Acts 28:20

KJV

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.

KJV (with Strong's)

For {G1223} this {G5026} cause {G156} therefore {G3767} have I called {G3870} for you {G5209}, to see {G1492} you, and {G2532} to speak with {G4354} you: because that {G1752} for {G1063} the hope {G1680} of Israel {G2474} I am bound with {G4029} this {G5026} chain {G254}.

Complete Jewish Bible

This is why I have asked to see you and speak with you, for it is because of the hope of Isra’el that I have this chain around me.”

Berean Standard Bible

So for this reason I have called to see you and speak with you. It is because of the hope of Israel that I am bound with this chain.”

American Standard Version

For this cause therefore did I entreat you to see and to speak with me: for because of the hope of Israel I am bound with this chain.

Commentary

### SUMMARY
In Acts 28:20, the Apostle Paul, under house arrest in Rome, explains to the assembled Jewish leaders the reason for his summons: his imprisonment is not due to any crime against Roman or Jewish law, but rather for his unwavering commitment to and proclamation of "the hope of Israel"—the long-awaited Messianic expectation fulfilled in Jesus Christ. This declaration underscores Paul's steadfast resolve to bear witness to the gospel, even while physically bound, transforming his chains into a platform for ministry.

### CONTEXT
* **Literary Context:** This verse is situated at a pivotal moment in the book of Acts, marking Paul's arrival in Rome, the culmination of his missionary journeys and legal appeals. Having survived shipwrecks and various perils, Paul finally reaches the imperial capital, not as a free man, but as a prisoner awaiting trial before Caesar. Immediately upon his arrival and after being granted a degree of liberty to reside in his own rented dwelling under guard, Paul's first priority, as recounted in [Acts 28:17-19](/acts/28-17-19 "Paul's Initial Meeting with Jewish Leaders in Rome"), is to call together the leading men of the Jewish community in Rome. He seeks to preempt any false accusations that might have preceded him from Jerusalem and to clarify that his imprisonment stems from his testimony concerning Jesus, not from any offense against the customs or the Temple, thereby presenting his case directly and honestly to his own people.
* **Historical & Cultural Context:** Paul's appeal to Caesar and subsequent arrival in Rome place him within the intricate legal and political landscape of the Roman Empire. Roman law permitted a degree of freedom for prisoners awaiting trial, especially those of Paul's status, allowing him to rent a dwelling and receive visitors, albeit under guard. The Jewish community in Rome was significant and well-established, having lived there for centuries, maintaining their distinct religious and cultural identity within the vast Roman melting pot. Their "hope of Israel" was a deeply ingrained national and theological expectation, encompassing the coming of the Messiah, the restoration of Israel, and the resurrection of the dead. Paul's claim that this hope had been fulfilled in Jesus, particularly through His resurrection, was profoundly controversial, challenging the prevailing interpretations and leading to his persecution by some Jewish factions, as seen throughout [the book of Acts](/acts/1 "The Book of Acts - The Acts of the Apostles").
* **Key Themes:** Acts 28:20 powerfully encapsulates several overarching themes prevalent throughout Paul's ministry and the book of Acts. Firstly, it highlights Paul's **Unwavering Witness** despite adversity; his physical chains paradoxically underscore the uncontainable nature of the gospel, as he continues to proclaim Christ even from imprisonment, turning a constraint into an opportunity for ministry (compare [Philippians 1:12-14](/philippians/1-12-14 "Paul's Imprisonment Advances the Gospel")). Secondly, the phrase "the hope of Israel" is central, emphasizing the **Continuity of God's Plan** for Israel and the Church; Paul consistently argues that Christianity is not a new religion but the fulfillment of God's ancient promises to His chosen people, particularly the Messianic prophecies and the promise of resurrection (see [Acts 26:6-7](/acts/26-6-7 "Paul's Defense: The Hope of the Promise")). Finally, Paul's willingness to suffer for this hope exemplifies the theme of **Suffering for the Gospel**, demonstrating that faithfulness to Christ often entails hardship, yet the truth of God's word cannot be bound (as he later writes in [2 Timothy 2:9](/2_timothy/2-9 "The Word of God is Not Bound")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Hope (Greek, _elpís'_):** From a primary root meaning "to anticipate, usually with pleasure," this term signifies expectation, confidence, or trust. In the context of "the hope of Israel," it refers specifically to the collective, long-cherished Messianic expectation of the Jewish people, encompassing the coming of the Messiah, the establishment of His kingdom, and the resurrection of the dead. Paul asserts that his entire ministry and suffering are bound up with this very hope, which he believes is realized in Jesus.
* **Israel (Greek, _Israḗl'_):** Of Hebrew origin, this refers to the adopted name of Jacob, and by extension, his descendants, the Jewish people. In this phrase, "Israel" represents the entire nation and its covenantal relationship with God, particularly their unique prophetic heritage and divine promises. Paul's use of this term underscores his deep connection to his Jewish identity and his conviction that his message is fundamentally about the fulfillment of God's promises to Israel.
* **Chain (Greek, _hálysis'_):** This word denotes a fetter or manacle, a physical restraint. Paul's declaration, "I am bound with this chain," is a literal description of his physical imprisonment. However, it also carries symbolic weight, representing the suffering and confinement he endures specifically because of his unwavering commitment to the gospel and the "hope of Israel." It highlights the stark contrast between his physical captivity and his spiritual freedom to proclaim the truth.

#### Verse Breakdown
* **"For this cause therefore have I called for you, to see [you], and to speak with [you]:"** Paul immediately establishes the reason for summoning the Jewish leaders. His initiative in calling them, rather than waiting to be summoned, demonstrates his proactive desire to communicate directly and transparently. He wants to explain his situation, clarify any misunderstandings, and present his case in person, emphasizing the importance of face-to-face dialogue.
* **"because that for the hope of Israel"** This clause provides the core reason for Paul's current predicament. His imprisonment is not for any criminal offense, but specifically "on account of" (G1752, _héneka_) or "for the sake of" the "hope of Israel." This phrase is a theological shorthand for the Messianic expectation, the resurrection of the dead, and the fulfillment of God's promises to His covenant people. Paul is asserting that his preaching of Jesus as the resurrected Messiah is the very substance of this hope, and it is this message, not any wrongdoing, that has led to his chains.
* **"I am bound with this chain."** This concluding statement is a stark, visual declaration of Paul's physical reality. The chain is a tangible symbol of his imprisonment and suffering. By directly linking his physical bondage to "the hope of Israel," Paul powerfully conveys that his suffering is directly a consequence of his faithfulness to the gospel message, which he believes is the true fulfillment of Israel's long-awaited hope. His chains are a testimony to his conviction.

#### Literary Devices
Paul's declaration in Acts 28:20 employs several powerful literary devices. **Irony** is prominent, as Paul, though physically bound by a "chain," demonstrates profound spiritual freedom and an unhindered will to preach. His very imprisonment becomes the "cause" for him to convene a significant meeting and articulate his message, turning a disadvantage into an advantage for the gospel. This physical restraint contrasts sharply with the boundless nature of the truth he proclaims. There is also significant **Symbolism** at play: the "chain" is not merely a literal fetter but symbolizes the suffering, persecution, and limitations endured for the sake of the gospel, while "the hope of Israel" functions as a profound symbol for the entire Messianic expectation and God's redemptive plan for His people. Furthermore, Paul's direct and concise statement serves as a **Rhetorical Strategy**, immediately cutting to the heart of the matter and framing his trial not as a legal dispute over a crime, but as a theological debate concerning the fulfillment of Israel's most cherished hope.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 28:20 profoundly connects to the broader biblical narrative of God's redemptive plan and the nature of Christian hope. Paul's declaration that he is bound "for the hope of Israel" underscores the theological continuity between the Old Testament promises and their New Testament fulfillment in Jesus Christ. This "hope" is not a vague optimism but a concrete expectation rooted in God's faithfulness, particularly concerning the Messiah and the resurrection of the dead. Paul's suffering for this hope exemplifies the truth that the advancement of God's kingdom often involves hardship, yet the divine purpose cannot be thwarted by human opposition or physical restraint. His chains become a testament to the power of the gospel, which, unlike human beings, cannot be bound. This passage reminds believers that their hope is grounded in historical reality and divine promise, and that faithfulness to this hope may involve suffering, but it is a suffering that ultimately serves God's sovereign plan.

* [Philippians 1:12-14](/philippians/1-12-14 "Paul's Imprisonment Advances the Gospel")
* [2 Timothy 2:9](/2_timothy/2-9 "The Word of God is Not Bound")
* [Hebrews 11:1](/hebrews/11-1 "The Definition of Faith and Hope")

### REFLECTION AND APPLICATION
Paul's powerful declaration in Acts 28:20 offers timeless lessons for believers navigating a complex world. His unwavering commitment to the "hope of Israel," which he identified as Jesus Christ, despite being physically bound, challenges us to examine the depth and clarity of our own hope. Is our Christian hope merely a vague optimism, or is it a concrete, biblically grounded expectation rooted in the person and work of Jesus Christ, particularly His resurrection and promised return? Paul's example calls us to boldness in adversity, reminding us that our circumstances, no matter how limiting or difficult, can be transformed into platforms for God's glory and the advancement of the gospel. Just as Paul's chains became a testimony, our own "chains"—whether they be professional setbacks, health challenges, relational struggles, or societal pressures—can become opportunities to demonstrate the unshakeable nature of our faith and the liberating power of Christ. We are invited to view our trials not as hindrances, but as potential catalysts for deeper witness and spiritual growth, trusting that God can use even our limitations for His eternal purposes.

#### Questions for Reflection
* **What is the "hope" that truly defines your life and motivates your actions?**
* **In what ways might your current "chains" or limitations (e.g., job, health, relationships) be opportunities for God to work and for the gospel to advance?**
* **How can you articulate the core of your Christian hope to others, as clearly and boldly as Paul did?**
* **Do you see your faith as a fulfillment of God's historical promises, or as something entirely new and disconnected? How does this understanding impact your witness?**

### FAQ
**What is "the hope of Israel" that Paul refers to in Acts 28:20?**

Answer: "The hope of Israel" refers to the deeply rooted and multi-faceted Messianic expectation of the Jewish people, which encompassed several key elements. Primarily, it was the hope for the coming of the Messiah, God's anointed King, who would deliver Israel from oppression, establish His righteous kingdom, and bring about an era of peace and justice. This hope also included the resurrection of the dead, a belief held by many Jews (like the Pharisees, as seen in [Acts 23:6](/acts/23-6 "Paul's Declaration About the Resurrection")). Paul's radical claim, which led to his imprisonment, was that this long-awaited hope had been definitively fulfilled in Jesus of Nazareth, particularly through His death and resurrection. He argued that Jesus was the promised Messiah and that His resurrection was the firstfruits of the general resurrection, making Him the embodiment of Israel's ultimate hope.

**How did Paul's imprisonment, symbolized by "this chain," advance the gospel?**

Answer: Paul's imprisonment, far from hindering the gospel, actually served to advance it in several significant ways, as he himself later explains in [Philippians 1:12-14](/philippians/1-12-14 "Paul's Imprisonment Advances the Gospel"). Firstly, his house arrest in Rome allowed him to receive visitors freely, enabling him to preach the kingdom of God and teach about the Lord Jesus Christ "with all boldness and without hindrance" (as concluded in [Acts 28:30-31](/acts/28-30-31 "Paul's Ministry in Rome")). Secondly, his chains became a public testimony, making it clear to the Roman imperial guard and others that he was imprisoned specifically "for Christ," not for any actual crime. This bold witness encouraged other believers to preach the gospel with greater confidence. Finally, his confinement provided him with concentrated time to write many of his epistles (e.g., Ephesians, Philippians, Colossians, Philemon), which have profoundly shaped Christian theology and practice for millennia, thus extending his influence far beyond his physical reach.

### CHRIST-CENTERED FULFILLMENT
Acts 28:20, with Paul's declaration of being bound "for the hope of Israel," finds its ultimate and profound fulfillment in Jesus Christ. The "hope of Israel" was the collective yearning for the Messiah, the promised King who would redeem His people and establish His eternal kingdom. Paul's entire ministry was predicated on the conviction that Jesus of Nazareth was this long-awaited Messiah, the very embodiment of God's promises to Abraham, David, and all Israel. When Paul speaks of being bound for this hope, he is asserting that his chains are a direct consequence of proclaiming that the Old Testament prophecies, which pointed to a suffering servant and a reigning king, converged in Jesus. The resurrection of Jesus, which Paul consistently preached (as seen in [Acts 17:3](/acts/17-3 "Paul Preaches Christ's Suffering and Resurrection")), was the definitive proof that God had fulfilled His promise and raised the Messiah from the dead, offering new life and hope to all who believe. Thus, Paul's suffering for "the hope of Israel" is not merely for an abstract concept, but for the living reality of Jesus Christ, who is "our hope" ([1 Timothy 1:1](/1_timothy/1-1 "Paul, an Apostle of Christ Jesus, Our Hope")). In Christ, the ancient promises of God to Israel—of redemption, new covenant, and eternal life—are not only realized but extended to all nations, making Him the "light for the Gentiles" and the "glory of your people Israel" ([Luke 2:32](/luke/2-32 "Simeon's Prophecy about Jesus")). Paul's chains, therefore, become a powerful testament to the truth that the one who was bound for the hope of Israel ultimately points to the One who broke the bonds of death and offers true freedom.

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

Ephesians 6:20

For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.

Acts 26:6

And now I stand and am judged for the hope of the promise made of God unto our fathers:

Acts 26:7

Unto which [promise] our twelve tribes, instantly serving [God] day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews.

2 Timothy 2:9

Wherein I suffer trouble, as an evil doer, [even] unto bonds; but the word of God is not bound.

Acts 26:29

And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.

Philippians 1:13

So that my bonds in Christ are manifest in all the palace, and in all other [places];

Acts 24:15

And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.