And So We Came to Rome

Acts 28:1–31 – The Story of the Church: Living Into This Drama in the 21st Century
Seventh Sunday after the Epiphany – February 20, 2022 (am)

This morning we come to the end of our study in the book of Acts. Next Sunday, God willing, Tim Kelly will preach an overview of the whole book, to aid our remembrance and appreciation of what it teaches. But today we finish the text. C.28 is really the denouement (1-28) and conclusion (30-31) following the rising action (1-12), crisis (13-38), and resolution (39-44) in c.27. These two chapters function as a unit chronicling the dramatic story of Paul’s journey to Rome, so exaggerated in opposition that it seems to be saturated in spiritual warfare (cf. Stott 402). And on that point, we probably should note that it was during his stay right here in Rome that he wrote his letter to the Ephesians that concludes with his instruction on how to stand firm in our battles against the cosmic powers over this present darkness (Eph.6:10-18). But also, Luke finishes this account looking ahead to the ongoing evangelization of the Gentile world, from a safe-haven in Rome that wasn’t available in Jerusalem, and with a warning to the Jews from Isa.6 that has been demonstrated, and felt, throughout this record of the life of the early church. Let’s walk through c.18 in three steps.

Through Much Opposition Paul Arrives in Rome – 1-16

If you’ve got to be shipwrecked, you probably couldn’t land in a better place than Paul and the team landed. Luke records they 1 … learned that the island was called Malta. And he went on to say: 2 The native people showed us unusual kindness, for they kindled a fire and welcomed us all, because it had begun to rain and was cold. So, these folk stood out in the cold and rain to build a fire and comfort Paul and 275 others! (27:37)

But they were also superstitious. Dike, the goddess of justice (Longenecker 1090), was venerated on this island. And from their perspective she had caught up with Paul through the venom of a viper (3) even after he’d survived a storm at sea (4). So, they waited for him to die (5). The odd part is that, when he didn’t—reminding us of Lystra (14:8-18) but in reverse this time—6 … they changed their minds and said that he was a god. It’s amazing that these seem to’ve been the only two possibilities, a capital criminal or a god! But, even though Luke didn’t include it, this provided an excellent opening for the gospel, and opportunity I’m sure that Paul and the team didn’t miss. Surely these [healings] of Publius’ father and the rest of the people on the island who had diseases (9) didn’t happen without their being attached to the gospel!

It’s interesting to note that the illness of Publius’ father sounds a lot like one so familiar there that it’s named Malta fever. And it wasn’t until the late nineteenth century that the cause was discovered, a micro-organism that’s found in the milk of Maltese goats. But it was no twenty-four-hour bug. Cases of Malta fever [last] an average of four months, but in some cases [as much as] two or three years (Longenecker 1091). These people would’ve been very thankful to have met Paul, and to have received gospel ministry. Thus, Luke wrote: 10 They also honored us greatly, and when we were about to sail, they put on board whatever we needed.

Still, it was three months later that they set sail from Malta in a ship [from] Alexandria with the twin gods of Castor and Pollux as a figurehead (11), the sons of Jupiter (Zeus), gods of navigation and [the protectors] of [sailors] (Stott 396). With some pretty favorable conditions, they landed first at Syracuse (12), the capital of Sicily, on the eastern coast of that island near the southern tip. Then they sailed to Rhegium (13), the toe of Italy (Longenecker 1093), then through the Strait of Messina and up the western coast of Italy to Puteoli (not far from present-day Naples [13]), where they met some Christian brothers [and sisters] (14). Then finally, after [a week’s] stay there (and sweet fellowship, I’m sure), they traveled by land, mostly on the famous Appian Way (Stott 396), the oldest, straightest, most perfectly made of all the Roman roads (Longenecker 1094), and… came to Rome (14). 15 And the brothers there, when they heard about us, came out as far as the Forum of Appius and Three Taverns to meet us (maybe thirty to forty miles [Stott 396]). On seeing them, Paul thanked God and took courage. Who wouldn’t? 16 And when we came into Rome, Paul was allowed to stay by himself, with the soldier who guarded him (military custody [Stott 396]). And so [they] came to Rome (14).

Paul Dialogues with the Jews regarding the Gospel – 17-31

Three days (17), it would appear, is what Paul allowed for himself and the team to rest and recover from their journey.  Then, as was his custom (17:2), 17 … he called together the local leaders of the Jews, and when they had gathered, he explained the basics of his case to them in summary detail, just affirming that the Jews in Jerusalem had handed him to the Romans wanting him to be executed (17); the Romans didn’t find any basis for that (18); but the Jews couldn’t accept that outcome; so, [he had] to appeal to Caesar. Even so, he has no beef with the Jews (19). But, he said, it’s 20 for this reason [that] I have asked to see you and speak with you, since it is because of the hope of Israel that I am wearing this chain. He’s in custody because he’s devoted to Israel’s hope of a coming Messiah, and he believes that hope has been fulfilled in Jesus. It’s that simple!

Amazingly, these Jews said they’d heard nothing bad from Judea about Paul, but they were interested in hearing from him because they’d heard nothing good about this sect of Jesus (22). So, they agreed on a day to meet, and 23 … they came to him at his lodging in greater numbers. From morning till evening he expounded to them, testifying to the kingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets. At this stage of Paul’s life and ministry, how polished and persuasive must this exposition have been? 24 And some were convinced by what he said, but others disbelieved.

And the statement that pretty much put an end to the discussion was said in response to this [disbelief]. 25 … The Holy Spirit was right in saying to your fathers through Isaiah the prophet: 26 “Go to this people, and say, ‘You will indeed hear but never understand, and you will indeed see but never perceive.’ 27 For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, 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 listen. That’s what did it! Pronouncing judgment on them using Isaiah’s words to their ancestors, Paul affirmed that the salvation they’d long awaited will be sent to the Gentiles due to their dullness of heart to receive it!

This is a stunning statement from Isaiah. It’s God’s description of the ministry Isaiah just agreed to receive. Your calling, Isaiah, is to preach to my people not so that they’ll repent, but so that they’ll be confirmed in their persistent, stubborn disbelief (Isa.6:9-10).

[I]f we ask why those people in Isaiah’s day, or these people in Paul’s, do not understand and [receive the gospel], their unbelief could be attributed (in fact, is attributed [by Isaiah]) [sometimes] to the [preacher’s] preaching, [sometimes] to the direct judgment of God against their persistent sin, and [sometimes] to [their own willful deafness, blindness, and dullness of heart] (Alexander in Stott 399). Isa.6 is quoted by John (12:37-40), by Jesus Himself (Mat.13:13-15), and by Paul here (26-28). And each of these seems best understood as spotlighting a different one of these three emphases. John (12:37) was pointing to the [preacher’s] (Jesus’) preaching. Jesus (Mat.13:11) was pointing to God’s direct judgment. And Paul here (25, 28) is pointing to the people’s obstinacy (Stott 399). Isa.6:9-10 covers all three.

This brings us back to Paul’s amazing statement: 28 Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen. Then Luke’s finish: 30 [Paul] lived there two whole years at his own expense, and welcomed all who came to him, 31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance.

Final Reflections on Luke’s History and Gospel Advance

Let’s look at those in reverse order. It seems… legitimate to argue that the apostle, who was brought to Rome to witness, found his witness expanded, enriched and authenticated by his two-year custody in the city (Stott 402-403). There was the constant flow of people visiting in addition to his [witness] in the presence of Caesar—something unlikely to’ve happen without his being incarcerated. Luke doesn’t record that encounter, but he did record the word of the angel that Paul must stand trial before Caesar (27:24). So, we believe it must’ve happened. But also, we have his prison epistles (Eph., Phi., Col., Phm.) that were written during this season, letters laced with the supreme, sovereign, undisputed and unrivaled lordship of Jesus Christ, and written during a time relatively free of the relentless [busyness] of his typical ministry life (Stott 404).

It really does seem like Paul’s perspective was adjusted, his horizon extended, his vision clarified and his witness enriched by his prison experience (Stott 403). And that seems most clearly exhibited not only by Luke’s description here that he was 31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance, but by his pronouncement of God’s judgment on the disbelieving Jews in Rome and his resulting statement 30 … that this salvation of God has been sent to the Gentiles; they will listen. These are sobering words. And it should matter to us whether they’re really true: do we listen? Israel didn’t. That’s what Isaiah was commissioned to prove.

And about three years before these events, Paul wrote a letter to this Roman church issuing a similar warning, urging them to cling to Christ by faith and not to become proud of the favor they enjoyed with Him, or glib about Israel’s disbelief, which made them like branches lopped off of the tree of saving belief. Listen to Rom.11:17 But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, 18 do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. Salvation has come from the Jews. 19 Then you will say, “Branches were broken off so that I might be grafted in.” 20 That is true. They were broken off because of their unbelief (Isaiah’s prophecy), but you stand fast through faith. So do not become proud, but fear. 21 For if God did not spare the natural branches, neither will he spare you. 22 Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness—there it is. Otherwise you too will be cut off. 23 And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. 24 For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree.

Throughout this book of Acts we’ve seen the rejection of the gospel by the Jewish people to whom Jesus was sent as their promised Messiah. But they didn’t believe. In those days, the Gentiles were listening. Are we listening still today, and clinging by faith to this salvation God has so graciously sent to us?

Conclusion

We have two important and discernible take-always from our study this morning and from this past year, first a warning then a charge.

Press on trusting in Christ alone for salvation. It’s not enough just to hear and appreciate and be impressed by the gospel, or even believe it’s true! We need to recognize and confess and repent of our sin, trusting in Christ alone as our Savior and Lord. And we need to press on in that trust, that belief, that faith. Paul wrote this to the Romans: 12:22 Note then… God’s kindness to you, provided you continue in his kindness. … That’s the warning. True believers endure in their belief, their trust in Christ.

Press on in proclaiming the gospel of Christ. That’s the charge. Peter and then Paul, but also Steven, Barnabas, Timothy, Apollos and others have done just that throughout this record. Now, as this record is coming to a close, Paul is still doing it, with all boldness and without hindrance for the first time in a while. He’s in prison! But he’s [unhindered]! We’ve said from the start that this is not just the story of the early church. It is our story. The subtitle of our whole series had been: The Story of the Church: Living Into This Drama in the 21st Century. This is our history, our  legacy. This book sets our spiritual trajectory. And as we see Paul described in this closing scene, we should find it compelling, alluring—it should draw us in. Is this what we’re doing in our day? Are we continuing this work in celebration of the salvation God has sent to us, and proclaiming it until Christ returns? Do we see ourselves as [bold] and [unhindered] in this work, thankful beyond words for His unspeakable gift?

Now let’s remember and proclaim our Lord’s death today, looking forward to his return.

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Resources

Alexander, J. A. n.d. Commentary on Isaiah. Kindle.

Beale, G. K., and D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. Acts, by I. Howard Marshall, 513-606. Grand Rapids: Baker Academic.

Beveridge, Henry, ed. Commentary upon the Acts of the Apostles, vol. 1, by John Calvin. Translated by Christopher Featherstone.

Bruce, F. F., ed. 1988. The New International Commentary on the New Testament. The book of Acts, revised, by F. F. Bruce. Grand Rapids: Eerdmans.

Carson, D. A., R. T. France, J. A. Motyer, and G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Acts, by Conrad Gempf, 1066-1114. Leicester, Eng.: InterVarsity.

Dockery, David S, ed. 1992. New American Commentary. Vol. 26, Acts, by John B. Polhill. Nashville: Broadman & Holman.

Grudem, Wayne, ed. 2008. ESV Study Bible. Study notes on Acts, 2073-2156, by John B. Polhill. Wheaton: Crossway.

Longman III, Tremper, and David E. Garland, eds. 2007. Expositor’s Bible Commentary, vol. 10, Luke-Acts. Acts, by Richard N. Longenecker, 665-1102. Grand Rapids: Zondervan.

Morris, Leon, ed. 1980. Tyndale New Testament Commentaries. Vol. 5 Acts, by I. Howard Marshall. Downers Grove: InterVarsity.

Stott, John, ed. 1990. The Bible Speaks Today. The Message of Acts, by John Stott. Leicester, Eng.: InterVarsity.

NEXT WEEK: Tim Kelly, An Overview of the Book of Acts