CRITICAL REMARKS
Acts 28:23. Into his lodging.—Probably the “hired dwelling,” μίσθωμα, of Acts 28:30, though some (Heschyius, Hackett) consider the term ξενία points to a private house—perhaps that of Aquila, or of some other Roman Christian—in which he was entertained as a guest. For expounded and testified read expounding, testifying, and persuading.
Acts 28:25. The one word spoken by Paul did not occasion (Meyer), but accompanied (De Wette) the departure of the Jewish leaders.
Acts 28:26. The Isaianic utterance, also quoted in the Gospels (Matthew 13:14; John 12:40), was taken from the LXX.
Acts 28:28 gives the last recorded words of Paul in Luke’s narrative. Their resemblance to the words uttered at the beginning of his mission (Acts 13:46) deserves notice.
Acts 28:29 is omitted by the best texts, and the majority of critics regard it as spurious (Mill, Lachmann, Tischendorf, Westcott and Hort).
Acts 28:30. Two whole years in his own hired house.—This almost implies that his former lodging was not a rented dwelling, The charge of his present house would no doubt be borne by his Christian friends at Rome, and perhaps also at Philippi (Philippians 4:14; Philippians 4:18); but see on Acts 21:23 (“Critical Remarks”). Whether he obtained release at the end of these two years is doubtful. “What became of him after those two years,” writes Beyschlag (Riehm’s Handwörterbuch des Biblischen Altertums, art. Paulus), “whether he obtained his freedom and made a journey to the far west, or whether the persecution under Nero, A.D. 64, found him still in prison, can no more be ascertained.” “We must therefore abide by the view,” says Weiss (Manual of Introduction to the New Testament, 1:373), “that Paul’s deliverance from the Roman captivity can neither be proved nor denied on secure historical grounds.” According to Eusebius (H. E., Acts 3:22) Paul was released from his first, and experienced a second captivity under Nero; and this opinion has been advocated by Church historians like Mosheim, Neander, and Gieseler, as well as by introduction writers like Ewald, Bleek, Schulze, Lange, Salmon, and Dodds. That he perished in the Neronian persecution is supported by Baur, Hausrath, Holtzmann, and others, who dispute, as well as by Wieseler, Ebrard, Reuss, Schaff, and others, who uphold, the authenticity of the Pastoral Epistles. (See “Hints” on Acts 28:30.)
Acts 28:31. With all confidence, or boldness.—Referring rather to the unrestricted freedom with which he preached than to the unwavering assurance he had that what he preached was true. No man forbidding him explains what was meant by his boldness.
That the writer should have closed his work in this sudden fashion, without intimating whether Paul was successful in his appeal or what became of him, has given rise to various explanations; but manifestly, either
(1) the book was written and published before the trial came on—in which case its issue could not be mentioned—which is hardly likely; or
(2) if after his death or liberation, whichever of these was the issue of Paul’s trial, was already known to Theophilus, and did not require to be mentioned—which again is not perfectly satisfactory; or
(3) Luke may have ended as he did because he entertained the idea of writing a third treatise, which once more is a plausible hypothesis, if Paul was liberated and resumed his missionary labours, but not if he was put to death in A.D. 64.
HOMILETICAL ANALYSIS.—Acts 28:23-29
A Whole Day’s Preaching; or, a Last Appeal to his Countrymen
I. The circumstances under which this appeal was made.—
1. The place. The same as that in which the previous address was delivered—viz., his lodging. (See preceding “Homily.”)
2. The time. A day which had been appointed by the Jewish leaders themselves more than likely the Jewish Sabbath, when they found themselves free from business engagements.
3. The auditors. These same Jewish lenders, and others of their co-religionists whom they had persuaded to accompany them to the apostle’s lodging.
4. The speaker. The chained prisoner of Jesus Christ, who, though himself looking forward to a trial of doubtful issue, had time and thought to bestow on the spiritual necessities of his countrymen in Rome.
II. The character which belonged to this appeal.—
1. The burden of it. The kingdom of God and Jesus who had been its herald (Ephesians 2:17; Matthew 4:17) and founder (Luke 22:29-30), and was its exalted Head and Lord (Matthew 28:18; John 13:36; Romans 14:9; Ephesians 1:20-22; Philippians 2:9-11).
2. The manner of it. By expounding the Scriptures (compare Acts 17:2), reasoning out of the law of Moses and out of the prophets (compare Luke 24:27), and persuading them to recognise in Jesus their long-promised Messiah (compare Acts 19:8).
3. The fervour of it. Indicated by the fact that he continued a whole day from morning till evening (compare Acts 20:7).
III. The result in which this appeal issued.—
1. The faith of some. To these the apostle’s preaching carried conviction. Paul seldom taught without gaining converts; and wherever Christ crucified and risen as the King and Head of God’s empire of salvation is proclaimed, it may reasonably be anticipated that some hearts will be won to believe.
2. The unbelief of others. This also usually resulted from Paul’s preaching. If it awoke faith in some hearts it likewise aroused unbelief and opposition. So to-day the proclamation of the gospel excites against it the antagonism of the natural heart, which not unfrequently terminates in unbelief and rejection of the truth.
3. The departure of all. As the Sanhedrists in Jerusalem (Acts 23:7), so the Jewish listeners in Rome, could not agree among themselves, and, after an interchange of views it may be supposed (Acts 28:29), withdrew from the apostle’s presence.
IV. The announcements by which this appeal was followed.—
1. That their rejection of the gospel had been foretold. Quoting from Isaiah 6:9-10 (LXX.), a passage which had also been cited by Christ in Capernaum (Matthew 13:14-15) and in Jerusalem (John 12:40), he assured them that their present obduracy had been distinctly anticipated in the Divine commission given to that Old Testament seer to whom Jehovah said, “Go and tell this people, Hear ye indeed, but understand not, and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes and hear with their ears, and understand with their heart, and convert and be healed.” The words practically signified that Isaiah would carry his message to a people who should refuse to hear it; and Paul’s citation of the words to his countrymen in Rome imported that he recognised in them the true successors of the unbelievers to whom Isaiah preached, persons with souls so fast bound in carnal security that they could not be aroused to a concern for spiritual things (Ephesians 4:19), and understandings so darkened that the light of the knowledge of the glory of God could not shine into them (2 Corinthians 4:4); yea, it seemed to the apostle as if his countrymen, through love of the darkness and devotion to their own self-righteous ways, had deliberately closed their understandings and hearts against the truth in case they should repent and be saved (John 3:19). If both the Hebrew prophet and the Christian apostle represent the obduracy of the Jewish people as a punishment sent on them by God for their unbelief, that was only a strong way of saying that they had wilfully put away from themselves the offer of eternal life (compare Acts 13:46).
2. That the gospel should be henceforth preached to the Gentiles, who should not reject but accept it. That this actually took place the last two verses of the narrative inform us. For two whole years the apostle waited for the hearing of his case, either because his accusers had not arrived, or their witnesses had not been collected, or it did not suit the emperor’s convenience. Whether at the end of that period he was released from captivity or put to death is debated among expositors (see “Critical Remarks”). But during its continuance he lived in a hired dwelling of his own, the rent of which he was without question enabled to pay through the kindness of his numerous Christian friends (see, however, on Acts 21:23). In this, though still chained to a soldier of the Prætorian guard, he enjoyed a large amount of liberty, and in particular “received all that came to him, preaching the kingdom of God and teaching the things concerning the Lord Jesus Christ with all boldness, none forbidding him.” Here also from time to time he welcomed friends from distant Churches, such as Tychicus, Epaphras, Epaphroditus, and Onesimus, who visited him with tidings how the brethren in those Churches fared, and carried back in the shape of oral communications, sometimes also in the form of letters (Ephesians, Philippians, Colossians, and Philemon), wise and loving words of counsel and encouragement such as their circumstances seemed to demand. Likewise, all who sought his presence in the city to inquire into the kingdom or concerning Jesus met with a cordial reception, and went away with all their questions answered, even if not always with all their doubts removed.
Learn.—
1. The supreme burden of the gospel ministry—the kingdom of God.
2. The transcendent value of the Scriptures—they testify of Jesus, the founder and sovereign of the kingdom.
3. The dividing power of the gospel,—it separates men into two hostile camps, those of believers and unbelievers.
4. The prescient knowledge of Jehovah—who foresees the treatment men will accord to His message of reconciliation.
5. The culpability of all who reject the truth—men are held responsible by God for the hardness of their hearts.
6. The mercy of God—in sending the gospel to the Gentiles.
7. The highest glory of the Gentile world—that it accepts God’s message of salvation.
HINTS AND SUGGESTIONS
Acts 28:16-29. Last Words of Paul.
I. A last testimony to his innocence (Acts 28:17-20).
II. A last confession of Jesus Christ, as the Messiah (Acts 28:23).
III. A last effusion of love toward His people (Acts 28:17; Acts 28:19-20).
IV. A last stroke of the hammer on hardened hearts (Acts 28:25; Acts 28:28).—Gerok in Lange.
Acts 28:23. An All-day Meeting.
I. The place.—A private lodging. A vindication of kitchen meetings and drawing-room assemblies for the preaching of the gospel.
II. The speaker.—A chained prisoner. As strange a preacher probably as ever addressed his fellow-men. Certainly as sublime a spectacle as eye ever gazed upon—a man so absorbed in the desire to honour Christ and save his fellow-men, that he forgets all about his own suffering and shame.
II. The themes.—The kingdom of God and Jesus Christ. The grandest topics that can engage the intellects and hearts of men. Worthier than any other themes to claim a day’s conversation.
IV. The hearers.—The Jews of Rome. Not the Christian Jews, but the Jews who belonged to the synagogues. So that this all-day meeting was not a fellowship meeting of disciples, but a meeting for the preaching of the gospel.
V. The results.—Such as often happen. Some believed and some believed not.
Acts 28:26-27. The History of Unbelief.
I. Its nature.—A deliberate and wilful rejection of the truth of the gospel.
II. Its origin.—It results from an incapacity to understand the truth.
III. Its effect.—To render the heart obdurate, the understanding darker, the soul’s sensibility to Divine things smaller, and the possibility of ultimate recovery feebler.
IV. Its end.—The soul’s loss. Since without knowledge the soul cannot believe, without believing it cannot turn, without turning it cannot be healed or saved.
Acts 28:28. This Salvation.
I. Its author.—God.
II. Its mediator.—Christ.
III. Its preacher.—Paul, and after him the pastors and teachers of the Christian Church, not excluding all who believe. “Let him that heareth say, Come!”
IV. Its mission.—To the Gentiles. Not to the exclusion of, but as well as to the Jews.
V. Its fortune.—If rejected by some (the Jews) heard by others (the Gentiles).
Acts 28:30. Two Whole Years in his own Hired House. What then?
I. That Paul was liberated after a successful trial is supported by the following considerations:
1. The unanimous testimony of the Primitive Church.
(1) The Epistle of Clement, Bishop of Rome—believed to have been Paul’s friend and disciple (Philippians 4:3)—wrote in A.D. 99 that Paul, after instructing the whole Roman world in righteousness, “had gone to the extremity of the west” before his martyrdom (Clem. Rom., 1:5).
(2) Muratori’s Canon (A.D. 170), in the account given by it of the Acts of the Apostles, says: “Luke relates to Theophilus events of which he was an eyewitness, as also in a separate place”—(Luke 22:31-33) it is supposed—“he evidently declares the martyrdom of Peter, but (omits) the journey of Paul from Rome to Spain.”
(3) Eusebius (A.D. 320) writes: “After defending himself successfully, it is currently reported that the apostle again went forth to proclaim the gospel, and afterwards came to Rome a second time, and was martyred under Nero” (Hist. Eccl., ii. 22).
(4) Chrysostom (A.D. 398) mentions it as an undoubted historical fact, that “St. Paul after his residence in Rome departed to Spain.
(5) Jerome (A.D. 390) relates that “Paul was dismissed by Nero, that he might preach Christ’s gospel in the west.”
2. The indirect witness of Scripture.
(1) The fact that Acts closes without mention of the apostle’s death suggests that he was liberated at the end of the two years (Acts 28:30).
(2) The apostle appears himself to have expected a favourable issue to his first trial (Philippians 2:24).
(3) If the Epistle to the Hebrews was written by Paul, as many still contend, it proves conclusively that he was liberated from his Roman imprisonment; for its writer is in Italy and at liberty (Hebrews 13:23-24).
(4) The Pastoral Epistles, whose genuineness has often been disputed but never satisfactorily disproved, support the theory of the apostle’s liberation, as the historical facts they mention cannot be placed in any portion of the apostle’s life before or during his first imprisonment in Rome.
II. That Paul was put to death by Nero, either as the result of his trial or soon after in the persecution that arose in A.D. 64 against the Christians, though advocated by many has little to rest upon except—
1. The absence of any account of the apostle’s subsequent labours. “It is a fact that we have no historical trace of Pauline Church foundations in Spain, which makes the Spanish journey (above referred to) highly improbable” (Weiss, Manual of Introduction, i. 372).
2. The circumstance that in Acts 20:25 Luke appears to betray complete ignorance of the apostle’s return to his former mission field, which shows, it is argued, that Luke knew nothing of Paul’s deliverance from the Roman captivity (Ibid., i. 370).
3. The necessity of finding an argument in favour of the spuriousness of the Pastoral Epistles, since if Paul was not released from captivity the case against them is closed.
4. The improbability of a second imprisonment being repeated so soon afterwards under circumstances so nearly similar to those attending the first (Baur, Paul, his Life and Works, i. 246). The similarity of the circumstances, however, is not so obvious as is here suggested (see Weiss, Manual, i. 373).
Acts 28:31. Paul Preaching in Rome.
I. The sublimity of the spectacle.—“History has few stranger contrasts than when it shows us Paul preaching Christ under the walls of Nero’s palace. Thenceforward there were but two religions in the Roman world—the worship of the Emperor and the worship of the Saviour. The old superstitions had been long worn out.… The residuum they left was the philosophy of Epicurus and the religion of Nerolatry. But a new doctrine was already taught in the Forum and believed even on the Palatine. Over against the altars of Nero and Poppea the voice of a prisoner was daily heard, and daily woke in grovelling souls the consciousness of their Divine destiny” (Conybeare and Howson, 2:458).
II. The success of the work.—Of this testimony is furnished by the Epistle to the Philippians, in which Paul told them that “his bonds became manifest in Christ throughout the whole Prætorian guard and to all the rest” (Philippians 1:13), and that even out of Cæsar’s household saints had been gathered into the Church of Christ (Philippians 4:22), while those who had been preaching before he came, or commenced preaching in the city while he taught in his own hired room, had by his example been stimulated to greater diligence (Philippians 1:14).
III. The immortality of the preacher.—Whether Paul was liberated or put to death at the end of two years, it is certain that his labours in the world’s metropolis came to an end, and himself disappeared from the stage of human history. But the work he then began has never ceased to influence the thoughts and destinies of men both within the Church and without, not in Rome merely, but throughout the world; while of himself the words of the Hebrew prophet will evermore be true: “They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever” (Daniel 12:3).
NOTE
The Theology of Paul as set forth in the Acts of the Apostles.
IT is frequently asserted that so glaring a contradiction exists between Paul’s theology in the Acts of the Apostles and his theology in the four larger Epistles bearing his name, that if the latter represents Paul’s doctrinal system the former can only be regarded as the free composition of the author of the Acts. A careful examination of the various discourses attributed to Paul in the Acts, however, will show that this allegation is not well founded. These discourses are:
1. That delivered in the synagogue at Antioch in Pisidia (Acts 13:16-41).
2. The address to the Lycaonians (Acts 14:15-17).
3. The exposition given to the Athenians on Mars Hill (Acts 17:22-31).
4. The farewell charge to the Ephesian elders at Miletus (Acts 20:17-35).
5. The defence made to his countrymen from the castle stairs of Antonia in Jerusalem (Acts 22:1-21).
6. The answer before Felix to the charges of Tertullus (Acts 24:10-21).
7. The oration before Agrippa (Acts 26:2-23). And the last words spoken to his countrymen in Rome (Acts 28:23-28). A study of these with the isolated utterances which have been preserved in illustration of his teaching, as, for instance, at Philippi (Acts 16:31), Thessalonica (Acts 17:3), and Corinth (Acts 18:5), shows that the germs at least of the teaching developed in the Epistles may be detected in the Acts.
I. The doctrine of God—Theology proper—which appears in the Acts, represents the Supreme Being:
(1) as a living, personal intelligence, unlike the dumb idols of wood and stone which were worshipped by heathen nations (Acts 14:15; Acts 17:29);
(2) as a spiritual essence, who could neither be confined to temples made with hands (Acts 17:24) nor worshipped by mere external performances (Acts 17:25);
(3) as the Creator of the universe (Acts 14:15), and in particular as the Author of human life (Acts 17:25; Acts 17:28);
(4) as the Lord of providence (Acts 14:16-17; Acts 17:26) and of grace (Acts 17:30; Acts 26:18); and
(5) as the final Judge of mankind (Acts 27:31).
II. The doctrine of Christ—Christology—is equally explicit.
1. The human nature of Jesus is repeatedly and clearly emphasised (Acts 13:23; Acts 13:38; Acts 17:31).
2. So also is His essential Godhead—directly by calling Him God (Acts 20:28), and indirectly by styling Him Lord (Acts 16:31).
3. His Divine Sonship, if not unambiguously stated, is at least suggested (Acts 13:33).
4. His Messiahship is proclaimed in language that admits of no hesitation (Acts 13:27; Acts 17:3; Acts 26:23).
5. His death as an atonement for sin is assuredly implied in such statements as these, that “through this man”—who had been slain for no sin of His own and raised again from the dead—“is preached the forgiveness of sins” (Acts 13:38), and that “the Church of God” (Christ) had been “purchased with His own blood” (Acts 20:28).
6. His resurrection from the dead is set forth in the clearest light (Acts 13:30; Acts 13:34; Acts 17:31; Acts 26:23).
7. His future advent as the Judge of men is not forgotten (Acts 17:31).
III. The doctrine of man—Anthropology—is also admirably outlined.
1. The heavenly origin of man’s spiritual nature is impressively taught (Acts 17:28-29); as also is
2. The reality of his fallen condition, which, in order to salvation, demands the forgiveness of sins (Acts 13:38).
3. The responsibility of man for his dealing with the Gospel offer (Acts 13:46; Acts 28:19-28); and
4. His ultimate accountability to God (Acts 17:31; Acts 24:25), are likewise plainly set forth.
IV. The doctrine of salvation—Soteriology—finds a place, and that in several particulars.
1. The blessings of which salvation consists are indicated as at least three in number:
(1) forgiveness of sins (Acts 13:38);
(2) sanctification (Acts 20:32; Acts 26:18); and
(3) an inheritance in the great hereafter (Acts 20:32; Acts 26:18),
2. The method by which salvation is imparted is explained to be
(1) by a Divine act of justification, which acquits the sinner, and renders him righteous in the eyes of the law (Acts 13:39);
(2) by an equally Divine work of up building through the word of God or truth of the Gospel (Acts 20:32); and
(3) by a Divine bestowment of heavenly glory when the work of sanctification has been completed (Acts 20:32).
3. The ground on which salvation is bestowed on any is the atoning death of Jesus Christ (Acts 13:39), and not the performance of any ceremonial or moral works whatsoever.
4. The condition of salvation is in every instance faith in Jesus Christ (Acts 16:31).
5. The principal source of salvation is grace (Acts 18:27; Acts 20:32).
6. Its world-wide intention is expressly pointed out (Acts 13:46-47; Acts 22:15; Acts 22:21, Acts 26:17; Acts 26:20; Acts 26:23; Acts 28:28).
7. So also is its rejection by some who hear (Acts 28:27).
V. The doctrine of the last things—Eschatology—is not forgotten.
1. The resurrection of the dead, both of the just and of the unjust, is repeatedly insisted on (Acts 17:32; Acts 23:6; Acts 24:15; Acts 26:8).
2. The judgment of the last day is lifted into view more than once (Acts 17:31, Acts 24:25).
3. The blessed portion of believers is declared to be eternal life (Acts 13:46), or an inheritance among the sanctified (Acts 20:32; Acts 26:18).
It is impossible to note these several points of doctrine extracted from the Acts without perceiving how completely they harmonise with the fuller statements contained in the Epistles.