomatically for the entire Hebrew Bible (cf. Matt. 5:17; 7:12; 22:40; Luke 16:16; 24:44; Acts 13:15; 28:23). Paul's methodology (Christological typology and predictive prophecy) was to set the OT texts alongside the life of Jesus. SPECIAL TOPIC: HEBREW CANON SPECIAL TOPIC: TYPOLOGY 28:24 This reflects the mystery of the gospel. Why some believe and some do not is the mystery of a sovereign God and human free will. In one sense Paul's ministry to the Jewish leaders in Rome is a microcosm of Paul's ministry. He first shared with the Jews. He shared Jesus' fulfillment of OT Scriptures. Some believed, but most did not. This too, was predicted in the OT (cf. Isa. 6:9-10). 28:25-27 "The Holy Spirit rightly spoke through Isaiah" This reveals Paul's view of the mystery of Israel's unbelief! The quote in verses 26-27 is from Isa. 6:9-10. Jesus used this verse often of human unbelief (cf. Matt. 13:14-15; Mark 4:12; Luke 8:10; John 12:39-40). By this time Paul had already penned Romans 9-11 (why has Israel rejected her Messiah?). Israel of the OT would not/did not fully believe either. There was a remnant of faith, but a majority of unbelief. See Stephen's sermon in Acts 7. SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT SPECIAL TOPIC: REMNANT (three senses) 28:28 "this salvation of God has been sent to the Gentiles" This may be an allusion to Psalm 67, especially Acts 28:2. This universal aspect of Christianity is what caused the riot in Jerusalem and was an ongoing problem for many Jews. However, this truth is clearly revealed from Gen. 1:26,27; 3:15; 12:3; and Exod. 19:5. It was prophesied in Isaiah, Micah, and Jonah. It is clearly stated as God's eternal plan by Paul in Eph. 2:11-3:13! SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "they will also listen" This is the truth of Romans 9-11. The Jews rejected the Messiah because He did not fit their national expectations and because the gospel opened the door of faith to all people. The NT issue really is not Jew vs. Gentile, but believer vs. unbeliever (cf. Rom. 2:28-29; 5:12-21). The issue is not who is your mother (ethnic), but is your heart open to God's Spirit and God's Son?! 28:29 This verse is omitted in the ancient Greek manuscripts P 74 , א, A, B, and E. It does not appear in any Greek manuscript before P, which dates to the sixth century A.D. UBS 4 rates its exclusion as "A" (certain). SPECIAL TOPIC: TEXTUAL CRITICISM
Atos 28:30-31
28:30 "two full years" This was possibly the normal period of time required to see the Caesar the time needed to get new papers from Festus the mandatory waiting period for witnesses from Asia or Jerusalem close to the legal statute of limitations It was during this time that Paul wrote his prison letters (Colossians, Ephesians, Philemon, and Philippians). ▣ "in his own rented quarters" Paul had some source of income. he worked at tent making or leather working he was helped by churches (Thessalonica and Philippi) he had some inherited funds ▣ "welcoming" Luke uses this term often with the connotation of "heartily welcome" (cf. Acts 18:27; 28:30 and paradechōmai in Acts 15:4). It is used of the crowd welcoming Jesus in Luke 8:40 and 9:11. It is used of welcoming the gospel as preached by Peter in Acts 2:41. ▣ "all who came" This was the problem. Paul's gospel had a universal reach. It was "good news" for all humans, not just Jews! SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH 28:31 "preaching. . .teaching" The early, post-apostolic church made a distinction between these two ways of presenting truth. The body of sermons recorded in Acts (Peter, Stephen, Paul) is called the Kerygma (proclamation, cf. Acts 20:25; 28:31; Rom. 10:8; Gal. 2:2; 1 Cor. 9:27; 2 Tim. 4:2). The teaching of Jesus interpreted in the Epistles is called the Didache (teaching, cf. Acts 2:42; 5:28; 13:12; Rom. 16:17; 1 Cor. 14:20). This text, like Acts 20:24-25, links the preaching of the gospel of Jesus Christ with the inauguration of the Kingdom of God. ▣ "with all openness" See SPECIAL TOPIC: BOLDNESS ▣ "the kingdom of God" This was the subject of Jesus' preaching. It refers to the reign of God in human's hearts now that will one day be consummated on earth as it has been in heaven (cf. Matt. 6:10). This passage also shows that the topic is not only for Jews. SPECIAL TOPIC: KINGDOM OF GOD ▣ "the Lord" "Lord" is the translation of the Hebrew term adon, which meant "owner, husband, master, or lord." The Jews became afraid of pronouncing the sacred name YHWH lest they take it in vain and break one of the Ten Commandments. Whenever they read the Scriptures, they substituted Adon for YHWH. This is why our English translations use all capitals Lord for YHWH in the OT. By transferring this title (kurios in Greek) to Jesus, the NT authors assert His Deity and equality with the Father. SPECIAL TOPIC: LORD (adon and kurios) SPECIAL TOPIC: NAMES FOR DEITY, D. SPECIAL TOPIC: THE TRINITY ▣ "Jesus" "Jesus" is the Aramaic name given to the baby in Bethlehem by the angel (cf. Matt. 1:21). It is made up of two Hebrew NOUNS: "YHWH," the covenant name for Israel's Deity, and "salvation" (i.e., Hosea). It is the same Hebrew name as Joshua. When used alone it often identifies the man, Jesus of Nazareth, son of Mary (e.g., Matt. 1:16, 25; 2:1; 3:13,15,16). ▣ "Christ" "Christ" is the Greek translation of the Hebrew Messiah (i.e., an Anointed One, see SPECIAL TOPIC: MESSIAH). It asserts Jesus' OT title as YHWH's promised One sent to set up the new age of righteousness. SPECIAL TOPIC: ANOINTING IN THE BIBLE SPECIAL TOPIC: CHRIST JESUS AS LORD "with all openness, unhindered" "will all confidence, no one forbidding him" "with all boldness and without hindrance" "speaking with all boldness and freedom" "with complete fearlessness and without any hindrance from anyone" "quite openly and without hindrance" "without hindrance" This verse shows that the Roman authorities did not consider Christianity subversive or dangerous. The Greek text ends with the ADVERB "unfettered" or "unhinderedly." This seems to emphasize the ongoing nature of the task of proclamation and the power of the Spirit. Many have assumed, based on Acts 1:1 use of "first," which implies more than two, that Luke planned to write a third volume. Some even think that this third volume may be the Pastoral Letters (1 Timothy, 2 Timothy and Titus). For the Greek term (parrhēsia), translated "openness" by NASB, see SPECIAL TOPIC: BOLDNESS