Acts 28:17

KJV

¶ 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.

KJV (with Strong's)

And {G1161} it came to pass {G1096}, that after {G3326} three {G5140} days {G2250} Paul {G3972} called {G4779} the chief {G4413}{G5607} of the Jews {G2453} together {G4779}: and {G1161} when they {G846} were come together {G4905}, he said {G3004} unto {G4314} them {G846}, Men {G435} and brethren {G80}, though I {G1473} have committed {G4160} nothing {G3762} against {G1727} the people {G2992}, or {G2228} customs {G1485} of our fathers {G3971}, yet was I delivered {G3860} prisoner {G1198} from {G1537} Jerusalem {G2414} into {G1519} the hands {G5495} of the Romans {G4514}.

Complete Jewish Bible

After three days Sha’ul called a meeting of the local Jewish leaders. When they had gathered, he said to them: “Brothers, although I have done nothing against either our people or the traditions of our fathers, I was made a prisoner in Yerushalayim and handed over to the Romans.

Berean Standard Bible

After three days, he called together the leaders of the Jews. When they had gathered, he said to them, “Brothers, although I have done nothing against our people or the customs of our fathers, I was taken prisoner in Jerusalem and handed over to the Romans.

American Standard Version

And it came to pass, that after three days he called together those that were the chief of the Jews: and when they were come together, he said unto them, I, brethren, though I had done nothing against the people, or the customs of our fathers, yet was delivered prisoner from Jerusalem into the hands of the Romans:

Commentary

### SUMMARY
Acts 28:17 records Paul's proactive initiative upon arriving in Rome as a prisoner. After three days, he convenes the leading members of the Jewish community to explain the circumstances of his arrest and transport, asserting his innocence against any charges of violating Jewish law or customs, and clarifying that his delivery into Roman hands was a result of actions by his own people in Jerusalem. This pivotal meeting sets the stage for Paul's final ministry in the imperial capital.

### CONTEXT
* **Literary Context:** This verse marks a significant turning point in the book of Acts, bringing Paul's long and arduous journey to Rome to its culmination. Following a divine promise that he would testify in Rome ([Acts 23:11](/acts/23-11 "God's Promise to Paul Regarding Rome")), and a series of dramatic events including plots against his life, trials before Roman governors, and a perilous shipwreck, Paul finally arrives in the capital. [Acts 28:11-16](/acts/28-11-16 "Paul's Arrival in Rome") describes the final leg of this journey and his initial reception under house arrest. Acts 28:17 thus immediately follows Paul's arrival and his being granted relatively lenient conditions, setting the stage for his engagement with the local Jewish community, a consistent pattern throughout his missionary journeys. The subsequent verses ([Acts 28:18-29](/acts/28-18-29 "Paul's Ministry to the Jews in Rome")) detail the content of his discourse with them and their varied reactions.

* **Historical & Cultural Context:** Rome, at this time, was the undisputed center of the Roman Empire, a melting pot of cultures and religions, including a significant and established Jewish diaspora community. These Jews, though living far from Jerusalem, maintained strong ties to their heritage, the Temple, and the Mosaic Law. Paul, as a Roman citizen and a Jew, understood the importance of addressing the Jewish leadership first, a practice he had followed in many cities (e.g., [Acts 13:5](/acts/13-5 "Paul and Barnabas Preach in Synagogues"), [Acts 17:1-2](/acts/17-1-2 "Paul Preaches in Thessalonica")). His status as a "prisoner" (G1198, _désmios_) meant he was under guard but, in this case, allowed to live in his own rented dwelling with a soldier ([Acts 28:16](/acts/28-16 "Paul's House Arrest in Rome")), indicating a less restrictive form of custody, likely reflecting his Roman citizenship and the lack of a clear criminal charge against him from the Roman authorities. His reference to "customs of our fathers" (G1485, _éthos_) speaks to the deep reverence for ancestral traditions and the Mosaic Law that defined Jewish identity, making his assertion of innocence on this front crucial for any productive dialogue.

* **Key Themes:** This verse highlights several enduring themes in Acts. Firstly, **Divine Sovereignty and the Spread of the Gospel:** Despite Paul's imprisonment, God's plan to bring the gospel to Rome is fulfilled, demonstrating that even adversity serves His purposes. Paul's arrival in Rome, though as a prisoner, was foretold by the Lord Himself in [Acts 23:11](/acts/23-11 "God's Promise to Paul Regarding Rome"). Secondly, **Paul's Unwavering Commitment to His Jewish Heritage and People:** Even as the Apostle to the Gentiles, Paul consistently sought to engage his Jewish brethren first, demonstrating his deep love for them and his conviction that Christ was the fulfillment of their shared heritage, not a departure from it. This is evident in his repeated defenses, such as before Felix in [Acts 24:13](/acts/24-13 "Paul's Defense Before Felix") and Festus in [Acts 25:8](/acts/25-8 "Paul's Defense Before Festus"). Thirdly, **Integrity and Innocence in the Face of False Accusation:** Paul's assertion that he had "committed nothing against the people, or customs of our fathers" echoes his consistent defense throughout his trials, emphasizing his blameless conduct regarding Jewish law and Roman authority, as also seen in [Acts 26:31](/acts/26-31 "Paul Declared Innocent by Agrippa").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **delivered (Greek, _paradídōmi_):** This verb (G3860) means "to surrender, i.e. yield up, intrust, transmit." In this context, it signifies Paul being handed over or betrayed. It carries a sense of being given up by one party to another, often with negative connotations of betrayal or hostile transfer, though here it simply describes the action of being passed from Jewish authorities/accusers into Roman custody.
* **prisoner (Greek, _désmios_):** Derived from the word for "bond," this noun (G1198) literally means "a captive (as bound)." It clearly defines Paul's legal status in Rome—he is not a free man but one held in custody, even if under lenient conditions. This term underscores his physical constraint, a stark contrast to his spiritual freedom and the expansive reach of the message he carries.
* **customs (Greek, _éthos_):** This noun (G1485) refers to "a usage (prescribed by habit or law)." Here, it specifically denotes the established Jewish traditions, laws, and religious practices, including the Mosaic Law and rabbinic interpretations. Paul's declaration that he had done nothing "against the customs of our fathers" was a crucial assertion of his fidelity to his Jewish identity and a direct refutation of the charges leveled against him by his accusers in Jerusalem.

#### Verse Breakdown
* **"And it came to pass, that after three days Paul called the chief of the Jews together:"** This opening clause highlights Paul's immediate and strategic action upon arriving in Rome. The phrase "it came to pass" (G1096, _gínomai_) is a common transitional phrase, indicating a new development. "After three days" suggests a brief period for Paul to settle, assess his situation, and perhaps arrange the meeting. His initiative to "call the chief of the Jews together" demonstrates his consistent evangelistic strategy of first reaching out to the Jewish community in any new city, seeking to establish common ground and explain his situation before others.
* **"and when they were come together, he said unto them, Men and brethren,"** This describes the assembly and Paul's respectful address. The phrase "Men and brethren" (G435, _anḗr_ and G80, _adelphós_) is a common and respectful form of address used by Paul and Peter when speaking to Jewish audiences in Acts (e.g., [Acts 2:29](/acts/2-29 "Peter's Address on David"), [Acts 23:1](/acts/23-1 "Paul Before the Sanhedrin")). It signifies a recognition of shared heritage, kinship, and religious identity, aiming to establish rapport and common ground before presenting his case or the gospel message.
* **"though I have committed nothing against the people, or customs of our fathers,"** Here, Paul begins his defense by asserting his innocence. The Greek "nothing" (G3762, _oudeís_) emphasizes the absolute nature of his denial. He denies any wrongdoing against "the people" (G2992, _laós_), referring to the Jewish nation, or "customs of our fathers" (G1485, _éthos_ and G3971, _patrōios_), referring to the Mosaic Law and Jewish traditions. This statement directly refutes the accusations that led to his arrest in Jerusalem, which centered on his alleged defilement of the Temple and teaching against the Law.
* **"yet was I delivered prisoner from Jerusalem into the hands of the Romans."** This final clause clarifies the circumstances of his presence in Rome. Paul states that despite his innocence, he was "delivered prisoner" (G3860, _paradídōmi_ and G1198, _désmios_)—handed over as a captive. The origin of this transfer was "from Jerusalem" (G1537, _ek_ and G2414, _Hierosólyma_), emphasizing that his predicament stemmed from Jewish opposition in the capital. He was delivered "into the hands of the Romans" (G1519, _eis_ and G5495, _cheír_ and G4514, _Rhōmaîos_), acknowledging the imperial authority that now held him, even though he was a Roman citizen. This highlights the ironic situation where Jewish leaders, unable to execute him, used Roman authority to contain him, ultimately facilitating God's plan for Paul to reach Rome.

#### Literary Devices
Acts 28:17 employs several literary devices to convey its message. Paul's opening statement functions as an **Apologia** or a formal defense speech, characteristic of his addresses throughout Acts (e.g., before Felix, Festus, and Agrippa). He immediately establishes his **Ethos** by appealing to shared heritage ("Men and brethren") and asserting his blameless conduct regarding Jewish law and tradition, aiming to gain credibility with his audience. There is a strong element of **Irony** in Paul's situation: he, a devout Jew and Roman citizen, is delivered by his own people into the hands of the Roman authorities, the very ones he was accused of offending by some Jews. This paradoxical situation underscores the deep division within Judaism regarding the Christian message. Furthermore, the narrative structure of Acts, culminating in Paul's arrival in Rome as a prisoner, demonstrates **Divine Providence**, where human opposition inadvertently serves God's overarching plan for the gospel to reach the imperial capital.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 28:17 serves as a powerful testament to Paul's unwavering commitment to the gospel and his strategic approach to ministry, even under duress. His immediate outreach to the Jewish leaders in Rome, despite being a prisoner, underscores his conviction that the gospel was "to the Jew first and also to the Greek" ([Romans 1:16](/romans/1-16 "Gospel for Jew and Gentile")). His defense of his innocence regarding Jewish law and customs highlights the ongoing tension between Jewish tradition and the new covenant in Christ, a theme Paul consistently navigated. The verse also implicitly points to the sovereignty of God, who orchestrated Paul's journey to Rome, fulfilling His divine purpose for the gospel to reach the heart of the empire, even through the unlikely means of imprisonment. This demonstrates that God's mission is unstoppable, even when His servants face significant human opposition and legal constraints.

* [Acts 23:11](/acts/23-11 "God's Promise to Paul Regarding Rome")
* [Acts 24:13](/acts/24-13 "Paul's Defense Before Felix")
* [Philippians 1:12-14](/philippians/1-12-14 "Paul's Imprisonment Advances the Gospel")

### REFLECTION AND APPLICATION
Paul's actions in Acts 28:17 offer profound lessons for contemporary believers. Despite being a prisoner, Paul did not wallow in self-pity or wait to be approached. Instead, he proactively sought out the leaders of the Jewish community, demonstrating a remarkable initiative and a relentless passion for the gospel. This challenges us to consider our own posture in difficult circumstances: do we retreat, or do we actively seek opportunities to communicate truth and build bridges? Paul's clear assertion of his innocence, even when falsely accused, reminds us of the importance of maintaining integrity and a clear conscience. Our conduct, especially under scrutiny, can either commend or discredit the message we bear. Furthermore, Paul's consistent desire to engage his own people, appealing to shared heritage, teaches us the value of seeking common ground and speaking respectfully, even with those who may be resistant or hostile. His example encourages us to be strategic, patient, and persistent in our witness, trusting that God can use even our limitations and adversities to advance His kingdom.

#### Questions for Reflection
* **In what ways can I proactively communicate my faith or clarify misunderstandings about Christian beliefs, even when facing challenging circumstances?**
* **How does Paul's commitment to his integrity, despite false accusations, challenge me to live a life that honors Christ in all my dealings?**
* **Where might I seek common ground or shared values with others in my community or workplace to open doors for gospel conversations?**
* **How can I view my own personal difficulties or limitations as potential opportunities for God to work and advance His purposes, as Paul did?**

### FAQ
**Why did Paul immediately call the chief of the Jews together, rather than resting or appealing to Roman authorities?**

Answer: Paul's immediate action of calling the Jewish leaders together, even before fully settling into his house arrest, reflects his consistent missionary strategy throughout the book of Acts. From the beginning of his ministry, Paul's pattern was to preach "to the Jew first" ([Romans 1:16](/romans/1-16 "Gospel for Jew and Gentile")). He deeply desired the salvation of his own people ([Romans 9:1-5](/romans/9-1-5 "Paul's Anguish for Israel")), and he understood that the gospel was the fulfillment of the Old Testament promises given to Israel. By addressing the Jewish leadership, Paul sought to clarify the false accusations that led to his imprisonment in Jerusalem ([Acts 21:27-36](/acts/21-27-36 "Paul's Arrest in Jerusalem")) and to present the truth of the gospel—that Jesus was the Messiah—to those who shared his heritage. This proactive engagement was not an appeal for personal freedom but a strategic move to open a door for the gospel message in the heart of the Roman Empire, beginning with the community most familiar with the Scriptures.

### CHRIST-CENTERED FULFILLMENT
Paul's experience in Acts 28:17, being delivered as a prisoner into the hands of the Romans despite his innocence, powerfully echoes and foreshadows the ultimate innocent suffering of Jesus Christ. Just as Paul asserted he had "committed nothing against the people, or customs of our fathers," Jesus, the sinless Son of God, was found innocent by Pilate ([John 18:38](/john/18-38 "Pilate Finds No Guilt in Jesus")) yet was "delivered" by His own people into the hands of the Romans for crucifixion ([Matthew 27:2](/matthew/27-2 "Jesus Delivered to Pilate")). The very act of being "delivered prisoner" (G3860, _paradídōmi_, and G1198, _désmios_) points to a deeper theological truth: Christ Himself was "delivered up for our trespasses and raised for our justification" ([Romans 4:25](/romans/4-25 "Jesus Died for Our Sins")). Paul's suffering, like that of many prophets before him ([Matthew 5:12](/matthew/5-12 "Persecution of the Prophets")), serves as a type of Christ's greater suffering. His imprisonment in Rome, far from hindering the gospel, ultimately advanced it, demonstrating that God uses even the chains of His servants to spread the message of the free Son ([Philippians 1:12-14](/philippians/1-12-14 "Paul's Imprisonment Advances the Gospel")). Thus, Paul's journey to Rome as a captive points to the sovereign plan of God, who used the innocent suffering of His Son to secure salvation for all, and continues to use the trials of His followers to extend His kingdom to the "uttermost part of the earth" ([Acts 1:8](/acts/1-8 "The Great Commission")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 25:8

While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

Acts 6:14

For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.

Acts 25:10

Then said Paul, I stand at Caesar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.

Acts 21:33

Then the chief captain came near, and took him, and commanded [him] to be bound with two chains; and demanded who he was, and what he had done.

Acts 21:40

And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto [them] in the Hebrew tongue, saying,

Acts 22:5

As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.

Acts 24:10

¶ Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself: