Acts 28:22

Translation
King James Version
But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.
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KJV (with Strong's)
But G1161 we desire G515 to hear G191 of G3844 thee G4675 what G3739 thou thinkest G5426: for G1063 as concerning G4012 G3303 this G5026 sect G139, we G2254 know G2076 G1110 that G3754 every where G3837 it is spoken against G483.
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Complete Jewish Bible
But we do think it would be appropriate to hear your views from you, yourself; for all we know about this sect is that people everywhere speak against it.”
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Berean Standard Bible
But we consider your views worth hearing, because we know that people everywhere are speaking against this sect.”
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American Standard Version
But we desire to hear of thee what thou thinkest: for as concerning this sect, it is known to us that everywhere it is spoken against.
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World English Bible Messianic
But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against.”
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Geneva Bible (1599)
But we will heare of thee what thou thinkest: for as concerning this sect, we knowe that euery where it is spoken against.
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Young's Literal Translation
and we think it good from thee to hear what thou dost think, for, indeed, concerning this sect it is known to us that everywhere it is spoken against;'
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See also
1 Peter 2:12Acts 24:141 Peter 3:16Acts 16:20Acts 16:21Acts 17:6Acts 17:7
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Paul's Journey to Rome (Part 2)
Paul's Journey to Rome (Part 2) View full PDF
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In the KJVVerse 27,922 of 31,102

Study This Verse

SUMMARY

Acts 28:22 captures a pivotal moment in Paul's Roman ministry, where Jewish leaders, having convened to hear him, reveal their awareness of Christianity as a widely maligned "sect." Despite its pervasive negative reputation, they express a desire for direct understanding of Paul's perspective, highlighting the tension between widespread hearsay and the pursuit of truth concerning the burgeoning Christian movement.

CONTEXT

  • Literary Context: This verse immediately follows Paul's initial meeting with the leading Jews in Rome, an encounter he initiated after arriving under house arrest. In Acts 28:17-20, Paul explains his imprisonment, clarifying that he had done nothing against the Jewish people or their customs, but was appealing to Caesar on account of the "hope of Israel." The leaders' response in verse 22 serves as a crucial bridge, indicating their willingness to hear more, yet simultaneously revealing the entrenched negative perceptions of "the Way" (as Christianity was often called, e.g., in Acts 9:2). This sets the stage for Paul's extensive exposition of the gospel over the next few days, as detailed in Acts 28:23-29.
  • Historical & Cultural Context: At the time of Paul's arrival, Rome housed a significant Jewish population with established synagogues, enjoying a degree of religious freedom under Roman law. However, early Christianity, emerging from Judaism, was increasingly viewed with suspicion by both Jewish authorities and the Roman state. The Roman historian Suetonius mentions an expulsion of Jews from Rome by Emperor Claudius around A.D. 49, possibly due to disturbances "at the instigation of Chrestus" (likely a reference to Christ), suggesting early Roman awareness and misunderstanding of Christian activity. For many Jews, Christianity was not a legitimate branch of Judaism but a dangerous, dissenting "sect" (Greek: hairesis) that challenged traditional interpretations of the Law and the Messiah. This perception, coupled with the Christians' refusal to participate in emperor worship and their distinct social practices, contributed to the widespread animosity ("spoken against") mentioned in this verse.
  • Key Themes: Acts 28:22 powerfully illustrates several key themes. Firstly, it underscores the Widespread Opposition faced by the early Christian movement, reflecting a pervasive hostility that stretched "every where." This opposition was not merely passive but involved active contradiction and denunciation, as seen in various cities throughout Paul's missionary journeys (e.g., Acts 13:45, Acts 17:5). Secondly, it highlights the Desire for Direct Information on the part of the Jewish leaders, indicating a critical moment where preconceived notions might be challenged by firsthand testimony. Finally, the verse emphasizes the Perception of Christianity as a "Sect", differentiating it from mainstream Judaism and setting the stage for the gospel's eventual broader reception among the Gentiles, as hinted at in Acts 28:28.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • desire (Greek, axióō', G515): From áxios, meaning "worthy" or "fit," this verb means "to deem entitled or fit," "to think good," or "to count worthy." Here, it conveys a strong sense of the Jewish leaders considering it appropriate and important to hear Paul directly. It's not just a casual interest but a considered judgment that his perspective is worth hearing, despite the prevailing negative sentiment. This suggests a glimmer of openness or at least a strategic curiosity.
  • sect (Greek, haíresis', G139): Derived from hairéomai, meaning "to choose," this term properly denotes a "choice," and by extension, "a party," "a school of thought," or "a distinct group." While it is the root of our English word "heresy," in the context of first-century Judaism, it was often used neutrally to describe different philosophical or religious schools, such as the Pharisees or Sadducees (e.g., Acts 15:5). However, when applied to Christianity, especially coupled with "spoken against," it carries a pejorative connotation, implying a divisive or illegitimate splinter group that deviates from accepted norms.
  • spoken against (Greek, antilégō', G483): This verb, formed from antí ("against") and légō ("to speak"), literally means "to speak against," "to contradict," or "to gainsay." Its use here emphasizes the active, widespread, and persistent nature of the opposition and criticism leveled against the Christian movement. It implies not just passive disapproval but an ongoing public discourse of denunciation and refutation.

Verse Breakdown

  • "But we desire to hear of thee what thou thinkest": This opening clause, introduced by "But" (Greek: dé), signals a shift or a contrast. Despite the widespread negative reputation of "this sect," the Jewish leaders express a genuine desire to hear Paul's own account and understanding. Their use of "what thou thinkest" (Greek: phronéō) indicates a wish to grasp Paul's perspective, his mindset, and the rationale behind his beliefs, rather than relying solely on external reports. This suggests a potential openness to dialogue, even if rooted in curiosity rather than immediate conviction.
  • "for as concerning this sect": The conjunction "for" (Greek: gár) introduces the reason for their desire to hear Paul. They identify the Christian movement as "this sect" (Greek: haíresis), a term that, as discussed, denotes a distinct, often controversial, group or school of thought. This phrasing immediately frames Christianity as something separate from mainstream Judaism in their eyes, underscoring their perception of it as an aberrant or breakaway faction.
  • "we know that every where it is spoken against": This final clause reveals the depth and breadth of the opposition. The phrase "every where" (Greek: pantachoû) emphasizes the universal nature of the criticism, indicating that the negative reputation of Christianity was not confined to Rome but was a known phenomenon across the Roman world. The active voice "it is spoken against" (Greek: antilégō) highlights the continuous and vocal nature of this opposition, confirming that the early church faced constant contradiction and denunciation from various quarters.

Literary Devices

The verse employs several literary devices to convey its meaning. Contrast is evident in the juxtaposition of the Jewish leaders' expressed desire to hear Paul directly ("we desire to hear of thee what thou thinkest") with the pervasive negative reputation of the Christian movement ("every where it is spoken against"). This highlights a tension between intellectual curiosity and widespread prejudice. There is also an element of Irony, as these leaders, who themselves belong to a people often "spoken against," are now the ones reporting the widespread condemnation of another group. The term "sect" functions as a form of Metonymy, where the label for a distinct group stands in for the entire Christian movement and its adherents, encapsulating the external, often pejorative, perception of early believers.

THEOLOGICAL AND THEMATIC CONNECTIONS

Acts 28:22 serves as a poignant reminder that the proclamation of God's truth often meets with resistance and misunderstanding. It illustrates the inherent tension between the divine message and human perception, particularly when that message challenges established norms or comfortable traditions. The early church's experience of being "spoken against" foreshadows the ongoing reality for believers throughout history: following Christ often entails being counter-cultural and facing opposition. Yet, it also highlights the divine strategy of using human witness, even in the face of widespread animosity, to invite genuine inquiry and provide opportunity for the gospel to be heard directly. This verse underscores the importance of informed understanding over hearsay, a principle vital for both those inside and outside the faith.

REFLECTION AND APPLICATION

Acts 28:22 offers profound insights for contemporary believers. It reminds us that the gospel, by its very nature, often challenges prevailing worldviews and cultural norms, leading to misunderstanding, criticism, and even active opposition. In an age of instant information and pervasive social media, opinions are often formed based on soundbites, caricatures, or hearsay rather than direct engagement with truth. This verse calls us to emulate Paul's example of patient explanation and clear articulation of faith, even when facing a hostile audience. It also challenges us to be discerning listeners, willing to move beyond popular sentiment or negative stereotypes to genuinely understand what others believe. For those who follow Christ, being "spoken against" for His sake is not a sign of failure, but a shared experience with the apostles and with Christ Himself, prompting us to rely more deeply on God's strength and to articulate our hope with grace and truth.

Questions for Reflection

  • How do we respond when our faith or beliefs are "spoken against" in contemporary society, whether through media, social discourse, or personal interactions?
  • What is the importance of seeking direct understanding rather than relying on popular opinion, both for believers seeking to understand others and for non-believers seeking to understand Christianity?
  • In what ways might our Christian identity still be perceived as a "sect" or a counter-cultural movement today, and how can we faithfully navigate such perceptions?

FAQ

What does "this sect" imply about the early perception of Christianity?

Answer: The term "this sect" (Greek: haíresis) indicates that early Christianity was viewed by many, particularly within mainstream Judaism, not as a legitimate continuation or evolution of Judaism, but as a distinct, separate, and often problematic group. While "sect" could sometimes be a neutral term for a school of thought (like Pharisees or Sadducees), in this context, coupled with the phrase "every where it is spoken against," it clearly carries a negative connotation. It suggests that Christianity was seen as a divisive, perhaps even heretical, movement that deviated from established Jewish tradition and was therefore worthy of suspicion and opposition. This perception contributed significantly to the challenges faced by early Christians, as they struggled to define their identity both within and apart from Judaism.

Why was early Christianity "spoken against everywhere"?

Answer: Early Christianity was "spoken against everywhere" for a confluence of reasons. From a Jewish perspective, Christians were seen as blasphemers for proclaiming Jesus as Messiah and God's Son, and for seemingly abrogating aspects of the Mosaic Law. This was viewed as a dangerous departure from monotheism and the covenant. From a Roman perspective, Christians were often misunderstood as atheists because they refused to worship the Roman gods or the emperor, which was seen as disloyalty and a threat to social order. Rumors of cannibalism (misunderstanding the Eucharist) and immorality (misinterpreting love feasts) also circulated. Their exclusive claims, rapid growth, and perceived social aloofness (due to their distinct moral code and community practices) made them easy targets for suspicion, fear, and active opposition across the Roman Empire, as evidenced by various persecutions.

CHRIST-CENTERED FULFILLMENT

The experience of the early church, and particularly of Paul, being "spoken against everywhere" finds its ultimate and profound fulfillment in Christ Himself. Jesus, the very embodiment of truth and grace, was the first and foremost to be "spoken against." He was reviled, misunderstood, and rejected by the very people He came to save, as prophesied in Isaiah 53:3 and lamented in John 1:10-11. His teachings were often twisted, His miracles attributed to demonic power, and His claims to divinity met with accusations of blasphemy. The world's hatred for His followers, as Jesus Himself warned in John 15:18-20, is a direct extension of its hatred for Him. Thus, when believers are "spoken against" for their faith, they are not merely enduring a hardship but are participating in the sufferings of Christ, bearing His reproach. This shared experience validates their calling and points them back to the One who endured the ultimate contradiction of sinners, providing both the pattern for faithful endurance and the promise of ultimate vindication (Hebrews 12:2-3). The opposition faced by the "sect" of Christians is a testament to the fact that the light of Christ inevitably exposes and confronts the darkness of the world, just as it did in the person of Jesus.

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Commentary on Acts 28 verses 17–22

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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Ammonius of AlexandriaAD 300
CATENA ON THE ACTS OF THE APOSTLES 28.21-22
The Jews call the faith in Christ a heresy, because “everywhere it is spoken against.” You see, the Jews themselves testify that Christ is preached everywhere, even though not all receive this preaching, as the text says, but some of the Jews or the Gentiles speak against it, while the heretics, in a different way, do not conform to the true faith. In fact, it was necessary that there be heresies, so that the elected might appear, and all might fulfill what had been predicted by the prophet Simeon about Christ: “This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed.”
Lucius Caecilius Firmianus LactantiusAD 325
On the Workmanship of God, or the Formation of Man, Chapter I
How disturbed I am, and in the greatest necessities, you will be able to judge from this little book which I have written to you, Demetrianus, almost in unadorned words, as the mediocrity of my talent permitted, that you might know my daily pursuit, and that I might not be wanting to you, even now an instructor, but of a more honourable subject and of a better system. For if you afforded yourself a ready hearer in literature, which did nothing else than form the style, how much more teachable ought you to be in these true studies, which have reference even to the life! And I now profess to you, that I am hindered by no necessity of circumstance or time from composing something by which the philosophers of our sect which we uphold may become better instructed and more learned for the future, although they now have a bad reputation, and are commonly reproved, as living otherwise than is befitting for wise men, and as concealing their vices under the covering of a name; whereas they ought either to have remedied them, or to have altogether avoided them, that they might render the name of wisdom happy and uncorrupted, their life itself agreeing with their precepts.
John ChrysostomAD 407
Homily on Acts 55
"As for this sect, it is known to us," say they, "that it is everywhere spoken against." True, but people are also everywhere persuaded.
John ChrysostomAD 407
Homily on Acts 55
Nevertheless, we wish to hear from thyself: "But we desire to hear of thee what thou thinkest": and then forestalled him by showing their own sentiments. "For as concerning this sect, it is known to us, that everywhere it is spoken against."
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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