TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
They said to him, “We have not received any letters about you from Y’hudah, and none of the brothers who have come from there has reported or said anything bad about you.
Berean Standard Bible
The leaders replied, “We have not received any letters about you from Judea, nor have any of the brothers from there reported or even mentioned anything bad about you.
American Standard Version
And they said unto him, We neither received letters from Judæa concerning thee, nor did any of the brethren come hither and report or speak any harm of thee.
World English Bible Messianic
They said to him, “We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you.
Geneva Bible (1599)
Then they saide vnto him, We neither receiued letters out of Iudea concerning thee, neither came any of the brethren that shewed or spake any euill of thee.
Young's Literal Translation
And they said unto him, `We did neither receive letters concerning thee from Judea, nor did any one who came of the brethren declare or speak any evil concerning thee,
See on the biblical-era map
In the KJVVerse 27,921 of 31,102
Study This Verse
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.
Copy as
John ChrysostomAD 407
Homily on Acts 55
Then they also were so subdued by his speech, that they too apologized for those of their own nation: "And they said unto him, We neither received letters out of Judea concerning thee, neither any of the brethren that came showed or spake any harm of thee." Neither through letters, nor through men, have they made known any harm of thee.
John ChrysostomAD 407
Homily on Acts 55
Observe them also speaking more mildly to him. "We beg," say they: and wish to speak in exculpation of those at Jerusalem. Whereas they ought to accuse them, they plead for them: by the very fact of their exonerating them, they do in fact accuse them. For this very thing was a proof that they knew themselves exceedingly in the wrong. Had they been confident, they would at any rate have done this, so that he should not have it in his power to make out his story in his own way, and besides they shrank from coming.
CassiodorusAD 585
Complexiones on the Acts of the Apostles
"But they said to him: We neither received letters concerning thee from Judea," etc. The Jews replied to Paul that they had had no opportunity to learn either by letters or by a messenger the things that he had just told; but they asked him, instead, to let them know what he had preached in other places. A day was appointed and when they came to Paul's lodgings, he spoke of the kingdom of the Lord Christ, who had clearly been promised by Moses and the Prophets. While some agreed, others were unbelieving and Paul, reproving them, quoted an example from Isaiah, declaring that the Gentiles would receive the salvation that they refused to receive. This statement caused the Jews to have no small reasoning among themselves. As for Paul, remaining two years in his own hired lodging, he continually instructed those who came to him about the kingdom of the Lord Jesus Christ: though bound with iron chains, he daily loosed believers' bonds of sins.
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.
Copy as
Continue studying Acts 28:21 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Acts 28:21 records the surprising response of the Jewish leaders in Rome to Paul's summons, revealing an unexpected absence of any prior negative communication or formal accusations against him from Judea. This declaration signifies a crucial turning point, as it allowed Paul to present his case and the gospel message to the influential Jewish community in the imperial capital without the immediate prejudice of his persistent accusers.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs Irony and Divine Providence as key literary and theological devices. The irony lies in the stark contrast between the relentless, fervent opposition Paul faced in Jerusalem, where plots were constantly hatched against his life and numerous accusations leveled, and the complete silence from Judea that greeted him in Rome. His accusers, who had pursued him with such zeal, failed to send ahead any formal or informal communication. This unexpected lack of prejudice highlights Divine Providence, where God's unseen hand orchestrates circumstances for His purposes. The "silence" of Paul's enemies is not merely a coincidence but a strategic intervention, clearing a path for Paul to present the gospel without immediate, pre-existing slander. This narrative choice emphasizes God's control over human affairs, even the communication patterns of Paul's adversaries, to ensure the unhindered proclamation of the gospel in the heart of the Roman Empire.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 28:21 powerfully illustrates God's sovereign control over seemingly random events and human intentions. The unexpected silence of Paul's accusers, who had previously been so vociferous, can be seen as a direct act of divine providence, clearing the way for Paul to fulfill his mission in Rome. This demonstrates that even when facing intense opposition and complex legal battles, God can orchestrate circumstances—such as delays in communication or the failure of enemies to act—to create opportunities for His truth to be proclaimed. This passage assures believers that God is at work behind the scenes, often in ways we cannot perceive, to advance His kingdom and protect His servants, ensuring that His purposes prevail over human malice.
REFLECTION AND APPLICATION
Acts 28:21 offers profound lessons for contemporary believers. It calls us to trust implicitly in God's providence, recognizing that His hand is at work even in the most challenging or seemingly unfavorable circumstances. Just as God cleared a path for Paul by silencing his accusers, He can open doors and remove obstacles for us as we seek to live out our faith and share the gospel. This verse also underscores the significance of a blameless reputation. Paul's consistent integrity, even amidst false accusations, meant that when the opportunity arose, there was no pre-existing "harm" spoken against him to hinder his message. We are encouraged to live lives that honor Christ, knowing that our character can either open or close doors for the gospel. Ultimately, this passage reminds us to be prepared to seize unexpected opportunities for ministry, trusting that God will provide the means and the platform for His truth to be heard, even in the most unlikely of places.
Questions for Reflection
FAQ
Why had no letters or reports concerning Paul arrived in Rome from Judea?
Answer: The text itself does not explicitly state the reason, but several possibilities are often considered. One practical reason could be the delays inherent in ancient travel and communication, especially given Paul's shipwreck and subsequent journey. It's plausible that official letters, if dispatched, were lost or simply had not yet arrived. However, from a theological perspective, many commentators see this as an act of divine providence. God, in His sovereignty, may have intentionally hindered or delayed these communications to provide Paul with an unhindered opportunity to preach the gospel in Rome. This allowed Paul to present his case and the message of Christ without the immediate burden of pre-existing prejudice or formal accusations from Jerusalem, as emphasized in Acts 28:21.
Was it unusual for the Roman Jewish leaders to be unaware of Paul's situation?
Answer: Yes, it was highly unusual. Paul had been a prominent figure in the Jewish community in Jerusalem, and his trials had involved significant Jewish leadership (Acts 23:1-10, Acts 24:1-9). Given the close ties and communication networks between Jewish communities across the Roman Empire, it would have been expected that news, especially negative reports about a controversial figure like Paul, would have preceded him. The Roman leaders' statement in Acts 28:21 therefore highlights an extraordinary and unexpected lack of prior knowledge, which is crucial to the narrative's unfolding.
CHRIST-CENTERED FULFILLMENT
Acts 28:21, while seemingly a minor detail about communication, profoundly points to the Christ-centered nature of God's redemptive plan. Just as God cleared the way for Paul's unhindered proclamation of the gospel in Rome by silencing his accusers, Christ Himself cleared the ultimate way for humanity's reconciliation with God. Through His sacrificial death on the cross, Jesus disarmed the powers of darkness and canceled the record of our debt, which stood against us (Colossians 2:13-14). He broke down the dividing wall of hostility between Jew and Gentile, creating one new humanity and granting all believers direct access to God the Father (Ephesians 2:14-18). Paul's ability to preach the Kingdom of God "with all confidence, no man forbidding him" (Acts 28:31) foreshadows the unhindered access to God that all believers now enjoy through Christ. The "hope of Israel" that Paul preached—the resurrection and the Messiah—is fully realized in Jesus, who is the Way, the Truth, and the Life, through whom no one comes to the Father except by Him (John 14:6). Thus, the divine clearing of a path for Paul's ministry serves as a microcosm of the grander, saving work of Christ, who has opened the way for eternal life and communion with God for all who believe.