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The Acts of the Apostles - Chapter 28
- Paul completes his journey from Jerusalem to Rome, and the Gospel
continues to spread after we leave Paul still spreading the word, after one
last attempt to convince Roman Jews that their hopes have been fulfilled in
Jesus. Roman authorities responsible for bringing Paul to Rome, after his
appeal to Caesar, and so are responsible for evangelising their own empire.
- 1 The Greek has "Melita", generally assumed to be Malta, south of Sicily
and about 500 miles from "Safe Havens". Relief at survival, but concern whether
natives were friendly.
- 2 The "barbarians" would be a neutral correct description: as
Phoenicians they had neither Greek customs nor speech.
- 3 Paul has shown leadership - now does so by his example of service in
collecting necessary wood for the fire. Leadership does not always - or even
usually - involve directing others - doing is often the best example, and that
enjoined on his followers by Jesus.
- 4 Acts has shown the reactions of Jews, Greeks and Romans to Paul - now
"Barbarians" show more superstitious reactions, first assuming that the viper
is dealing out Justice - personified as a goddess of vengeance, then seeing
Paul as a god. Since the snake's bite is likely to kill, it is assumed that the
person bitten has merited death by having killed someone.
- 5 Fulfills a promise by Jesus: "they will pick up serpents" (Mk
16:17-18). Like the 70 (Lk 10:17-19), Paul has been given power over tempest
and serpent. As he defeated the son of the devil on Cyprus (13:9-11) - his
first missionary journey, so now Paul defeats the satanic agent (viper) here on
his last journey.
- 6 Just as the Lycaonians in Lystra treated Barnabas and Paul as gods
(14:8-20). Logical - if he can survive snake-bite, the god must be with him.
Possibly a subtle reference to Satan: Paul has "authority to walk over snakes"
(Lk 10:18-19). But inverted: in Lystra Paul and his companions were first
regarded as gods, then violently set upon; here Paul is first seen as a
murderer, then welcomed as a god. Fickle human nature! Paul does not react to
either view - he is confident in the protective power of God. This short
interlude shows Paul's character as an innocent proclaimer of God's kingdom,
who overcomes the forces of evil wherever he goes.
- 7 As usual Luke has the right terms for local ruler - and also
immediately associates Paul with him! Publius, legate of Syracuse, would be the
Roman ruler of Malta - again Paul succeeds with all classes. Presumably Publius
looked after all 276 until more permanent arrangements could be made for the
winter - very efficiently done in 3 days. Again the theme of hospitality is
emphasised. Are we ready to be hospitable to strangers? Lodging, use of car,
lend coat?
- 8 In spite of weariness after the long voyage and shipwreck, Paul is
still willing to do God's work: he heals, just as Jesus' disciples were sent to
minister to the households which received them (Lk 9:1-6; 10:1-9). Luke does
not report any preaching by Paul in Malta, but many healing miracles - probably
more effective for a "primitive" people, and associated throughout Luke-Acts in
readers' minds with proclaiming the Kingdom of God. More sophisticated
countries show healing miracles less frequently. The only mention of dysentery
in Bible. Do we accept further tasks when we are tired or feel we have "done
enough"?
- 9 Once the population approached they were continuously being healed.
Again barbarian Gentiles accept Paul's ministrations - and by implication - are
receptive to the power of God at work in Paul, shown by their hospitality and
sharing goods with Paul and his companions.
- 10 Paul and his companions are rewarded for their healings with goods
for the journey. Sharing of goods associated with sharing the Good News. Paul
is now leader, the Roman centurion Julius receives no further mention, and
Paul, with the "we" group, appears free to chart his own course from here to
Rome.
- 11 Dioscuri: the twin brothers, Castor and Pollux, sons of Zeus,
brothers of Helen, and patrons of sailors. But we know that Paul's security at
sea rests on God and not these pagan gods, and his welfare throughout is
assisted by provisions from the real Christian brothers welcoming them at each
stop. "We" seem to be in charge now, deciding when to stay and when to leave.
Some sailors believed in "the gods" - why are horoscopes so popular today? Why
are they dangerous?
- 12 Syracuse then chief town of Sicily. 80 miles north of Malta.
- 13 The brief style of earlier journeys is resumed. From Rhegium, a Greek
colony, 180 miles to Puteoli on the north of the bay of Naples: 140 miles from
Rome; the normal port for Rome until Ostia was dredged soon after, and used for
cargo.
- 14 Paul - though a prisoner! - is welcomed and persuaded to stay by the
(already existing) Christian community in Puteoli. A very welcome rest among
friends, for which he gives thanks to God. "And thus we came to Rome" - what an
understatement, after the trials and dangers of a long sea journey. While Paul
stayed with the Christians in Puteoli, word would have been sent to the
Christians in Rome, who could then prepare to welcome Paul.
- 15 Then Christians come 33 miles to the 3 Taverns and even 43 miles to
the Forum of Appius to welcome Paul on his 5 day journey. Paul gives thanks to
God to be re-united with Christians and takes courage from his acceptance by
his Christian welcomers - very human, especially after his 2 years in prison
and somewhat ambiguous reception by the Christians in Jerusalem. His entry to
Jerusalem (21:15-18) was similarly marked by multiple statements and meetings
with Christians at stops on the way. Publius must have been amazed at this
welcome! Clearly there is a significant Christian community in Rome before Paul
arrives (and, according to Porphyry quoted by Augustine, has been for about 20
years, since AD41), and his reputation and standing are high enough for such a
great welcome. Luke is not trying to downplay the existence of a church not
founded by Paul - Paul's mission to Rome is to make one last effort to offer
the good news to the Jews of Rome. Everywhere on his travels Paul has spoken
first to the local Jews.
- 16 The Greek has "When we entered Rome". The programmatic spread of the
word of the Lord "to the ends of the earth" (1:8) is accomplished. Perhaps not
the ends, but all parts of the known world can be reached from Rome, the new
centre displacing Jerusalem. About 61 AD. Luke has brought Paul to Rome as an
innocent, a prophet in the power of God, and accepted as a representative of
the Messianic movement. The last use of "we". No further mention of the
Christians in Rome - Paul's purpose is firstly with the Jews, whose reception
we see to be not as a criminal but as a prophet. But after they have rejected
him, we assume that many of those who came to him (v 30) were - or became -
Christians. Paul's single guard is the last vestige of Roman authority, no
longer relevant to his mission except to place a context around it. What might
Paul's feelings be, reaching Rome at last? Do we sometimes feel "down" on
reaching a goal? Why?
- 17 Paul's first act is to find out from the leaders of the Jewish
community in Rome whether the Jerusalem Jews plan to pursue their case against
him in Rome. Paul cannot go to them, because of his house-arrest, so he asks
them to come to him. The local Jews have heard nothing. Paul insists that he
has not betrayed Israel - "God's - "our" - people or "our" customs, even by
invoking his Roman citizenship and appealing to Caesar, which some might see as
disrespect to their own customs, and seeks to take a normal part in the local
Jewish community. Paul seeks to convince the Roman Jews, addressed as brothers,
from their Scriptures that their promises have been fulfilled in Jesus. The
Jews - and all other visitors come to Paul. After always being a guest in
houses of others, he can now invite all to his own (rented) house. Initially
Paul is alone, with a single soldier as the lone last vestige of Roman
authority. But his company rapidly expands, through local Jewish leaders, great
numbers of Jews, to all types of seekers. The mission advances even while Paul
is physically restricted. But it is a mission - he does not appear to establish
a house-church in Rome. His mission in Rome is solely to the Jews. He is
anxious to demonstrate again his loyalty to Judaism. Why is loyalty important?
What does it mean? How do you demonstrate it? To Church, spouse, family,
country, employer?
- 18 Paul has been judged innocent for lack of cause "after examining me"
- not casually.
- 19 Paul is not planning to complain to Rome about his treatment by the
Jews. On the contrary, he is a defendant on trial because of his fundamental
commitment to Israel's renewal - "the hope of Israel". The western text is more
hostile to the Jews, adding "and they cried out Take away our
enemy'".
- 20 "the hope of Israel": Luke has identified this hope as the
resurrection of the dead (23:6). Paul's status as a prisoner is attributed
directly to his identification with Jewish values. The chains appear to be
figurative, although it would be normal for such a prisoner to be chained
lightly to his guard, and he has been chained through much of his
imprisonment.
- 21 Important - the Jews of Rome and of Jerusalem are in close contact.
Letters were a normal means of communication between all communities -
including Jewish and Christian. Perhaps more important, no embassy has arrived
to accuse Paul before Caesar. But the Roman Jews add to those Jews who listen
carefully to Paul, and some are persuaded, while others refuse to believe.
- 22 The Jews have heard that the Christian sect is denounced by Jews
everywhere, but have no direct information and so agree to give Paul a fair
hearing - another example of Jews who are not initially hostile to Christians,
or at least not to Paul. Luke places the Messianic movement as one among many
Jewish controversies about the authentic realisation of Israel as the people of
God.
- 23 Large numbers of Jews came and listened to Paul. As usual when
addressing Jews, Paul proclaims the kingdom of God and that Jesus is the
Messiah foretold by the Prophets and promised to the people of Israel. The
essence of Christianity is accepting that Jesus is the Christ, the expected
Messiah. How does the OT describe or point to the Messiah?
- 24 Some were convinced - more converts, some not. They dispute among
themselves rather than attacking Paul, as he has been used to!
- 25 For the 3rd time in Acts Luke records that many of the
Jews rejected the good news, although, somewhat surprisingly, on this occasion
they debate among themselves instead of taking up stones against Paul. Triple
repetition emphasises that this is a key message: Luke is trying to explain
that his predominantly Gentile Church founded on Jesus, who is the fulfillment
of promises to the Jews, is not for want of trying to include the Jews. Paul
expresses his feelings, distancing himself now from "your" ancestors,
apparently almost addressing the backs of the departing Jews.
- 26 Powerful scriptural quotation (Is 6:9-10) adds to the importance of
this third rejection - a quotation frequently used by Christians from before
Luke's writing to explain the gospel's repudiation by the majority of Jews.
Luke typically refers only briefly to this text in his Gospel (Lk 8:10),
keeping this fuller quotation until his people have been visited again after
Jesus' resurrection. The sense of Isaiah is that the Jews will "listen and
listen, but not hear, look and look, but not see" and ascribed to reluctance to
accept what they see and hear - ie deliberate mental blindness. But attempting
to convince the Jews that their expected Messiah has come will never cease.
This is not a final turning away by the Christian mission from the Jews.
- 28 Followed by clear statement that the salvation rejected by the Jews
is sent to the Gentiles, "they will listen", as in Malta. Since even in Rome
many Jews have rejected the Gospel, Paul announces that he is now free of his
self-imposed obligation to proclaim the Gospel first to the Jews. Those Jews
who have understood this message and become Christians are the true Israel,
into which Gentiles are being incorporated. The Christians have not abandoned
the Law: it is the Jews who refuse to accept the good news who have thereby
renounced their position as the chosen people. (But attempts to persuade the
Jews that their hopes have been fulfilled in Jesus are not abandoned).
- 29 An additional verse in western texts, not found in the best Greek
manuscripts: "And when he had said this, the Jews left, seriously arguing among
themselves." [Note on "Western" texts: Textual problem greater for Acts than
any other NT book. In Lk Western texts are slightly shorter in 8 or more
verses. But in Acts the Western texts are about 10% longer than the eastern or
Alexandrian tradition, including phrases, clauses and whole verses. No evidence
which is older. Most treat shorter eastern text as more original, and most
commentaries are based on the eastern text. But the additions in western text
match the rest closely, are often neutral, and seem accurate. Alternative
theories are that there were 2 editions, either both by Luke, or a later with
additions using his notes, or both by different editors based on a lost
original, etc, etc!!]
- 30 During the next 2 years Paul was free to welcome, teach and preach to
all - both Jews and Gentiles - who came to visit him - and clearly many did.
They joined the existing community, which included Priscilla and Aquila
(18:1-3, 26) and Roman Jews converted at Pentecost (2:10, 41). Believed by some
that Paul was set free at the end of the two years, reason for this freedom not
known. Acts (believed to have been written in 80s or 90s) appears to finish
before Paul is set free, or - by implication - at the point where Paul is
completely free to continue his mission in Rome, which has now replaced
Jerusalem as the centre from which Christianity will spread all over the world
(1:6-8). The final words "with all boldness and without hindrance" indicate
that Paul's mission continues unimpeded, in accordance with God's plan, and
Acts merely breaks off while this mission is in mid-stream. Rather than the
'acts of the apostles', the open-ended triumph of the Gospel over its powerful
opposition has been the subject matter of this book all along.
- 31 Paul takes every opportunity to evangelise, including talking "the
things about the Lord Jesus messiah", implying a fuller instruction as for
Apollos (18:25) and as by Luke in Luke-Acts. Do we take every opportunity to
proclaim the Good News? Luke wishes to end on a high note, having made the
points he wanted to make about how the Church came to be as it was in his time.
As promised to Theophilus (Lk 1:1-4), he has shown how the things handed down
to us have fulfilled God's plan revealed in Scripture; all but one prophecies
have come true: the Church is now in the last days when the Spirit is poured
out (Joel 3); the Church is now in the time of the Gentiles (Lk 21:24); after
Paul's death false teachers arise (Acts 20:29-30). All must now await the Final
Day. Just as Peter disappeared from Acts (15), so Paul, having done what he was
asked by the Lord - critically preaching the Gospel with all boldness and
without hindrance - the word of God is not fettered (2 Tim 2:9) - the apostles
are incidental to the real story of Acts, ie that of the risen Jesus. Paul may
have been freed after two years, if his accusers failed to show up, but there
is no evidence for such action. [There are references in Luke to the
destruction of Jerusalem in AC70, after Paul's death, so it is fairly clear
that Luke would have known about Paul's martyrdom in AD65-68 under Nero.]
- God's promise to his people has been fulfilled with these second
opportunities for the Jews to accept that Jesus is the expected Messiah. Now
God is free to extend his salvation to all his people.
- Luke ends here because his theological purpose is complete - Paul was
only incidental - one of many prophetic figures through whom God's message is
brought to his people. We do not need Luke to tell us what happened - we know
that God's promises will be fulfilled: Paul will make his defence before Caesar
(27:24); Paul will die as a witness to "the good news of the gift of God"
(20:24). The point is not Paul's fate, but God's fidelity. God has not failed
his promises to Israel - the Jews have excluded themselves. Luke has shown how
the good news has reached the Gentiles (Lk 1:1), and that the Jews' failure is
their own, not God's.