2 The natives showed us uncommon kindness; for they kindled a fire and received us all, because of the present rain and because of the cold.
3 But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat and fastened on his hand.
4 When the natives saw the creature hanging from his hand, they said to one another, “No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live.”
5 However he shook off the creature into the fire, and wasn’t harmed.
6 But they expected that he would have swollen or fallen down dead suddenly, but when they watched for a long time and saw nothing bad happen to him, they changed their minds and said that he was a god.
7 Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us and courteously entertained us for three days.
8 The father of Publius lay sick of fever and dysentery. Paul entered in to him, prayed, and laying his hands on him, healed him.
9 Then when this was done, the rest also who had diseases in the island came and were cured.
10 They also honored us with many honors; and when we sailed, they put on board the things that we needed.
11 After three months, we set sail in a ship of Alexandria which had wintered in the island, whose figurehead was “The Twin Brothers.”
12 Touching at Syracuse, we stayed there three days.
13 From there we circled around and arrived at Rhegium. After one day, a south wind sprang up, and on the second day we came to Puteoli,
14 where we found brothers, and were entreated to stay with them for seven days. So we came to Rome.
15 From there the brothers, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns. When Paul saw them, he thanked God and took courage.
16 When we entered into Rome, the centurion delivered the prisoners to the captain of the guard, but Paul was allowed to stay by himself with the soldier who guarded him.
17 After three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, “I, brothers, though I had done nothing against the people or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans,
18 who, when they had examined me, desired to set me free, because there was no cause of death in me.
19 But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation.
20 For this cause therefore I asked to see you and to speak with you. For because of the hope of Israel I am bound with this chain.”
21 They said to him, “We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you.
22 But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against.”
23 When they had appointed him a day, many people came to him at his lodging. He explained to them, testifying about God’s Kingdom, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening.
24 Some believed the things which were spoken, and some disbelieved.
25 When they didn’t agree among themselves, they departed after Paul had spoken one message: “The Holy Spirit spoke rightly through Isaiah the prophet to our fathers,
26 saying, ‘Go to this people and say, in hearing, you will hear, but will in no way understand. In seeing, you will see, but will in no way perceive.
27 For this people’s heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, hear with their ears, understand with their heart, and would turn again, then I would heal them.’
28 “Be it known therefore to you that the salvation of God is sent to the nations, and they will listen.”
29 When he had said these words, the Jews departed, having a great dispute among themselves.
30 Paul stayed two whole years in his own rented house and received all who were coming to him,
31 preaching God’s Kingdom and teaching the things concerning the Lord Jesus Christ with all boldness, without hindrance.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 28:3–10Then Paul having taken brushwood, laid it on the fire. See how active he is; observe how we nowhere find him doing miracles for the sake of doing them, but only upon emergency. Both during the storm when there was a cause he prophesied, not for the sake of prophesying, and here again in the first instance he lays on brushwood:--nothing for vain display, but (with a simple view) to their being preserved, and enjoying some warmth. … Behold again another hospitable man, Publius, who was both rich and of great possessions: he had seen nothing, but purely out of compassion for their misfortune, he received them, and took care of them. So that he was worthy to receive kindness: wherefore Paul as a requital for his receiving them, "healed him. So when this was done, others also, which had diseases in the island, came, and were healed: who also honored us with many honors; and when we departed, they laded us with such things as were necessary" (v. 9, 10), both us and the rest.
Then Paul having taken brushwood, laid it on the fire. See how active he is; observe how we nowhere find him doing miracles for the sake of doing them, but only upon emergency. Both during the storm when there was a cause he prophesied, not for the sake of prophesying, and here again in the first instance he lays on brushwood:--nothing for vain display, but (with a simple view) to their being preserved, and enjoying some warmth. … Behold again another hospitable man, Publius, who was both rich and of great possessions: he had seen nothing, but purely out of compassion for their misfortune, he received them, and took care of them. So that he was worthy to receive kindness: wherefore Paul as a requital for his receiving them, "healed him. So when this was done, others also, which had diseases in the island, came, and were healed: who also honored us with many honors; and when we departed, they laded us with such things as were necessary" (v. 9, 10), both us and the rest.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 54; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 28:15Such was the eagerness of the brethren, it nothing disconcerted them, that Paul was in bonds. But observe also how Paul himself also was affected after the manner of men. For it says, "he took courage, when he saw the brethren." Although he had worked so many miracles, nevertheless even from sight he received an accession (of confidence). From this we learn, that he was both comforted after the manner of men, and the contrary.
Such was the eagerness of the brethren, it nothing disconcerted them, that Paul was in bonds. But observe also how Paul himself also was affected after the manner of men. For it says, "he took courage, when he saw the brethren." Although he had worked so many miracles, nevertheless even from sight he received an accession (of confidence). From this we learn, that he was both comforted after the manner of men, and the contrary.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 54; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 28:30–31"He discoursed," it says, "with boldness, unhindered" (v. 31): for it is possible to speak with boldness, yet hindered. His boldness nothing checked: but in fact he also spoke unhindered. … But of his affairs after the two years, what say we? … (The writer) leaves the hearer athirst for more: … for to know everything makes the reader dull and jaded. Or else he does this, … not having it in his power to exhibit it from his own personal knowledge. … Why didst thou wish to learn what happened after these two years? Those too are such as these … As in the case of the sky, if thou see one part of it, go where thou wilt thou shalt see it such as this … so is it with Paul. His Acts thou hast seen in part; such are they all throughout, teeming with dangers.
"He discoursed," it says, "with boldness, unhindered" (v. 31): for it is possible to speak with boldness, yet hindered. His boldness nothing checked: but in fact he also spoke unhindered. … But of his affairs after the two years, what say we? … (The writer) leaves the hearer athirst for more: … for to know everything makes the reader dull and jaded. Or else he does this, … not having it in his power to exhibit it from his own personal knowledge. … Why didst thou wish to learn what happened after these two years? Those too are such as these … As in the case of the sky, if thou see one part of it, go where thou wilt thou shalt see it such as this … so is it with Paul. His Acts thou hast seen in part; such are they all throughout, teeming with dangers.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 55; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 28:5The shaking off of the viper is a token of a quiet mind. For we see how greatly fear doth trouble and weaken men; and yet you must not think that Paul was altogether void of fear. For faith doth not make us blockish, as brain-sick men do imagine, when they be out of danger. … But though faith doth not quite take away the feeling of evils, yet it doth temperate the same, lest the godly be more afraid than is meet; that they may always be bold and have a good hope.
The shaking off of the viper is a token of a quiet mind. For we see how greatly fear doth trouble and weaken men; and yet you must not think that Paul was altogether void of fear. For faith doth not make us blockish, as brain-sick men do imagine, when they be out of danger. … But though faith doth not quite take away the feeling of evils, yet it doth temperate the same, lest the godly be more afraid than is meet; that they may always be bold and have a good hope.
John Calvin, Commentaries, on 28:5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 28:2They are called barbarous people, because they did not, in language and customs, conform either to the Greeks or Romans … though otherwise civilized enough, and perhaps in some cases more civil than they. These barbarous people, however they were called so, were full of humanity: They showed us not little kindness. So far were they from making a prey of this shipwreck, as many, I fear, who are called Christian people, would have done, that they laid hold of it as an opportunity of showing mercy. … And verily we have not found greater humanity among Greeks, or Romans, or Christians, than among these barbarous people; and it is written for our imitation, that we may hence learn to be compassionate to those that are in distress and misery … They kindled a fire, in some large hall or other, and they received us everyone - made room for us about the fire, and bade us all welcome, without asking either what country we were of or what religion.
They are called barbarous people, because they did not, in language and customs, conform either to the Greeks or Romans … though otherwise civilized enough, and perhaps in some cases more civil than they. These barbarous people, however they were called so, were full of humanity: They showed us not little kindness. So far were they from making a prey of this shipwreck, as many, I fear, who are called Christian people, would have done, that they laid hold of it as an opportunity of showing mercy. … And verily we have not found greater humanity among Greeks, or Romans, or Christians, than among these barbarous people; and it is written for our imitation, that we may hence learn to be compassionate to those that are in distress and misery … They kindled a fire, in some large hall or other, and they received us everyone - made room for us about the fire, and bade us all welcome, without asking either what country we were of or what religion.
Matthew Henry, Commentary on the Whole Bible, on 28:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 28:19–23This was all he aimed at in this appeal; not to accuse his nation, but only to vindicate himself. Every man has a right to plead in his own defence, who yet ought not to find fault with his neighbours. It is an invidious thing to accuse, especially to accuse a nation, such a nation. Paul made intercession for them, but never against them. … "For this cause I have called for you, not to quarrel with you, … but to see you and speak with you as my countrymen, and men that I would keep up a correspondence with, because for the hope of Israel I am bound with this chain." … He was very long; for he continued his discourse, and it should seem to have been a continued discourse, from morning till evening; perhaps it was a discourse eight or ten hours long. The subject was curious - he was full of it - it was of vast importance - he was in good earnest, and his heart was upon it - he knew not when he should have such another opportunity, and therefore, without begging pardon for tiring their patience, he kept them all day
This was all he aimed at in this appeal; not to accuse his nation, but only to vindicate himself. Every man has a right to plead in his own defence, who yet ought not to find fault with his neighbours. It is an invidious thing to accuse, especially to accuse a nation, such a nation. Paul made intercession for them, but never against them. … "For this cause I have called for you, not to quarrel with you, … but to see you and speak with you as my countrymen, and men that I would keep up a correspondence with, because for the hope of Israel I am bound with this chain." … He was very long; for he continued his discourse, and it should seem to have been a continued discourse, from morning till evening; perhaps it was a discourse eight or ten hours long. The subject was curious - he was full of it - it was of vast importance - he was in good earnest, and his heart was upon it - he knew not when he should have such another opportunity, and therefore, without begging pardon for tiring their patience, he kept them all day
Matthew Henry, Commentary on the Whole Bible, on 28:17–22 and 28:23–29; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Acts 28:31No man forbidding him - Such was the victory of the word of God. While Paul was preaching at Rome, the Gospel shone with its highest lustre. Here therefore the Acts of the Apostles end; and end with great advantage. Otherwise St. Luke could easily have continued his narrative to the apostle's death.
No man forbidding him - Such was the victory of the word of God. While Paul was preaching at Rome, the Gospel shone with its highest lustre. Here therefore the Acts of the Apostles end; and end with great advantage. Otherwise St. Luke could easily have continued his narrative to the apostle's death.
John Wesley, Explanatory Notes upon the New Testament, on 28:31; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Acts 28:30–31Thus closes this most precious monument of the beginnings of the Christian Church in its march from east to west, among the Jews first, whose center was Jerusalem; next among the Gentiles, with Antioch for its headquarters; finally, its banner is seen waving over imperial Rome, foretokening its universal triumphs. … Had the case come on for hearing during this period, much more if it had been disposed of, it is hardly conceivable that the History should have closed as it does. But if, at the end of this period, the Narrative only wanted the decision of the case, while hope deferred was making the heart sick (Pro 13:12), and if, under the guidance of that Spirit whose seal was on it all, it seemed of more consequence to put the Church at once in possession of this History than to keep it back indefinitely for the sake of what might come to be otherwise known, we cannot wonder that it should be wound up as it is in its two concluding verses.
Thus closes this most precious monument of the beginnings of the Christian Church in its march from east to west, among the Jews first, whose center was Jerusalem; next among the Gentiles, with Antioch for its headquarters; finally, its banner is seen waving over imperial Rome, foretokening its universal triumphs. … Had the case come on for hearing during this period, much more if it had been disposed of, it is hardly conceivable that the History should have closed as it does. But if, at the end of this period, the Narrative only wanted the decision of the case, while hope deferred was making the heart sick (Pro 13:12), and if, under the guidance of that Spirit whose seal was on it all, it seemed of more consequence to put the Church at once in possession of this History than to keep it back indefinitely for the sake of what might come to be otherwise known, we cannot wonder that it should be wound up as it is in its two concluding verses.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 28:31; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Acts 28
Acts 28:2–31, World English Bible
Acts 28 in the Bible · Told in the Story: Chapter 31, Rome
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 28:3–10Then Paul having taken brushwood, laid it on the fire. See how active he is; observe how we nowhere find him doing miracles for the sake of doing them, but only upon emergency. Both during the storm when there was a cause he prophesied, not for the sake of prophesying, and here again in the first instance he lays on brushwood:--nothing for vain display, but (with a simple view) to their being preserved, and enjoying some warmth. … Behold again another hospitable man, Publius, who was both rich and of great possessions: he had seen nothing, but purely out of compassion for their misfortune, he received them, and took care of them. So that he was worthy to receive kindness: wherefore Paul as a requital for his receiving them, "healed him. So when this was done, others also, which had diseases in the island, came, and were healed: who also honored us with many honors; and when we departed, they laded us with such things as were necessary" (v. 9, 10), both us and the rest.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 54; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 28:15Such was the eagerness of the brethren, it nothing disconcerted them, that Paul was in bonds. But observe also how Paul himself also was affected after the manner of men. For it says, "he took courage, when he saw the brethren." Although he had worked so many miracles, nevertheless even from sight he received an accession (of confidence). From this we learn, that he was both comforted after the manner of men, and the contrary.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 54; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 28:30–31"He discoursed," it says, "with boldness, unhindered" (v. 31): for it is possible to speak with boldness, yet hindered. His boldness nothing checked: but in fact he also spoke unhindered. … But of his affairs after the two years, what say we? … (The writer) leaves the hearer athirst for more: … for to know everything makes the reader dull and jaded. Or else he does this, … not having it in his power to exhibit it from his own personal knowledge. … Why didst thou wish to learn what happened after these two years? Those too are such as these … As in the case of the sky, if thou see one part of it, go where thou wilt thou shalt see it such as this … so is it with Paul. His Acts thou hast seen in part; such are they all throughout, teeming with dangers.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 55; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 28:5The shaking off of the viper is a token of a quiet mind. For we see how greatly fear doth trouble and weaken men; and yet you must not think that Paul was altogether void of fear. For faith doth not make us blockish, as brain-sick men do imagine, when they be out of danger. … But though faith doth not quite take away the feeling of evils, yet it doth temperate the same, lest the godly be more afraid than is meet; that they may always be bold and have a good hope.
John Calvin, Commentaries, on 28:5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 28:2They are called barbarous people, because they did not, in language and customs, conform either to the Greeks or Romans … though otherwise civilized enough, and perhaps in some cases more civil than they. These barbarous people, however they were called so, were full of humanity: They showed us not little kindness. So far were they from making a prey of this shipwreck, as many, I fear, who are called Christian people, would have done, that they laid hold of it as an opportunity of showing mercy. … And verily we have not found greater humanity among Greeks, or Romans, or Christians, than among these barbarous people; and it is written for our imitation, that we may hence learn to be compassionate to those that are in distress and misery … They kindled a fire, in some large hall or other, and they received us everyone - made room for us about the fire, and bade us all welcome, without asking either what country we were of or what religion.
Matthew Henry, Commentary on the Whole Bible, on 28:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 28:19–23This was all he aimed at in this appeal; not to accuse his nation, but only to vindicate himself. Every man has a right to plead in his own defence, who yet ought not to find fault with his neighbours. It is an invidious thing to accuse, especially to accuse a nation, such a nation. Paul made intercession for them, but never against them. … "For this cause I have called for you, not to quarrel with you, … but to see you and speak with you as my countrymen, and men that I would keep up a correspondence with, because for the hope of Israel I am bound with this chain." … He was very long; for he continued his discourse, and it should seem to have been a continued discourse, from morning till evening; perhaps it was a discourse eight or ten hours long. The subject was curious - he was full of it - it was of vast importance - he was in good earnest, and his heart was upon it - he knew not when he should have such another opportunity, and therefore, without begging pardon for tiring their patience, he kept them all day
Matthew Henry, Commentary on the Whole Bible, on 28:17–22 and 28:23–29; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Acts 28:31No man forbidding him - Such was the victory of the word of God. While Paul was preaching at Rome, the Gospel shone with its highest lustre. Here therefore the Acts of the Apostles end; and end with great advantage. Otherwise St. Luke could easily have continued his narrative to the apostle's death.
John Wesley, Explanatory Notes upon the New Testament, on 28:31; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Acts 28:30–31Thus closes this most precious monument of the beginnings of the Christian Church in its march from east to west, among the Jews first, whose center was Jerusalem; next among the Gentiles, with Antioch for its headquarters; finally, its banner is seen waving over imperial Rome, foretokening its universal triumphs. … Had the case come on for hearing during this period, much more if it had been disposed of, it is hardly conceivable that the History should have closed as it does. But if, at the end of this period, the Narrative only wanted the decision of the case, while hope deferred was making the heart sick (Pro 13:12), and if, under the guidance of that Spirit whose seal was on it all, it seemed of more consequence to put the Church at once in possession of this History than to keep it back indefinitely for the sake of what might come to be otherwise known, we cannot wonder that it should be wound up as it is in its two concluding verses.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 28:31; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.