TRV
Translation
King James Version
¶ 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:
World English Bible Messianic
After three days Paul called together those who were the Jewish leaders. When they had come together, he said to them, “I, brothers, though I had done nothing against the people, or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans,
Geneva Bible (1599)
And the third day after, Paul called the chiefe of the Iewes together: and when they were come, he said vnto them, Men and brethren, though I haue committed nothing against the people, or Lawes of the fathers, yet was I deliuered prisoner from Hierusalem into the handes of the Romanes.
Young's Literal Translation
And it came to pass after three days, Paul called together those who are the principal men of the Jews, and they having come together, he said unto them: `Men, brethren, I--having done nothing contrary to the people, or to the customs of the fathers--a prisoner from Jerusalem, was delivered up to the hands of the Romans;
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Commentary on Acts 28 verses 17–22
17 ¶ 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.
18 Who, when they had examined me, would have let me go, because there was no cause of death in me.
19 But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.
20 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.
21 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.
22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.
Paul, with a great deal of expense and hazard, is brought a prisoner to Rome, and when he has come nobody appears to prosecute him or lay any thing to his charge; but he must call his own cause; and here he represents it to the chief of the Jews at Rome. It was not long since, by an edict of Claudius, all the Jews were banished from Rome, and kept out till his death; but, in the five years since then, many Jews had come thither, for the advantage of trade, though it does not appear that they were allowed any synagogue there or place of public worship; but these chief of the Jews were those of best figure among them, the most distinguished men of that religion, who had the best estates and interests. Paul called them together, being desirous to stand right in their opinion, and that there might be a good understanding between him and them. And here we are told,
I. What he said to them, and what account he gave them of his cause. He speaks respectfully to them, calls them men and brethren, and thereby intimates that he expects to be treated by them both as a man and as a brother, and engages to treat them as such and to tell them nothing but the truth; for we are members one of another - all we are brethren. Now, 1. He professes his own innocency, and that he had not given any just occasion to the Jews to bear him such an ill will as generally they did: "I have committed nothing against the people of the Jews, have done nothing to the prejudice of their religion or civil liberties, have added no affliction to their present miseries, they know I have not; nor have I committed any thing against the customs of our fathers, either by abrogating or by innovating in religion." It is true Paul did not impose the customs of the fathers upon the Gentiles: they were never intended for them. But it is as true that he never opposed them in the Jews, but did himself, when he was among them, conform to them. He never quarrelled with them for practising according to the usages of their own religion, but only for their enmity to the Gentiles, Gal 2:12. Paul had the testimony of his conscience for him that he had done his duty to the Jews. 2. He modestly complains of the hard usage he had met with - that, though he had given them no offence, yet he was delivered prisoner from Jerusalem into the hands of the Romans. If he had spoken the whole truth in this matter, it would have looked worse than it did upon the Jews, for they would have murdered him without any colour of law or justice if the Romans had not protected him; but, however, they accused him as a criminal, before Felix the governor, and, demanding judgment against him, were, in effect delivering him prisoner into the hands of the Romans, when he desired no more than a fair and impartial trial by their own law. 3. He declares the judgment of the Roman governors concerning him, Act 28:18. They examined him, enquired into his case, heard what was to be said against him, and what he had to say for himself. The chief captain examined him, so did Felix, and Festus, and Agrippa, and they could find no cause of death in him; nothing appeared to the contrary but that he was an honest, quiet, conscientious, good man, and therefore they would never gratify the Jews with a sentence of death upon him; but, on the contrary, would have let him go, and have let him go on in his work too, and have given him no interruption, for they all heard him and liked his doctrine well enough. It was for the honour of Paul that those who most carefully examined his case acquitted him, and none condemned him but unheard, and such as were prejudiced against him. 4. He pleads the necessity he was under to remove himself and his cause to Rome; and that it was only in his own defence, and not with any design to recriminate, or exhibit a cross bill against the complainants, (Act 28:19): When the Jews spoke against it, and entered a caveat against his discharge, designing, if they could not have him condemned to die, yet to have him made a prisoner for life, he was constrained to appeal unto Caesar, finding that the governors, one after another, stood so much in awe of the Jews that they could not discharge him, for fear of making him their enemies, which made it necessary for him to pray the assistance of the higher powers. This was all he aimed at in this appeal; not to accuse his nation, but only to vindicate himself. Every man has a right to plead in his own defence, who yet ought not to find fault with his neighbours. It is an invidious thing to accuse, especially to accuse a nation, such a nation. Paul made intercession for them, but never against them. The Roman government had at this time an ill opinion of the Jewish nation, as factious, turbulent, disaffected, and dangerous; and it had been an easy thing for a man with such a fluent tongue as Paul had, a citizen of Rome, and so injured as he was, to have exasperated the emperor against the Jewish nation. But Paul would not for ever so much do such a thing; he was for making the best of every body, and not making bad worse. 5. He puts his sufferings upon the true footing, and gives them such an account of the reason of them as should engage them not only not to join with his persecutors against him, but to concern themselves for him, and to do what they could on his behalf (Act 28:20): "For this cause I have called for you, not to quarrel with you, for I have no design to incense the government against you, but to see you and speak with you as my countrymen, and men that I would keep up a correspondence with, because for the hope of Israel I am bound with this chain." He carried the mark of his imprisonment about with him, and probably was chained to the soldier that kept him; and it was, (1.) Because he preached that the Messiah was come, who was the hope of Israel, he whom Israel hoped for. "Do not all the Jews agree in this, that the Messiah will be the glory of his people Israel? And therefore he is to be hoped for, and this Messiah I preach, and prove he is come. They would keep up such a hope of a Messiah yet to come as must end in a despair of him; I preach such a hope in a Messiah already come as must produce a joy in him." (2.) Because he preached that the resurrection of the dead would come. This also was the hope of Israel; so he had called it, Act 23:6; Act 24:15; Act 26:6, Act 26:7. "They would have you still expect a Messiah that would free you from the Roman yoke, and make you great and prosperous upon earth, and it is this that occupies their thoughts; and they are angry at me for directing their expectations to the great things of another world, and persuading them to embrace a Messiah who will secure those to them, and not external power and grandeur. I am for bringing you to the spiritual and eternal blessedness upon which our fathers by faith had their eye, and this is what they hate me for, - because I would take you off from that which is the cheat of Israel, and will be its shame and ruin, the notion of a temporal Messiah, and lead you to that which is the true and real hope of Israel, and the genuine sense of all the promises made to the fathers, a spiritual kingdom of holiness and love set up in the hearts of men, to be the pledge of, and preparative for, the joyful resurrection of the dead and the life of the world to come."
II. What was their reply. They own, 1. That they had nothing to say in particular against him; nor had any instructions to appear as his prosecutors before the emperor, either by letter or word of mouth (Act 28:21): "We have neither received letters out of Judea concerning thee (have no orders to prosecute thee) nor have any of the brethren of the Jewish nation that have lately come up to Rome (as many occasions drew the Jews thither now that their nation was a province of that empire) shown or spoken any harm of thee." This was very strange, that that restless and inveterate rage of the Jews which had followed Paul wherever he went should not follow him to Rome, to get him condemned there. Some think they told a lie here, and had orders to prosecute him, but durst not own it, being themselves obnoxious to the emperor's displeasure, who though he had not, like his predecessors, banished them all from Rome, yet gave them no countenance there. But I am apt to think that what they said was true, and Paul now found he had gained the point he aimed at in appealing to Caesar, which was to remove his cause into a court to which they durst not follow it. This was David's policy, and it was his security (Sa1 27:1): There is nothing better for me than to escape into the land of the Philistines, and Saul shall despair of me, to seek me any more in any coasts of Israel; so shall I escape out of his hands: and it proved so, Act 28:4. When Saul heard that David had fled to Gath, he sought no more again for him. Thus did Paul by his appeal: he fled to Rome, where he was out of their reach; and they said, "Even let him go." 2. That they desired to know particularly concerning the doctrine he preached, and the religion he took so much pains to propagate in the face of so much opposition (Act 28:22): "We desire to hear of thee what thou thinkest - ha phroneis what thy opinions or sentiments are, what are those things which thou art so wise about, and hast such a relish of and such a zeal for; for, though we know little else of Christianity, we know it is a sect every where spoken against." Those who said this scornful spiteful word of the Christian religion were Jews, the chief of the Jews at Rome, who boasted of their knowledge (Rom 2:17), and yet this was all they knew concerning the Christian religion, that it was a sect every where spoken against. They put it into an ill name, and then ran it down. (1.) They looked upon it to be a sect, and this was false. True Christianity establishes that which is of common concern to all mankind, and is not built upon such narrow opinions and private interests as sects commonly owe their original to. It aims at no worldly benefit or advantage as sects do; but all its gains are spiritual and eternal. And, besides, it has a direct tendency to the uniting of the children of men, and not the dividing of them, and setting them at variance, as sects have. (2.) They said it was every where spoken against, and this was too true. All that they conversed with spoke against it, and therefore they concluded every body did: most indeed did. It is, and always has been, the lot of Christ's holy religion to be every where spoken against.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–22. Public domain.
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John ChrysostomAD 407
Homily on Acts 54
"And having called together the chief of the Jews," he discourses to them, who both depart gainsaying, and are taunted by him, yet they dare not say anything: for it was not permitted them to deal with his matter at their own will. For this is a marvellous thing, that not by the things which seem to be for our security, but by their very opposites, all comes to be for us.
John ChrysostomAD 407
Homily on Acts 55
"Who having examined me," says he, "found nothing in me." When those ought to have rescued, they "delivered him into the hands of the Romans." And such the superabundance, because those had not power to condemn but delivered him prisoner. "Not as having aught to accuse my nation of," am I come. See what friendliness of expression "my nation:" he does not hold them as aliens. He does not say, I do not accuse, but, "I have not whereof to accuse:" although he had suffered so many evils at their hands. But nothing of all this does he say, nor make his speech offensive: neither does he seem to be sparing them as matter of favor. For this was the main point, to show that they delivered him prisoner to the Romans, when those ought to have condemned him. "For this cause," he says, "I wished to see you:" that it might not be in any man's power to accuse me, and to say what naturally might suggest itself, that having escaped their hands I have come for this: not to bring evils upon others, but myself fleeing from evils. "I was compelled to appeal unto Caesar."
John ChrysostomAD 407
Homily on Acts 55
He wished to exculpate both himself and others; himself, that they might not accuse him, and by so doing hurt themselves; and those others, that it might not seem that the whole thing was of their doing. For it was likely that a report was prevalent, that he had been delivered up by the Jews; and this was enough to alarm them. He therefore addresses himself to this, and defends himself as to his own conduct.
John ChrysostomAD 407
Homily on Acts 54
"And it came to pass, that after three days he called together them that were the chief of the Jews." After three days he called the chief of the Jews, that their ears might not be preoccupied. And what had he in common with them? for they would not else have been like to accuse him. Nevertheless, it was not for this that he cared; it was for the teaching that he was concerned, and that what he had to say might not offend them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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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), 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 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) 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 17:1-2). 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), 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. 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 and Festus in Acts 25:8. 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.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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). 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.
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
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). He deeply desired the salvation of his own people (Romans 9:1-5), 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) 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) yet was "delivered" by His own people into the hands of the Romans for crucifixion (Matthew 27:2). 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). Paul's suffering, like that of many prophets before him (Matthew 5:12), 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). 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).