Acts 28:22

KJV

But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

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}.

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.”

Berean Standard Bible

But we consider your views worth hearing, because we know that people everywhere are speaking against this sect.”

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.

Commentary

### 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](/acts/28-17-20 "Acts 28:17-20 - Paul's Explanation to Roman Jewish Leaders"), 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](/acts/9-2 "Acts 9:2 - Saul's Persecution of the Way")). This sets the stage for Paul's extensive exposition of the gospel over the next few days, as detailed in [Acts 28:23-29](/acts/28-23-29 "Acts 28:23-29 - Paul's Ministry in Rome").
* **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/13-45 "Acts 13:45 - Jewish Opposition in Pisidian Antioch"), [Acts 17:5](/acts/17-5 "Acts 17:5 - Opposition in Thessalonica")). 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](/acts/28-28 "Acts 28:28 - Salvation Sent to the Gentiles").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **desire (Greek, _axióō_'):** 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_'):** 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](/acts/15-5 "Acts 15:5 - The Sect of the Pharisees")). 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_'):** 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.

* [Acts 24:5](/acts/24-5 "Acts 24:5 - Tertullus's Accusation Against Paul")
* [John 15:18-20](/john/15-18-20 "John 15:18-20 - The World Hates Disciples")
* [1 Peter 4:12-16](/1_peter/4-12-16 "1 Peter 4:12-16 - Suffering for Christ's Name")

### 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](/isaiah/53-3 "Isaiah 53:3 - Despised and Rejected") and lamented in [John 1:10-11](/john/1-10-11 "John 1:10-11 - He Came to His Own"). 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](/john/15-18-20 "John 15:18-20 - The World Hates Disciples"), 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 (cf. [Hebrews 12:2-3](/hebrews/12-2-3 "Hebrews 12:2-3 - Looking to Jesus, the Pioneer and Perfecter of Faith")). 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.

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

1 Peter 2:12

Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by [your] good works, which they shall behold, glorify God in the day of visitation.

Acts 24:14

But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:

1 Peter 3:16

¶ Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.

Acts 16:20

And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,

Acts 16:21

And teach customs, which are not lawful for us to receive, neither to observe, being Romans.

Acts 17:6

And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;

Acts 17:7

Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, [one] Jesus.