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If you haven’t been with us we have deconstructed these gatherings down to the essentials:
We begin with prayer
Sing the Word of God set to music (as a means to get it into our heads) and then we sit for a moment in silence here at the Church/Studio.
When we come back we pick up where we left off last week in our verse by verse study and finish the great book of Acts.
So Paul and his party, arriving in Italy, were greeted by believers who came from as far as fifty miles to see him.
The sight encouraged Paul – gave him courage. We are going to conclude the book by breaking the remaining verses up into three sections – which we will read, then study verse by verse – before moving on to the next section.
The three are verses 16-22, 23-29 and 30-31.
First section beginning at verse 16 through verse 22. Luke writes:
Acts 28.16-end
October 29th 2017
Milk
Last Teaching on Acts
16 And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him.
17 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.
18 Who, when they had examined me, would have let me go, because there was no cause of death in me.
19 But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.
20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.
21 And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.
22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.
Okay, back to 16
16 And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him.
The custom in place at the time was those prisoners who were sent from the provinces of Rome to Rome for trial were delivered to the custody of this guard.
According to Tacitus, Roman historian, this captain’s name was Burrhas Afranius.
But Paul was evidently an exception and was granted permission (by the Centurian in charge of him – Julius – to live on his own with a soldier assigned to him.
This sounds better than it probably was because in those times the soldier watching over a single prisoner would have been chained to that prisoner at all times.
Nevertheless, it was still much better than to be under lock and key with the masses and in this state Paul had many freedoms not afforded to other prisoners. (verses 17-20):
17 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them,
(This is one freedom Paul had – to call people and have an open audience with them). So Paul rehearses his story of innocence to these chief Jews and says:
“Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.
18 Who, when they had examined me, would have let me go, because there was no cause of death in me.
19 But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.
20 For this cause therefore have I called for you, to see you, and to speak with you: because (here we go) because that for the hope of Israel I am bound with this chain.
It appears that Paul called the chief Jews to him to vindicate himself before them as someone guilty of a crime AND to simultaneously preach the hope of Israel to them – which Luke records.
Last week we wondered aloud why Luke didn’t record Paul sharing the hope of Israel with the Maltese people – and we offered up some different conjectures.
But here Paul is back at being sure to mention Jesus – and Luke is sure to report it. What does he say specifically?
20 For this cause therefore have I called for you, to see you, and to speak with you: because “that for the hope of Israel I am bound with this chain.”
The chief Jews certainly would have sat up at this point if they were unfamiliar with Paul,
“For the hope of Israel. What hope of Israel are you speaking about?” they may have asked themselves, others or Paul.
Of course, by this point, we all know that the hope of Israel was Jesus Christ, the Messiah, who came first to save them. (verse 21)
21 And they said unto him, “We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.”
Paul had been successively acquitted by Lysias, Felix, Festus, and Agrippa – with Festus being particularly fearful about having nothing to write to Rome and so it is possible that Paul was sent forward to face trial without any official papers charging Him.
Perhaps to their embarrassment the Jews washed their hands of Paul all together, not having any official charges that have stuck against him, and dropped the matter all together, among themselves and their people – even in Rome. But they add in their response to Paul:
22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.
This movement in support of the Messiah or Christos – this swell for Jesus of Nazareth – is spoken against all over the land. You claim to represent Him or it – let’s hear what you have to say.
And this brings us to Section II (Verse 23-29) Let’s read:
23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.
24 And some believed the things which were spoken, and some believed not.
25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,
26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:
27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.
28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.
29 And when he had said these words, the Jews departed, and had great reasoning among themselves.
So the chief Jews there in Rome asked to hear Paul’s reasoning for being so devoted to this Messiah he would endure chains. Back to 23
23 And when they had appointed him a day, there came many to him into his lodging (his home or residence); to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses (Or the first five books of the Old Testament), and out of the prophets (the rest of the books in the Old Testament), from morning till evening.
And again, we come to a most interesting result –
24 And some believed the things which were spoken, and some believed not.
This result, I think, amazed Paul too – but he was not surprised by it in the least – because it was foretold that the ability to hear and believe the truth would be difficult for his brethren.
Listen to the next verse Luke writes in the face that “some believed and others did not:”
25 And when they agreed not among themselves, they departed, after that Paul had spoken one word,
Young’s Literal Translation implies that in the face of some not believing, and while they were all still together, Paul summarized this result by citing one set of passages from the scripture.
The King James has Luke saying that Paul said, “one word” unto them, but this is like our saying to someone in middle English,
“I have a word to speak to you,” and then we cite a whole paragraph.
What passages does Paul cite? Isaiah 6:9-10 – though they are paraphrased in part. Seeing the hardness of those who rejected the message, Paul says to them before they left him:
25 “Well spake the Holy Spirit by Esaias the prophet unto our fathers, 26 Saying, “Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: 27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.”
And then Paul, in typical fashion of Acts and his ministry
28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.
Did you notice that last line –
And the Gentiles will hear it. An apostolic promise given by Paul, proven by Paul in the past, and a promise that continues to live on to this very day.
29 And when he had said these words, the Jews departed, and had great reasoning among themselves.
And our last section for the day and our verse by verse through the book of Acts – two verse 30-31
30 And Paul dwelt two whole years in his own hired house, and received all that came in unto him,
The term “hired house” meant a house that Paul was over in terms of payments and such and it is believed that the believers at Rome supplemented and subsidized him while he was under guard.
While there Luke tells us that he received all who came to him, and what did he do, again Luke adds that he
31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.
And here is where Luke concludes his account of the Acts of the Apostles, in particular, the life of Paul.
Philippians 1:12-14 informs us that several people were converted by his preaching while in bonds during this time.
During his confinement Paul was the means of the conversion of Onesimus, a runaway slave of Philemon who lived in Colosse in Phrygia.
We will someday read about this person.
Additionally, during this imprisonment according to Lardner, Paul composed the following epistles, in the following order and time –
Ephesians, April, AD 61
2Timothy, May AD 61
Philippians, before the end of 62 AD Colossians 62
Philemon 62
Hebrews, spring of 63
Now, I have been saying all along that Paul was headed to his death here in this trip to Rome. But after reading Lightfoot and Larder, two great biblical historians, I stand corrected (or to put it in a more negative way, I was stupidly wrong.)
There seems to be enough biblical and historical hints floating around that prove Paul and his ministry did not end here.
Some go so far as to suggest that we can construct a fourth missionary journey our of these pieces of information.
Let’s consider some of the more substantial (and substantiated information) admitting that when these things happened is uncertain and not so much “if” they happened – that seems to be fairly certain.
So first of all . . .
Paul appeared before Nero some time during his house arrest in Rome. (God had promised Paul in a vision in Acts 27:24 that he would stand before Caesar. So if we trust this we must believe it to be true).
Paul was released by Nero. In Philemon verse 22 Paul fully l expecting to be released. Church historian Eusebius writing about AD 325 supported this with his claim that Paul’s martyrdom was not during the period described in the book of Acts.
Again, and according to Philemon 22, Paul had planned to visit Philemon but since Colossae was the opposite direction from Spain, and since we have some reason to believe that Paul traveled to Spain right after Rome, it seems that Paul decided to forgo the visit to Philemon until after he completed his mission to Spain. Such a ministry trip had been part of his original plan way back when he wrote Romans five or more years before (Romans 15:22–29).
Clement, writing around AD 95 in Rome, tells us that after Paul “had preached in the East and in the West, he won the genuine glory for his faith, having taught righteousness to the whole world and having reached the farthest limits of the West” (see 1 Clement 5.5–7).
The “farthest limits of the West” in the mind of a Roman could occasionally refer to Gaul or Britain, but usually meant Spain.
Would a church leader in Rome, writing only 30 years after Paul’s martyrdom in Rome have made a historical mistake about Paul traveling to Spain? It is far better from the standpoint of historiography to assume that Paul did, in fact, travel to Spain and minister there.
We cannot know for certain, but based upon Paul’s former plans (Romans 15:22–29), as well as because of the distance of Spain from Rome (4–10? days by ship), Paul probably stayed some time in Spain preaching and teaching.
Perhaps on his return from Spain, Paul sailed to the island of Crete where he engaged in ministry alongside Titus. When Paul departed Crete, he left Titus to appoint elders in the cities that held believing communities, some of which were probably planted by Paul and Titus (we know this from Titus 1:5).
At this point the order of events gets increasingly difficult.
We might suggest that after Crete, Paul traveled to Ephesus where Timothy was serving. During Paul’s time in Ephesus, the following events may have occurred:
1) Paul encountered strong opposition from someone named Alexander the coppersmith (2 Tim 4:14),
2) he faced a large-scale falling out with believers in Asia, including Phygelus and Hermogenes (2 Timothy 1:15),
3) he received help and encouragement from Onesiphorus (2 Timothy 1:18), and
4) he urged Timothy to remain in Ephesus to correct false doctrine (1 Timothy 1:3).
It may be that Paul also followed through on his previously stated intention to visit Philemon in Colossae (Philemon 22) but there is no way to know for certain.
Now, we really don’t have any idea where Paul was arrested in his final tryst with the Law.
If the order of events after Crete are moved around on the timeline just mentioned Paul could have been arrested in any of the following: Ephesus, Troas, one of the cities of Macedonia, or Nicopolis.
2nd Timothy tells us that Paul found himself in a Roman prison in the winder if he was, in fact, arrested soon after he arrived at Nicopolis this would explain how Paul found himself in prison in winter in Rome.
Based on 2nd Timothy 4 after Paul’s arrest, he was taken to Rome and imprisoned and this time it was not in a house but probably in the notorious and cold Mamertine Prison.
This would have been around the time that Nero started to unleash a horrific wave of persecution against Christians in that city.
During his time in prison, Paul was visited by Onesiphorus (2 Timothy 1:16–17), abandoned by many Christians as he faced trial (2 Timothy 4:16), deserted by Demas (2 Timothy 4:10), but still somehow found a way to write a second letter to Timothy (2 Timothy). Paul was aided by the physician Luke, who sought to attend to his needs (2 Timothy 4:11).
Paul is believed to have been beheaded—rather than thrown to the wild beasts or killed in some other inhumane way—because he was a Roman citizen.
The information I just shared about Paul’s travels after being imprisoned are subject to great debate – and admittedly I could be wrong again in assuming so much through them.
Why Luke closed his history here is not known because Luke was with Paul, it appears, at end.
Most believe Luke stopped being with Paul at this point but there are other passages that seem to suggest otherwise in his epistles.
Lardner supposes that, after his release, he went from Rome to Jerusalem as soon as possible; that he then went to Ephesus, and from thence to Laodicea and Colosse; and that he returned to Rome by Troas, Philippi, and Corinth.
In the year of our Lord 64, a dreadful fire happened at Rome, which continued for six or seven days. It was generally supposed that the city had been set on fire by order of the emperor Nero.
In order to divert the attention of the people from this charge against himself, he accused the Christians of having been the authors of the conflagration, and excited against them a most furious and bloody persecution. In this persecution, it is generally supposed that Paul and Peter suffered death; the former by being beheaded, and the latter by crucifixion.
Paul is supposed to have been beheaded rather than crucified, because he was a Roman citizen, and because it was unlawful to put a Roman citizen to death on a cross. Lardner thinks that this occurred in the year 65.
Where Paul was beheaded is not certainly known. It is generally supposed to have occurred at a place called the Salvian Waters, about three miles from Rome, and that he was buried in the Ostian Way, where a magnificent church was afterwards built. But of this there is no absolute certainty.
In conclusion, let take a minute and do a little tour through the highlights of what we have covered in our study.
Chapter 1 Brief history of Christ after his death, 1–8; his ascension to heaven, 9–11. The disciples’ return to Jerusalem, 12—14 and Peter relates the history of Judas’ death; Matthias chosen an apostle by lot, 15–26.
Chapter 2 The Holy Spirit is poured out upon the disciples, 1–4. Multitudes crowd to see and hear them; part are astonished, and others mock, 5–13. Peter vindicates himself and brethren, and shows that this was promised by Joel, and bestowed in consequence of the death, resurrection, and ascension of Christ, 14–36. Three thousand converted to Christ, 37–41. These primitive Christians were remarkably charitable, and God blesses them, 42–47.
Chapter 3 Peter and John cure a lame man by a word, 1–11. Peter takes occasion to represent Christ’s power, and their sin in crucifying him, 12–18. He exhorts and encourages them to repent and believe in him, 19–26.
Chapter 4 Peter and John are imprisoned; but five thousand are converted to Christ, 1–4. Being examined for curing the lame man, they avow that they had done it by the authority and power of Jesus Christ, 8–12. The Jewish rulers dismiss them, and prohibit them from preaching, 13–22. The two apostles and brethren ask of God further operations of his grace; and are answered by a repeated descent of the Holy Ghost, 23–31. The believers knit together in love, and abound in piety and charity, 31–37.
Chapter 5 Ananias and Sapphira are struck dead, 1–11. The apostles work many miracles, 12–16. Are again imprisoned, but delivered by an angel, and go on in preaching, 17–25. Being again brought before the sanhedrim, they boldly claim Jesus to be the exalted Messiah, 26–33. By the advice of Gamaliel, they are dismissed, after being scourged, 34–40. They depart, rejoicing in their persecution, and proceed in their work of preaching Christ, 41, 42.
Chapter 6 Seven deacons are chosen for the distribution of alms, 1–6. Many priests and others converted; Stephen actively claims himself for Christ –is disputed against, accused, and appears before the sanhedrim, 7–15.
Chapter 7 Stephan give an historical account of the Hebrew nation under Abraham, Isaac, Jacob, and Joseph, 1–16: under Moses, 17–4!: under Joshua, David, and Solomon, 44–50: and under their judges and kings, 42, 43: Stephen shows that the temple and ceremonies were types and that, for their wickedness, God had threatened to disperse their nation. He charges his persecutors with wickedness, 51–53. They stone him to death; he commits himself to Christ, and prays for his murderers, 54–60,
Chapter 8 While Stephen is buried and mourned the Christians at Jerusalem are persecuted by Saul and others, 1–3. The church grows by the dispersion of the persecuted preachers, who spread the gospel abroad; especially Philip in Samaria, 4–13. Peter and John confirm the new converts there, and reprove Simon the sorcerer, 14–25. Philip converts and baptizes the Ethiopian eunuch, 26–38. The eunuch joyfully pursues his journey home; Philip preaches along the western borders of Canaan, 39,40.
Chapter 9 Saul, going to persecute the Christians at Damascus, is, by Christ’s voice from heaven, converted, 1–9. After some reluctance, Ananias baptizes him, 10–19. Saul preaches Christ at Damascus, 20–22. The Jews attempt to murder him, and he narrowly escapes, 23–25. After three years, he is admitted among the Christians at Jerusalem, 26–28. To escape the fury of the Hellenist Jews, he goes to Tarsus, while the church greatly flourishes, 29–31. Peter cures Eneas of a palsy, and restores Dorcas to life, 32–43.
Chapter 10 The long-promised calling of the Gentiles into the gospel church. Directed by a vision, Cornelius sends men to Joppa to get Peter, 1–8. Directed by a vision of beasts and a voice from heaven, Peter readily goes, 9–23. Peter and Cornelius relate the substance of their respective visions, 24–33. Peter sees that the distinction of Jews and Gentiles was now abolished by God and realizes that Christ, foretold by the prophets, is the Savior of the entire world, 34–43. The Holy Spirit descends upon Cornelius and his house, and they are baptized, 44–48.
Chapter 11 Peter accused by his Christian brethren at Jerusalem, 1–5. He vindicates himself, and satisfies their worries 6–18. The gospel published at Antioch in Syria, with great success, 19–21. Barnabas is sent out and finding Paul, goes with him to help forward the work: the converts at Antioch are first named Christians, 22–26. Agabus the prophet foretells of a famine, the Syrian converts agree to contribute to their poor brethren at Jerusalem, 27–30.
Chapter 12 Herod Agrippa persecutes the Christians, murders the apostle James, and imprisons Peter, 1–4. Peter liberated by an angel, 5–19. Herod struck by an angel, and dies miserably, 20–23. After his death the gospel has great success, and Paul and Barnabas return to Antioch, 24, 25.
Chapter 13 Paul and Barnabas are solemnly separated to preach the gospel, 1–3. Beginning at Seleucia, they proceed to Cyprus, 4–7. They strike Elymas the sorcerer with blindness, and convert Sergius Paulus, 8–12. Coming from Cyprus, they arrive at Antioch in Pisidia; where Paul gives the Jews a history of their nation, from the deliverance from Egypt to David; represents the crucified Jesus as risen again and exalted to glory, and as the only Savior of men, 13–41. On the next sabbath, some were converted; but other Jews blasphemed and Paul and Barnabas pronounce them obstinate unbelievers, and preach to the Gentiles with great success, 42–49. Departing, they testify against their persecutors, and come to Iconium, 50–52.
Chapter 14 After successfully preaching the gospel at Iconium, persecution makes Paul and Barnabas flee to Lystra, Derbe, etc., 1–7. At Lystra they heal a lame man; upon which the people could scarcely be restrained from worshipping them as gods, 8–18. Quickly after, instigated by the Jews, they stoned Paul till they thought he was dead, 19, 20. They then visit the churches recently planted, 21–23. They report what the Lord had done, 24–28.
Chapter 15 A dispute at Antioch about circumcising Gentile converts; Paul and Barnabas sent to Jerusalem to have the matter decided, 1–5. The apostles and elders meet; after Peter, Paul, Barnabas, and James had spoken, a decision is made against circumcising Gentiles; but to abstain from things offered to idols, from things strangled, from blood, and from fornication, 6—29. Paul and Barnabas return to Antioch, where the decree is received with great joy, 30–35. They propose a second journey, but contend about John Mark, and take different routes, 36–41.
Chapter 16 Paul finds Timothy at Lystra, circumcises him, takes him for an assistant, and visits the churches, delivering the decrees, 1–5. The Holy Spirit prohibits their preaching in Proconsular Asia and Bithynia, but directs them to Macedonia, 6–12. Lydia is converted at Philippi, and entertains them kindly, 13–15. Paul casts out a spirit of divination, for which he and Silas are scourged and imprisoned, 16–24. They sing praises in the prison, an earthquake opens the doors, and the jailer and his family are converted and baptized, 25–33. Paul and Silas oblige the magistrates to liberate and dismiss them honorably as Roman citizens, 34–40.
Chapter 17 Paul comes to Thessalonica, and preaches with great success; is persecuted by the Jews, 1–9. Flees to Berea, and preaches till the Jews drive him away, 10–14. He goes to Athens where he preaches Christ and the resurrection, and disputes with the pagans, 15–31. Converts only few, 32–34.
Chapter 18 Paul goes from Athens to Corinth: preaches first to the Jews, 1–6; and afterwards to the Gentiles with great success, and is encouraged by a vision, 6–11. He is accused before Gallio, who refuses to hear the accusation, 19–17. Returns to Ephesus, Antioch, and other places, 18–23. Apollos, instructed by Aquila and Priscilla, preaches in Ephesus and Achaia, 24–28.
Chapter 19 Paul returns to Ephesus, and imparts the Holy Spirit to some of John the Baptists disciples. 1–7. Preaches three months in the Jews’ synagogue; but meeting there with great opposition, he preaches two years in the school of Tyrannus, 8–12. Some Jewish exorcists confounded, and many other practitioners of devilish arts are converted, 13–20. Paul defers his intended journey, 21, 22. Demetrius and his brethren raise a mob (who cry, Diana, but the town clerk disperses it through a reasonable approach to them, 23–41.
Chapter 20 Paul travels through Macedonia, Greece, and Asia, till he comes to Troas, 1–6. Preaches at Troas, administers the Lord’s Supper, and raises Eutychus who fell from a window, 7–12. He leaves for Jerusalem, and comes to Miletus, 13–16. Sends for the elders of Ephesus, and charges them to take the care of their church, 17–35. Before making a most solemn and affectionate farewell, 86–38.
Chapter 21 Paul and his friends, sailing southward from Miletus, touch at Patara, Tyre, Ptolemais, and arrive at Caesarea, 1–8. They lodge in Philip’s house, and are urged (in vain) to not go to Jerusalem, 8–14. Paul goes anyway. Coming to Jerusalem, Paul salutes the brethren; reports his success; and at their advice, purifies himself after the custom of the Jews, 15–25. Some Asiatic Jews, seeing him in the temple, incense the multitude to apprehend him, 27–30. Being in danger of his life, he is rescued by the Roman captain, 31–40.
Chapter 22 By an affectionate address in the Hebrew tongue, Paul gets the Jews attention, 1,2. He gives an account of his parentage and early life, 3–5; of his conversion, 6–11; of his being baptized, and further instructed by Ananias, 12–16; He speaks of his call from heaven to preach to the Gentiles, 17–1; which greatly enrages the Jews, 22, 23. The chief captain again rescues him, and orders him to be bound and scourged, 24, 25. Paul claims his privileges, is freed from his bonds, and brought to the Jewish council, 26–30.
Chapter 23 Paul, before the council, professes his continued integrity; rebukes the high priest, and foretells his ruin, 1–5. He creates a division among his enemies, 6–9; and is carried away by the chief captain, 10. Christ, by a vision, encourages him, and warns him of further trouble and a plot of the Jews to murder him, 11–15. Paul’s nephew informs him and the chief captain of the plot, 16–22. Its execution prevented, 23–35.
Chapter 24 The high priest and elders, with Tertullus, come to Caesarea, and accuse Paul before Felix, 1–9. Paul clears himself, and defends his behavior and doctrine, 10–21. Felix defers the decision, and gives Paul more liberty, 22, 23; trembles at his discourse, 24, 25; but leaves him a prisoner, 26, 27.
Chapter 25 Paul again accused before Festus, 1–7. He again vindicates himself, and appeals to the Roman emperor, 8–12. Festus relates the case to king Agrippa, who desires to hear Paul, 13–23. Festus presents Paul; acquits him of the charges, and leaves him to answer for himself, 23–27.
Chapter 26 After his address to Agrippa, 1–3; Paul gives an account of his parentage, Pharisaical profession, belief of the resurrection, inveterate rage against Christ and his followers, 4-11. Relates the manner of his conversion and call to the apostleship; his preaching Christ afterwards, 12–23. Festus pronounces him mad; but Paul maintains the contrary, 24–26. Agrippa sarcastically says that he was almost persuaded to be a Christian; declares Paul innocent, 27–32.
Chapter 27 Paul’s voyage to Rome as a prisoner: the beginning calm and prosperous, 1–8. Paul warns them of a storm, but in vain, 9–11. They meet it, and are nearly wrecked, 12–20. Paul assures them that their lives would be preserved, 21–26. They all escape to the island of Malta, 27–44.
Chapter 28 Paul and his companions hospitably entertained at Malta, 1, 2. He engages with a viper, 3–6. Heals Publius’ father, and others, 7–10. After three months, they sail by Syracuse, Rhegium, and Puteoli; Paul travels to Rome, 11–16. He sends for some principal Jews, and shows them the injustice of his imprisonment, 17–20. He afterwards preaches the gospel with partial success, 21–29. As a prisoner in his own hired house, he preaches uncontested to all that come to him, 30, 31 perhaps the purpose Paul was taken to Rome in the first place.
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