King James Version
Acts 28
31 verses with commentary
Paul on Malta
And when they were escaped, then they knew that the island was called Melita.
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And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold.
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And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand.
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And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live.
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And he shook off the beast into the fire, and felt no harm.
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Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while , and saw no harm come to him, they changed their minds, and said that he was a god.
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In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.
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And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.
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So when this was done, others also, which had diseases in the island, came, and were healed:
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Who also honoured us with many honours; and when we departed, they laded us with such things as were necessary.
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Paul Arrives at Rome
And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux.
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And landing at Syracuse, we tarried there three days.
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Luke's 'we' passages (resuming after 27:1) indicate eyewitness participation. These geographical details demonstrate Acts' historical reliability—Luke records Paul's imprisonment journey with the precision of a travel diary, showing God's sovereignty directing Paul toward Rome despite chains.
And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli:
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This detailed maritime description reflects Luke's physician-precision and establishes chronology. God's providential care extends to weather patterns—the south wind arrived exactly when needed, enabling Paul's progress toward Rome and his destiny to testify before Caesar (23:11).
Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome.
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And so we went toward Rome—After fellowship strengthening, Paul resumed his journey. This pattern recurs throughout Acts: Christian hospitality and community strengthen missionaries for trials ahead. The seven-day stay provided sabbath worship and mutual encouragement before Rome's uncertainties.
And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and The three taverns: whom when Paul saw, he thanked God, and took courage.
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Whom when Paul saw, he thanked God, and took courage (ἔλαβεν θάρσος, elaben tharsos)—Even apostles needed encouragement. The Greek θάρσος (tharsos) means confidence or boldness restored. Their presence confirmed that Paul's ministry in Rome wouldn't be isolated—a believing community awaited. God uses His people to strengthen His servants for coming trials.
And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him.
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Paul Preaches in Rome
And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.
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Who, when they had examined me, would have let me go, because there was no cause of death in me.
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But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.
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For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.
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And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.
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But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.
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And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.
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And some believed the things which were spoken, and some believed not.
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And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,
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This concludes Acts' repeated pattern: Paul preaches in synagogues, some believe, others reject, he turns to Gentiles (13:46, 18:6, 28:28). The Isaiah quotation Jesus himself used (Matthew 13:14-15) explains Israel's unbelief as fulfillment of prophecy, not divine failure. God predicted through Isaiah that many would hear without understanding—judicial hardening following persistent rejection.
Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:
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Jesus applied this to his parables (Matthew 13:14-15), explaining why he taught in stories—to reveal truth to disciples while concealing it from hardened hearts. Paul now uses it to explain Jewish rejection of Messiah. The tragedy isn't lack of evidence but willful blindness. They possessed Scriptures and saw miracles yet refused to believe, fulfilling Isaiah's prophecy.
For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.
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This 'lest' (μήποτε, mēpote) is tragic irony: they avoid healing by rejecting the means of healing. The Greek ἐπιστρέψωσιν (epistrepsōsin, 'be converted') means 'turn back'—they refused the very repentance that would bring God's healing. Paul's final word to Roman Jews diagnosed their fatal pattern: the veil remains when Christ is rejected (2 Corinthians 3:14-16).
Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.
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And that they will hear it (αὐτοὶ καὶ ἀκούσονται)—Emphatic pronoun 'they' contrasts Gentile receptivity with Jewish rejection. This isn't anti-Semitism but prophetic fulfillment (Isaiah 49:6: 'I will also give thee for a light to the Gentiles'). Acts ends on mission notes—Paul in Rome, gospel advancing, Gentiles believing. The church's center shifts from Jerusalem to the nations, exactly as Jesus predicted (Acts 1:8).
And when he had said these words, the Jews departed, and had great reasoning among themselves.
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If original, the verse emphasizes division within the Jewish community over Paul's message—some convicted, others hardened. It parallels earlier scenes where Paul's preaching split Jewish audiences (13:45, 14:4, 17:4-5, 18:6). The great reasoning suggests intense theological debate about whether Jesus is Messiah and whether judgment has come upon Israel for rejecting Him. Even if textually uncertain, the verse reflects the historical reality: Paul's message created crisis within Judaism, forcing decision about Jesus's identity.
And Paul dwelt two whole years in his own hired house, and received all that came in unto him,
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And received all that came in unto him—The phrase ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν (apedecheto pantas tous eisporeuomenous pros auton, 'he was welcoming all who came to him') shows unlimited access. Paul's 'prison' became a ministry hub—visitors, churches, inquirers, skeptics all came. During these two years, Paul wrote Ephesians, Philippians, Colossians, and Philemon (the 'Prison Epistles'), which would shape Christian theology for millennia. Chains didn't stop the gospel; they amplified it (Philippians 1:12-14).
Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.
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With all confidence, no man forbidding him—The final phrase μετὰ πάσης παρρησίας ἀκωλύτως (meta pasēs parrēsias akōlytōs, 'with all boldness, unhinderedly'). Παρρησία means 'boldness, openness, freedom of speech'—Paul held nothing back. Ἀκωλύτως is rare, emphatic: 'without hindrance, unimpeded.' Though chained, Paul preached freely in the empire's capital. The gospel had traveled from Jerusalem to Rome, from Jewish margins to empire's center, from persecution to bold proclamation. Acts ends mid-story because the story continues—in every believer who proclaims Christ 'with all confidence, no man forbidding.'