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“You will keep on hearing but never understand,
and you will keep on seeing but never perceive,
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Commentary on Acts 28 verses 23–29
We have here a short account of a long conference which Paul had with the Jews at Rome about the Christian religion. Though they were so far prejudiced against it, because it was every where spoken against, as to call it a sect, yet they were willing to give it a hearing, which was more than the Jews at Jerusalem would do. It is probable that these Jews at Rome, being men of larger acquaintance with the world and more general conversation, were more free in their enquiries than the bigoted Jews at Jerusalem were, and would not answer this matter before they heard it.
I. We are here told how Paul managed this conference in defence of the Christian religion. The Jews appointed the time, a day was set for this dispute, that all parties concerned might have sufficient notice, Act 28:23. Those Jews seemed well disposed to receive conviction, and yet it did not prove that they all were so. Now when the day came,
1.There were many got together to Paul. Though he was a prisoner and could not come out to them, yet they were willing to come to him to his lodging. And the confinement he was now under, if duly considered, instead of prejudicing them against his doctrine, ought to confirm it to them; for it was a sign not only that he believed it, but that he thought it worth suffering for. One would visit such a man as Paul in his prison rather than not have instruction from him. And he made room for them in his lodging, not fearing to give offence to the government, so that he might do good to them.
2.He was very large and full in his discourse with them, seeking their conviction more than his own vindication. (1.) He expounded, or explained, the kingdom of God to them, - showed them the nature of that kingdom and the glorious purposes and designs of it, that it is heavenly and spiritual, seated in the minds of men, and shines not in external pomp, but in purity of heart and life. That which kept the Jews in their unbelief was a misunderstanding of the kingdom of God, as if it came with observation; let but that be expounded to them, and set in a true light, and they will be brought into obedience to it. (2.) He not only expounded the kingdom of God, but he testified it, - plainly declared it to them, and confirmed it by incontestable proofs, that the kingdom of God by the Messiah's administration was come, and was now set up in the world. He attested the extraordinary powers in the kingdom of grace by which bore his testimony to it from his own experience of its power and influence upon him, and the manner of his being brought into subjection to it. (3.) He not only expounded and testified the kingdom of God, but he persuaded them, urged it upon their consciences and pressed them with all earnestness to embrace the kingdom of God, and submit to it, and not to persist in an opposition to it. He followed his doctrine (the explication and confirmation of it) with a warm and lively application to his hearers, which is the most proper and profitable method of preaching. (4.) He persuaded them concerning Jesus. The design and tendency of his whole discourse were to bring them to Christ, to convince them of his being the Messiah, and to engage them to believe in him as he is offered in the gospel. He urged upon them, ta peri tou Iēsou - the things concerning Jesus, the prophecies of him, which he read to them out of the law of Moses and out of the prophets, as pointing at the Messiah, and showed how they had all had their accomplishment in this Jesus. They being Jews, he dealt with them out of the scriptures of the Old Testament, and demonstrated that these were so far from making against Christianity that they were the great proofs of it; so that, if we compare the history of the New Testament with the prophecy of the Old, we must conclude that this Jesus is he that should come, and we are to look for no other.
3.He was very long; for he continued his discourse, and it should seem to have been a continued discourse, from morning till evening; perhaps it was a discourse eight or ten hours long. The subject was curious - he was full of it - it was of vast importance - he was in good earnest, and his heart was upon it - he knew not when he should have such another opportunity, and therefore, without begging pardon for tiring their patience, he kept them all day; but it is probable that he spent some of the time in prayer with them and for them.
II. What was the effect of this discourse. One would have thought that so good a cause as that of Christianity, and managed by such a skilful hand as Paul's, could not but carry the day, and that all the hearers would have yielded to it presently; but it did not prove so: the child Jesus is set for the fall of some and the rising again of others, a foundation stone to some and a stone of stumbling to others. 1. They did not agree among themselves, Act 28:25. Some of them thought Paul was in the right, others would not admit it. This is that division which Christ came to send, that fire which he came to kindle, Luk 12:49, Luk 12:51. Paul preached with a great deal of plainness and clearness, and yet his hearers could not agree about the sense and evidence of what he preached. 2. Some believed the things that were spoken, and some believed not, Act 28:24. There was the disagreement. Such as this has always been the success of the gospel; to some it has been a savour of life unto life, to others a savour of death unto death. Some are wrought upon by the word, and others hardened; some receive the light, and others shut their eyes against it. So it was among Christ's hearers, and the spectators of his miracles, some believed and some blasphemed. If all had believed, there had been no disagreement; so that all the blame of the division lay upon those who would not believe.
III. The awakening word which Paul said to them at parting. He perceived by what they muttered that there were many among them, and perhaps the greater part, that were obstinate, and would not yield to the conviction of what he said; and they were getting up to be gone, they had had enough of it: "Hold," says Paul, "take one word with you before you go, and consider of it when you come home: what do you think will be the effect of your obstinate infidelity? What will you do in the end hereof? What will it come to?"
1."You will by the righteous judgment of God be sealed up under unbelief. You harden your own hearts, and God will harden them as he did Pharaoh's'; and this is what was prophesied of concerning you. Turn to that scripture (Isa 6:9, Isa 6:10), and read it seriously, and tremble lest the case there described should prove to be your case." As there are in the Old Testament gospel promises, which will be accomplished in all that believe, so there are gospel threatenings of spiritual judgments, which will be fulfilled in those that believe not; and this is one. it is part of the commission given to Isaiah the prophet; he is sent to make those worse that would not be made better. Well spoke the Holy Ghost by Esaias the prophet unto our fathers. What was spoken by JEHOVAH is here said to be spoken by the Holy Ghost, which proves that the Holy Ghost is God; and what was spoken to Isaiah is here said to be spoken by him to their fathers, for he was ordered to tell the people what God said to him; and, though what is there said had in it much of terror to the people and of grief to the prophet, yet it is here said to be well spoken. Hezekiah said concerning a message of wrath, Good is the word of the Lord which thou hast spoken, Isa 39:8. And he that believes not shall be damned is gospel, as well as, He that believes shall be saved, Mar 16:16. Or this may be explained by that of our Saviour (Mat 15:7), "Well did Esaias prophesy of you. The Holy Ghost said to your fathers, that which would be fulfilled in you, Hearing you shall hear, and shall not understand." (1.) "That which was their great sin against God is yours; and that is this, you will not see. You shut your eyes against the most convincing evidence possible, and will not admit the conclusion, though you cannot deny the premises: Your eyes you have closed," Act 28:27. This intimates an obstinate infidelity, and a willing slavery to prejudice. "As your fathers would not see God's hand lifted up against them in his judgments (Isa 26:11), so you will not see God's hand stretched out to you in gospel grace." It was true of these unbelieving Jews that they were prejudiced against the gospel; they did not see, because they were resolved they would not, and none so blind as those that will not see. They would not prosecute their convictions, and for this reason would not admit them. They have purposely closed their eyes, lest they should see with their eyes the great things which belong to their everlasting peace, should see the glory of God, the amiableness of Christ, the deformity of sin, the beauty of holiness, the vanity of this world, and the reality of another. They will not be changed and governed by these truths, and therefore will not receive the evidence of them, lest they should hear with their ears that which they are loth to hear, the wrath of God revealed from heaven against them, and the will of God revealed from heaven to them. They stop their ears, like the deaf adder, that will not hearken to the voice of the charmer, charm he ever so wisely. Thus their fathers did; they would not hear, Zac 7:11, Zac 7:12. And that which they are afraid of in shutting up their eyes and ears, and barricading (as it were) both their learning senses against him that made both the hearing ear and the seeing eye, is, lest they should understand with their heart, and should be converted, and I should heal them. They kept their mind in the dark, or at least in a constant confusion and tumult, lest, if they should admit a considerate sober thought, they should understand with their heart how much it is both their duty and their interest to be religious, and so by degrees the truth should be too hard for them, and they should be converted from the evil ways which they take pleasure in, to those exercises to which they have now an aversion. Observe, God's method is to bring people first to see and he and so to understand with their hearts, and then to convert them, and bow their wills, and so heal them, which is the regular way of dealing with a rational soul; and therefore Satan prevents the conversion of souls to God by blinding the mind and darkening the understanding, Co2 4:4. And the case is very sad when the sinner joins with him herein, and puts out his own eyes. Ut liberius peccent, libenter ignorant - they plunge into ignorance, that they may sin the more freely. They are in love with their disease, and are afraid lest God should heal them; like Babylon of old, We would have healed her, and she would not be healed, Jer 51:9. This was the sin. (2.) "That which was the great judgment of God upon them for this sin is his judgment upon you, and that is, you shall be blind. God will give you up to a judicial infatuation: Hearing you shall hear - you shall have the word of God preached to you over and over - but you shall not understand it; because you will not give your minds to understand it, God will not give you strength and grace to understand it. Seeing you shall see - you shall have abundance of miracles and signs done before your eyes - but you shall not perceive the convincing evidence of them. Take heed lest what Moses said to your fathers should be true of you (Deu 29:4), The Lord has not given you a heart to perceive, and eyes to see, and ears to hear, unto this day; and what Isaiah said to the men of his generation (Isa 29:10-12), The Lord has poured out upon you the spirit of deep sleep, and has closed your eyes." What with their resisting the grace of God and rebelling against the light, and God's withdrawing and withholding his grace and light from them, - what with their not receiving the love of the truth, and God's giving them up for that to strong delusions, to believe a lie, - what with their wilful and what with their judicial hardness, the heart of this people is waxed gross, and their ears are dull of hearing. They are stupid and senseless, and not wrought upon by all that can be said to them. No physic that can be given them operates upon them, nor will reach them, and therefore their disease must be adjudged incurable, and their case desperate. How should those be happy that will not be healed of a disease that makes them miserable? And how should those be healed that will not be converted to the use of the methods of cure? And how should those be converted that will not be convinced either of their disease or of their remedy? And how should those be convinced that shut their eyes and stop their ears? Let all that hear the gospel, and do not heed it, tremble at this doom; for, when once they are thus given up to hardness of heart, they are already in the suburbs of hell; for who shall heal them, if God do not?
2."Your unbelief will justify God in sending the gospel to the Gentile world, which is the thing you look upon with such a jealous eye (Act 28:28): therefore seeing you put the grace of God away from you, and will not submit to the power of divine truth and love, seeing you will not be converted and healed in the methods which divine wisdom has appointed, therefore be it known unto you that the salvation of God is sent unto the Gentiles, that salvation which was of the Jews only (Joh 4:22), the offer of it is made to them, the means of it afforded to them, and they stand fairer for it than you do; it is sent to them, and they will hear it, and receive it, and be happy in it." Now Paul designs hereby, (1.) To abate their displeasure at the preaching of the gospel to the Gentiles, by showing them the absurdity of it. They were angry that the salvation of God was sent to the Gentiles, and thought it was too great a favour done to them; but, if they thought that salvation of so small a value as not to be worthy of their acceptance, surely they could not grudge it to the Gentiles as too good for them, nor envy them for it. The salvation of God was sent into the world, the Jews had the first offer of it, it was fairly proposed to them, it was earnestly pressed upon them, but they refused it; they would not accept the invitation which was given to them first to the wedding-feast and therefore must thank themselves if other guests be invited. If they will not strike the bargain, nor come up to the terms, they ought not to be angry at those that will. They cannot complain that the Gentiles took it over their heads, or out of their hands, for they had quite taken their hands off it, nay, they had lifted up the heel against it; and therefore it is their fault, for it is through their fall that salvation is come to the Gentiles, Rom 11:11. (2.) To improve their displeasure at the favour done to the Gentiles to their advantage, and to bring good out of that evil; for when he had spoken of this very thing in his epistle to the Romans, the benefit which the Gentiles had by the unbelief and rejection of the Jews, he says, he took notice of it on purpose that he might provoke his dear countrymen the Jews to a holy emulation, and might save some of them, Rom 11:14. The Jews have rejected the gospel of Christ, and pushed it off to the Gentiles, but it is not yet too late to repent of their refusal, and to accept of the salvation which they did make light of; they may say No, and take it, as the elder brother in the parable, who, when he was bidden to go work in the vineyard, first said, I will not, and yet afterwards repented and went, Mat 21:29. Is the gospel sent to the Gentiles? Let us go after it rather than come short of it. And will they hear it, who are thought to be out of hearing, and have been so long like the idols they worshipped, that have ears and hear not? And shall not we hear it, whose privilege it is to have God so nigh to us in all that we call upon him for? Thus he would have them to argue, and to be shamed into the belief of the gospel by the welcome it met with among the Gentiles. And, if it had not that effect upon them, it would aggravate their condemnation, as it did that of the scribes and Pharisees, who, when they saw the publicans and harlots submit to John's baptism, did not afterwards thereupon repent of their folly, that they might believe him, Mat 21:32.
IV. The breaking up of the assembly, as it should seem, in some disorder. 1. They turned their backs upon Paul. Those of them that believed not were extremely nettled at that last word which he said, that they should be judicially blinded, and that the light of the gospel should shine among those that sat in darkness. When Paul had said these words, he had said enough for them, and they departed, perhaps not so much enraged as some others of their nation had been upon the like occasion, but stupid and unconcerned, no more affected, either with those terrible words in the close of his discourse or all the comfortable words he had spoken before, than the seats they sat on. They departed, many of them with a resolution never to hear Paul preach again, nor trouble themselves with further enquiries about this matter. 2. They set their faces one against another; for they had great disputes among themselves. There was not only a quarrel between those who believed and those who believed not, but even among those who believed not there were debates. Those that agreed to depart from Paul, yet agreed not in the reasons why they departed, but had great reasoning among themselves. Many have great reasoning who yet do not reason right, can find fault with one another's opinions, and yet not yield to truth. Nor will men's reasoning among themselves convince them, without the grace of God to open their understandings.
Through them, to wit, had "the heart of the People been made thick, lest they should see with the eyes, and hear with the ears, and understand with a heart" obstructed by the "fats" of which He had expressly forbidden the eating, teaching man not to be studious of the stomach.
You will discover the meaning of this, my attentive hearer, if you do but take up and examine what follows upon this narration: For hearing, he says, ye shall hear, and shall not understand; and seeing, ye shall see, and not perceive.
"Well spake the Holy Ghost," etc. But this saying, "The Spirit said," is nothing wonderful: for an angel also is said to say what the Lord saith: but He the Spirit not so. When one is speaking of the things said by the angel, one does not say, Well said the angel, but, Well said the Lord. "Well said the Spirit:" as much as to say, It is not me that ye disbelieve. But God foreknew this from the first.
Then that you may not deem it strange that they believed not, he introduces the prophecy which saith "Hearing ye shall hear and not understand," more now than then: "and ye shall see and not perceive" more now than then. This is not spoken for the former sort, but for the unbelievers. How then? Was it contrary to the prophecy, that those believed? "Go," it says, "unto this people" that is, to the unbelieving people. He did not say this to insult them, but to remove the offence.
"And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them." But when they departed, as they were opposed to each other, then he reproaches them, not because he wished to reproach those that believed not, but to confirm these that believed. "Well said Esaias," says he to them. So that to the Gentiles it is given to know this mystery. No wonder then, if they did gainsay: this was foretold from the first.
Because the Holy Spirit well spoke through Isaiah the prophet to your fathers, saying: "Go to this people and say: You will hear indeed, etc." This prophecy, which the Apostle affirms was pronounced by the Holy Spirit, the book of the prophet itself recalls as having been spoken by the Lord. From this, it is clearly shown that the will and nature of the Lord and the Holy Spirit are one, and the name of the Lord is also understood in the appellation of the Spirit. And indeed, Paul, having no other Holy Spirit when he wrote these things about him, who was in the prophets before the coming of the Lord, was referring to the same Spirit of whom he himself was also a partaker, and all those who were brought in the faith of perfect virtue. Hence, he mentions the Spirit with the article, confirming it to be singular and one, and as he says, not simply "Holy Spirit," but with the added article "the Holy Spirit," and he recalls Isaiah prophesying with the word "the Holy Spirit." Peter too, in that speech by which he persuaded the present, said: "It was necessary for the Scripture to be fulfilled which the Holy Spirit spoke (that is, 'the Holy Spirit') through the mouth of David concerning Judas" (Acts I). He too shows that the same Spirit worked in the prophets and in the apostles. These excerpts from the books of the blessed Didymus should hold this place in our writings.
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SUMMARY
Acts 28:26 records the Apostle Paul's somber declaration to the Jewish leaders in Rome, a direct quotation from Isaiah 6:9-10. This pivotal verse encapsulates the tragic spiritual condition of those who, despite direct exposure to divine truth through hearing and seeing, remain unable to comprehend or accept it, highlighting a profound and persistent spiritual blindness that marked a significant turning point in the early propagation of the gospel.
CONTEXT
Literary Context: This verse is situated at a critical juncture in the book of Acts, marking the culmination of Paul's ministry as recorded by Luke. Having arrived in Rome under house arrest, Paul's immediate priority was to engage with the leading Jews, explaining his imprisonment as being "for the hope of Israel" (Acts 28:20). He spent an entire day expounding the kingdom of God and persuading them about Jesus, drawing evidence from both the Law of Moses and the Prophets (Acts 28:23). Despite his earnest efforts, a significant division emerged among them, with some believing and others rejecting his message. It is in response to this persistent unbelief and division that Paul utters the words of Acts 28:26-27, signaling a profound shift in the narrative of the early church's outreach. This quotation serves as a prophetic explanation for their rejection and immediately precedes Paul's declaration that salvation would now be sent to the Gentiles (Acts 28:28).
Historical & Cultural Context: Paul's arrival in Rome was the fulfillment of his long-held desire and a divine directive to bear witness to Christ in the imperial capital (Acts 23:11). At this time, Rome had a significant Jewish population, and the synagogue was often the first point of contact for gospel proclamation. The Jewish leaders Paul addressed were representatives of this community, steeped in the traditions of the Law and the Prophets, and awaiting the Messiah. However, their expectation was often for a political deliverer rather than a suffering servant. The cultural context involved a deep-seated national identity tied to their covenant with God, which made it challenging for many to accept a Messiah who did not conform to their preconceived notions, particularly one who was crucified. Paul's quotation from Isaiah was not new to them; it was a familiar prophecy from their own scriptures, yet its application to their current spiritual state was profoundly challenging and culturally confrontational, implying that their spiritual dullness was a long-standing, divinely observed pattern within Israel.
Key Themes: The passage significantly contributes to several overarching themes within Acts and the broader biblical narrative. Firstly, it powerfully illustrates the theme of Spiritual Blindness and Hardness of Heart. Despite having the Law and Prophets, and now the direct proclamation of the gospel by an apostle, many within Israel demonstrated an inability to truly comprehend or respond to divine truth. This is not merely intellectual ignorance but a spiritual recalcitrance, a willful refusal to perceive what is evident, as described in Isaiah 6:9-10. Secondly, it underscores the theme of Prophetic Fulfillment. Paul's use of Isaiah's prophecy highlights that the Jewish people's rejection of the Messiah was not unforeseen but was part of God's sovereign plan, foretold centuries earlier. This theme is echoed by Jesus Himself, who used the same prophecy to explain why He taught in parables, to reveal truth to some while veiling it from others (Matthew 13:14-15). Finally, and perhaps most significantly for the book of Acts, this verse serves as a crucial theological justification for The Turning to the Gentiles. Paul's declaration in Acts 28:28 directly follows this quotation, signifying that because many Jews rejected the message, God's salvation would now be extended more fully to the Gentiles, who would be receptive. This marks a pivotal shift in the trajectory of the gospel's propagation, from primarily Jewish audiences to the wider Gentile world, fulfilling ancient prophecies of Gentile inclusion (Isaiah 49:6).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Acts 28:26 is rich in literary devices that amplify its profound message. The most prominent is Prophetic Quotation, as Paul directly cites Isaiah 6:9-10. This device lends immense authority and weight to Paul's words, demonstrating that the spiritual condition he observes in his contemporary Jewish audience is not new but a fulfillment of ancient prophecy, underscoring God's sovereign knowledge and plan. The verse also employs striking Parallelism and Repetition ("Hearing ye shall hear... seeing ye shall see"). This Hebrew poetic structure intensifies the paradox and emphasizes the absolute certainty of the outcome: despite sensory input, there will be no spiritual comprehension. This creates a powerful Irony, where the very faculties designed for reception (ears for hearing, eyes for seeing) become instruments of non-reception due to a hardened heart. Furthermore, the passage presents a profound Paradox: the act of hearing and seeing leads not to understanding and perception, but to their absence. This highlights a spiritual inability that transcends mere intellectual capacity, pointing to a deeper, volitional resistance to truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 28:26 serves as a theological linchpin in the narrative of salvation history, illustrating the tragic reality of spiritual blindness that can afflict even those most privileged to receive God's revelation. It underscores the biblical truth that mere exposure to divine truth is insufficient for salvation; true understanding and perception require a work of the Holy Spirit and a receptive heart. This passage connects deeply with the theme of God's sovereignty in revealing truth and humanity's responsibility in responding to it. While God foreknew and even ordained this spiritual dullness as a consequence of persistent rebellion, it does not negate human culpability. It also highlights the continuity of God's dealings with Israel, where a pattern of hearing without heeding, and seeing without perceiving, is consistently observed throughout their history, culminating in their rejection of the Messiah. This rejection, however, providentially opens the door for the inclusion of the Gentiles, demonstrating God's expansive redemptive plan.
REFLECTION AND APPLICATION
Acts 28:26 offers a sobering reflection on the nature of spiritual receptivity and the consequences of persistent unbelief. It challenges us to examine our own hearts: are we truly hearing and seeing God's truth, or are we merely going through the motions, allowing spiritual apathy to dull our senses? The verse reminds us that intellectual assent or mere exposure to biblical teaching is not enough; genuine understanding requires an open heart, a willingness to be transformed, and the illuminating work of the Holy Spirit. For those who proclaim the gospel, it provides a realistic perspective on the challenges of evangelism, acknowledging that not all will receive the message, even when presented clearly and powerfully. It calls us to pray for spiritual awakening in ourselves and others, recognizing that the ability to truly "understand" and "perceive" is a gift of God's grace, and to share the good news faithfully, trusting God with the results.
Questions for Reflection
FAQ
Does this verse mean God actively prevents people from understanding the truth?
Answer: This verse, a quotation from Isaiah 6:9-10, describes a judicial hardening by God, but it's crucial to understand the context. This hardening is not arbitrary but is a consequence of persistent, willful rebellion and rejection of God's prior revelation. God, in His sovereignty, allows and even uses humanity's persistent unbelief to fulfill His broader redemptive purposes, such as turning to the Gentiles as seen in Acts 28:28. It reflects a divine judgment where continued rejection of light leads to greater darkness, rather than an initial, unprovoked act of God to prevent understanding. It's a response to human obstinacy, not its cause.
CHRIST-CENTERED FULFILLMENT
Acts 28:26 finds its ultimate Christ-centered fulfillment in the person and ministry of Jesus, who perfectly embodies the divine truth that many in Israel failed to comprehend. Jesus Himself quoted this very prophecy from Isaiah to explain why He spoke in parables (Matthew 13:10-15), revealing that His teaching method was designed to both illuminate truth for those with receptive hearts and obscure it from those who willfully closed their eyes and ears. He is the "light of the world" (John 8:12), yet many "loved darkness rather than light" (John 3:19). The spiritual blindness described in Isaiah and reiterated by Paul is precisely what Jesus came to heal, offering "sight to the blind" (Luke 4:18). His life, death, and resurrection are the ultimate revelation of God's redemptive plan, yet for those whose hearts remained hardened, even the Son of God standing before them could not break through their spiritual dullness. Thus, this verse highlights the profound tragedy of rejecting the very one who offers true understanding and spiritual perception, underscoring the necessity of Christ as the sole source of genuine spiritual enlightenment and salvation (2 Corinthians 4:6).