Chapter 28

…having been brought safely from the ship, …then they learned that the island is called Melite. The natives showed us no ordinary kindness; for they kindled a fire and welcomed us all, because of the rain that had come on and because of the cold. 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. And when the natives saw the creature hanging from his hand, they said to one another: Surely this man is a murderer, whom, though he has been brought safe from the sea, Justice has not permitted to live. But he shook off the creature into the fire and suffered no harm. While Paul was gathering brushwood, the viper that fastened on him inflicted no injury, because the holy man was a fulfiller of the faith. For when the serpent sank its teeth into the Apostle’s hand and did not find there the softness of sin, it leaped away at once and cast itself into the fire, as though seeking punishment for itself.

Acts 28:4. …the creature hanging from his hand, they said to one another: …as though exacting justice upon itself. We, however, are afraid of wild beasts, because we do not possess the full armor of virtue. ‘They said to one another.’ Notice how natural judgment is well-articulated even among barbarians: they do not condemn outright, but speak among themselves with a sense of respect and compassion.

Acts 28:6. But they were expecting that he would swell up, or suddenly fall down dead; yet when they had waited a long time and saw nothing untoward happen to him, they changed their minds and said that he was a god. ‘Swell up’—that is, to burst, to be torn apart. ‘And when they had waited a long time.’ The sign did not occur at once, but the people lingered over some time; thus there was no deception or sleight of hand. ‘And they said that he was a god,’ since they had the custom of regarding everyone who did something extraordinary as a god—just as in old times they named as gods those who, whether by extraordinary strength performed greater feats than their contemporaries, such as Heracles, or who by magic amazed the onlookers, such as Simon in Samaria.

Acts 28:7–10. Now in the region around that place were estates belonging to the chief man of the island, named Publius, who received us and entertained us hospitably for three days. It happened that the father of Publius was lying sick with fever and dysentery; Paul went in to him, and after praying and laying his hands on him, healed him. After this had happened, the rest also on the island who had diseases came and were cured; and they honored us with many honors, and when we set sail they provided us with what we needed. Publius was hospitable; for though he knew nothing about them, but was moved only by their misfortune, he took pity on them and received and cared for two hundred and eighty souls, reckoning this as gain for himself. ‘The father of Publius was confined with dysentery and fever.’ Dysentery, a disease hard to cure, having received healing through Paul, led many to faith in Christ.

Acts 28:11–14. After three months we put to sea in a ship of Alexandria that had wintered at the island, with the figurehead of the Dioscuri. And putting in at Syracuse, we stayed three days. From there we sailed around and arrived at And after one day, when a south wind sprang up, we came on the second day to Puteoli. There we found brothers and were invited to stay with them seven days; and so we came to Rome. ‘With the figurehead of the Dioscuri.’ For it was always somewhat the custom, especially on the ships of the Alexandrians, to have such paintings at the prow, on the right and on the left. And since it was likely, idolatry prevailing at that time, that the Dioscuri were painted on the ship, it follows accordingly that the shipowner was a foreigner and an idolater—as Isaiah somewhere says: ‘They shall fly in the ships of foreigners, plundering the sea together.’

Acts 28:15–16. And from there the brothers, when they heard about us, came out to meet us as far as the Forum of Appius and the Three Taverns. On seeing them, Paul gave thanks to God and took courage. And when we came to Rome, the centurion delivered the prisoners to the commander of the camp. ‘As far as the Forum of Appius.’ This signifies certain places before Rome: the one having, as is likely, some statue of Appius, and called a ‘forum’ from that—just as even now the statues of emperors are called fora. And that of the Taverns hints at the use of certain inns or shops, so named in the Roman tongue.

Acts 28:17–18. But Paul was permitted to stay by himself, with the soldier who guarded him. And it happened after three days that Paul called together the leading men of the Jews. When they had come together, he said to them: Men and brothers, although I have done nothing against the people or the customs of our fathers, I was delivered a prisoner from Jerusalem into the hands of the Romans, who, when they had examined me, wished to release me, because there was no cause of death in me. ‘Paul took courage.’ Although he had performed so many signs, yet he received an added encouragement from the very sight of the brothers. And from this we learn that he was both comforted in a human way and also affected by the opposite. ‘But to Paul it was permitted.’ Paul was now held in such respect that he was even allowed to stay by himself. For if even before this they had treated him kindly, much more so now. ‘With the soldier who guarded him’—so that it should not even be possible for him to undergo any plot. Thus they were not guarding him, but rather guarding against anything unpleasant happening to him.

Acts 28:19–20. But since the Jews objected, I was compelled to appeal to Caesar—not that I had anything of which to accuse my nation. For this reason, then, I have called you, to see you and to speak with you; for it is on account of the hope of Israel that I am bound with this chain. Since Paul knew that it was altogether improper to be brought to trial at all, and especially before an unbeliever, he defends himself on both counts: namely, that he had not acted against what is lawful, but on the contrary had been falsely accused and charged by the Jews; and that he had not appealed to Caesar of his own will, but because they themselves had given the occasion for it, in that they did not see fit either to judge him by the law of the Church or to submit to the lawful decisions of the authorities. The authorities wished to release him; but they did not release him, because the Jews objected. What then? Did you appeal to Caesar in order to accuse them? No, he says, but in order to escape the danger. ‘For it is on account of the hope of Israel that I am bound with this chain.’ That is, there was one hope of salvation left to the Jews from the Scriptures—Christ; and by preaching Him, I came into this condition of bonds.

Acts 28:21. And they said to him: We have neither received letters about you from Judea, nor has any of the brothers who came reported or said anything bad about you. But we think it right to hear from you what you think. Before Paul arrived in Rome, the Jews had been instructed not to receive the preaching about Christ—and not only the Jews of Rome, but all the Jews throughout the earth. And whence is this known? In the writings of the ancients we find that the priests, scribes, and elders dwelling in Jerusalem, drafting letters, sent them out into all the nations to the Jews everywhere, slandering the teaching of Christ as foreign to God, and urging by their letters that it should not be received. This very thing the prophecy of Isaiah seems also to signify: ‘Woe to the land, with the wings of ships, beyond the rivers of Ethiopia, sending hostages over the sea and letters of papyrus upon the water.’ By this it is signified that even beyond the land of the Ethiopians and the ends of the earth the noise of the wickedness of those dwelling in Judea went forth, by means as it were of flying ships; and their apostles, carrying letters of papyrus, sailing over the waters and traversing the sea, ran through all the earth, slandering the word about our Savior. And even now it is the custom among the Jews to call ‘apostles’ those who carry the circular letters from their rulers. And the following part of the prophecy—‘go, swift messengers, to a strong and patient nation’—is spoken of the disciples of our Savior, whom, because they are evangelists to all people, it called ‘swift angels,’ in contrast to the Jewish apostles it had mentioned.

Acts 28:22–24. For concerning this sect we know that everywhere it is spoken against. And having appointed him a day, many more came to him at his lodging; to whom he expounded, testifying to the kingdom of God and persuading them about Jesus, from both the law of Moses and the prophets, from morning until evening. And some were persuaded by what was said, but others did not believe. The Jews call faith in Christ a ‘sect.’ But behold, even the Jews testify that Christ has been preached everywhere, even if not all accept the preaching, but some Jews, or even Greeks, speak against it.

Acts 28:25. And being in disagreement with one another, they began to depart, after Paul had spoken one word: Rightly did the Holy Spirit speak through Isaiah the prophet to our fathers, saying: Notice how they do not now weave plots against him. For in Judea they were as if in a position of tyranny; but here, even when reviled by him, they dare to say nothing in reply. For matters concerning him were no longer entrusted to their authority. ‘Rightly did the Holy Spirit speak.’ Here Paul deals a decisive blow to those who say that the Holy Spirit is a servant of the Father, because he calls the Holy Spirit the Lord who sits ‘upon a throne high and exalted,’ whom Isaiah saw; for the Holy Spirit is consubstantial with the Father and the Son, and shares equal authority with them.

Acts 28:26–28. Go to this people and say: By hearing you will hear, and will not understand; and seeing you will see, and will not perceive. For the heart of this people has grown dull, and with their ears they have heard with difficulty, and they have closed their eyes, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I should heal them. Therefore let it be known to you that the salvation of God has been sent to the nations; they also will hear.

Acts 28:29. And when he had said these things, the Jews departed, having much dispute among themselves. They did this, he says, stopping their ears and closing their eyes, ‘lest they should turn and I should heal them’—by which he indicates their intensified wickedness and their eager turning away. And he says this, drawing them on and provoking them, and showing that if they turn, He will heal them. ‘For the heart of this people has grown dull.’ This is not said as though God—who wishes all to be saved and to come to the knowledge of the truth—were striving that they should not see, as though begrudging that they should hear; rather, we are accustomed to speak in this way of people who withdraw and do not wish to hear the word of salvation. Such a person flees and turns away his hearing, fearing lest he should hear a word that would convert him and hold him back from his evil.

Acts 28:30–31. And Paul remained two whole years in his own rented dwelling, and welcomed all who came to him, preaching the kingdom of God and teaching the things concerning the Lord Jesus Christ with all boldness and without hindrance. Not like that man of Sinope [Diogenes], who was wrapped in rags and lived in a jar—who needlessly astonished many but benefited no one. Paul did none of these things, for he had no regard for vainglory. On the contrary, he clothed himself with all decorum, dwelt continually in a house, and displayed all exactness in the rest of his virtue—the very exactness which the Cynic despised, living licentiously and behaving shamefully in public, and dragged about by his madness for glory. For if anyone should seek the reason for his dwelling in the jar, he would find no other reason than vainglory alone. But Paul even paid rent for the dwelling in which he stayed in Rome.