Acts 28 | |
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Romans 1 → | |
Book | Acts of the Apostles |
Category | Church history |
Christian Bible part | New Testament |
Order in the Christian part | 5 |
Acts 28 is the twenty-eighth and final chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the journey of Paul from Malta to Italy until he is at last settled in Rome. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. [1]
The original text was written in Koine Greek. This chapter is divided into 31 verses.
Some early manuscripts containing the text of this chapter are:
This chapter mentions or alludes to the following places (in order of appearance):
The text refers to Μελίτη (melitē), [4] which is generally acknowledged to mean the island of Malta. It has also been argued that the Dalmatian island of Meleda in the Adriatic Sea, known as Melita Illyrica, was the location. This reading was first put forward in the tenth century by Constantine the Porphyrogenite, and was advocated later by a Dalmatian monk, Padre Georgi, who was a native of Meleda. [5] William Robertson Nicoll argues that "there is no need... to refute [this] view", dismissing Georgi's argument because he was "no doubt jealous for the honour of his birthplace and his monastery". [5]
The inhabitants of the island are called barbaroi in Greek, the standard term for non-Greek speakers. They originally came from Carthage and their native language was Punic. [6] The castaways were brought to a local landowner with the common Roman praenomen, Publius (verse 7), whose Maltese title as 'first man' is attested from ancient inscriptions found in the island. [6] The healing of Publius's sick father (verse 8) recalls Jesus' healing of Peter's mother-in-law, and as in the gospels, prompts other islanders to come for healing (verse 9), indicating that 'God whom Paul serves (Acts 27:23) is still with him' and that 'the whole shipwreck incident has served to load him with honor' (verse 10). [6]
From the Biblos Interlinear Bible: [8]
hoi | de | prosedokōn | auton | mellein | pimprasthai | ē | katapiptein | aphnō | nekron |
οἱ | δὲ | προσεδόκων | αὐτὸν | μέλλειν | πίμπρασθαι | ἢ | καταπίπτειν | ἄφνω | νεκρόν |
- | but | they were expecting | him | to be going | to become inflamed | or | to fall down | suddenly | dead |
epi | poly | de | autōn | prosdokōntōn | kai | theōrountōn | mēden | atopon | eis | auton | ginomenon |
ἐπὶ | πολὺ | δὲ | αὐτῶν | προσδοκώντων | καὶ | θεωρούντων | μηδὲν | ἄτοπον | εἰς | αὐτὸν | γινόμενον |
after a while | great | however | they | expecting | and | seeing | nothing | amiss | to | him | happening |
metabalomenoi | elegon | auton | einai | theon |
μεταβαλόμενοι | ἔλεγον | αὐτὸν | εἶναι | θεόν |
having changed their opinion | said | he | was | a god |
For comparison, see John 1:1.[ clarification needed ]
The islanders regarded "Paul's imperviousness to snakebite" as a sign of his divine status. This was a common attitude among both Greek-speaking people and 'barbarians' (Greek: barbaroi for "non-Greek speaking people"). [6] Chariton of Aphrodisias wrote in his historical novel, Callirhoe (mid first century CE, roughly contemporary with Acts), about a pirate who was saved from shipwreck, who then claimed divine intervention. [9] In this case the pirate was saved so that he could receive a just punishment for his crimes.
The Ethiopic version of Acts adds after "Paul went in to him and prayed", "and he entreated him to put his hand upon him" meaning either that Publius asked this favor on behalf of his father, or the Publius' father himself asked this. [12]
An Alexandrian ship wintered in the island gives weight to the identification of 'Melita' with Malta, on the usual line of sea travel from Alexandria to Italy, while the other suggestion, Meleda was far out of the way. [13] The ship stopped in the ports along the east coast of Sicily and the 'toe' of Italy (verses 12–13), featured prominently in ancient Greek writings of voyages to the area, but thereafter the account prefers the Italian names, such as "Puteoli" instead of the Greek Dicaearchia. [14] In Rome there were already 'brothers' (verse 15; NRSV: 'believers') who came out to provide Paul a ceremonial escort along the Appian Way leading into the city. Verse 16 reminds that Paul was still a prisoner with limited liberty. [6]
Paul finally reached Rome, after a long journey starting in Acts 20:21 and, as a faithful Jew, he started by approaching the leaders of the Jewish community in Rome to request a fair hearing on his gospel. [21] Significantly, the Jewish community in Rome shows an open-minded attitude (verse 22) with no sign of the animosity which Paul has encountered in Asia Minor (Acts 21:27–28), while Paul called the leaders of the community as 'brothers' (verse 17), and assured them that his appeal to Caesar does not imply any disloyalty to 'my nation' (verse 19), hoping to get them on his side before word arrived from Jerusalem (verse 21). The community saw Paul's teaching as related to the 'sect which is spoken against' (verse 21, cf. Luke 2:34), but they want to decide themselves (verse 22) as Paul preach to them in similar way as in all his trials, using the term 'hope of Israel' (as he said to Agrippa in Acts 26:6–8) to refer the 'waiting for the consolation of Israel' for those in the temple (Luke 2:25–38). [2]
The content of Paul's preaching to the local community was not recorded, but it can be inferred as a repetition of the arguments presented elsewhere in the book of Acts (verse 23). [2] Some listeners were 'convinced' (verse 24), but the overall state of the community at that time was 'disharmony' (verse 25, from Greek asymphonoi, "disagreed"). [2] The prophecy in Isaiah 6:9–10 was cited (verses 26–27) to reflect Jewish rejection of Jesus as a tragic failure of 'this people' to 'take advantage of the proffered 'salvation' (verse 28: picking up earlier allusions to Isaiah in Acts 26:12—23 ), and related to Simeon's prophecy in Luke 2:30 (cf. Luke's citation in the parable of the sower (Luke 8:10 ) with Matthew 13:14–15 ; Mark 4:12 ). [2] The final two verses of the chapter record Paul's continued witness to 'all who came' (that is, Jews as well as Gentiles, verse 30) over a two-year period with the confidence that the 'proclamation of the gospel will go on into an uncertain future with all boldness and without hindrance' (verse 31). [2]
There is a repeated pattern: 'Jewish rejection of the gospel leads to an emphasis on Gentile inclusion' (Acts 13:44-47). [23]
The narrative of Acts ends with Paul:
Luke 24 is the twenty-fourth and final chapter of the Gospel of Luke in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles. This chapter records the discovery of the resurrection of Jesus Christ, his appearances to his disciples and his ascension into heaven.
Matthew 8 is the eighth chapter of the Gospel of Matthew in the New Testament and continues the narrative about Jesus' ministry in Galilee previously described in Matthew 4:23–25. It follows on from the Sermon on the Mount, noting in its opening verse that Jesus had come down from the mountain where he had been teaching. There is a renewed focus in this chapter on Jesus' ministry of healing.
Luke 19 is the nineteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records Jesus' arrival in Jericho and his meeting with Zacchaeus, the parable of the minas and Jesus' arrival in Jerusalem. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Luke 20 is the twentieth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the teaching of Jesus Christ in the temple in Jerusalem, especially his responses to questions raised by the Pharisees and Sadducees. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Acts 15 is the fifteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records "the first great controversy in the records of the Christian Church", concerning the necessity of circumcision, Paul and Barnabas traveling to Jerusalem to attend the Council of Jerusalem and the beginning of Paul's second missionary journey. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 17 is the seventeenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It continues the second missionary journey of Paul, together with Silas and Timothy: in this chapter, the Christian gospel is preached in Thessalonica, Berea and Athens. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 1 is the first chapter of the Acts of the Apostles in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition affirmed that Luke composed this book as well as the Gospel of Luke. This chapter functions as a transition from the "former account" with a narrative prelude, repeated record of the ascension of Jesus Christ with more detail and the meeting of Jesus' followers, until before Pentecost.
Acts 5 is the fifth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the growth of the early church and the obstacles it encountered. The book containing this chapter is anonymous but early Christian tradition affirmed that Luke composed this book as well as the Gospel of Luke. The contents of this chapter include the history of Ananias and Sapphira, an account of the miraculous power and dignity of the Apostles, their imprisonment and liberation, examination before the Sanhedrin, and scourging, and finally Gamaliel's advice to the Sanhedrin.
Acts 6 is the sixth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the institution of the first seven deacons, and the work of one of them, Stephen. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. Joseph T. Lienhard refers to a "Stephen cycle" evident in the deliberate connection between the institution of the seven and the narrative about Stephen in this chapter and chapter 7.
Acts 7 is the seventh chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the address of Stephen before the Sanhedrin and his execution outside Jerusalem, and introduces Saul. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 8 is the eighth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the burial of Stephen, the beginnings of Christian persecution, the spread of the Gospel of Jesus Christ to the people of Samaria and the conversion of an Ethiopian official. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. Parts of this chapter may have been drawn from an earlier "Philip cycle of stories" used by Luke in assembling his material.
Acts 13 is the thirteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the first missionary journey of Paul and Barnabas to Cyprus and Pisidia. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke. From this point onwards, except for the Council held in Jerusalem, Luke's narrative focusses on Paul, his ministry, and the events of his life.
Acts 16 is the sixteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the start of the second missionary journey of Paul, together with Silas and Timothy. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 19 is the nineteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records part of the third missionary journey of Paul, focussing on his time spent in Ephesus. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 20 is the twentieth chapter of the Acts of the Apostles in the Christian New Testament of the Bible. It records the third missionary journey of Paul the Apostle. The narrator and his companions ("we") play an active part in the developments in this chapter. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this book as well as the Gospel of Luke.
Acts 21 is the twenty-first chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the end of Paul's third missionary journey and his arrival and reception in Jerusalem. The narrator and his companions ("we") play an active part in the developments in this chapter. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 22 is the twenty-second chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the events leading to Paul's imprisonment in Jerusalem. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 23 is the twenty-third chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the period of Paul's imprisonment in Jerusalem and then in Caesarea. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Acts 27 is the twenty-seventh chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the journey of Paul from Caesarea heading to Rome, but stranded for a time in Malta. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
Romans 15 is the fifteenth chapter of the Epistle to the Romans in the New Testament of the Christian Bible. It is authored by Paul the Apostle, while he was in Corinth in the mid-50s AD, with the help of an amanuensis (secretary), Tertius, who adds his own greeting in Romans 16:22. According to Martin Luther,
In chapter 15, St. Paul cites Christ as an example to show that we must also have patience with the weak, even those who fail by sinning publicly or by their disgusting morals. We must not cast them aside but must bear with them until they become better. That is the way Christ treated us and still treats us every day; he puts up with our vices, our wicked morals and all our imperfection, and he helps us ceaselessly. Finally Paul prays for the Christians at Rome; he praises them and commends them to God. He points out his own office and the message that he preaches. He makes an unobtrusive plea for a contribution for the poor in Jerusalem. Unalloyed love is the basis of all he says and does.