THE UNFINSHED CLOSING CHAPTER

Posted by Pastor Greg Allen on June 10, 2009 under PM Bible Study |

PM Home Bible Study Group; June 10, 2009
Acts 28:1-31

Theme: This chapter describes Paul’s arrival to and witness in Rome.

Paul’s journey to Rome was a long and harrowing one. But the Lord made a promise to him; “Be of good cheer, Paul; for as you have testified for Me in Jerusalem, so you must also bear witness at Rome” (Acts 23:11). And in this closing chapter of the book of Acts, we see that the Lord kept His promise.

In a way, this closing chapter highlights many of the themes we’ve grown accustomed to finding in the book of Acts. It shows us how Paul’s message of the gospel was accompanied with confirming miracles at the hand of God. It shows us how Paul laid great emphasis on preaching the gospel first to the Jews. And it shows how Paul turned to the Gentiles only after the Jews first rejected the gospel. Another interesting feature of this closing chapter is in how it seems to leave the book of Acts unfinished—as if the story it tells of the spread of the gospel is still going on today.

In this final chapter of the work of the Holy Spirit through the apostle Paul, we find him . . .

I. STAYING AT MALTA (vv. 1-10).

A. The previous chapter told the story of Paul’s trial at sea, and of his eventual shipwreck on “a certain island” (Acts 27:26). Now, at the beginning of the twenty-eighth chapter, we find that the name of the island is given as Malta. (Some ancients referred to it as Melita; and it is called by that name in the King James Version). Verse 1 tells us that all the passengers of the wrecked ship survived and escaped (from death) to this tiny island. The natives of this island were called “barbarians” in the original language. We shouldn’t view this word through the negative connotations we sometimes apply to it today. ‘Barbarian’ was a name that simply referred to people groups who were foreign to Greek culture (see Romans 1:14). The word “barparos” was a play on the fact that a foreigner’s tongue would sound like “bar-bar-bar” to a Greek-speaking person (see 1 Corinthians 14:11). In Christ, being a “barbarian” is no barrier to being a recipient of God’s grace (see Colossians 3:11). Here, we see that the “barbarians” of the island showed “unusual kindness” to the survives of the shipwreck—making them a fire, and welcoming them (v. 2).

B. Then follows the first of two incidents that drew the natives’ attention to the gospel. Paul—ever a servant—is found gathering wood for the fire. It’s possible that he had a great deal of freedom from the Roman commander, because he had already demonstrated his integrity on the ship. As he laid sticks on the fire, however, the heat stirred a viper; which bit Paul and fastened itself to his hand (v. 3). The sight of such a creature on Paul would have immediately caused the islanders—who had seen that he was clearly a prisoner under custody—to conclude that Paul was a murderer who had, until then, escaped justice. One of the early poets presented “Justice” as a virgin daughter of Zeus who sat beside him and kept him informed of the activities of men (see Everett Harrison, Interpreting Acts, p. 424n); and this myth may have been what was behind the conclusion of the islanders that “justice” would not allow Paul to live (v. 4). Clearly, in any case, they displayed the law of God written on their hearts (see Revelation 2:14-16). They watched Paul shake the creature off into the fire (v. 5), expecting him to swell up suddenly and die (v. 6). But when he didn’t do so, they changed their minds and concluded that he was a god. We can be sure that Paul took the same tactic with them that he took with the pagan people of Lystra who—likewise— once thought he was a god (see 14:15-17).

C. The next incident—again occurring in the context of hospitality—was when Paul and his immediate company were invited to stay at the estate of Publius—the leading citizen (or Magistrate) of the island—who entertained them for a period of three days (v. 7). The invitation may have come because of the remarkable incident with the viper. While there, Paul was made aware of the father of Publius, who “lay sick of a fever and dysentery” (v. 8). Paul went in to him, laid hands on him, and healed him (no doubt, while clearly attributing the power of healing to Jesus Christ). As a result, the rest of those on the island brought their sick to Paul and were healed (v. 9). (Luke—a physician—was clearly present during all this. It may be that he, too, was involved in the healings; but clearly the attention was being put on God’s work through Paul.)

D. The stay of Paul and the others on the island lasted a total of three months. When it came time for them to move on to Rome, the natives of the island honored Paul and company “in many ways”; and they provided them with “such things as were necessary” on their departure. Once again, a seeming-disaster was used by God to advance the message of the gospel.

II. TRAVELING TO ROME (vv. 11-16).

A. Apparently, a ship was found wintering on the island that was of Alexandrian origin (v. 11; see also 27:6). Paul and company were able to sail northward on it to Syracuse. Ironically, it had as its figurehead “the Twin Brothers” (Castor and Pullox; the mythical sons of Zeus by Leda). They were the legendary guardians of sailors—but clearly, they had proven a vain hope when compared to the God whom Paul had trusted!

B. Arriving at Syracuse on the southeastern coast of Sicily, the missionary team stayed for three days (v. 12); and then traveled up the Sicilian coast to Rhegium (at the southern tip of the Italian ‘boot’). After only one day there, the south wind blew and allowed them to travel up to the populous coastal city of Puetoli (v. 13). There, a group of believers was found (v. 14). The team remained with these believers for seven days—possibly while the Roman commander traveled on a head to make arrangements for Paul’s arrival in Rome.

C. We can speculate that Paul was apprehensive about his journey to Rome. After all, the journey so far had been fraught with all sorts of troubles. How would he be received? His concerns were soon allayed, however. Brethren from Rome heard about Paul (perhaps—if our theory is correct—through the news of the Roman commander who went ahead to make preparations); and made their way from as far as Appii Forum (thirty miles away) and Three Inns (forty miles away) to meet Paul and travel to Rome with him. It may be that their greeting to Paul was a testimony of the impact of his important letter (Romans) to them. We’re told that, at seeing them, Paul “thanked God and took courage” (v. 15).

D. At long last, Paul was at Rome. Once there, the centurion—who had traveled with Paul in much of these adventures, and surely never forgot the experience—delivered the other prisoners to the captain of the guard. But Paul himself was permitted to dwell by himself with a soldier to guard him (v. 16)

III. CONFERING WITH THE JEWS (vv. 17-24).

A. It was Paul’s policy to bring the gospel to the Jews first (see Romans 1:16). But there was also wisdom in meeting with the Jews in order to explain his situation himself— before those who had so vigorously opposed his ministry might arrive. So, after three days, he called for the leaders of the Jewish people to lay his case before them (v. 17- 20).

1. One aspect of his defense was in regard to himself. He stated that he had done nothing against the Jewish people, nor against the customs of the fathers (see also 25:8). And what’s more, he affirmed that he was in chains “for the hope of Israel”— that is, the hope in the Messiah affirmed through the resurrection of the dead (see Acts 26:6-8).

2. Another aspect of his defense was in regard to those who opposed him. He had been delivered into the hands of the Romans in Jerusalem; but when examined, was found to be guilty of no crime worthy of death. But when the Jews had insisted that he be put to death anyway, he felt compelled to appeal to Caesar—”not that I had anything of which to accuse my nation” (v. 19).

B. The response of the Jewish leaders who heard him was that they had not received any letters concerning him from Judea, nor had any of the brethren who had come from Judea reported anything evil of Paul (v. 21. They did, however, express that they wanted to hear more about Paul’s thinking on things; because “this sect” (that is, the Christian faith that Paul preached), was being spoken against everywhere (v. 22). And so, a meeting had been arranged.

C. When the appointed day came, “many” Jews came to Paul’s lodging; and he spent the whole day explaining the gospel to them. He “explained and solemnly testified” of the kingdom of God to them; and persuaded them from the Scriptures concerning Jesus (v. 23; see also 9:22). The response was that some were persuaded by the things that were spoken; but others “disbelieved” (v. 24).

IV. TURNING TO THE GENTILES (vv. 25-31).

A. Apparently, a disagreement even began to develop among the Jews who heard Paul. But Paul was sensitive—no doubt through much experience—to the rejection of the gospel that was clearly beginning to be expressed. So; as they were departing, Paul revealed what the word of God said about their situation. He quoted Isaiah 6:9-10 concerning them (see vv. 26-27); and affirmed that Isaiah thus spoke “rightly” concerning them. Jesus also quoted this passage (Matthew 13:14); as did John (John 12:40-41). Paul eludes to the same principle in his letter to the Romans (Romans 11:8). Because of their rejection, Paul now promises to turn to the Gentiles, “and they will hear it!” (v. 28). After saying these things, yet another dispute broke out among the Jews; but they thus departed from Paul (v. 29; although some manuscripts do not contain this verse).

B. Paul, however, remained another two years in a rented house and received all who came to him (v. 30). No doubt, these were mostly Gentile visitors; but with respect to all who came, he preached the kingdom of God to them, and taught them the things which concerned the Lord Jesus Christ “with all confidence, no one forbidding him” (v. 31).

* * * * * * * * * *

We aren’t given a record in the Scriptures of Paul’s appearance before Caesar. Apparently, there was a time of release and further ministry. He was able to travel in such a way as to later ‘leave’ his ministry partner Trophimus (Acts 21:29) sick at Miletus (2 Timothy 4:20); and was also able to leave some items that needed to be recovered for himself during his final stay in prison (2 Timothy 4:13).

The commentary on the book of Acts contained in the Muratorian Canon states that Paul went from Rome to Spain (see also Romans 15:28). The early church historian Eusebius confirms that Paul was sent out in ministry again after having pleaded his case in Rome; and was martyred during his second visit to the city (see Eusebius, Ecclesiastical History, ch. 22). Jerome has it that Paul, “then, in the fourteenth year of Nero on the same day with Peter, was beheaded at Rome for Christ’s sake and was buried in the Ostian Way, the twenty-seventh year after our Lord’s passion” (cited in William Steuart McBirnie, The Search for The Twelve Apostles [Carol Stream, IL: Tyndale House Publishers, 1973], p. 220).