PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 |
NKJV |
NRSV |
TEV |
NJB |
| Paul on the Island of Malta | Paul’s Ministry on Malta | Paul in Malta | In Malta | Waiting in Malta |
| 28:1-10 | 28:1-10 | 28:1-6 | 28:1-6 | 28:1-6 |
| 28:7-10 | 28:7-10 | 28:7-10 | ||
| Paul Arrives at Rome | Arrival at Rome | The Journey to Rome | From Malta to Rome | From Malta to Rome |
| 28:11-15 | 28:11-16 | 28:11-15 | 28:11-15 | 28:11-14 |
| In Rome | 28:15-16 | |||
| 28:16 | 28:16 | 28:16 | ||
| Paul Preaches in Rome | Paul’s Ministry at Rome | Paul and the Jews of Rome | Paul Makes Contact with the Roman Jews | |
| 28:17-22 | 28:17-31 | 28:17-22 | 28:17-20 | 28:17-20 |
| 28:21-22 | 28:21-22 | |||
| Paul’s Declaration to Roman Jews | ||||
| 28:23-29 | 28:23-29 | 28:23-27 | 28:23-27 | |
| (26-27) | ||||
| 28:28 | 28:28 | |||
| Conclusion | 28:29 | Epilogue | ||
| 28:30-31 | 28:30-31 | 28:30-31 | 28:30-31 |
READING CYCLE THREE (from “A Guide
to Good Bible Reading“)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects.
Compare your subject divisions with the five modern translations. Paragraphing
is not inspired, but it is the key to following the original author’s intent,
which is the heart of interpretation. Every paragraph has one and only one main
subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 28:1-6
1When they had been brought
safely through, then we found out that the island was called Malta. 2The
natives showed us extraordinary kindness; for because of the rain that had set
in and because of the cold, they kindled a fire and received us all. 3But
when Paul had gathered a bundle of sticks and laid them on the fire, a viper
came out because of the heat and fastened itself on his hand.
4When the natives saw the creature hanging from his hand, they
began saying to one another, “Undoubtedly this man is a murderer, and though
he has been saved from the sea, justice has not allowed him to live.”
5However he shook the creature off into the fire and suffered no
harm. 6But they were expecting that he was about to swell up or
suddenly fall down dead. But after they had waited a long time and had seen
nothing unusual happen to him, they changed their minds and began to say
that he was a god.
28:1
“they had been brought safely through” This is the term sōzō (cf.
27:31) with dia prefixed. It was used regularly for someone reaching
safety (cf. 23:24; 27:44; 28:1,4). Luke even uses it for physical healing in
Luke 7:3.
The aorist passive participle
shows that Luke attributed the safety as being provided by God (passive
voice) according to His word (cf. 27:21-26).
▣ “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 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.
NASB“extraordinary kindness”
NKJV, NRSV,
NJB“unusual kindness”
TEV“were very friendly”
This intensified phrase has the term
philanthrōpos, which is literally “lover of men” as in 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. vv.
7-10), opened the door for evangelism! Paul always had a mind toward gospel
proclamation (cf. I 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 “coiled
around.”
28:4
“the creature” This term for “creature” became the medical term for
poisonous snakes (cf. 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. v. 8). It
is found only here in the NT.
NASB (UPDATED) TEXT: 28:7-10
7Now in the neighborhood of
that place were lands belonging to the leading man of the island, named Publius,
who welcomed us and entertained us courteously three days. 8And it
happened that the father of Publius was lying in bed afflicted with
recurrent fever and dysentery; and Paul went in to see him and after
he had prayed, he laid his hands on him and healed him. 9After this
had happened, the rest of the people on the island who had diseases were coming
to him and getting cured.
10They also honored us with many marks of respect; and when we were
setting sail, they supplied us
with all we needed.
28:7 “the leading man” This word means
some type of governmental official, literally, “the first” (cf. 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 its fever which
came from microbes in their goats’ milk.
▣ “laid his hands on him and healed him”
See Special Topis: Laying on of Hands at 6:6.
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.
NASB (UPDATED) TEXT: 28:11-15
11At the end of three months
we set sail on an Alexandrian ship which had wintered at the island, and which
had the Twin Brothers for its figurehead. 12After we put in at
Syracuse, we stayed there for three days. 13From there we sailed
around and arrived at Rhegium, and a day later a south wind sprang up, and on
the second day we came to Puteoli. 14There we found some
brethren, and were invited to stay with them for seven days; and thus we came to
Rome. 15And the brethren, when they heard about us, came from there
as far as the Market of Appius and Three Inns to meet us; and when Paul saw
them, he thanked God and took courage.
28:11 “an Alexandrian ship” This was
probably another large grain ship going to the Bay of Naples from Egypt (cf.
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 P74, אc, and A have “passing by,” like
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. v. 15) and Rome who
embraced Paul.
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.
NASB (UPDATED) TEXT: 28:16
16When we entered Rome, Paul
was allowed to stay by himself, with the soldier who was guarding him.
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.
▣ “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.
NASB (UPDATED) TEXT: 28:17-22
17After three days Paul called
together those who were the leading men of the Jews, and when they came
together, he began saying to them, “Brethren, though I had done nothing
against our people or the customs of our fathers, yet I was delivered as a
prisoner from Jerusalem into the hands of the Romans. 18And when they
had examined me, they were willing to release me because there was no ground for
putting me to death. 19But when the Jews objected, I was forced to
appeal to Caesar, not that I had any accusation against my nation. 20For
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.” 21They 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.
22But 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.”
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.
1. nationality – 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
2. those who had eyewitness knowledge of the last week of Jesus’ life – 2:15;
10:39
He also used it in different evaluations.
1. in a negative sense – 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
2. in a positive sense – 13:43; 14:1; 18:2,24; 21:20
Possibly the best text in Acts which shows the different connotations of this
term is 14:1-2.
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 hope of Israel.” For Paul, that referred to Jesus, for
them, the Promised Coming One, the Messiah or possibly to the resurrection!
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 at 2:22.
NASB (UPDATED) TEXT: 28:23-29
23When they had set a day for
Paul, they came to him at his lodging in large numbers; and he was explaining to
them by solemnly testifying about the kingdom of God and trying to persuade them
concerning Jesus, from both the Law of Moses and from the Prophets, from morning
until evening. 24Some were being persuaded by the things spoken, but
others would not believe. 25And 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,
26saying, ‘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; 27For 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.‘ 28Therefore
let it be known to you that this salvation of God has been sent to the Gentiles;
they will also listen.” 29[When he had spoken these words, the Jews
departed, having a great dispute among themselves.]
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.
▣ “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. v. 20). See
Special Topic at 1:3.
▣ “the Law of Moses and from the Prophets”
This is two of the three divisions of the Hebrew canon (see Special Topic at
13:15 and the note at 24:14) which stood for the entire OT (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.
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.
SPECIAL TOPIC: THE REMNANT, THREE SENSES
28:28 “this salvation of God has been sent to
the Gentiles” This may be an allusion to Psalm 67, especially v. 2. This
universal aspect of Christianity is what caused the riot in Jerusalem and was an
ongoing problem for many Jews. This is logical from Gen. 1:26,27; 3:15; 12:3. 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! See Special Topic at 1:8.
▣
“they will also listen” This is the truth of Romans 9-11. The Jews
rejected the Messiah because He did not fit their 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. The
issue is not who is your mother, but is your heart open to God’s Spirit and
God’s Son?!
28:29 This verse is omitted in the
ancient Greek manuscripts P74, א, A, B, and E. It does not appear in
any Greek manuscript before P, which dates to the sixth century
a.d. UBS4 rates its
exclusion as “A” (certain).
NASB (UPDATED) TEXT: 28:30-31
30And he stayed two full years
in his own rented quarters and was welcoming all who came to him, 31preaching
the kingdom of God and teaching concerning the Lord Jesus Christ with all
openness, unhindered.
28:30 “two full years” This was
possibly
1. the normal period of time required to see the Caesar
2. the time needed to get new papers from Festus
3. the mandatory waiting period for witnesses from Asia or Jerusalem
4. 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.
1. he worked at tent making or leather working
2. he was helped by churches (Thessalonica and Philippi)
3. he had some inherited funds
▣
“welcoming” Luke uses this term often with the connotation of “heartily
welcome” (cf. 18:27; 28:30 and paradechōmai in 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!
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. 20:25; 28:31; Rom. 10:8; Gal. 2:2; I Cor. 9:27;
II Tim. 4:2), while the teaching of Jesus interpreted in the Epistles is called
the Didache (teaching, cf. 2:42; 5:28; 13:12; Rom. 16:17; I Cor. 14:20).
▣ “the
kingdom of God” This was the subject of Jesus’ preaching. It refers to
the reign of God in man’s hearts now that will one day be consummated on earth
as it has been in heaven. This passage also shows that the topic is not only for
Jews. See Special Topic at 1:3.
▣ “the
Lord” “Lord” is the translation of the Hebrew term adon, which
meant “owner, husband, master, or lord” (see SPECIAL
TOPIC: NAMES FOR DEITY at 1:6). 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.
▣ “Jesus” “Jesus” is the 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 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 at 2:31). It asserts
Jesus’ OT title as YHWH’s promised One sent to set up the new age of
righteousness.
NASB“with all openness,
unhindered”
NKJV“with all confidence, no one forbidding him”
NRSV“with all boldness and without hindrance”
TEV“speaking with all boldness and freedom”
NJB“with complete fearlessness and without any
hindrance from anyone”
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 (I Timothy, II Timothy and Titus).
For the Greek term (parrhēsia), translated “openness” by NASB, see
Special Topic at 4:29.
DISCUSSION QUESTIONS
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.
1. Why does Acts end with Paul still in prison? Why does it end so abruptly?
2. Why does Luke take so much time in describing Paul’s trip and stay in
Rome?
3. Why did Paul always try to witness to the Jews first?
4. Explain the difference between the Kerygma and Didache.
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