where we found brothers, and were entreated to stay with them for seven days. So we came to Rome. From there the brothers, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns. When Paul saw them, he thanked God and took courage. When we entered into Rome, the centurion delivered the prisoners to the captain of the guard, but Paul was allowed to stay by himself with the soldier who guarded him.
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Acts 28:14-16 sits inside this longer paragraph.
After three months, we set sail in a ship of Alexandria which had wintered in the island, whose sign was “The Twin Brothers.” Touching at Syracuse, we stayed there three days. From there we circled around and arrived at Rhegium. After one day, a south wind sprang up, and on the second day we came to Puteoli, where we found brothers, and were entreated to stay with them for seven days. So we came to Rome. From there the brothers, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns. When Paul saw them, he thanked God and took courage. When we entered into Rome, the centurion delivered the prisoners to the captain of the guard, but Paul was allowed to stay by himself with the soldier who guarded him.
Parallel Translations
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where we found brothers, and were entreated to stay with them for seven days. So we came to Rome.
From there the brothers, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns. When Paul saw them, he thanked God and took courage.
When we entered into Rome, the centurion delivered the prisoners to the captain of the guard, but Paul was allowed to stay by himself with the soldier who guarded him.
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where we founde brethren and were desyred to tary with them seven dayes and so came to Rome.
And from thence when the brethren hearde of vs they came agaynst vs to Apiphorum and to the thre taverns. When Paul sawe the he thanked God and wexed bolde.
And when he came to Rome the vnder captayne delyvered the presoners to the chefe captayne of the host: but Paul was suffered to dwell by him selfe with one soudier that kept him.
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Where we found brethren, and were desired to tary with them seuen dayes, and so we went toward Rome.
And from thence, when the brethren heard of vs, they came to meete vs at the Market of Appius, and at the Three tauernes, whom when Paul sawe, he thanked God, and waxed bolde.
So when we came to Rome, the Centurion deliuered the prisoners to the generall Captaine: but Paul was suffered to dwell by him selfe with a souldier that kept him.
Cross-references (43)
- Acts 27:3 (v16) The next day, we touched at Sidon. Julius treated Paul kindly, and gave him permission to go to his friends and refresh himself.
- Acts 24:23 (v16) He ordered the centurion that Paul should be kept in custody, and should have some privileges, and not to forbid any of his friends to…
- Hebrews 13:3 (v15) Remember those who are in bonds, as bound with them, and those who are ill-treated, since you are also in the body.
- Acts 28:30-31 (v16) Paul stayed two whole years in his own rented house and received all who were coming to him, preaching God’s Kingdom, and teaching the…
- Romans 1:7-15 (v16) to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. First, I…
Show all 43 cross-references
- Romans 15:24 (v15) whenever I travel to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I…
- Genesis 7:4 (v14) In seven days, I will cause it to rain on the earth for forty days and forty nights. I will destroy every living thing that I have made…
- Genesis 8:10-12 (v14) He waited yet another seven days; and again he sent the dove out of the ship. The dove came back to him at evening and, behold, in her…
- Genesis 37:36 (v16) The Midianites sold him into Egypt to Potiphar, an officer of Pharaoh’s, the captain of the guard.
- Genesis 39:21-23 (v16) But Yahweh was with Joseph, and showed kindness to him, and gave him favor in the sight of the keeper of the prison. The keeper of the…
- Exodus 4:14 (v15) Yahweh’s anger burned against Moses, and he said, “What about Aaron, your brother, the Levite? I know that he can speak well. Also, behold,…
- Joshua 1:6-7 (v15) “Be strong and courageous; for you shall cause this people to inherit the land which I swore to their fathers to give them. Only be strong…
- Joshua 1:9 (v15) Haven’t I commanded you? Be strong and courageous. Don’t be afraid. Don’t be dismayed, for Yahweh your God is with you wherever you go.”
- 1 Samuel 30:6 (v15) David was greatly distressed; for the people spoke of stoning him, because the souls of all the people were grieved, every man for his sons…
- 2 Kings 25:8 (v16) Now in the fifth month, on the seventh day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, Nebuzaradan…
- Psalms 27:14 (v15) Wait for Yahweh. Be strong, and let your heart take courage. Yes, wait for Yahweh.
- Jeremiah 40:2 (v16) The captain of the guard took Jeremiah, and said to him, “Yahweh your God pronounced this evil on this place;
- John 12:13 (v15) they took the branches of the palm trees and went out to meet him, and cried out, “Hosanna! Blessed is he who comes in the name of the…
- Acts 2:10 (v16) Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes,
- Acts 10:25 (v15) When Peter entered, Cornelius met him, fell down at his feet, and worshiped him.
- Acts 18:2 (v16) He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius…
- Acts 19:1 (v14) While Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus and found certain disciples.
- Acts 19:21 (v16) Now after these things had ended, Paul determined in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem,…
- Acts 20:6 (v14) We sailed away from Philippi after the days of Unleavened Bread, and came to them at Troas in five days, where we stayed seven days.
- Acts 21:4 (v14) Having found disciples, we stayed there seven days. These said to Paul through the Spirit that he should not go up to Jerusalem.
- Acts 21:5 (v15) When those days were over, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out…
- Acts 21:7-8 (v14) When we had finished the voyage from Tyre, we arrived at Ptolemais. We greeted the brothers and stayed with them one day. On the next day,…
- Acts 23:11 (v16) The following night, the Lord stood by him and said, “Cheer up, Paul, for as you have testified about me at Jerusalem, so you must testify…
- Acts 27:31 (v16) Paul said to the centurion and to the soldiers, “Unless these stay in the ship, you can’t be saved.”
- Acts 27:43 (v16) But the centurion, desiring to save Paul, stopped them from their purpose, and commanded that those who could swim should throw themselves…
- Romans 15:22-29 (v16) Therefore also I was hindered these many times from coming to you, but now, no longer having any place in these regions, and having these…
- 1 Corinthians 12:21-22 (v15) The eye can’t tell the hand, “I have no need for you,” or again the head to the feet, “I have no need for you.” No, much rather, those…
- Galatians 4:14 (v15) That which was a temptation to you in my flesh, you didn’t despise nor reject; but you received me as an angel of God, even as Christ Jesus.
- 3 John 1:6-8 (v15) They have testified about your love before the assembly. You will do well to send them forward on their journey in a way worthy of God,…
- Revelation 17:9 (v16) Here is the mind that has wisdom. The seven heads are seven mountains on which the woman sits.
- Revelation 17:18 (v16) The woman whom you saw is the great city, which reigns over the kings of the earth.”
- Psalms 119:63 (v14) I am a friend of all those who fear you, of those who observe your precepts.
- Matthew 10:11 (v14) Into whatever city or village you enter, find out who in it is worthy; and stay there until you go on.
- John 21:23 (v14) This saying therefore went out among the brothers, that this disciple wouldn’t die. Yet Jesus didn’t say to him that he wouldn’t die, but,…
- Acts 9:42-43 (v14) This became known throughout all Joppa, and many believed in the Lord. He stayed many days in Joppa with a tanner named Simon.
- 2 Corinthians 2:14 (v15) Now thanks be to God, who always leads us in triumph in Christ, and reveals through us the sweet aroma of his knowledge in every place.
- 2 Corinthians 7:5-7 (v15) For even when we had come into Macedonia, our flesh had no relief, but we were afflicted on every side. Fightings were outside. Fear was…
- 1 Thessalonians 3:7 (v15) for this cause, brothers, we were comforted over you in all our distress and affliction through your faith.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (25 sources)
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John Calvin 1540 · Public Domain On vv15–16 15. When the brethren heard. God did comfort Paul…
15. When the brethren heard. God did comfort Paul by the coming of the brethren who came forth to meet him, that he might the more joyfully make haste to defend the gospel. And the zeal and godly care of the brethren appeareth therein, in that they inquire for Paul’s coming, and go out to meet him. For it was at that time not only an odious thing to profess the Christian faith, but it might also bring them in hazard of their life. Neither did a few men only put themselves in private danger, because the envy redounded to the whole Church. But nothing is more dear to them than their duty wherein they could not be negligent, unless they would be counted sluggish and unthankful. It had been a cruel fact to neglect so great an apostle of Jesus Christ, especially seeing he labored for the common salvation.
And now forasmuch as he had written to them before, and had of his own accord offered his service to them, it had been an unseemly thing not to repay to him brotherly goodwill and courtesy. Therefore, the brethren did, by this their dutifulness, testify their godliness toward Christ; and Paul’s desire was more inflamed, because he saw fruit prepared for his constancy. For though he were endued with invincible strength, so that he did not depend upon man’s help; yet God, who useth to strengthen his by means of men, did minister to him new strength by this means. Though he were afterward forsaken when he was in prison, as he complaineth in a certain place, (2 Timothy 4:16) yet he did not despair; but did fight no less valiantly and manfully under Christ’s banner, than if he had been guarded with a great army. But the remembrance of this meeting did serve even then to encourage him, seeing he did consider with himself that there were many godly brethren at Rome, but they were weak, and that he was sent to strengthen them. And there is no cause why we should marvel that Paul was emboldened at this present when he saw the brethren, because he did hope that the confession his faith would yield no small fruit. For so often as God showeth to his servants any fruit of their labor, he doth, as it were, prick them forward with a goad, that they may proceed more courageously in their work.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv14–16 God boweth and bendeth the hearts even of profane…
God boweth and bendeth the hearts even of profane men, as it pleaseth him to favor his.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv14–16 14 Where we found brethren, and were desired to…
14 Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome.
Ver. 14. Seven days] For mutual enjoyment of one another; there being no such comfort upon earth, next to communion with God, as the communion of saints, 2Jn 1:12, that our joy may be full. This, heathens knew, and therefore relegated Christians and confined them to isles and mines, where they could not have access one to another. (Cyprian, Epist.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv14–16 Where we found brethren; Christians, as some think, for…
Where we found brethren; Christians, as some think, for so they mutually called one another. But it is not so probable that any should profess Christianity so near unto Rome, and that it should be no more known or believed in Rome. Others therefore think that the apostle means Jews, whom he calls brethren (being, as himself, descended from Abraham); for so he calls the Jews he found at Rome, Act 28:17; who yet called the Christians a sect, adding, that it was every where spoken against, Act 28:22.
Rome is known to be the chief city in Italy, and to have been the empress of the world, and famous for the church to whom St. Paul wrote his Epistle, known by its inscription unto them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v16 Now is the great apostle landed and lodged a…
Now is the great apostle landed and lodged a prisoner at Rome, according to the divine prediction, Be of good cheer, Paul: as thou hast testified of me at Jerusalem, so shalt thou bear witness also at Rome. Act 23:11
Yet observe, 1. The favour which God gave him in the sight of his enemies: he is not clapped up in the common gaol, but a sort of prisoner at large; he dwells by himself in his own hired house, with his keeper with him. This liberty was highly valued by the apostle, we may believe; not so much for his own comfort, as for the benefit and advantage of the gospel; for by this means he had an opportunity of going abroad and preaching the word of God in every place, as the providence of gave him opportunity.
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Observe, 2. St. Paul is no sooner come to Rome, with desire and design, no doubt, to preach the gospel there to his countrymen the Jews in the first place; but he sends for the Jews to come to him, states his case to them, lays the matter of fact before them, and endeavours to remove all prejudice from their minds, which they might have taken up against him, and so have missed of the benefit of his ministry.
From whence learn, That it is the great duty of the ministers of the gospel, prudently to prevent, if possible, or presently to remove, all prejudices, which may be taken up by their people against their persons; knowing that if they have a prejudice against their persons, they will never relish their doctrine, nor be benefited by their ministry.
Thus did the great apostle here endeavour to set himself right with his auditors the Jews, before he began to preach to them.
Observe, 3. How the apostle was not ashamed of, but rather glories in, the cause for which he suffered: For the hope of Israel I am bound with this chain. As if he had said, "For preaching that Messiah who hath long been hoped and prayed for, I am come hither a prisoner; or, for the sake of Jesus Christ, the promised Messiah who hath long been expected and hoped for, who is now come in the flesh, to be their Redeemer, and in whom all the true Israel of God repose all their hope of salvation,and by whom they expect a joyful resurrection, I am bound with this chain."
Here observe, 1. The hard usage which the blessed apostle meets with from the hands of a wicked world: a chain is clapped upon him, as if he was some rogue or thief. Paul the lamb, was now a prisoner to Nero the lion. The best of men may, and oft do, suffer under the notion of the most vile and wicked persons.
Observe, 2. The true cause of St. Paul’s sufferings: For the hope of Israel I am bound. That is, for the object of Israel’s hope, or the Messiah which they so long expected, and so much hoped for.
Observe, 3. The publication which St. Paul makes of his sufferings here at Rome: he tells all the world, for whom, and in whose cause he now suffered.
Thence learn, That sufferings for Christ and the gospel are no matter of shame, but glory: the apostle doth not blush to say, For the hope of Israel, I wear this chain; the shame belonged to them that clapped on the chain, not to him that wore it.
Observe, 4. The end why the apostle makes known his sufferings; namely, That all the Jews now at Rome might know the true cause wherefore he suffered. St. Paul’s enemies had laid heavy things to his charge, which possibly might fly as far as Rome: now although he little regarded what the wicked world said of him, yet he desired to stand right in the thoughts of the Jews here at Rome; and therefore as soon as he was come thither, he sends for them to acquaint them with the cause of his imprisonment.
When good men are in a suffering condition, the devil is very industrious to defame them, and the world very ready to misrepresent them; therefore it is a duty which is owing to themselves, to vindicate their own innocency, and to set forth the cause of their sufferings in a clear and true light. It is verily for the hope of Israel that I am bound with this chain.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv14–16 Where we found brethren,.... Christians; which is not to…
Where we found brethren,.... Christians; which is not to be wondered at, since it was a port much frequented, and where many came and went, of different countries and nations; particularly there were many Jews here, to whom the Gospel was first preached, and to some of them it was the power of God unto salvation in many places, and doubtless was so here: Josephus (c) speaks of Jews in this place, who were deceived by a false Alexander, who pretended to be the son of Herod, a prince of their nation. Patrobulus, the same with Patrobas in Rom 16:14; who is reckoned one of the seventy disciples, is said to be bishop of this place; See Gill on Luk 10:1; though we have no account of its church state until the "fifth" century, when a bishop of the church at Puteoli is said to be in the council held at Ephesus against Eutyches, and sustained the place of Leo, pope of Rome: in the "sixth" century, a bishop of this church was in a council held at Rome, under Symmachus: in the seventh century, the bishop of Puteoli was in the sixth council at Constantinople (d):
and were desired to tarry with them seven days; that is, the Christians at Puteoli desired the apostle, and those that were with him, to stay a week with them, that they might have the advantage of a day of public worship together, and might enjoy much of their Christian conversation; and accordingly they did stay that time, no doubt by the leave, and with the consent of Julius the centurion; and which shows, that he used the apostle with great civility and courteousness, and was very ready to grant him favours; if he was not in this voyage converted by him, which is not unlikely, considering the whole of his conduct:
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and so we went toward Rome; after they had stayed seven days at Puteoli, they set forward on their journey to Rome; for from hence they went thither on foot, though they might have gone from hence to Rome by sea, as Apollonius Tyaneus did; See Gill on Act 28:13; and so likewise Titus the son of Vespasian, who went from Rhegium to Puteoli in a merchant ship, and from thence to Rome (e); but it may be the ship unloaded here, and there was no other going for Rome at that time: Rome was the metropolis of Italy, the seat of the empire, and mistress of the whole world; it is so well known, as not to need describing: it was built on seven hills, and had its name either from Romulus the founder of it; or from the Greek word which signifies "strength" (f), from whence Romulus is supposed to have his name; with the Hebrews it has its name from its sublimity, height, and glory, from the word which signifies to be high and exalted: some say it had its name from Roma, a daughter of Italus, who first laid the foundation of it, though Romulus and Remus brought it into the form of a city; it was built seven hundred and fifty years, and upwards, before the birth of Christ. The Jews make it to be of an earlier date; they say (g), that at the time Solomon married Pharaoh's daughter, Gabriel descended and fixed a reed in the sea, and brought up clay, and with it was built the great city, which is Rome; and in another place (h) it is said, in the day in which Jeroboam set up the two calves, one at Dan, and the other at Bethel, was built a certain cottage, which is Italy of Greece, that is, Rome; for it is elsewhere observed (i), Italy of Greece, this is the great city of Rome; and again (k), on the day in which Jeroboam set up the two calves, Remus and Romulus came and built two cottages in Rome.
(c) Antiqu. l. 17. c. 14. sect. 1. (d) Magdeburg. Eccl. Hist. cent. 5. c. 2. p. 7. cent. 6. c. 2. p. 8. cent. 7. c. 2. p. 5. (e) Sueton. Vita Titi, c. 5. (f) Aur. Victor. Origo Gent. Rom. p. 233. (g) T. Bab. Sanhedrin, fol. 21. 2. (h) T. Bab. Sabbat, fol. 56. 2. (i) T. Bab. Megilia, fol. 6. 1. (k) T. Hicros. Avoda Zara, fol. 39. 3. Vid. Shirhashirim Rabba, fol. 6. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv15–16 The brethren -- that is, the Christians, came out…
The brethren -- that is, the Christians, came out thence to meet us - It is remarkable that there is no certain account by whom Christianity was planted at Rome. Probably some inhabitants of that city were at Jerusalem on the day of pentecost, chap. ii, 10; and being then converted themselves, carried the Gospel thither at their return. Appii-Forum was a town fifty-one miles from Rome; the Three Taverns about thirty. He took courage - He saw Christ was at Rome also, and now forgot all the troubles of his journey.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14–16 Verse 14. Where we found brethren] That is, Christians;…
Verse 14. Where we found brethren] That is, Christians; for there had been many in Italy converted to the faith of Christ, some considerable time before this, as appears from St. Paul's epistle to the Romans, written some years before this voyage.
We went toward Rome.] One of the most celebrated cities in the universe, the capital of Italy, and once of the whole world; situated on the river Tiber, 410 miles SSE. of Vienna; 600 SE. of Paris; 730 E. by N. of Madrid; 760 W. of Constantinople; and 780 SE. of London. Long. 12°. 55'. E., lat. 41°. 54'. N. This famous city was founded by Romulus, at the end of the seventh Olympiad, A.M. 3251; of the flood, 1595; and 753 years before the Christian aera. The history of this city must be sought for in works written expressly on the subject, of which there are many. Modern Rome is greatly inferior to ancient Rome in every respect. Its population, taken in 1709, amounted to 138,569 souls only; among whom were 40 bishops, 2686 priests, 3359 monks, 1814 nuns, 893 courtezans, between 8 and 9000 Jews, and 14 Moors. This city, which once tyrannized over the world by its arms, and over the whole Christian world by its popes, is now reduced to a very low state among the governments of Europe, by whom it is supported, for it has no power sufficient for its own defence.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v16 Act 28:16. And when we came to Rome, the…
Act 28:16. And when we came to Rome, the centurion delivered the prisoners to the captain of the guard — Or prefect of the pretorian band, according to his commission. It was customary for prisoners who were brought to Rome, to be delivered to this officer, who had the charge of the state prisoners. The person who now held this office was the noted Afranius Burrhus. But Paul was suffered to dwell by himself with a soldier that kept him — Dr. Lardner proves, from Ulpian, that the proconsul was to judge whether a person, under accusation, was to be thrown into prison, or delivered to a soldier to be guarded, or committed to sureties, or trusted on his parole of honour. The humanity with which Julius all along treated the apostle merits particular attention. At Sidon he allowed him to go ashore to visit his Christian friends. And, when they were shipwrecked on the island of Melita, he kept the soldiers from killing the prisoners that he might save Paul. And because some brethren at Puteoli wished Paul to remain with them a week, he was so good as to grant their desire. And, as this worthy person is said by Luke to have courteously entreated Paul through the whole of the voyage, he may have bestowed on him favours which are not particularly mentioned. Those, however, which are mentioned deserve notice, as proofs of esteem and love from a heathen very honourable to the apostle. Julius’s regard for Paul was founded, at first, on the favourable opinion which Festus, Agrippa, and the tribunes, had formed of his cause, and which no doubt, they made known to Julius before he left Cesarea. But his esteem of the apostle must have increased by what he himself observed in the course of their acquaintance. For, in his conversation, Paul expressed such just views of God and religion, and of the duties of morality; and, in his actions, showed such benevolence to mankind, and such a concern for their real interest, as could not fail to endear him to so great a friend to virtue, as this centurion seems to have been. Besides, if Paul was represented to Julius as one who could work miracles, that circumstance alone would induce him to treat him with great respect. And more especially, when he became himself a witness to the accomplishment of Paul’s prediction concerning their shipwreck, and to the miraculous cures which he performed on the sick, in the island of Melita. Julius, therefore, having so great a friendship for Paul, and, it may be, a favourable opinion of the Christian doctrine, we may suppose that when he delivered the prisoners to Afranius Burrhus, who was then pretorian prefect, he did justice to Paul by representing him, not only as entirely innocent of any real crime, but as a man of singular probity, who was highly favoured of God, and endowed with extraordinary powers. To this representation, as well as to Festus’s letter, the apostle was probably indebted for the indulgence which was shown him immediately on his arrival at Rome. For he was not shut up in a common jail, with the other prisoners, but from the very first was allowed to dwell in his own hired house, with a soldier, who kept him by means of a chain fastened to his right wrist, and to the soldier’s left arm. This is the chain of which Paul so often speaks in his epistles, calling it his bonds; and which he showed to the Jews, when they came to him on the third day after his arrival. Who, that had met Paul in these bonds, would have guessed at his real character, and have imagined him to have been one of the most upright, benevolent, and generous of mankind? Yet such the apostle undoubtedly was. See Macknight and Doddridge.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv14–16 Brethren - Christian brethren. But by whom the gospel…
Brethren - Christian brethren. But by whom the gospel had been preached there is unknown.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v16 To dwell by himself, with a soldier that guarded…
To dwell by himself, with a soldier that guarded him. St. Paul was chained, as it appears by the 20th verse: and it was the custom to fasten one end of the chain by a lock ot the prisoner’s wrist, and the other end of the chain to the wrist of the soldier who was to guard him. In most Greek copies we read: the centurion delivered the prisoners to the captain of the guards: as it is in the Protestant translation, and very probable; but these words are not found in divers Greek manuscripts nor were read by the ancient interpreter of the Latin Vulgate. (Witham) --- St. John Chrysostom attributes this liberty St. Paul enjoyed at Rome of going whither he liked, to their admiration of him. (Hom. liv. in Acts.) --- Others to the moderation of Afranius Burrus, who was prefect of the Prætorium in the year 61, and who used his authority, as long as he possessed any over Nero’s mind, to repress that emperor’s bad inclinations, and direct his councils with wisdom. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v16
SECTION V
THE ABODE AND LABORS OF THE APOSTLE PAUL IN ROME
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Act_28:16-31
A.—The Discussions Of The Apostle With The Jews At Rome Terminate With The Rejection Of The Gospel By Them
Act_28:16-29
16And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but [Act_28:16. But when we arrived at Rome,11] Paul was suffered [permitted] to dwell by himself with a [the, τῷ] soldier that kept [who guarded] him.17And [But] it came to pass, that [om. that] after three days Paul [days, that he12] called the chief of [among] the Jews together: and when they were come together, he said unto them, Men and brethren [Ye men, brethren], though I have committed nothing against the people, or [the] customs of our [the] fathers, yet was I delivered [asa] prisoner from Jerusalem into the hands of the Romans: 18Who, when they had examined me, would have [were minded (ἐβούλοντο) to] let me go, because there wasno cause [was no guilt worthy] of death in me. 19But when the Jews spake against it, I was constrained to appeal unto Cesar [unto the emperor]; not that I had aughtto accuse13 my nation of. 20For this cause therefore have I called for you, to see you, and to speak with [to address] you: because that for the hope of Israel I am bound with [I bear on me] this chain.
21And [But] they said unto him, We neither received letters out of Judea concerning thee, neither any of the brethren that came shewed or spake any harm of thee [nor did any one of the brethren come, who shewed or spake any evil thing (τι—πονηρόν)concerning thee.]. But [Nevertheless, δὲ] we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against [that it every where meets with contradiction]. 23And when they had [But they] appointed him a day, [and then] there came14 many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them [and whom he sought to convince] concerning Jesus15, both out of the law of Moses, and out of the prophets,from [early in the] morning till evening. 24And some believed the things which were spoken [And some were convinced (ἐπείθοντο) by that which he spake], and some [but others] believed not [οἱ δὲ ὴπίστουν]. 25And when they agreed not [But as they did not agree] among themselves, they departed, after that Paul had spoken one [one ἕν] word, Well [Very appropriately, χαλῶς] spake the Holy Ghost by Esaias [Isaiah]the prophet unto our16 fathers, 26Saying, Go unto this people, and say17, Hearing ye shall [will] hear, and shall [will] not understand; and seeing [with the eyes] ye shall [will] see, and not perceive: 27For the heart of this people is waxed gross [has become fat], and their ears are dull of hearing, and their eyes have they closed; lest they should [so that they should not] see with their eyes, and hear with their ears, and understand with their heart, and should [not] be converted18, and I should [not] healthem. 28Be it known therefore unto you, that the [that this19] salvation of God issent unto the Gentiles, and that they will [Gentiles; they will also] hear it. 29And when he had said these words, the Jews departed, and had great reasoning among themselves [omit the whole of Act_28:29.20].
EXEGETICAL AND CRITICAL
Act_28:16. a. And when we came to Rome.—Paul entered the city by the Via Appia through the Porta Capena, not far distant from the Castrum Prætorium, which was built by Sejanus, the favorite of Tiberius, and was situated to the east. It is true that the words ὁ ἑκατόνταρχος … στρατοπεδάρχῃ are spurious [see note 1 above, appended to the text]; still, they are undoubtedly correct in point of fact. For the Præfecti Prætorio, besides having the supreme command of the imperial guard, held in custody all those prisoners from the provinces who were to be tried before the emperor. [Trajan says (Plin. Ep. X. 65) of such a prisoner: “vinctus mitti ad præfectos prætorii mei debet.” Quoted in Conyb. and H. II. 373. n. 11.—Tr.].—The point is of very little importance that Luke speaks only of one [τῷ στρατ.] commander, (whereas there were usually two who held command, and it was only during the reign of Claudius that Burrus Afranius, held the appointment as sole prefect [Tac. Ann. XII. 52; XIV. 51.]; for we assume here that the passage in question, Act_28:16, as just stated above, is an interpolation. For the same reason that reckoning of the apostolic chronology (especially in the respective works of Anger [Temp. rat. p. 101] and Wieseler) loses a part of its force, which assumes as a guide the fact that Burrus died in the beginning of the year 62, or in the month of March of that year, after which the command was again shared by two generals; for the statement of Luke, which is combined with that date, when viewed as an interpolation, ceases to be evidence. [“Some have inferred that as only one (commander) is here mentioned, it must have been this person (Burrus). … It is evident, however, that no such conclusion can be drawn from the use of the singular number, which may just as well denote the one on duty, or be taken as equivalent to one of the prefects or commanders.”(Alex.). This is also the interpretation of Meyer, who adds: “The language does not imply that the commander in question personally took charge of the prisoners.”—Tr.]
b. For the favor which was granted to Paul, namely, that he could dwell καθ̓ ἑαυτόν, i.e., not only apart from the other prisoners, but also, as it appears from Act_28:17 and Act_28:30, in a private house, which was very probably in the immediate vicinity of the prætorium, he was no doubt indebted to the accompanying report of the procurator Festus, and also to the personal intercession of the centurion Julius. But a prætorian soldier unquestionably always attended him as a guard, who was, according to the Roman custom, attached to his arm by a chain, Act_28:20. [“Different soldiers relieved each other in the performance of this office. Hence, as Paul states in Php_1:13, he became, in the course of time, personally known to a great number of the prætorian soldiers, and through them to their comrades, etc.”(Hackett).—Tr.]. Eadem catena et custodiam et militem copulat. (Seneca, Ephesians 5.)
Act_28:17-20. a. Three days after Paul’s arrival, he invited those who presided over the Jewish community at Rome, to visit him. During the first three days he, partly, sought repose, after the severe journey which he had accomplished, and he may have, partly, devoted the time to the Christians in the city, some of whom had gone forward to meet him, and with all of whom he had for some years longed to have personal intercourse, Rom_1:11 ff. But his first steps on passing beyond the comparatively narrow circle of those who were already converts, were directed, in accordance with his established principle and his common practice, towards Israel. And as the circumstances in which he was placed, did not allow him to seek the Jews, and to enter their synagogue, as he had done in other places in Asia and Europe, no other course remained than that he should request the representatives of the Jewish congregation to come to his lodging. These chief men of the Jews were, without doubt, partly, the rulers of the synagogue, and, partly, others whose position in social life was conspicuous. They accordingly complied with his request, and came to him. [In reply to an objection made by Zeller to the historical character of the narrative, Meyer says: “It cannot surprise us that Luke furnishes no details respecting the Roman congregation, for it is the object of the book to relate the acts of the apostles.”—“With regard to είς τὴν ξενίαν, Act_28:23, we are convinced, with Wieseler, that it is to be distinguished from τὸ ἴδιον μίσθωμα mentioned below, Act_28:30. The latter was a hired lodging, which he took for his permanent residence; and the mention of the money he received from the Philippians (Phil. Acts 4) serves to show that he would not need the means of hiring a lodging. The ξενία (hospitium) implies the temporary residence of a guest with friends, as in Phm_1:22. Nothing is more likely than that Aquila and Priscilla were his hosts at Rome, as formerly at Corinth.” (Conyb. and H. II. 382. n. 1.)—Tr.]
b. Men and brethren, etc.—This address to the assembled Jews is essentially of a personal nature, and is intended to counteract certain prejudices which the Roman Jews might entertain, in consequence, partly, of Paul’s imprisonment in general, partly, of the fact that he had appealed to the emperor, and, partly, of any slanders which were possibly brought from Judea. In order to justify himself, he assures them, in the first place, that his imprisonment and the delivery of his person to the Romans, did not proceed from any offence which he had committed against the people of Israel or the Mosaic institutions, Act_28:17. He makes this declaration with perfect propriety, for no one could believe that he had been guilty of any offence against his nation. But the assertion that Paul, by proclaiming his doctrine concerning Christ as the end of the law [Rom_10:4], had assailed the fundamental principles of the law, can be made by those alone, who form an erroneous opinion respecting his real position in reference to the law; for he entertains the utmost reverence for it, as an actual revelation of God, and he does not assail the Mosaic institutions themselves, but only maintains that they are not competent to justify and save men. Hence these statements of Paul are in perfect accordance with the truth.
c. Paul declares, in the second place, Act_28:18-19, that his appeal to the emperor had become indispensably necessary, only because the Jews protested against his acquittal, to which the Roman authorities judged him to be entitled. [“This may have been at Act_25:8. The possibility of such a release is asserted by Agrippa, ch Act_26:32.” (Alf.)—Tr]. He adds that, in making this appeal, it had not been his intention to bring forward any accusation against his own people before the emperor. Here Paul terms Israel, not ὁ λαός, as in Act_28:17, but τὸ ἐθνος μου, because, in this respect, he viewed Israel, not as the people of God, but as the nation to which he himself belonged, and to which, in view of the Roman head of the government, he owed certain duties of patriotism.—Paul declares, in the last place, that these causes, namely, the honest and upright sentiments with which he regarded his people, combined with the fact that he had been bound with a chain solely for the Messianic hope of Israel, had induced him to invite them, in order that he might see and speak with them. [The hope of Israel; see Act_26:6-8.—Tr.]. ΙΙερίκειμαι alludes to the circumstance that his arm was encircled by the chain. [“For περίκειμαι with the accusative, comp. Heb_5:2; Kypke: Obs. II. p. 147; Jacobs ad Anthol. IX. p. 75.”(Meyer)—Tr.]
Act_28:21-22. And they said, etc.—The historical character of the reply of the Jews, viz., that they had received neither any written nor verbal communications which were unfavorable to Paul personally, has been frequently and harshly impugned. It has been asserted that such a reply could not possibly have been made by them, and that, hence, the whole statement is incredible. Those who adopt this view, think it just and proper to assume that the Roman Jews must necessarily have received information respecting Paul from the Sanhedrin at Jerusalem. Others have, however, in opposition to this view, insisted with great justice on the following considerations:—Before the appeal of Paul was made, the leaders of the Sanhedrin could have had no reason for writing to the Jewish community at Rome in reference to him, for they had not even remotely expected such an issue (Meyer). But after the appeal was made, they no longer had time to convey intelligence to the Roman Jews previously to the personal arrival of Paul (Bengel, Meyer), as he probably commenced his journey soon after the appeal was made [ch. Act_25:12; Act_27:1. “Had any (messengers of the Sanhedrin) left within a few days, the same storm would have in all probability detained them over the winter, and they could not certainly have made a much quicker voyage than Paul’s ship to Puteoli.” (Alf.)—Tr.].—There is, however, another circumstance, which may seem surprising, namely, that these Roman Jews do not appear to have received even privately and incidentally, any information respecting Paul from Jews of Palestine, who were passing through Rome. Now it must be admitted, that they do not distinctly say that they had not hitherto heard any thing whatever concerning Paul: indeed, they themselves acknowledged, Act_28:22, that Christianity every where met with contradiction. Hence they had heard of Christianity, and of the disputes which, in consequence of it, had arisen in various places; and they had assuredly also heard of the individuals who proclaimed the Gospel, especially of Paul himself. All that they deny is, simply, that they had heard “any thing evil” [τι - - πονηρόν], that is, any thing that was morally bad, concerning him. They may have expressed themselves in this manner, partly, from prudential considerations; in view of the imperial court and authority, from which the Roman Jews had already greatly suffered, and, partly, from a desire to encourage Paul to speak to them without reserve. If they observe silence with respect to the Christian congregation itself which existed in the capital, this circumstance, when we consider the peculiar state of affairs in a great city like Rome, can the less surprise us, as it is apparent that they are intentionally reserved in their remarks. [Meyer here adds: “However cautious and officially reserved they are, the Jewish contempt of Christianity may be plainly seen.”—Tr.]. If there actually were a contradiction between the fact of the existence of a Christian congregation at Rome, on the one hand, and this act of ignoring it, on the other, the narrator must have been extremely short-sighted, if in this place, Act_28:22, he forgot that he had, a few verses above [Act_28:15], spoken of the Christian congregation of the city.
Act_28:23. There came many, etc.—At the second meeting, not only the chief among the Jews, but also a much larger number [πλείονες] came to Paul. And on this occasion he delivered a comprehensive discourse, which occupied the whole day. He furnished a twofold exposition (ἐξετίθετο): he, first, testified the kingdom of God (διαμαρτύρεσθαι), i.e., he announced the facts of redemption and of the establishment of the kingdom of God through Jesus Christ; he furnished, in the second place, certain explanations concerning Jesus, which were derived from the Old Testament, and were intended to convince the minds of his hearers (πείθειν). Thus he first delivered his testimony in favor of the historical Jesus of Nazareth, and then demonstrated that He was the Messiah promised under the Old Covenant: the latter constituted his main argument.
Act_28:24-27. And some believed, etc.—Paul succeeded in convincing some of his hearers (ἐπείθοντο), but others resisted, and refused to believe. Their conflicting opinions were doubtless audibly expressed (ἀσύμφωνοι). It was the language of unbelief, uttered by some of those who were present, to which the concluding remark of the apostle referred; it was one word, ῥῆμα ἕν, pronounced after many others had been spoken, but it was a word of the very deepest import. It consisted simply in the quotation of a prophetic declaration respecting Israel’s hardness of heart, which the apostle obviously applies to his own times, and to the unbelievers who were then present. That this is the correct interpretation, appears from the context, especially Act_28:28, and from the word καλῶς, which, precisely as in Mat_15:7, describes a declaration or prophecy that may, with the utmost propriety, be applied to the present case. It was, indeed, the purpose of God that the word which He addressed to the prophet, should be proclaimed to the people (Isa_6:9-10), and in so far the words: ἐλάλησε … πρὸς τ. πατέρας are fitly chosen. The passage, from ἀκοῇ to the end, is taken verbatim from the Septuagint. The divine command: πορεύθητι, etc., Paul applied to himself and his mission; comp. Act_26:17. [Well spake the Holy Ghost, etc.—Quod Spiritum sanctum loquentem inducit potius quam prophetam, ad fidem oraculi valet: nam quum Deus se unum audiri postulet, non aliter potest constare doctrinæ auctoritas, quam si ab eo sciamus profectam esse, non in hominum capite natam. (Calvin).—Celebris est hic locus, quia sexies citatur in Novo Testamento (id.), namely, besides the present chapter, in Mat_13:14 (comp. Vol. I. p. 240); Mar_4:12; Luk_8:10; Joh_12:40; Rom_11:8.—Tr.]
Act_28:28. Be it known therefore unto you.—The consequence of this hardness of heart of Israel, which was manifested also in Rome, is, that this salvation of God (τοῦτο [comp. note 9, appended to the text, above] τὸ σωτ. i.e., which is this day proclaimed), is sent unto the Gentiles for their benefit. Ἀπεστάλη, like πορεύθητι in Act_28:26, refers to the apostolic mission of Paul. The word “also” [καὶ], connected with “they will hear,” contrasts (in addition to the offer of salvation by God) the acceptance of this salvation by the Gentiles, with the οὐ συνιένοι, βαρέως ἀκούειν, etc., of Israel; i.e., the Gospel will not only be sent to them, but they will also hear it.
[Act_28:29. See note 10, above, appended to the text. “It (the verse) contains a natural though not necessary close of this transaction with the Jews at Rome, etc.”—“This is in one sense the conclusion of Paul’s ministry, i.e., so far as it extended both to Jews and Gentiles, etc.”—(Alexander).—Tr.]
DOCTRINAL AND ETHICAL
1. The apostle of the Gentiles, who has now reached the end of his course at Rome, directs his attention, first of all, to the Israelites, before he proclaims the kingdom of God to all without exception, that is, also to the Gentiles. Instead of taking offence at this course of the apostle, as some have done, and representing it as inconceivable, in an historical point of view, in the case of Paul, who was “so little bound by the law, so truly evangelical, and so ready to communicate the Gospel to all without exception,” we have rather reason to honor him for his consistency (Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι, Rom_1:16), and his pitying love and fidelity to his own people (comp. Rom_9:4 ff.), with which he was inspired by the Spirit of Christ. It is not merely a natural and patriotic feeling, but in reality true love for Christ’s sake—a genuine love of enemies,—which here controls Paul; although he had suffered so much from his own people, he entertains no wish to appear as their accuser, Act_28:19, but, on the contrary, desires first of all to offer to them the salvation of Christ.
2. Paul first explains and justifies his personal acts, and it is only afterwards that he proclaims the Gospel to the Jews. This course was very judicious, as he could not expect that they would listen to his words with favor, in case they entertained prejudices against his personal character. He not only exhibited wisdom by obviating any reproach which they might suppose that his character deserved, but he also thus fully conformed to the moral character of Christ and Christianity; for “a corrupt tree cannot bring forth good fruit.” Mat_7:18.
3. Paul experiences once more, in Rome, that the Jews are decidedly opposed to the Gospel. And once more he turns from the unbelieving Jews to the Gentiles, by whom the word is more favorably received.
HOMILETICAL AND PRACTICAL
Act_28:16. Paul was suffered to dwell by himself.—We can be happy in any spot, if the grace of God abides with us. (Starke).—When a man’s ways please God, He inclines the hearts even of enemies to show him favor.—(id.).—The arm of that God who had guided the apostle to Jerusalem, and during all his difficult journeys, according to His own counsel, sustains that faithful servant also at Rome. (Ap. Past.).
Act_28:17. After three days Paul called the chief of the Jews together.—It requires no little effort to retain our attachment to our people and our mother-church, when men of authority in the latter treat us with gross injustice. (Rieger).—He who composed the incomparable hymn in praise of that charity which “beareth all things, and hopeth all things,” did not merely extol such charity, but also exemplified it in his life and conduct; as often as he encountered the deadly enmity of his brethren, and suffered agony of body and spirit amid their cruel persecutions, so often, too, did he exhibit patience and hope. (Baumgarten).—It may be doubted whether any teacher who ever came to a strange place, appeared under circumstances more humiliating than were those of Paul at the time when he entered Rome. Nevertheless, no one ever accomplished as much as this witness of Jesus, who was bound with a chain. For a fire glowed within him—an ardent desire to testify of Jesus, and to win the souls even of imbittered foes; and the divine call which he had received, guided all his steps, made his paths straight, opened, at his approach, the hearts of men, and caused “his paths to drop fatness.” [Psa_65:11]. It is, therefore, by no means necessary that a teacher should present himself in an imposing manner, or be received at a new place with great parade. But it is of vital consequence that he should be a servant of Jesus, that he should take up his cross and follow the Saviour, that God should have called him to that place, and that his heart should burn with the love of Jesus and with a desire for the salvation of men. (Ap. Past.).
Act_28:19. Not that I had aught to accuse my nation of.—All the malice of his enemies failed to create in him a thirst for revenge, or even to awaken unfriendly sentiments. It was not his wish to accuse them; he desired, on the contrary, to be the instrument of their conversion. Thus his conduct furnished the evidence that his whole nature was controlled by divine grace, and that the love of Jesus had suppressed all sensitiveness, all self-will, and all desire to exalt himself. (Ap. Past.).
Act_28:20. Because that for the hope of Israel I am bound with this chain.—When this hope is established in the heart, we can the more easily and joyfully bear our chains. And the thorn, too, in the flesh, the messenger of Satan, with all his buffeting [2Co_12:7], may thus be vanquished. (Ap. Past.).—The iron chains which a true Israelite bears for the hope of Israel, are a more honorable badge in the eyes of the God of Israel, than all the chains of gold which the world admires. (Lindhammer).
Act_28:21-22. We neither received letters … concerning thee, etc. But … as concerning this sect, we know that every where it is spoken against.—This, then, was the result among the Jews, after a gracious visitation of thirty years! They spoke against the Gospel every where; the “sign”of Christ, concerning which Simeon had prophesied (Luk_2:34), was seen wherever Jews dwelt, from Jerusalem even to the ends of the earth. (Besser).—The poor Jews at Rome knew nothing more of the matter which Paul presented to their attention, than that the doctrine of Christ, which they called a “sect,” met with contradiction in every place. This is the evil which results, when we repose too much confidence in the judgment of men—either implicitly believing that which others believe, and entertaining the “collier’s blind faith,” or rashly and impetuously rejecting that which the multitude rejects. (Ap. Past.).—The aged Simeon had already understood that Christ was set for a sign which should be spoken against. Such is the characteristic feature by which genuine Christians may be recognized—they are every where spoken against. (Gossner).—And yet, the doctrine of this feeble “sect” has become the religion of the world, and has overcome the enmity of Israel and of Rome, without sword or bow, solely by the Davidic sling of the divine word. (Leonh. and Sp.).
Act_28:23. Persuading them concerning Jesus, both out of the law of Moses, and out of the prophets.—No better method for convincing the Jews that Jesus is the true Messiah, can be adopted, than that of conducting them to the law and the prophets. (Starke).—From morning till evening.—Should not this faithful and unwearied effort of the apostle put to shame the lukewarmness of those teachers, who restrict their official labors to the pulpit, and regard it as a sin to open their houses to awakened persons who seek instruction? (Ap. Past.).—If we desire to know Jesus according to the truth, and to enter through him into the kingdom of God, we must diligently search the Scriptures, and not speedily discontinue that work; we should rather exhibit the utmost diligence, even as Paul here preaches concerning the word till evening comes. (Bogatzky).
Act_28:24. And some believed, etc.—The seed of the word here fell, in some cases, by the wayside, in others, upon stony places or among thorns; nevertheless, some fell into good ground [Mat_13:4 ff.].—To some the Gospel is the savour of life unto life; to others, the savour of death unto death. [2Co_2:16]. (Starke).
Act_28:25. And when they agreed not among themselves.—If Christ, who is our peace and the sole bond of holy union, occasions contention even among those who had previously been intimate friends, the true cause must be traced to the malice and corrupt nature of unbelievers. When these Jews assemble for the purpose of hearing Paul, they are of one mind; but after listening to the preaching of the Atonement, they begin to differ, and form two hostile parties. Still, we ought not to suppose that this dissension did not arise until the Gospel was preached; such discord, on the contrary, already existed in secret in the hearts of men, but was not made manifest until the present, moment had arrived. So, too, the light of the sun does not create new colors, but only exhibits the difference between them, which did not appear while darkness reigned. (Calvin).
Act_28:26.Hearing ye shall bear, and shall not understand, etc.—In a similar manner John draws a general inference in his Gospel, Joh_12:37 ff., from the discourses of Jesus. (Williger).
Act_28:27. For the heart of this people is waxed gross, etc.—When the apostles speak of the divine judgment of the hardening of the heart, they always intend to teach that the destruction of those who thus harden themselves is by no means to be ascribed to God as the primary cause. This hardening is not only the natural result of a contemptuous neglect of divine grace, but is, at the same time, a divine judgment which befalls those who held the truth in unrighteousness. Like every other doctrine, that of the hardening of the heart should be publicly proclaimed, but we should be on our guard lest we speak irreverently of God and discourage benighted minds. (Ap. Past.).
Act_28:28. That the [this] salvation of God is sent unto the Gentiles, etc.—Thus, while we are gazing at the dark scene of the rejection of Israel, the light of the heaven of grace again appears, as a sign that the Lord is not always wroth [Isa_57:16], but remembers his covenant, and the sure mercies of David [Act_13:34]. (Leonh. and Sp.).—Although our hearers may become displeased, we are not permitted to “sew pillows to all armholes” (Eze_13:18). If the Jews will not come to the great supper of God, the Gentiles will fill his house, Luk_14:16; Luk_14:18; Luk_14:23. (Starke).—They will [also] hear it.—We, too, are here included. God be praised! (Besser).
ON THE WHOLE SECTION.—Paul’s farewell sermon, addressed to the Jews at Rome: I. His last testimony to his innocence, Act_28:17-20; II. His last confession of Jesus Christ as the Messiah, Act_28:23; III. The last effusion of his love to his people, Act_28:17; Act_28:19-20; IV. The last blow of his hammer on hardened hearts, Act_28:25-28.
The chains of Paul, Act_28:20 : I. A badge of infamy for his deluded people; II. A badge of honor for this faithful servant of the Lord; III. A precious consolation for all those who suffer for the sake of the truth.
The sect which is every where spoken against (Act_28:22), demonstrated precisely by the opposition of the world, to be the chosen people of God: for, I. The charges which are every where made against Christianity, refute each other—a proof of its undeniable truth; II. In the midst of so many enemies on the right hand and on the left, the little flock of confessors increased, until it became a church that rules the world—a proof of its indestructible vital power.
The twofold lot of the divine word, wherever it may be preached, even to the end of time, Act_28:24 : I. To some it proves to be the savour of life unto life; II. To others, the savour of death unto death. [2Co_2:16].
The awful judgment of hardness of heart: I. Inflicted, not by an unmerciful Creator, but by a righteous Judge; II. Merited, not by particular and heinous sins, but by an obstinate resistance to saving grace; III. Proclaimed, not for the purpose of driving men to despair, but for that of awakening a salutary fear.
“Be it known unto you that the [this] salvation of God is sent unto the Gentiles, and that they will hear it,” (Act_28:28) —a warning addressed to Christians of modern times; it is intended, I. To rebuke them for being cold and ungrateful; II. To put them to shame, by exhibiting the eagerness with which pagans seek salvation; III. To remind them of the impending judgments of God, Rev_2:5.
[Act_28:29. The private discussions of Paul’s Jewish hearers at Rome, or, The conversion of the Jews: I. The circumstances which occasioned these discussions (the address of Paul, etc.); II. The subjects (the Messiahship of Jesus—the character, conduct, etc., of Paul); III. The probable course of argument of each party; IV. The influences by which some were conducted to faith in Christ; V. The causes of the continued blindness of others; VI. The means which the Christian should employ in laboring (or, The spirit in which the Christian should labor) for the conversion of the Jews.—Tr.]
Footnotes:
[11]Act_28:16. The following words [in text. rec.] are probably spurious: ὁ ἑκατόνταρχος παρέδωκε τοὺς δεσμίους ιῷ στρατοπεδάρχῃ.They are wanting in the oldest manuscripts [A. B. and also Vulg.], and were, for this reason, regarded as. spurious already by Mill, Bengel and Griesbach; they have, since, been cancelled by Lachmann and Tischendorf. No reason can be assigned for the omission of them, if they were genuine, whereas they may have easily been interpolated. Meyer maintains that they are genuine, without, however, adducing convincing arguments. Here, too, the testimony of the recently discovered Sinaitic Codex sustains the results of criticism [by also omitting the whole.—The text. rec. continues after the above thus: τῷ δε Παύλῳ ἐπετράπη, while Lach., as in Cod. Sin., reads: Ῥώμην, ἐπετράπη τ. Π.—The words are found in G. H., and most of the minuscules, and also in Theophyl., Oecum.—Alf., who adopts the opinion of de Wette and Meyer, retains the words as genuine.—Tr.]
[12]Act_28:17. αὐτόν is far better attested [by A. B. Cod. Sin., Vulg.] than τὸν Παῦλον [which reading is found in G. H Recent editors generally adopt αὐτόν.—Tr.]
[13]Act_28:19. [Instead of κατηγορῆσαι, of text. rec., with G. H. (and retained by Alf.), Lach., Tisch., and Born., with A. B., and also Cod. Sin., read κατηγορεῖν. “The aorist is a mechanical correction to suit ἐπικαλέσασθαι.” (Meyer).—Tr.]
[14]Act_28:23. a. ἦκον [of text. rec.] is not better sustained by external testimony [by G. H.] than ἦλθον [which is found in A. B. and Cod. Sin., and is adopted by Lach. and Alf.]; but on account of the internal evidence, (precisely because ἤκω is less usual in the New Test.), it should be preferred to the latter. [It does not elsewhere occur in the Acts.—“Besides,”—adds de Wette, quoting from Passow, ad verb.—“as the present tense of ἥκω already has the sense of the imperfect (Luk_15:27), careful (Attic) writers do not employ the imperfect tense.” He regards ἦλθον, accordingly, as a later correction.—Tr.]
[15]Act_28:23. b. [τὰ, before περὶ τ. Ἰησ., of text. rec., with G., is dropped by Lach., Tisch., Born., and Alf., in accordance with A. B. H., and also Cod. Sin.—“Compare Act_8:12; Act_19:8.” (Meyer).—Tr.]
[16]Act_28:25. The external authorities in favor, respectively, of ἡμῶν (text. rec.), and of ὑμῶν, are of equal weight. Lach and Tisch. prefer ὑμῶν, [with whom Alf. concurs]; it is found in the Alex. [A.], Vat. [B.] and Sinaitic manuscripts. Still it may have easily occurred, that, as the address unequivocally assumes a tone of rebuke, copyists may have supposed that they ought to substitute the second for the original first person. [Ἠμῶν is found in G. H., and Vulg. (nostros), and some church fathers, while others of the latter, and the Syr. version exhibit ὑμῶν. According to de Wette, neither external nor internal evidence entitles ὑμῶν to the preference. Lechler’s observation, above, that copyists may have substituted the second person, is in accordance with the view of Born. and Meyer; the latter refers, for an illustration, to Act_7:51-52.—Tr.]
[17]Act_28:26. [Instead of εἰπέ, (text. rec.), which is the more usual form of the 2 aor. imperative, the less usual form εἰπόν (for which see Winer; Gram. N. T. § 6.1. k., and § 15, under εἰπεῖν) has been substituted by later critics generally, in accordance with A. B. E. G. H. and Cod. Sin., most minuscules, etc. Comp. the critical editions on Mar_13:4; Luk_10:40.—Tr.]
[18]Act_28:27. [Instead of the readings of text. rec., viz. ἐπιστρέψωσι, and ἰάσωμαι, A. and E. exhibit ἐπιστρέψουσι; A. B. G. H. ἰάσομαι. Cod. Sin. reads ἐπιστρέψωσιν (subj.), but ἰάσομαι (indic.), and this accords with the usual printed text of the Sept. (Isa_6:10), although the Complut. Polyg., and several manuscripts of the Alex. version, exhbit ἰάσωμαι. Comp. the critical editions on Joh_12:40.—Tr.]
[19]Act_28:28. τοῦτο τὸ σωτ. is the reading of the three oldest manuscripts, including the Sinaitic Codex, and should, in accordance with the opinion of Lach. and Tisch., be regarded as genuine; for the omission of τοῦτο can be more easily explained than the insertion of it in the text by a later hand. [Τοῦτο is omitted in text. rec., with E. G. H., but is inserted as stated above, by Lach. and Tisch., and also by Born. and Alf., on the authority of A. B. Vulg. (hoc), and Meyer concurs with them. The pronoun is found in the original text of Cod. Sin., but Tischendorf remarks on it: “C improbavit.”—Tr.]
[20]Act_28:29. The whole of Act_28:29 is spurious, namely: Καἰ ταῦτα αὐτοῦ εἰπόντος, ἀπῆλθον οἱ Ἰουδαῖοι, πολλὴν ἕχοντες ἐν ἑαυτοῖς συζήτησιν. This reading is wanting in A. B. E., as well as in the Sinaitic Codex, and is also omitted by some minuscules and versions. It is found in the same manuscripts, namely G. H., which exhibit the interpolation in Act_28:16 above. The whole was added by copyists with the intention of appending a fitting conclusion to the scene. [The whole verse is omitted by Lach. and Tisch.; Alford inserts it in brackets. It is not found in A. B. E., as Lechler remarks above, and, although inserted in the common editions of the Vulgate, is not found in Cod. Amiatinus.—De Wette is disposed to receive the verse as genuine; Meyer remarks that the strongest argument for its genuineness, is the occurrence of only very unimportant various readings in those manuscripts which contain it.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv14–16 Where we found brethren--not "the brethren" (see on Act…
Where we found brethren--not "the brethren" (see on Act 21:4), from which one would conclude they did not expect to find such [WEBSTER and WILKINSON].
and were desired--"requested."
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to tarry with them seven days--If this request came from Julius, it may have proceeded partly from a wish to receive instructions from Rome and make arrangements for his journey thither, partly from a wish to gratify Paul, as he seems studiously and increasingly to have done to the last. One can hardly doubt that he was influenced by both considerations. However this may be, the apostle had thus an opportunity of spending a Sabbath with the Christians of the place, all the more refreshing from his long privation in this respect, and as a seasoning for the unknown future that lay before him at the metropolis.
so we went toward Rome.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv14–16 14. Found brethren—Jews were plenty at Puteoli, as a…
14. Found brethren—Jews were plenty at Puteoli, as a commercial town, and Christians were not wanting. It is a proof of Julius’ high regard for Paul that he delayed an entire week in deference to the wishes of his Christian friends. The week suggests that it was the wish of the Christian Church at Puteoli that Paul should pass a Sabbath with them that his preaching might be heard by a general gathering of a widespread brotherhood. By the delay, as intimated in the verse following, intelligence of the apostle’s arrival surprised the Church at Rome, and drew a joyous delegation thence to meet and escort the “ambassador in bonds” to the capital.
Toward Rome—From Puteoli they would go twelve miles eastward to intersect the great Appian Way at Capua, (see map,) the luxurious city which melted away the hardihood of Hannibal’s veteran army. The Appian Way was titled in ancient times the “Queen of Great Thoroughfares.” It was built by Appius Claudius four hundred and eleven years after the founding of the city. It stretched from Rome, the length of southern Italy, until, as seen on the map, it reached Brundusium at the extremity of the heel of the boot-like shape of Italy. From Brundusium a water route across the Adriatic connected it at Dyrrachium on the west coast of Greece with the great Egnatian Way, (see notes on Act_16:14-40,) and thence formed an unbroken line to the northeastern extremity of Macedonia. From the intersection at Capua to Rome was one hundred and twenty-five miles.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv14–16 14. where we found brethren] i.e. there was a…
14. where we found brethren] i.e. there was a Christian Church established in Puteoli, and it was to such a degree well known, that the Apostle on his arrival at once learnt of its existence. From this we may gather that the Christians in Italy had already spread to a considerable extent, and hence it seems very probable that Christianity had been carried into that country from Jerusalem soon after the first Pentecostal preaching, at which time Roman visitors were present in the Holy City. Of course in such a place as Puteoli the Jews were likely to congregate, for the sake of trade, more than in many other places of Italy, and from their body the earliest converts to Christianity must have been made. But that, without any previous recorded visit of an Apostle, there should already be in Puteoli a numerous band of Christians is evidence of the zeal with which the new faith was being propagated. For it was now only about 28 years since the death of Jesus.
and were desired] [R. V. intreated]. The stronger word represents the original better. It has generally been thought that the duration of this stay was arranged so that the Apostle might be present with the Church in Puteoli at least over one Lord’s day. Thus the Christian congregation would be able to gather in its entirety, and to hear from the lips of the great Apostle of the Gentiles, the Gospel for which he was now “an ambassador in bonds.” We do not know whether any circumstances occurred to detain Julius in Puteoli, but if it were not so, it is a token of the great influence which St Paul had obtained over the centurion, that he was permitted to stay such a long time with his Christian friends, when the capital was so near at hand.
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and so we went toward Rome] The Greek is more nearly represented by the R. V. “and so we came to Rome.” The narrative at first speaks of the completed voyage, and then in Act_28:15 mention is made of some details which relate to the short land journey from Puteoli to the capital.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv14–16 (14) Where we found brethren.—The fact is significant as…
(14) Where we found brethren.—The fact is significant as showing, in the absence of any distinct record, the extent to which the new society had been silently spreading. Who had been the agents in preaching the gospel there we can only conjecture, but a city which was en rapport, like Puteoli, with both Alexandria and Rome, may have received it from either. One or two coincidences, however, tend to the former rather than the latter conclusion. We find in Heb_10:24 a salutation sent from “those of (or, better, from) Italy.” This would not be a natural way of speaking of Christians of Rome, and we are led, therefore, to think of some other Italian Church. The only such Church, however, of which we read in the New Testament is this of Puteoli, and we naturally infer that the writer of that Epistle refers to it. But the writer was, in the judgment of many critics (see Introduction to the Epistle to the Hebrews), none other than Apollos, the eloquent Alexandrian Jew of Act_18:24, and some have been led to think that it was addressed to the Hebrew disciples of the Therapeutæ, or ascetic, class, in the Delta of the Nile. All these facts tend to the conclusion that there was a connection of some kind between Alexandria and some Italian Church, and the theory that that Church was at Puteoli, though not proven, at least combines and explains all the phenomena. We find from Josephus (Ant. xvii. 12, § 1) that there was a considerable Jewish element in the population of Puteoli. They had, indeed, spread themselves through the greater part of Italy, and the remains of a Jewish cemetery have been found even near Perugia.
Were desired to tarry with them seven days.—As before at Troas (Act_20:6) and Tyre (Act_21:4), so here, we can scarcely fail to connect the duration of St. Paul’s stay at Puteoli with the wish of the Church there, that he should be with them on one, or, it may be, two Sundays, that so he might break bread with them, and that they might profit by his teaching. The kindness of the centurion is seen once more in the permission which made compliance with the request possible.
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And so we went toward Rome.—The journey would lead them through Cumæ and Liternum to Sinuessa, a distance of thirty-three miles from Puteoli. Here they would come upon the great Appian Road, which ran from Rome to Brundusium, the modern Brindisi. The stages from Sinuessa would probably be Minturnæ, Formiæ, Fundi, and Terracina, making altogether a distance of fifty-seven miles. At this point they would have to choose between two modes of travel, taking the circuitous road round the Pontine Marshes, or going by the more direct line of the canal. Both routes met at Appii Forum, eighteen miles from Terracina. For us well-nigh every stage of the journey is connected with some historical or legendary fact in classical antiquity. We think of the great Appius Claudius, the censor from whom the Via and the Forum took their names; of the passage in the over-crowded canal track-boat, with its brawling sailors, and of the scoundrel inn-keepers, whom Horace has immortalised in the narrative of his journey to Brundusium (Sat. i. 5). All this was, we may believe, for the Apostle as though it had not been. Past associations and the incidents of travel, all were for him swallowed up in the thought that he was now on the point of reaching, after long delays, the goal after which he had been striving for so many years (Act_19:21; Rom_15:23).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14–16 Intreated for desired, A.V.; came to for went toward,…
Intreated for desired, A.V.; came to for went toward, A.V.. Brethren. It is very interesting to find the gospel already planted in Italy. The circumstances of Purcell as the great emporium of African wheat made it a likely place for Christianity to reach, whether from Rome or from Alexandria. (see Act_18:24) Luke calls them ajdelfoi, not Cristianoi. (Act_11:26) Perhaps the name of Christian was still rather the name given by those without, and that of "brethren," or "disciples," the name used by the Christians among themselves. What a joy it must have been to Paul and his companions to find themselves among brethren! Seven days. Surely that they might take part in the service and worship of the next Sunday. (see Act_20:6, Act_20:7) It is implied that the philanthropy of Julius (Act_27:3) did not now fail. So we came to Rome. The R.V. is undoubtedly right. "We can trace in the anticipatory form of speech here used by St. Luke, simple as the words are, his deep sense of the transcendent interest of the arrival of the apostle of the Gentiles at the colossal capital of the heathen world. Yes; after all the conspiracies of the Jews who sought to take away his life, after the two years" delay at Caesarea, after the perils of that terrible shipwreck, in spite of the counsel of the soldiers to kill the prisoners, and in spite of the "venomous beast, Paul came to Rome. The word of God," Thou must bear witness also at Rome", (Act_23:11) had triumphed over all "the power of the enemy". (Luk_10:19) And doubtless the hearts both of Paul and Luke beat quicker when they first caught sight of the city on the seven hills.
A week with brethren.
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It cannot be that this one verse was written for nothing. Like a waif and stray on the wide waters of Scripture, to the careless eye, it is anything but really such. We may notice touching the events the verse records
I THEIR PARTICULAR SIGNIFICANCE ON THIS OCCASION.
1. They included the heightening pleasure of a very agreeable surprise.
2. They speak the affection of a hearty invitation. Invitations are often as superficial and insincere and abased to ill purpose as many other good things. But the genius of them is good. They mean care and regard, respect and love, willinghood and an anticipation of what may be in brethren"s hearts.
3. They are tinted with a certain sacred hue. Did not a "seven days pressing invitation mean to make sure of one "day of the Lord" together? Those who gave that invitation longed for the opportunity it would bring for themselves and others. They wanted what the memory of it would give them to lay up as though "precious store." Those who received that invitation would read respect to themselves in it, and what was better, the sign of religious life and love.
4. They were a most welcome contrast to the scenes and the dangers, the strife and the talk and the company of all the time since Paul and his companions set sail from Caesarea. (Act_27:1)
II THEIR STANDING AND LASTING SIGNIFICANCE. They tell of the loving, longing, purposing communion of brethren. They stamp the genuineness and even superior sort of C hristian brotherhood. The communion of Christian brethren is:
1. Distinctly honoring to the Master, even him who himself once said, "One is your Master, even Christ, and all ye are brethren". (Mat_23:8)
2. It is distinctly adapted to be useful at the time to those brethren themselves, for reminding them of the relation of all of them to One; and of their mutual relations; for comparing experiences, for imparting instruction, for joining in the quickening exercises of united worship, so stirring to deepest feelings of the heart, and so stimulating to faith and love.
3. It is, further, in one particular direction specially inspiring. While by nature it takes out the painfulness of many a strong present impression, it also supersedes these by the materials and the very scenery, which are sure to abide, full of the resources of comfort and encouragement for "the future distress." How much we live on memory! What a force holy memories have proved themselves! Those that have come out of the silence and the solitude of the closet have had their peculiar mission. Certainly not less powerful for good have those holy memories been which have seemed to come borne by "a cloud of witnesses," the former companions of our thoughts, our prayers, and our praises.
4. It is entitled to expect special influences from above, and the special presence of the Holy Spirit. (Act_1:4 Act_2:1) Those who meeting together seek by all means within their reach and by prayer, light, and knowledge, love and grace, will be those most abundantly rewarded. Light will be reflected from face to face, and love will glow from heart to heart. It is not vainly added, "So we went toward Rome." The weeks, the days, the hours, were numbered of Christian converse for Paul of Christian help and enjoyment, whether given or received. And the surprise the Master had graciously prepared is gratefully received. It assists Paul, body, mind, and soul, in his journey "toward Rome. B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv15–16 …The brethren … came to meet us as far…
Act_28:15
…The brethren … came to meet us as far as Appii Forum, and The three taverns: whom when Paul saw, he thanked God, and took courage.
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The meeting at Appii Forum and The Three Taverns
The effect of this meeting on Paul requires explanation. He found brethren at Puteoli, but no such feelings were aroused there. What was there then in this incident to so powerfully and beneficially affect the apostles mind? He regarded it--
I. As expressive of the sympathy of the Christian Church in Rome. Sympathy is solace and help. Like the oil and wine of the good Samaritan--it heals and strengthens. It would be thoroughly appreciated by Paul, who told the Romans to Rejoice with them that do rejoice, and weep with them that weep. This sympathy was--
1. Timely. Think of Pauls circumstances.
2. Practical. It travelled further than mere sentiment and words--even thirty-three and fifty miles of hard road.
3. Noble. Paul was a prisoner, but they did not despise his chain; he was a Christian about to answer for his life, yet they dared to identify themselves with him.
II. As a token of Gods providential care. His elation on these occasions implies a previous corresponding depression. As the angel who stood by him in the night season made him of good cheer, so these brethren constrained him to thank God and take courage. But how trivial is the event mentioned! Not in the estimation of faith. It indicated the hand of God. The cloud seen by the servant on Carmel was in itself a little thing, but it was of great moment to Elijah. By no means could Paul be more effectually cheered than by a vivid realisation of Gods care for him. If God be for us, who can be against us?
III. As prophetic of the universal triumph of Christianity. Doubtless the chief cause of depression was apprehension in reference to the gospel. He was deprived of his liberty; his life was in jeopardy. Alas! for the Churches he had planted; alas! for the progress of the Word of life. But, lo! brethren arrive from Rome. The gospel has taken firm hold on Rome, and from thence it shall diffuse itself to the ends of the earth! He could not serve the gospel better than he did during those two whole years which he spent here. Conclusion: The subject teaches us further--
1. That the most eminent of Gods servants may be discouraged.
2. That God will opportunely interfere in their behalf.
3. That such interpositions should work in them gratitude and confidence. (Homilist.)
Thankfulness and courage
I. Thankfulness for the past. The Bible is full of exhortations to thankfulness, which leads us to regard it--
1. As a duty--
(1) To ourselves. Gloom and despondency are injurious, while a merry heart doeth good like medicine. Sunshine is good for health as medical men know, for they are careful to put all the patients they can in the sunny rooms of hospitals. Why, then, put children in a shady back room, when the best room is in the front, with the blinds down for fear of spoiling the carpet. Better pay for a new carpet than pay for doctors bills. Value the sunshine, for no one grows strong in Doubting Castle. It is in Beulah, where the sun always shines, that men grow strong; and the more sunshine the better, for sunshine here prepares us for Gods sunshine hereafter.
(2) To others. No man liveth to himself. Every one must cheer or depress, help or hinder those around him.
(3) To the Church. It is a blunder that the good God has given as a religion of gloom. Let the services of the Church be cheerful. Take your doubts and fears to the Mercy Seat in private, and dont air them at fellowship meetings.
(4) To the world. Religion was created to make the world happy. To be gloomy is to say that religion is a failure.
(5) To God. Thankfulness glorifies Him, and that is the great business of life.
2. As a reasonable service. Reasons for thankfulness abound on every side.
(1) Look at the evils escaped. There is a tendency to look at those who have more than ourselves; the bright thing is to look at those who have less. It is common to look at a splendid equipage and envy the possessor; why not look instead at the poor invalid?
(2) Look at the blessings received.
(a) Temporal--life, health, home, etc.
(b) Spiritual--sonship with God, hope of heaven, etc.
II. Courage for the future. When Paul thanked God and took courage, imprisonment awaited him. Every one will have trouble, but--
1. We should be on our guard not to make troubles. Trouble making is the oldest manufacture in the world, and the largest trade going. The Jews had home-made sorrow after sorrow. Obadiah made a trouble when Elijah sent him to Ahab. Some people carry on a wholesale business, making troubles for others as well as for themselves. There are the newspapers which draw pictures of invasion and what-not which fills people with misery. There are people whose children cannot be a few minutes late from school but they imagine they are run over; whose husbands cannot be detained by business but they think of railway accidents.
2. Then there are some who go to meet troubles. They can never enjoy the present for fear of the future. They cannot go for a holiday in the sunshine without remembering that the Americans had telegraphed a storm, and so they darken the sky with troubles before they come. The storm might never come at all. Men commit suicide or die of broken hearts in ninety-nine cases out of a hundred because they bring sorrow out of the future into the present. Sufficient for the day is the strength. The builder of a railway truck marks it to carry seven tons. He knows what it can bear, and God knows what we can bear. If we bring tomorrows trouble into today we shall have too heavy a load to carry.
3. Real trials will come, and it is well to look at the encouragements.
(1) Nothing can happen without the permission of Him who loves us best.
(2) All things will work together for our good. There will be no grumbling at the last day when we shall see the end from the beginning, and sing, My Jesus has done all things well.
(3) Recall the enterprise of those before us, a cloud of witnesses.
(4) Remember the promises. When the sun goes down, the stars come out. The stars are never visible till the sun has gone down. Out of the night of sorrow the promises shine.
(5) Our best Friend will never leave us. (Charles Garrett.)
Gratitude and encouragement
He who visits Rome, and drives along the Appian way between the ruined tombs and towards the Alban hills, cannot but recall this memorable scene. For, though emperors, commanders, statesmen, and scholars have passed by this road into the seven-hilled city, never did there enter by this famous approach a Roman citizen so great as the apostle Paul.
I. The occasion of these emotions.
1. So far as Pauls position was concerned, there seemed to be little human ground for gratitude. He was a prisoner who was accompanied to the imperial tribunal by the hatred of his countrymen; and his future appeared dark and threatening. He knew that he might have come to die.
2. But at this conjuncture he was cheered by the brethren of Rome, who, hearing of the apostles approach, came thus far on the road to greet him. This was acting like brethren; it was a practical exhibition of Christian sympathy and love.
II. The emotion awakened by the retrospect of the past and the experience of the present. Paul thanked God for His past faithfulness, for the honour put upon him, in that he had been suffered to labour and to endure hardship and persecution for Christs sake; and especially because God had put it in the hearts of His people to show the kindness to His servant.
III. The emotion aroused by the prospect in the future. Paul took courage. Why? Because his friends were by his side; and better still, the Lord Himself was with him. In entering the metropolis of the world as a prisoner, Paul had need of some encouragement, lest his brave heart should shrink within him. And here we see that Divine grace was sufficient for him. (Family Churchman.)
The old and the new year
I. The devout spirit in which the past should be reviewed. He thanked God. As we review the year which has just closed, we are reminded of--
1. Temporal mercies.
2. Spiritual supplies.
3. Victories achieved.
4. Work accomplished.
5. Sins forgiven. The text also indicates--
II. The heroic spirit in which the future may be anticipated. And took courage. There are many things calculated to discourage us as we endeavour to prosecute the work of the Lord--such as our consciousness of the feebleness of our powers; the magnitude, importance, and solemnity of our work; the malignity and multitude of our foes; the inveterateness of evil; the seeming slowness of the progress of truth; the brief and fleeting character of our lives, etc. But there is much to encourage. There are--
1. Inspiring memories.
2. Christian sympathy. But the most inspiring thought for the future is--
3. God is with us.
Gods purposes are on our side; His promises are on our side, no good thing will be withheld from us. Gods presence is with us, to cheer, defend, sustain, deliver. Courage gives strength, just as cowardice debilitates, and doubt paralyses. Courage gives gladness, it inspires hope, and anticipates, as well as helps to ensure victory. Courage is contagious; just as fear will strike panic into the breasts of others, so pluck will enkindle enthusiasm, and propagate ardour. (F. Brown.)
Christian sympathy
The thought which this story emphasises is the blessedness of Christian sympathy. It is illustrated under special circumstances, but it applies to all the experiences of our Christian life. Christians are marked out for this fellow feeling.
I. This Christian sympathy of which so much is said, what is it? Clearly it is something more than the compassion which a man of kindly heart, in the full consciousness of the blessings which Divine mercy has assured him, must feel for one who is buffeted by the sorrows and trials of life. It is more, too, than the pity with which we may look upon one who has been overcome by temptation. Nor is it even that tenderness of soul and readiness to extend a helping hand which are natural in all who have been brought into a loving communion with Christ in the presence of affliction and sorrow. Sympathy means very much more than this. It is a fellow feeling which makes the burdens of another our own, which shares his anxieties and cares, but shares also his successes and his joys. In its completeness it means the effacement of the ordinary self, for we cannot fully identify ourselves with others so long as we nurture some selfish passion in our own hearts.
II. We pass on to inquire how this sympathy is to be attained? In its perfection it will not be realised by us here. The ideal may float before our faith as an object of holy ambition; but it will remain an ideal in our present imperfect state. That is no reason why it should not be kept constantly before the heart to be desired, pursued, sought. Much has to be done in all of us before we are freed from the varied forms of selfishness. In some it is the hard self-complacency of the bigot; in others, the arrogance and isolation of the proud; in others, the self-indulgence and luxury of the idle; in others, the unsympathetic indifference of the self-absorbed; and, alas! in some the resentful passion which finds it impossible to forgive an injury, and forgets the solemn and terrible condemnation which the Lord Himself has pronounced on this unforgiving temper. It remains then only that we should be continually advancing. Yea! The heart grows rich by giving. Of it it is more true than of almost anything beside--there is that withholdeth more than is meet, and it tendeth only to poverty. It is said that a limb may lose some power it once possessed by disuse, and, indeed, we are familiar with the fact that exercise strengthens the muscles on which stress is laid, while a failure to employ them at all is followed by a steady degeneracy and loss of power. Give the heart free play for all its generous impulses, its lofty aims, its loving thoughts; let it be accustomed to thoughts of gentleness and deeds of self-sacrifice. The more it yields to the inspirations of faith and love the greater will become its capacities for trusting and loving. Then sympathy is a gift which none are too poor to bestow.
III. Is it then to be said that this is the Christlike spirit, and that to have the Christlike spirit is to be a Christian? Unquestionably. (J. Rogers, B.)
The sight of Christian friends enlivening
The narrative teaches us--
I. That characters the most distinguished in the church of God may sometimes need encouragement. What made the apostle now droop we cannot determine. Perhaps he had heard what a tiger Nero had lately become; or felt some melancholy thoughts as to the result of his trial. But whatever was the cause, it seems that even his courage failed, who, in writing to these Romans, could say, if God be for us, who can be against us? People often imagine that Scripture saints were a race entirely different from modern Christians. This is a mistake. Our case is not peculiar--we neither sigh nor tremble alone.
II. The benefit that is to be derived from intercourse with Christian friends. When Paul saw these brethren, he was inspired with new life. Ointment and perfume rejoice the heart, so doth the sweetness of a mans friend by hearty counsel. Iron sharpeneth iron, so a man sharpeneth the countenance of his friend. In no condition is it good for man to be alone. Religion, instead of destroying the social principle, refines and strengthens it. Our Saviour promised that, where two or three are gathered together in His name, He will be in the midst of them. To cheer and animate each other, He sent forth His disciples two and two. Two are better than one. Have you ever been in distress? How soothing was the presence of a tender and a pious friend! Have you ever been in spiritual darkness and perplexity?--you sighed, No one was ever like me! But a Christian related his experience, and announced the same feelings, and you were set at liberty. Or have you, in a scorching day, been ready to perish for thirst? Like another angel, in the case of Hagar, He opened your eyes and showed you a well--and you went on your way rejoicing. How pleasing is it, when travelling to heaven, to overtake those who will be our companions in tribulation. What a glow of satisfaction does a man, called by Divine grace, diffuse in a Church when he enters to ask for communion and fellowship with them. They that fear Thee will be glad when they see me, because I have hoped in Thy Word! How desirable is the Lords day, and the Lords house, in which we see so many of our brethren! How charming will heaven be, where we shall see a multitude which no man can number, etc.!
III. That we may be edified by those who are below us in station and in talents and in grace. Thus these private Christians helped an inspired apostle. Apollos was an eloquent man, and mighty in the Scriptures; but he was taught the way of the Lord more perfectly, by two of his hearers, Priscilla and Aquila. Naaman the Syrian was a mighty man; but he was indebted for his cure to a little maid. The king is served by the labour of the field. There is no such thing as independence--that there is a connection among men which embraces all ranks and degrees--and a dependence founded upon it; so that no being is above the want of assistance, and no being is useless or unimportant. It is in the world, and it is in the Church, as it is in the human frame. The eye cannot say unto the hand, I have no need of thee, etc.
IV. All the comfort and advantage we derive from creatures should awaken gratitude to God. It is said, he thanked God. Doubtless the apostle was sensible of his obligations to these brethren, and thanked them. But says Paul, Who made these Christian friends, and rendered them the means of restoring my soul? God uses channels to convey blessings to us, but all our springs are in Him. (W. Jay.)
The force of Christian sympathy
We have here an illustrious example of--
I. Christian sympathy under trying circumstances. This sympathy was--
1. Practical. Some of the brethren had come thirty and some fifty miles.
2. Unselfish. Paul was a poor prisoner; he had nothing to give.
3. Reasonable. They had previously been benefited by Pauls labours. It is our duty to sympathise with troubled Christian brethren, and it should be esteemed a privilege to render them assistance. Mutual help is a Divinely appointed necessity. Sympathy, like the sun, gladdens life and awakens force in the heart. Christ was the great Sympathiser.
II. Christian gratitude under trying circumstances. This is not a conqueror going to be crowned, but a prisoner going to confinement and perhaps death. A man has reason for joy in prosperity, but Paul is grateful in adversity and bonds. He thanked God, not man. Mans life is in Gods hands. God is the disposer of all events. What reasons had the apostle for thanking God? He was grateful--
1. For the sympathy the gospel had excited.
2. For the zeal the gospel had awakened.
3. For the triumphs the gospel had gained.
4. For the consolation the gospel afforded.
No mans condition is so dark and distressing as to exclude all cause for gratitude. We have homes, friends, health, life, the promise of heaven. A thankless man is the most contemptible thing in Gods universe.
III. Christian heroism under trying circumstances. Courage--
1. Is the impulse that enables us to endure suffering, and to accomplish arduous achievements.
2. Carries a man beyond the attainments of habit or selfish impulses.
3. Has opportunities for development in every sphere in life.
4. Never seeks to report itself. We may be called upon to evince our heroism,
(1) An easy but dishonourable path may be opened.
(2) Persecution for religion may be accompanied by loss.
(3) Temptation, poverty, and bereavement may enter our homes.
Let us be courageous. One Being can sustain--God. One hope can cheer us--heaven. We each need courage, counsel, and help. What the Three Taverns were to the apostle, the Sabbath, the sanctuary, the Scriptures, the Church, may be to us. (J. Woodhouse.)
A new years sermon
I. Let us thank God for the old year.
1. For lives preserved. During the year tens of thousands have fought the last battle and been laid in the dust who entered upon it with as little expectation of it being their dying year as we did. We are spared. Throughout another year the pendulum of life has given its noiseless beats, the pulse has throbbed without a pause, the silver cord has borne the strain.
2. For health enjoyed. To multitudes this year has been a living death; yea, death itself has often been desired as a friend. Not so has it been with us. Passing pains and transient sickness may have fallen to our share, but most of them are now forgotten. They were but noticed through their contrast with our general days. How few Sabbaths have many of us lost through sickness: not half so many as we have by our souls worldliness. Thank God, then, that not only has the life current flowed, but that it has flowed strongly.
3. For prosperity granted. Not only has there been the strength to work, but there has been the work to employ the strength. Perhaps the year was entered with many a dark foreboding thought. Difficulties seemed closing around you, and you prophesied that this year the storm must burst. Well, how is it now? God has been to you a Jehovah Jireh. Though far from wealthy, you find you can spare something for the poorer brethren, and give your little to the work of God.
4. For home mercies. Among all the gifts of heaven there is none more beautiful or worthy of praise than a home where kindness, love, and cheerfulness abide. To Adam, Paradise was home, and to the holy among his descendants home is Paradise. And how has it been in the home during the year? Thank God, many of you can reply, it has been well. The same faces that smiled upon you on last new years day smiled upon you with as fresh a smile this morning. If it be so, I charge you thank God. There are this morning homes yet wrapt in gloom, and a gloom that is deepened by the very season of the year. In other homes, a deeper shade than ever bereavement casts, hangs heavily; for if home be not the source of purest joys, it is of deepest misery. Think of home with all its mercies, and thank God again and again.
5. For national blessings. There is enough in the providential dealings of our God with all to give a thankful heart. True, we have all had our sorrows and our disappointments. But what have been the number of our trials compared with the multitude of our mercies? And contrasted with our deserts, how light will the heaviest become!
6. For Gods mercies to the soul.
(1) We have been kept from falling. With no feeling of pride, but only grateful love, you may exclaim, Having obtained help of God, I continue unto this day. Our thankfulness may well be intensified by the sad remembrance that some have fallen during the year, and lost their power for testimony. With a nature like ours so dangerously quick to sin, and living, amid a very shower of fiery temptations, how great the grace that has preserved us thus far. Thank God.
(2) Our spiritual life has been maintained and increased. The two things do not always go together. It is possible to be free from any great and open fall, and yet have the painful consciousness that inwardly there has been a declusion. Great then is the cause for thankfulness if we can express the hope that the inward experience has corresponded with the outward appearance.
(3) What times of refreshing from the presence of the Lord have we often had?
(4) Some of you have been converted during the year. What a transformation scene has taken place in you since last New Years Day. The stones of this building might well cry out in judgment, if above all other voices yours is not heard, crowning the year with, Thank God, thank God.
7. We have Church mercies to thank God for.
(1) The spirit of hearing is still maintained.
(2) The work of conversion has been carried on.
II. Look forward with courage to the new. We now turn our eyes to the time to come. How different the view! A thick veil shrouds all in impenetrable gloom. In vain we strain our eyes to pierce the curtain dark. We enter on the year by faith and not by sight. The hand of mercy only clears the darkness as step by step we enter in it. The new year is yet a land uninhabited and unknown. With what feelings shall we enter it? Let our text give the answer. Having thanked God for the past, let us now take courage for the future. Because Thou hast been our help, therefore under the shadow of Thy wing will we trust. Doubtless, there are some looking forward with dread. Although ignorant of the particular forms their troubles may assume, they reckon rightly that troubles of some sort they are sure to meet, and the very indefiniteness of them serves to magnify their greatness. Possible loss, disappointment, and grief cast their shadow on the spirit. They did on Paul. Yet he took courage. I will therefore mention a few thoughts calculated to inspire courage.
1. We shall have the same God with us. The change of year brings no change in Him who is our Rock and our Defence. Our God, our help in ages past, may well be our hope for years to come.
2. The same promises will be your support. Round about you, like the mountains round Jerusalem, or the chariots of fire round the prophet, are the same precious promises that have glittered like stars in your darkest night. As thy days, so shall thy strength be. My grace is sufficient for thee.
3. The same hope which has cheered the old year accompanies you into the new. The hope of either your going to Jesus, or Jesus coming to you. (A. Brown.)
The welcome at Appii Forum
Here was an unexpected joy. St. Paul no longer felt friendless and alone! He was cheered up, and the path seemed brightened. He realised that though dark shadows of affliction and persecution were round the path, yet God was comforting His servant by giving him the sympathy and friendship of his fellow Christians. For these mercies, unexpected yet cheering, he thanked God, and accepted them as tokens of his Heavenly Fathers care, and pledges that the hand of Jesus would help and support him in the future, therefore he took courage to meet with calm and earnest faith what might be still in store for his coming years! Often the Christian finds himself surrounded with cares and disappointments. It is the characteristic of many worries in life to be quite disproportionate in the pain they give to their importance, the smallest wound on the hand or finger, being in constant friction, gives more pain than a far more serious injury somewhere else. When we meet with disappointments, worries, and perhaps worse trials, it is the wise and Christian course to strive and see the bright side of them. They are part of the appointed discipline of life. May not we regard the lesser troubles of daily life to be like the gravel and stones on the path, which, when pressed down by patient endurance, become a firm path? The Christian, who takes patiently the discipline of lesser evils, learns gradually to train himself to higher things. It was a remarkable saying of a heathen sage that a good man bearing adversity patiently was a sight pleasing to the gods! But ofttimes God has been pleased in a wonderful way to reward the patience and confidence of His children. One winter a lonely widow and her family were much oppressed with anxiety and dread. Not only was food and fuel scarce and dear, but the whole land was in peril from fierce foes, and bands of armed men marched from village to village. There was no strong arm to defend the widows door, nor any plentiful stores to satisfy the rapacity of armed men. All she could do was to cast all her cares on her Heavenly Father. That night the rumour spread through the village that the foemen were near. Her cottage stood at the entrance of the village and near the high road. When she last looked out the snowflakes were falling fast, and the winter winds howling round the thatch. Next morning the December dawn seemed darker than usual, and she looked abroad, a huge snowdrift had almost blocked up the house, and did not melt for many hours, but when she was able to venture forth she found that the enemys army had indeed marched through the village and plundered every other house, but had never noticed her humble homestead concealed behind its protecting snow shield! Even so our Father defends those who place their trust in Him. God bestows on us abundant earthly blessings, and best of all, He has given His dear Son to be our Saviour and Redeemer. Let us, then, with heart and life serve and adore Him, and taking courage, give thanks. (J. Hardman, LL.)
Soul inspiration from human sympathy
I. The sympathy of God is here manifested through the sympathy of man. Paul saw the disciples and thanked God.
II. The sympathy so manifested inspires the soul with ennobling feelings.
1. Paul thanked God. Here is gratitude for the past and present.
2. He took courage. Here is help for the future.
III. The lesser may inspire and strengthen the greater. Paul, the greatest of the apostles, was helped by these humble Christians. Even Christ was once strengthened from a similar source (Mat_11:25). (W. Harris.)
Give him a cheer
Many a man fails in a good but difficult effort because he receives criticism when he needs and ought to have encouragement. A fireman was trying to reach from the top of a ladder a poor woman who was imploring help at the window of a burning house. One among the crowd below cried, You cant do it, come down. He was already somewhat burned, and almost choked by the smoke. He began to descend, and was leaving the woman to her fate, when a man shouted, Give him a cheer. The vast crowd made the air ring with their encouragement, whereupon the fireman stopped, again ascended towards the window, and, aided by the cheering of the multitude, brought the woman safely to the ground. If you know a timid brother who is weak and liable to fall, help him all you can and God will bless you. Give Him a cheer.
Sympathy helpful
In enforcing the duty of the congregation to encourage their minister, Dr. Dale said: There are times when the most buoyant sink into despondency, when a great, chilly mist creeps over the soul of those who have the largest happiness in the service of God, and they feel as if all their strength was gone. Not very long ago--if I may venture once more to speak of myself--one of these evil moods was upon me; but as I was passing along one of the streets of Birmingham a poor but decently dressed woman, laden with parcels, stopped me and said, God bless you, Dr. Dale! Her face was unknown to me. I said, Thank you. What is your name? Never mind my name, was the answer, but if you only knew how you have made me feel hundreds of times, and what a happy home you have given me! God bless you! she said. The mist broke, the sunlight came, I breathed the free air of the mountains of God.
Human sympathy
No part of the world affords a more difficult or dangerous navigation than the approaches of our northern coast in winter. Before the warmth of the Gulf Stream was known, a voyage at this season from Europe to New England, New York, and even to the capes of the Delaware and Chesapeake, was many times more trying, difficult, and dangerous than it now is. In making this part of the coast vessels are frequently met by snowstorms and gales which mock the seamens strength and set at naught his skill. In a little while his bark becomes a mass of ice; with her crew frosted and helpless, she remains obedient only to her helm, and is kept away from the Gulf Stream. After a few hours run she reaches its edge, and almost at the next bound passes from the midst of winter into a sea at summer heat. Now the ice disappears from her apparel; the sailor bathes his stiffened limbs in tepid waters; feeling himself invigorated and refreshed with the genial warmth about him, he realises out there at sea the fable of Antseus and his mother Earth. He rises up and attempts to make his port again, and is again as rudely met and beat back from the northwest; but each time that he is driven off from the contest he comes forth from this stream, like the ancient son of Neptune, stronger and stronger, until, after many days, his freshened strength prevails, and he at last triumphs and enters his haven in safety. His experiences bear a resemblance to those of the man who is tempest tossed upon the sea of social life. This man, struggling in what Shakespeare designates a sea of troubles, has to brave great billows of adversity and to face the chilling blasts of misfortune. He is well-nigh hopeless and powerless, when he suddenly encounters the warm stream of human sympathy which flows even in societys most icy regions. Under its vitalising influences the horrors of his despair melt away; his heart glows with renewed hope; he is nerved with fresh strength for a successful struggle against his calamities, so that he is able at length to accomplished his destined purpose. (Scientific Illustrations.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On v15 15, 16. After the week they started toward Rome.…
15, 16. After the week they started toward Rome. Their route was along one of the great roads for which the Romans were so famous, the Consular Way to Capua, and the along the celebrated Appian Way to Rome. When the brethren heard of us. The church in Rome. They determined to meet the great apostle on the way. They had already received from him the Epistles to the Romans. No doubt some of his Asiatic or European converts were in the church. Aquila and Priscilla had returned to their old home (Rom. 16:3) in the Imperial city, and perhaps were of those who met him on the way. As far as Appii Forum. Some met them at Appii Forum, which is forty-three miles from Rome, and another band met them at the Three Taverns, which is ten miles nearer the great city. Both these places are mentioned by Horace and Cicero (Hor. Sat. 1:5, 4; Cic. Letters to Atticus 2:12). Thanked God. As the apostle traveled as a prisoner amid these strange scenes, along the crowded Appian Way, with so many evidences of colossal power on every hand, and of such luxury and corruption, it was a glad sight to meet a welcome from loving brethren, already numerous in Rome. See Rom. chap. 16. It seemed a cheering omen that the church of the capital of the world should meet and greet him. The distance traveled by land from Puteoli to Rome as about 135 miles.
Delivered the prisoners to the captain of the guard. The commander of what was called the Prætorian Guard, the Prætorian Prefect; at this time this great officer was named Burrhus. The Prætorian camp was the permanent garrison of Rome. But Paul was suffered to dwell by himself. Sometimes state prisoners, sent from the provinces, awaiting trial, were thrown into a prison adjoining the Prætorian camp, and sometimes were allowed to choose their own residence under the guard of a soldier. Paul was permitted the latter course, no doubt on account of the kindly reports sent from Cæsarea by Festus and King Agrippa to Rome. The soldier was fastened to the prisoner by a chain. See verse 20.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv14, 16 14, 15. It is two hundred and twenty miles…
14, 15. It is two hundred and twenty miles to Rome. Paul and his comrades had a nice walk. I ran over it by steam. The brethren came out forty miles and met him at the Appii Forum and the Three Forums, a good recreation walk.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v16 St. Paul in Rome (28:16-31)
St. Paul in Rome (28:16-31)
16. The captain of the guard] either the captain of the prætorian guard (proefectus proetorio), or, more probably, the captain of the troops called frumentarii, whose camp was on the Coelian hill: see on Act_27:1. To dwell by himself] This exceptional treatment was due to the favourable report of Festus and the goodwill of the centurion.
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17. Called the chief of the Jews together] or, 'called together the Jewish community first,' in accordance with his usual plan of preaching to the Jews before he preached to the Gentiles.
21. It is somewhat strange that the chief priests did not write. Perhaps they did, but the letter was delayed, or miscarried.
22. The Jews profess no first-hand knowledge of the Christians, hence it is evident that at Rome the Church and the Synagogue were already definitely separated. The expulsion of the Jews from Rome by Claudius is probably the cause of this. There being no Jewish community, the infant Church started as a mainly non-Jewish body.
25. See Isa_6:9. Our fathers] RV 'your fathers.' St. Paul renounces fellowship with the unbelieving Jews.
29. This v. is omitted by important ancient authorities, but much is to be said for its genuineness.
30. Two whole years] Such delays of justice were not unusual. In this case the delay was apparently caused, (1) by the loss of the official papers in the wreck, (2) by the non-appearance of the accusers, (3) by the difficulty of getting together the witnesses. During this imprisonment St. Paul wrote the Epistles to the Philippians, Colossians, Ephesians, and Philemon. At his first trial he was acquitted, and released. A few years later he was again arrested, brought to trial at Rome, condemned, and executed.
On Rome and the Roman Church, see the Intro, to the Epistle to the Romans.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv14–16 See notes on verse 11
See notes on verse 11
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv15–16 the market of Appius.
Appii
the market of Appius.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v16 Connecting Statement:
Connecting Statement:
Paul arrives in Rome as a prisoner but with the freedom to stay in his own place. He calls the local Jews together to explain what has happened to him.
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General Information:
Here the word "we" refers to the writer, Paul, and those traveling with them, but not to the reader. (See: Exclusive and Inclusive "We")
When we entered Rome, Paul was allowed to
This can be stated in active form. AT: "After we had arrived in Rome, the Roman authorities gave Paul permission to" (See: Active or Passive)
Then it came about that
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
the leaders among the Jews
These are the Jewish civil or religious leaders present in Rome.
Brothers
Here this means "Fellow Jews."
against the people
"against our people" or "against the Jews"
I was delivered as a prisoner from Jerusalem into the hands of the Romans
This can be stated in active form. AT: "some of the Jews arrested me in Jerusalem and placed me in the custody of the Roman authorities" (See: Active or Passive)
into the hands of the Romans
Here "hands" stands for power or control. (See: Metonymy)
there was no reason in me for a death penalty
"I had done nothing to cause them to execute me"
translationWords
Rome
Paul
soldier
Jew
brother
ancestor
prison
Jerusalem
hand
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv15–16 28:15 Paul was greeted by brothers and sisters who…
28:15 Paul was greeted by brothers and sisters who met his party on the way up to Rome.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.