Wednesdays are for the New Testament
9/18/24
Bruce, F.F. (1988). "Acts 28" In The Book of Acts (Revised). (pages 495-512). William B. Eerdmans Publishing.
In Acts 28:1, the shipwrecked crew and passengers learned they were on Malta. Though the island was well known, Bruce considers that due to the weather and being away from a normal port the crew would likely not know where they were at first (Bruce 1988, p. 496). Bruce further notes that the island's name is derived from the Canaanite word for "refuge." This is exactly how the island functions in Acts. Verse two describes warm hospitality, including a fire to become warm and dry. In verse three, a snake emerges from a bundle of sticks and bites Paul (Bruce 1988, p. 497). While the term used for the snake is normally associated with venomous snakes, Bruce notes Malta currently is not home to venomous varieties. However, it may have been at the time. The description of the snake coiling onto Paul is not consistent with the normal behavior of venomous types (Bruce 1988, p. 498). The Maltese natives, however, assumed it was venomous and that Paul would die of divine judgment. Since he did not die, they then considered him a god. Bruce notes the similarity to Acts 14:11-19.
Acts 28:7-10 describe hospitality shown by Publius, a leader on the island. Bruce notes the name given is a praenomen and not a term of respect. Paul prayed for Publius' father, who had been sick, and he was healed (Bruce 1988, p. 499). This drew many others who desired healing. Bruce suggests that Luke may have worked as a physician as well, and that some of the honor they received may have been in the form of money. In verse ten, when it was time to continue the journey, the islanders provided them with what would be needed.
Once the journey was resumed from Malta, Acts 28:11-15 describes a voyage to Puteoli, with no further incidents. Paul and his party were greeted and shown hospitality for seven days. It was common for grain ships to dock at Puteoli, near Naples, and at least to discharge any passengers there (Bruce 1988, p. 502). The city was well known and home to Jews and Christians at the time. Bruce considers the seven days' hospitality to coincide with some business the centurion needed to take care of . The gospel had arrived in Rome prior to Paul, as is clear from the presence of Christians greeting him. Bruce further notes that Romans had been written about three years earlier and included greetings to many Christians (Bruce 1988, p. 503).
Paul's living arrangement in Rome was with a Roman soldier to guard him (Acts 28:16). It is possible, in Bruce's opinion, that Luke remained in Rome for a while as well (Bruce 1988, p. 503). Paul was apparently allowed to live in a private residence rather than in a military barracks, but under guard (Bruce 1988, p. 504). Guards were typically chained to the prisoner in shifts of about four hours.
Acts 28:17-22 describe Paul inviting Jews from Rome to meet him, since he was not free to visit their synagogues. He summarized his imprisonment and his work in mild terms, not showing hostility toward the Jews in Jerusalem (Bruce 1988, p. 505). The issue for which he is imprisoned is the resurrection. Bruce notes that the Jewish leaders would be surprised not to know about the case, as news traveled freely. The Jews in Rome knew little about Christianity and wished to learn more (Bruce 1988, p. 506).
Rather than pursuing information about Christianity at that moment, Paul set an appointment with the Jewish leaders on another day (Acts 28:23). Luke notes many people in attendance (Bruce 1988, p. 507). Bruce considers that Paul's exposition of Christianity would not have differed much from the others recorded, but that this account has relatively little detail. There was enough material to take a large portion of the day. While some of th Jews were open to Paul's message, most were not, just as we see in other communities (Bruce 1988, p. 508). Bruce observes that Paul's quotation of Isaiah was commonly used among early Christians to describe the rejection of the gospel by the Jews.
Acts 28:30-31 brings us to a conclusion, that for two years Paul had considerable freedom to proclaim the gospel to anyone who wished to come to him (Bruce 1988, p. 509). Bruce notes that there have been attempts to explain the period of two years' imprisonment in Rome. However, it is not clear. Bruce thinks it possible that it simply took two years for the case to come up before Caesar (Bruce 1988, p. 510). Luke's failure to say anything about the case is also curious. Bruce suggests possibly the outcome was so well known that Luke felt no need to mention it. Bruce surveys a number of other hypotheses, none of which can be proven.
9/18/24
Bruce, F.F. (1988). "Acts 28" In The Book of Acts (Revised). (pages 495-512). William B. Eerdmans Publishing.
In Acts 28:1, the shipwrecked crew and passengers learned they were on Malta. Though the island was well known, Bruce considers that due to the weather and being away from a normal port the crew would likely not know where they were at first (Bruce 1988, p. 496). Bruce further notes that the island's name is derived from the Canaanite word for "refuge." This is exactly how the island functions in Acts. Verse two describes warm hospitality, including a fire to become warm and dry. In verse three, a snake emerges from a bundle of sticks and bites Paul (Bruce 1988, p. 497). While the term used for the snake is normally associated with venomous snakes, Bruce notes Malta currently is not home to venomous varieties. However, it may have been at the time. The description of the snake coiling onto Paul is not consistent with the normal behavior of venomous types (Bruce 1988, p. 498). The Maltese natives, however, assumed it was venomous and that Paul would die of divine judgment. Since he did not die, they then considered him a god. Bruce notes the similarity to Acts 14:11-19.
Acts 28:7-10 describe hospitality shown by Publius, a leader on the island. Bruce notes the name given is a praenomen and not a term of respect. Paul prayed for Publius' father, who had been sick, and he was healed (Bruce 1988, p. 499). This drew many others who desired healing. Bruce suggests that Luke may have worked as a physician as well, and that some of the honor they received may have been in the form of money. In verse ten, when it was time to continue the journey, the islanders provided them with what would be needed.
Once the journey was resumed from Malta, Acts 28:11-15 describes a voyage to Puteoli, with no further incidents. Paul and his party were greeted and shown hospitality for seven days. It was common for grain ships to dock at Puteoli, near Naples, and at least to discharge any passengers there (Bruce 1988, p. 502). The city was well known and home to Jews and Christians at the time. Bruce considers the seven days' hospitality to coincide with some business the centurion needed to take care of . The gospel had arrived in Rome prior to Paul, as is clear from the presence of Christians greeting him. Bruce further notes that Romans had been written about three years earlier and included greetings to many Christians (Bruce 1988, p. 503).
Paul's living arrangement in Rome was with a Roman soldier to guard him (Acts 28:16). It is possible, in Bruce's opinion, that Luke remained in Rome for a while as well (Bruce 1988, p. 503). Paul was apparently allowed to live in a private residence rather than in a military barracks, but under guard (Bruce 1988, p. 504). Guards were typically chained to the prisoner in shifts of about four hours.
Acts 28:17-22 describe Paul inviting Jews from Rome to meet him, since he was not free to visit their synagogues. He summarized his imprisonment and his work in mild terms, not showing hostility toward the Jews in Jerusalem (Bruce 1988, p. 505). The issue for which he is imprisoned is the resurrection. Bruce notes that the Jewish leaders would be surprised not to know about the case, as news traveled freely. The Jews in Rome knew little about Christianity and wished to learn more (Bruce 1988, p. 506).
Rather than pursuing information about Christianity at that moment, Paul set an appointment with the Jewish leaders on another day (Acts 28:23). Luke notes many people in attendance (Bruce 1988, p. 507). Bruce considers that Paul's exposition of Christianity would not have differed much from the others recorded, but that this account has relatively little detail. There was enough material to take a large portion of the day. While some of th Jews were open to Paul's message, most were not, just as we see in other communities (Bruce 1988, p. 508). Bruce observes that Paul's quotation of Isaiah was commonly used among early Christians to describe the rejection of the gospel by the Jews.
Acts 28:30-31 brings us to a conclusion, that for two years Paul had considerable freedom to proclaim the gospel to anyone who wished to come to him (Bruce 1988, p. 509). Bruce notes that there have been attempts to explain the period of two years' imprisonment in Rome. However, it is not clear. Bruce thinks it possible that it simply took two years for the case to come up before Caesar (Bruce 1988, p. 510). Luke's failure to say anything about the case is also curious. Bruce suggests possibly the outcome was so well known that Luke felt no need to mention it. Bruce surveys a number of other hypotheses, none of which can be proven.
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