THE END OF THE BEGINNING

ACTS 28:12-31

NASB

12 After we put in at Syracuse, we stayed there for three days. 13 From there we sailed around and arrived at Rhegium, and a day later a south wind sprang up, and on the second day we came to Puteoli. 14[a]There we found some brethren, and were invited to stay with them for seven days; and thus we came to Rome. 15 And the brethren, when they heard about us, came from there as far as the [a]Market of Appius and [b]Three Inns to meet us; and when Paul saw them, he thanked God and took courage.

16 When we entered Rome, Paul was allowed to stay by himself, with the soldier who was guarding him.

17 After three days [a]Paul called together those who were the leading men of the Jews, and when they came together, he began saying to them, “Brethren, though I had done nothing against our people or the customs of our [b]fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans. 18 And when they had examined me, they were willing to release me because there was no ground [a]for putting me to death. 19 But when the Jews [a]objected, I was forced to appeal to Caesar, not that I had any accusation against my nation. 20 For this reason, therefore, I [a]requested to see you and to speak with you, for I am wearing this chain for the sake of the hope of Israel.” 21 They said to him, “We have neither received letters from Judea concerning you, nor have any of the brethren come here and reported or spoken anything bad about you. 22 But we desire to hear from you what [a]your views are; for concerning this sect, it is known to us that it is spoken against everywhere.”

23 When they had set a day for Paul, they came to him at his lodging in large numbers; and he was explaining to them by solemnly testifying about the kingdom of God and trying to persuade them concerning Jesus, from both the Law of Moses and from the Prophets, from morning until evening. 24 Some were being persuaded by the things spoken, but others would not believe. 25 And when they did not agree with one another, they began leaving after Paul had spoken one parting word, “The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, 26 saying,

‘GO TO THIS PEOPLE AND SAY,

“[a]YOU WILL KEEP ON HEARING, [b]BUT WILL NOT UNDERSTAND;

AND [c]YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE;

27 FOR THE HEART OF THIS PEOPLE HAS BECOME DULL,

AND WITH THEIR EARS THEY SCARCELY HEAR,

AND THEY HAVE CLOSED THEIR EYES;

OTHERWISE THEY MIGHT SEE WITH THEIR EYES,

AND HEAR WITH THEIR EARS,

AND UNDERSTAND WITH THEIR HEART AND RETURN,

AND I WOULD HEAL THEM.”’

28 Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will also listen.” 29 [[a]When he had spoken these words, the Jews departed, having a great dispute among themselves.]

30 And he stayed two full years [a]in his own rented quarters and was welcoming all who came to him, 31[a]preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all openness, unhindered.

28:14 [a]Lit Where  28:15 [a]Lat Appii Forum, a station about 43 miles from Rome  [b]Lat Tres Tabernae, a station about 33 miles from Rome  28:17 [a]Lit he  [b]Or forefathers  28:18 [a]Lit of death in me  28:19 [a]Lit spoke against  28:20 [a]Or invited you to see me and speak with me  28:22 [a]Lit you think  28:26 [a]Lit with a hearing  [b]Lit and  [c]Lit seeing you will see  28:29 [a]Early mss do not contain this v  28:30 [a]Or at his own expense  28:31 [a]Or proclaiming 

NLT

12 Our first stop was Syracuse,[*] where we stayed three days. 13 From there we sailed across to Rhegium.[*] A day later a south wind began blowing, so the following day we sailed up the coast to Puteoli. 14 There we found some believers,[*] who invited us to spend a week with them. And so we came to Rome.

15 The brothers and sisters[*] in Rome had heard we were coming, and they came to meet us at the Forum[*] on the Appian Way. Others joined us at The Three Taverns.[*] When Paul saw them, he was encouraged and thanked God.

16 When we arrived in Rome, Paul was permitted to have his own private lodging, though he was guarded by a soldier.

17 Three days after Paul’s arrival, he called together the local Jewish leaders. He said to them, “Brothers, I was arrested in Jerusalem and handed over to the Roman government, even though I had done nothing against our people or the customs of our ancestors. 18 The Romans tried me and wanted to release me, because they found no cause for the death sentence. 19 But when the Jewish leaders protested the decision, I felt it necessary to appeal to Caesar, even though I had no desire to press charges against my own people. 20 I asked you to come here today so we could get acquainted and so I could explain to you that I am bound with this chain because I believe that the hope of Israel —the Messiah —has already come.”

21 They replied, “We have had no letters from Judea or reports against you from anyone who has come here. 22 But we want to hear what you believe, for the only thing we know about this movement is that it is denounced everywhere.”

23 So a time was set, and on that day a large number of people came to Paul’s lodging. He explained and testified about the Kingdom of God and tried to persuade them about Jesus from the Scriptures. Using the law of Moses and the books of the prophets, he spoke to them from morning until evening. 24 Some were persuaded by the things he said, but others did not believe. 25 And after they had argued back and forth among themselves, they left with this final word from Paul: “The Holy Spirit was right when he said to your ancestors through Isaiah the prophet,

26 ‘Go and say to this people:

When you hear what I say,

you will not understand.

When you see what I do,

you will not comprehend.

27 For the hearts of these people are hardened,

and their ears cannot hear,

and they have closed their eyes —

so their eyes cannot see,

and their ears cannot hear,

and their hearts cannot understand,

and they cannot turn to me

and let me heal them.’[*]

28 So I want you to know that this salvation from God has also been offered to the Gentiles, and they will accept it.”[*]

30 For the next two years, Paul lived in Rome at his own expense.[*] He welcomed all who visited him, 31 boldly proclaiming the Kingdom of God and teaching about the Lord Jesus Christ. And no one tried to stop him.

[28:12] Syracuse was on the island of Sicily.   [28:13] Rhegium was on the southern tip of Italy.   [28:14] Greek brothers.   [28:15a] Greek brothers.   [28:15b] The Forum was about 43 miles (70 kilometers) from Rome.   [28:15c] The Three Taverns was about 35 miles (57 kilometers) from Rome.   [28:26-27] Isa 6:9-10 (Greek version).   [28:28] Some manuscripts add verse 29, And when he had said these words, the Jews departed, greatly disagreeing with each other.   [28:30] Or in his own rented quarters.  

It was a dark day in London on November 10, 1942. Perhaps it had never been darker. Debris lay in piles along the streets after two years of relentless bombing attacks by the Luftwaffe. The buildings that remained were caked with the dust of those who had fallen. The church bells no longer rang in celebration; the city reserved them for warning citizens each time German bombers darkened their skies. Still, the Brits stood firm against the menace of the Third Reich. For years, while the rest of Europe appeased the Nazis, England defied the demented little corporal from Germany and paid dearly with the lives of its citizens. Lately, however, the news from the various battlefronts had appeared promising. The United States had finally joined the conflict, and others began to rally against Germany.

On November 9, city dignitaries had gathered as they had for more than seven hundred years to present the Lord Mayor of London to the Lord Chief Justice for formal approval. Naturally, the long conflict with Germany tempered the normally festive occasion. Still, the city officials carried on with tradition and, on the following day, gathered from all over the city —perhaps stepping over the debris of war on their way —to attend the Lord Mayor’s Luncheon at the Mansion House, where Prime Minister Winston Churchill was scheduled to speak.

Despite their recent victories and the addition of several allies, the fight for freedom had a long way to go. The bombings continued and morale teetered on the brink of despair, but Churchill declared, “We mean to hold our own. I have not become the King’s First Minister in order to preside over the liquidation of the British Empire.”[237] His own determination became a symbol of British resolve during the darkest years of the war —which were yet to come. Fearing that complacency might weaken his countrymen, the British bulldog warned, “Now this is not the end. It is not even the beginning of the end. But it is, perhaps, the end of the beginning.”[238]

Churchill’s words ring in my ears as we come to the end of Luke’s history of the first Christians. The infant church started strong and almost immediately became the target of systematic abuse —beaten black and blue before it ever crawled out of the crib, as it were. Kicked, struggling, bleeding, the community of believers survived those early days nurtured by men like Peter, Barnabas, John, and James (the brother of Jesus), good men who devoted their lives to helping the church mature into a world-changing force. Persecution pushed the people of God out of Jerusalem to carry the good news throughout Judea and Samaria. Then God transformed an enemy of the church into the apostle who would make the greatest impact. Through Paul’s ministry, the kingdom of God spanned the empire between Jerusalem and Rome. He had scored crucial victories in the war against evil, but the struggle had only begun. He now would take the fight to the seat of world power.

Paul originally intended to use Rome as a launching pad for the western frontier, where he hoped to continue the ministry he had conducted in the East. But the Lord had other plans. The apostle had carried the gospel far and wide; now the time had come to carry it high, up the political ladder to the pinnacle of power, where the good news might influence entire regions as rulers submitted to King Jesus. If Paul had arrived in Rome as a free man, no politician with any kind of power would give him an audience. But, thanks to the jealousy of the temple officials and the petty maneuvering of local procurators, Paul had an audience with the emperor himself.

— 28:12-14 —

After a much-needed, three-month rest on Malta, Paul and his men boarded another Alexandrian grain transport bound for Syracuse, the capital city of the Roman province of Sicily. Cicero called Syracuse “the most beautiful and highly decorated of all.”[239] After a three-day layover, the ship sailed against the wind, tacking its way to Rhegium where its passengers waited for a south wind. Three days later, they arrived in Puteoli, a seaport on the Bay of Naples famous for its odorous sulfur springs.[240] Despite the odor, the port had become the principal port of Rome and a popular resort for rich Romans.

The centurion allowed Paul to visit Christians in the area before departing a week later for the capital city of the empire. The missionaries most likely walked to Capua and then followed the famous Appian Way 143 miles into Rome.

— 28:15-16 —

News of Paul’s arrival reached the believers in Rome well in advance. He had not been to Rome before, but several Christians knew him from their travels in Greece and Ephesus, including Aquila and Priscilla (Rom. 16:3-15), and they of course revered his teaching in his letter to the Romans. Some came out to meet him (Acts 28:15). The Greek word for “meet” here, apantēsis [529], describes the custom of an entourage coming out of a city to meet a dignitary and then escorting him back, usually in celebration.

The Market of Appius or Forum of Appius was a marketplace and staging post along the Appian Way about 40 miles south of Rome, infamous for its rough setting. The Roman satirist Horace wrote that the station was “stuffed with sailors and surly landlords.”[241] He continued, “Here I, on account of the water, which was most vile, proclaim war against my belly. . . . The cursed gnats, and frogs of the fens, drive off repose. While the waterman and a passenger, well-soaked with plenty of thick wine, vie with one another in singing the praises of their absent mistresses.”[242] Paul and his growing entourage traveled farther to another post called Three Taverns about 30 miles short of Rome. Several more believers from Rome met him, and this filled him with confidence. The Greek term translated “took courage” in 28:15 is frequently used in the Septuagint to describe the courage given to people in distress (cf. Isa. 41:10-14; 43:1; 44:2).

Luke’s narrative reaches a climax with Paul’s arrival in Rome. Jesus predicted that His disciples would “be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth” (Acts 1:8). For Luke’s purposes, Rome was sufficiently “remote” to fulfill Christ’s promise.

Paul still had not been formally charged with a crime. (We can only speculate about what Festus finally wrote in his letter to the emperor.) Yet he wasn’t a free man either. Rather than wait for trial in a prison like those suspected of a crime, he found rented quarters and waited under house arrest with only one soldier to guard him (28:16). He could, of course, attempt escape, but he would no longer have the protection of citizenship. This legal protection would be even more valuable in the less stable cities west of Rome.

— 28:17-20 —

While Paul enjoyed far better accommodations than the imperial prison system, he was not permitted to move about freely. Apparently confined to his apartment, he welcomed visitors and his assistants ran errands. He couldn’t go to the synagogue, so he invited the Jewish elders to his home (28:17). He had two reasons to speak with them. First, he wanted to gauge their hostility in the event news from the temple officials had reached Rome. Surprisingly, they knew nothing of his dispute (28:21). Second, he always preached to the Jews before turning to the Gentiles.

His address began with a brief summary of his legal history to explain why he had come to Rome and why he was forced to stand before Gentiles for judgment. He wanted them to know that the temple hated him, not the other way around, and that he had done nothing immoral to earn their hostility. His innocence had been affirmed by everyone in Judea except the temple leaders (28:18-19). He concluded with a statement clearly intended to pique their interest. He remained in chains not because of anything he had done, but for his proclaiming “the hope of Israel,” an unmistakable reference to the Hebrew Messiah, who promised to fulfill all the prophecies concerning Israel (28:20).

— 28:21-22 —

The Jewish leaders didn’t want a dispute coming to Rome. According to Suetonius, Claudius “banished from Rome all the Jews, who were continually making disturbances at the instigation of one Chrestus.”[243] External dating points to this occurring ten years earlier, around AD 49 or 50 (cf. 18:2).[244] In the intervening time, Nero had become emperor and Jews had returned. The Jewish elders claimed to have received no communication concerning Paul’s charges or anything painting him in a poor light (28:21).

On the one hand, this is surprising. The Jews in Judea were tireless in trying to have Paul either assassinated or executed; why they would not try to involve the synagogues of Rome is a mystery. Of course, the Jews in Rome probably remained purposefully and blissfully ignorant rather than risk upsetting the Romans again. On the other hand, the Jews in Judea may have recognized the hopelessness of pressing a case against Paul in a city where they had no political clout. They could intimidate a procurator; no one intimidates the emperor.

The Roman Jews expressed interest in hearing Paul’s views (28:22). They knew enough about Christianity to recognize his reference to “the hope of Israel” (28:20) as related to Jesus. Again, they claimed ignorance of any specific details, perhaps as a way to avoid conflict.

— 28:23-24 —

On the appointed day, the elders of the Jewish synagogues in Rome came to Paul’s residence, which was apparently large enough to accommodate a great many visitors at once (28:23). These were the “leading men of the Jews” (28:17), and a large number of Jews lived in Rome at the time. History suggests that at the beginning of the Christian era, as many as sixty thousand Jews lived in and around Rome.[245] Each of these leading men had the ability to influence hundreds, if not thousands, of Jews under their teaching.

Paul focused on the kingdom of God, evoking the very core of Hebrew identity, encompassing their history, culture, cosmology, and government. The kingdom of God is where the covenants of God with Abraham (Gen. 12:1-3; 15:1-21; 17:1-27), Israel (Deut. 28), and David (2 Sam. 7:8-17) all intersect with the promises of the Messiah. And for centuries, Jewish theologians thought they had it all worked out; they thought they understood God’s mind and how He would carry out His plan. Paul began “explaining” and “testifying” and “trying to persuade” the Jewish elders to surrender their faulty paradigm and see the kingdom of God as the Father had revealed it through His Son.

For Luke, the kingdom of God is central to the gospel, which affects the entire world on a cosmic, supernatural level that transcends the realm of the physical world. Theologians call his emphasis “eschatological” because it concerns “last things” —the end of time, the days when Christ will physically return to end the world as we know it. His death, burial, and resurrection were essential precursors to His return, when He will end the reign of evil and replace it with His own kingdom. Consequently, we see Luke reference the kingdom of God throughout both his Gospel and Acts.[246] Indeed, Luke highlights the connection between God’s kingdom and the church in the very opening of the book (Acts 1:6-8).

The verb translated “explaining” (ektithēmi [1620]) means “to elaborate, explain, or expound.” Today we might say, “Let me strip this down to its essence.”

The verb rendered “solemnly testifying” (diamartyromai [1263]) is an intensive form of martyromai [3143], which means “to solemnly declare the truth,” as one might do under oath. In general, a witness can testify only to what he or she has seen personally, so Paul must have testified to his personal encounter with Christ. He didn’t come by his theology on his own through reason; he received it directly from God in the same manner the Old Testament prophets were given divine revelation to pass on to God’s people.

“Persuade,” or “convince” (peithō [3982]), pictures someone using every means possible to get the other party to do something. In the negative sense, it means “to seduce or mislead.” In the positive sense, it means “to win over.” In this case, Paul wanted the men to believe what he saw as plainly obvious.

Paul used reason and his own personal encounter with Jesus, but he based everything on a clear exposition of the Old Testament Scriptures. He devoted himself to these Jewish leaders all day long —with partial success. Some allowed themselves to consider Paul’s evidence; others refused outright (28:24).

— 28:25-28 —

Throughout the book of Acts, Luke has established a consistent pattern (13:46; 18:6; cf. Rom. 11:7-10):

In Rome, Paul saw the pattern beginning to repeat itself. The Jewish leaders began arguing with one another, very few if any professing belief. As they began to leave, Paul quoted Isaiah 6:9-10 (Acts 28:26-27). He most likely quoted the Hebrew text for his Jewish brothers; Luke inserts the verses verbatim from the Septuagint. Paul attributed the words to the Holy Spirit so there was no mistake (28:25). This was not Isaiah’s estimation of his Hebrew brothers; these were the words of God. Similarly, Paul’s quoting the verses didn’t reflect his own opinion; he merely observed the Lord’s prophecy coming to pass.

The apostle warned that the Gentiles would gladly receive what God’s covenant people had rejected (28:28). This was a repudiation of the worst kind. This statement brings Luke’s narrative to a climax. The age of the church had begun. The Jews have been set aside for a time and will remain sidelined until one day in the future when once again God brings them front and center (Rom. 11:11-29).

— 28:29 —

Early manuscripts don’t contain this verse, and it is probably not part of the original work. While this seems to accurately describe the reaction of the synagogue leaders in Rome, Luke probably intended his narrative to end abruptly with Paul’s warning and then transition to a brief postscript.

— 28:30-31 —

Luke closes volume two of his history with another summary statement. Paul ministered from his “rental,” which appears to have been more substantial than one of the small apartment rooms common in first-century Rome (28:23). From here, the apostle wrote what scholars call the “prison epistles,” which include Ephesians, Colossians, Philemon, and Philippians. He freely interacted with the church in Rome, receiving visitors, teaching during the week like he did in the scholē [4981] in Ephesus, and preaching to any who darkened his door, Jew or Gentile (28:30). Undoubtedly, Paul had the opportunity to meet more than one Roman dignitary who heard about the famous Jew who couldn’t stop talking about a resurrected man named Jesus.

Just as Jesus promised, nothing could or will overpower His church (Matt. 16:18). From Paul’s rented home in the capital city of a worldwide empire, the gospel continued to go forth “unhindered” (Acts 28:31).

Almost every scholar agrees that Paul eventually got his hearing and that the overblown nonissue resulted in his anticlimactic release. I don’t think it’s implausible to suggest that the whole matter annoyed Emperor Nero and only contributed to his growing anti-Semitism. At this point, one hypothesis is as good as another. Some believe Paul launched a mission to the western frontier and did indeed make it to Spain and back. I happen to think Paul embarked on one last farewell tour of the churches around the Aegean Sea: Crete, Miletus, Troas, Philippi, Thessalonica, Berea, Ephesus, and Corinth. (See my extended discussion in the introduction to 1 Timothy in Insights on 1 & 2 Timothy, Titus.[247]) After this last visit, Paul finally intended to launch his mission west from Rome. By then, however, Nero’s persecution had taken over. Paul couldn’t leave the church during its most desperate time, and he became one of many thousands of martyrs before the death of the madman.

Paul’s final letter from prison, written just a few months before his execution, mentions Luke by his side (2 Tim. 4:11). The physician doubtless traveled with Paul after his release from house arrest and remained with him until his death. He could have written a brilliant and treasured first-person account of this entire period —but he didn’t. The Holy Spirit didn’t inspire him to write. The story God wanted written was completed. But not because it was the end of the story —or even the beginning of the end. On the contrary, the story continues today with you and me and a gospel that needs sharing. When Luke laid down his pen, it was merely the end of the beginning.

APPLICATION: ACTS 28:12-31

Guidelines for Evangelism

Those earliest apostles, prophets, and evangelists like Peter, Paul, Barnabas, Silas, and Timothy were true pioneers. Called by God, equipped by the Spirit, and motivated by the gospel of Jesus Christ, they set out to do what no one had attempted before. They left the comforts of the familiar to carry the gospel to unfamiliar people in foreign lands with alien cultures —from Jerusalem to Judea and Samaria and even to the ends of the earth (1:8). Not knowing what to expect or how to prepare, they muddled their way through the first missionary journeys. In the end, they established a paradigm for evangelism and missions many follow today.

From their example of evangelism and missions throughout the book of Acts, I want to conclude this study with three guidelines for disciple-making ministries.

Guideline 1: Start with the people most familiar to you. When entering a new area, the apostles usually approached their fellow Jews in the synagogues first. This was not simply for theological reasons —“to the Jew first and also to the Greek” (Rom. 1:16; cf. Acts 3:26; 13:46) —but for practical reasons as well. Their kindred bond in Abraham established an immediate trust. Their shared Hebrew culture made communication easier. Their shared worldview gave them fewer theological obstacles to overcome. Most importantly, converts from this familiar group could facilitate communication with the less familiar groups in their community and help Paul and Barnabas establish trust more effectively.

Today, all of us have circles of family, friends, colleagues, or neighbors who are like us in many ways. We share similar language, culture, values, and even daily routines. When it comes to evangelism and missions —carrying out the great commission —we may not be able to cross the world, but all of us can cross the street. Start in your own “Jerusalem and Judea.” Share the love of Christ and the message of the gospel with those you know and those who know you.

Guideline 2: Learn everything you can about the people you intend to reach. When the apostles had been cast out of the synagogues, or if they entered a place where there was no Jewish population, they tried to communicate with the Gentile population as best they could. In doing so, they drew on knowledge learned through open interaction with people they would normally not understand, overcoming prejudices and setting aside cultural obstacles.

Paul’s sermon on Mars Hill during his second missionary journey shows how he could use this knowledge of many cultures, religions, and values to his advantage (17:22-34). He got to know his audience to better understand their worldview. He began his address by establishing rapport, commending them for their interest in spiritual matters, and affirming points of agreement. He then drove his message straight for the gospel. Many still rejected his preaching, but not because he was unprepared or unclear.

When we step out beyond our own “Jerusalem and Judea,” we enter uncomfortable territory. But it need not be insurmountable or unreachable. Like Peter and Paul, we too can learn how to minister cross-culturally. To do so, we need to learn how others think, what they think, and why. We need to find points of contact, connections that give us a platform to share our story and to introduce them to the great story —the saving work of Jesus Christ. Only when we learn to listen well will we be able to speak well.

Guideline 3: Go as far as God will lead you. It’s often said that “where the Lord guides, He provides.” It may sound cliché, but it’s true. We’ve seen God’s guidance and provision in the ministries of Peter and Paul, Barnabas and Silvanus —from Jerusalem and Judea, throughout Samaria, even to Rome and beyond. This divine provision didn’t always come as material support in the form of cash or supplies. In fact, Paul often had to work for his own support as a tentmaker. However, God always provided opportunities, opening doors for evangelism before crowds and kings. He steered the missionaries into places they would never have gone on their own. And He provided them with the right ministry partners at the right times in the right places.

As we seek to serve the Lord beyond our own Jerusalem, Judea, and Samaria, and even in the remotest parts of the earth, we should step out in faith as God leads, trusting that He will never lead us astray and knowing that, like those earliest missionaries in the book of Acts, where He guides, He also provides. Whether you’re the one going or the one sending, never lose sight of God’s own vision for reaching those at the ends of the earth.