The Gospel Cannot Be Hindered

Luke ends his thesis in Acts 28:30-31, showing Paul in his rented house welcoming all—Jews or gentiles—who would come to him, and there he preached the Kingdom of God and those things that concerned the Lord, Jesus Christ, with no one forbidding him. Luke shows us that Paul did this for at least two years, and afterward nothing more is written about Paul or anything further about any of the acts of the Apostles. This, I believe, is meant to be the end of Luke’s thesis. It is not an accident than nothing further is written. Acts has a real ending, and it ends here.

 

How Can You Be So Obtuse?

Throughout the day there was, no doubt, and exchange of ideas and questions put forward as Paul spoke to the Jewish assembly at his residence in Rome (Acts 28:23, 30). The problem was that some believed, but, evidently, most did not (Acts 28:24), which was characteristic of the Jewish response throughout Paul’s ministry (Acts 13:45, 48; 14:4; 17:4-5; 18:6-8; 19:8-9). So, I don’t believe the ending in Rome came as a surprise to Paul.

 

Paul’s Argument in Rome

The Jewish leaders in Rome decided to give Paul a hearing (Acts 28:22), and when they decided upon a particular day, they, and it seems many others with them, assembled at Paul’s rented residence for what would be an all day affair (Acts 28:23, cp. 28:30). Luke doesn’t state it clearly, but his choice of words implies that this was not simply Paul preaching, but what occurred was more like a heated debate.

 

Did Rome Know Nothing of Paul

Some critics have pointed out that the text’s “We have neither received letters from Judea concerning you, nor have any of the brethren come here and reported or spoken anything bad about you” (Acts 28:21) is quite unbelievable. However, just as is usually the case, the whole truth cannot be derived from a cursory read of Luke’s account. His record needs to be compared with what we know of Paul’s time in the 1^st century CE, and Luke’s account needs to be tested against what he says elsewhere in his thesis.

 

Paul’s Triumphal Entry

It seems that Luke continues his theme of presenting the final acts of Paul in a similar fashion that he presented those of Jesus in Luke 19:29-40. Just as Jesus had a triumphal entry into the capital of Judea, so Paul, although he is a prisoner of Rome, is presented as having a triumphal journey to the capital of the world (Acts 28:14-16).

 

Paul on the Island of Malta

Once everyone was safely on land, they realized the place was called Melita (known today as Malta). Melita was named by Phoenician sailors, and it is a Canaanite word meaning refuge. Paul’s knowledge of Hebrew would have been especially useful here in that the natives were so friendly and hospitable toward the people. Luke’s reference in Acts 28:1 to the fact they knew the island was called Melita may very well mean it was well named. The sailors may have recognized the island or the natives themselves may have disclosed the name, but it was the kindness and hospitality they had shown the shipwrecked people that Luke seems to mean when he says “they knew that the island was called Melita.”[1]

 

The Gospel and the Voyage to Rome

It has been said that “the tendency to over allegorize” the account should be resisted. Luke’s focus is on the rescue of the passengers from danger, including Paul. There is no proclamation of the Gospel message by Paul, and the pagans on board remain pagans after they arrive on the shore of Malta.”[1] Nevertheless, if this is so, why record anything that occurred in Acts 27? Why not simply begin with Acts 27:1 and let verse-2 begin at Acts 28:12? If what occurs between Acts 27:1 and 28:12 have no meaning for the Gospel, then what meaning would they have for Theophilus (Acts 1:1), to whom Luke wrote in order to offer him a more perfect understanding of the things he had been told (Luke 1:3-4)?