Exegetical and Hermeneutical Commentary of Acts 28:22
But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.
22. But we desire to hear of thee ] He was a Jew, one of their own nation, and was likely to be able to put his belief before them in its true light. They professed to be open to reason, but this may have been only because they knew not what else to do.
concerning this sect ] It is clear from this expression that they had learnt from St Paul’s speech, though St Luke does not record the words, that he was an adherent of Jesus of Nazareth, and held that in Him “the hope of Israel” had been fulfilled.
we know ] [ R. V. “it is known to us”]. The change has the merit of being very literal. Other merit it would be hard to find in it.
every where it is spoken against ] They were doubtless aware of many of the attacks which had been made by their countrymen on the Christians both in the cities of Asia and Europe, and would have heard them spoken of as the men who were turning the world upside down. The result of the conference was that a day was fixed, on which the Apostle should set forth to them his opinions, so that, as they had no other means for deciding on their course of action, they might discover for themselves what would be the best course to take.
Fuente: The Cambridge Bible for Schools and Colleges
What thou thinkest – What your belief is; or what are the doctrines of Christians respecting the Messiah.
This sect – The sect of Christians.
Spoken against – Particularly by Jews. This was the case then, and, to a great extent, is the case still. It has been the common lot of the followers of Christ to be spoken against. Compare Act 24:5.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. For as concerning this sect] See Clarke on Ac 24:14. A saying of Justin Martyr casts some light on this saying of the Jews: he asserts that the Jews not only cursed them in their synagogues, but they sent out chosen men from Jerusalem, to acquaint the world, and particularly the Jews everywhere, that the Christians were an atheistical and wicked sect, which should be, detested and abhorred by all mankind. Justin Martyr, Dial. p. 234.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Sect, or heresy, for so they called the Christian religion, Act 24:5,14.
Every where it is spoken against; of all conditions of men, governors and people, and in all places; as, Luk 2:34, Christ is said to be a sign that shall be spoken against.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. we desire“deem itproper”
to hear of thee what thouthinkestwhat are thy sentiments, views, &c. The apparentfreedom from prejudice here expressed may have arisen from a prudentdesire to avoid endangering a repetition of those dissensions aboutChristianity to which, probably, SUETONIUSalludes, and which had led to the expulsion of the Jews underClaudius [HUMPHRY]. See onAc 18:2.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But we desire to hear of thee what thou thinkest,…. What was his opinion and judgment, concerning the Messiah, whether he was come or not, and whether Jesus of Nazareth was he; and concerning other principles relating to him, embraced by the Christians; and what he had to say for the clearing up, proving, and confirming his sentiments about these things:
for as concerning this sect; or heresy, meaning the Christian religion: in saying so, they reproached it; for the Gospel, or Christian religion, is not an human device, the choice and option of man’s free will, and what he pleases himself with, as an opinion and invention of his own, or of other men, as “heresy” signifies; but it is of God, and by revelation of Jesus Christ, and is a doctrine of the highest wisdom: nor does it deny or take away any fundamental article of true religion; either natural, as known by the Gentiles, or as revealed, with which the Jews were made acquainted, under the former dispensation; but establishes every such article, as the unity of the divine Being; the worship of the one only and true God of Israel, in a spiritual manner; the doctrine of the Messiah, his person, office, and grace; the resurrection of the dead, and eternal judgment; and therefore could not be chargeable with heresy: nor was it set up for any worldly gain, or popular applause, which are the things that authors and abettors of heresy have in view; nor was it designed to divide and separate persons from the true church of God, but to bring them to it, and unite them together in it; see
Ac 24:14.
We know that everywhere it is spoken against; this they knew, both by letters they received, and by persons who came from different parts of the world; and which was fact, and was no other than what was foretold concerning Christ, that he should be a sign that should be spoken against, Lu 2:34; and which the apostle found true of the Gospel preached by him, both among Jews and Greeks; it being to the one a stumblingblock, and to the other foolishness, 1Co 1:23, and especially it was contradicted and blasphemed everywhere by the Jews; these in all places opposed themselves to it, and spoke evil of it, and of its preachers and professors: Christ, the author, sum, and subject of the Christian religion, was spoken against in his person; his deity and divine sonship were denied, as they still are; and his offices, as prophet, priest, and King; yea, his actions, even his works of mercy to the bodies of men, by healing their diseases, his conversing with sinners for the good of their souls, the several miracles he wrought, and the whole series of his life and conversation, were blasphemed and evil spoken of: the doctrines of the Gospel in general were contradicted, as they now are by many, as absurd and irrational, and as tending to licentiousness; and in particular those which respect the Father of Christ, as being the Father of Christ, his everlasting love to the elect in him, and his distinguishing grace in the choice of them; and those which relate to Christ, as that he is truly God, and the Son of God, and to his sacrifice, satisfaction, and imputed righteousness; and also which concern the Spirit of God, as his deity and personality, and his operations on the souls of men; and such as relate to a future state, the resurrection of all the dead, and judgment to come: likewise the ordinances of the Christian religion, baptism and the Lord’s supper, were despised and spoken against, and the professors of it treated as fools and wicked men; the reasons of all this are, because the Christian religion, and the doctrines of it, are not of men, are contrary to the lusts of men, and particularly to the pride of men; they subject them to reproach and persecution, and gather men out from among them.
Fuente: John Gill’s Exposition of the Entire Bible
But we desire ( ). Old verb , to deem worthy, to think right or proper as in 15:38 which see. They think it only fair to hear Paul’s side of his case.
Concerning this sect ( ). Paul had identified Christianity with Judaism (verse 20) in its Messianic hope. The language seems to imply that the number of Christians in Rome was comparatively small and mainly Gentile. If the edict of Claudius for the expulsion of the Jews from Rome (Ac 18:2) was due to disturbance over Christ (), then even in Rome the Jews had special reason for hostility towards Christians.
Everywhere spoken against ( ). Cf. verse 19. The line of cleavage between Jew and Christian was now sharply drawn everywhere.
Fuente: Robertson’s Word Pictures in the New Testament
We desire [] . Rather, we think it fitting. Compare ch. 14 38. Sect. See on heresies, 2Pe 2:1.
Fuente: Vincent’s Word Studies in the New Testament
1) “But we desire to hear of thee what thou thinkest: (aksioumen de para sou akousai ha phroneis) “But we think it is fit or proper to hear from you, what things you think,” that may have been so offensive to them, to some of our brethren back in Jerusalem.
2) “For as concerning this sect,” (peri men gar tes aireseos tautes) “For certainly concerning this sect,” as despised, foretold by Simeon, Luk 2:34; Act 24:5; Act 24:14; 1Pe 2:12; 1Pe 4:14.
3) “We know that everywhere it is spoken against.” (gnoston hemin estin hoti pantakou antilegetai) “We do know that it is spoken against, everywhere,” we turn. Their desire to hear Paul appears to be out of mixed motives, of curiosity and contempt, for what they had heard about Christianity, Yet they did not want to stir up Caesar against themselves, lest they, as Jews, be driven from Rome again, Act 18:2.
Fuente: Garner-Howes Baptist Commentary
(22) We desire . . . as concerning this sect . . .Better, we request of thee. The term is that which had been used by Tertullus when he spoke of the sect of the Nazarenes (Act. 24:5). The speakers had clearly heard enough of the prisoner to identify him with that sect, but they treat him personally with respect, probably due in part to the favour which the authorities had shown him, and wish for an authoritative exposition of his views. The Christians of Rome had obviously, even if they were Jews, withdrawn from the Jewish quarter, and the residents in that quarter knew of them only by reports. What was the nature of those reports we can only conjecture. They were, as the speakers say, everywhere spoken against. The darker calumnies which were propagated afterwardsstories of Thyestean (i.e., cannibal) banquets and licentious orgiesmay possibly have been even then whispered from ear to ear. In any case the Christians of the empire would be known as abandoning circumcision and other Jewish ordinances, leading a separate life, holding meetings which were more or less secret, worshipping One who had been crucified as a malefactor. They were already, as Tacitus describes them, speaking of their sufferings under Nero, known as holding an exitiabilis superstitio (a detestable superstition), guilty of atrocia et pudenda, odio humani generis convicti (atrocious and shameful crimes, convicted by the hatred of mankind) (Ann. xv. 44), or as Suetonius writes (Nero, c. 16), as a genus hominum superstitionis nov et malefic (a race of men holding a new and criminal superstition). It is conceivable, looking to the early date at which such rumours were current, that even then there may have been caricatures like that which was found among the graffiti of the Palace of the Csars (now in the Collegio Romano), representing Alexamenos, a Christian convert, worshipping his god, in the form of a crucified human figure with an asss head. Tertullian (A.D. 160-240) mentions such caricatures as current in his time (Apol. c. 16), and the story that the Jews worshipped an asss head, which we know to have been accepted at this very time (Jos. cont. Apion. ii. 7; Tacit Hist. v. 4), would naturally be transferred to the Christians, who were regarded as a sect of Jews. In Tertullians time Asinarii (ass-worshippers) was a common term of abuse for them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Spoken against Elsewhere and here at Rome. Frankly, then, though they will listen, their prepossessions are against the argument.
The hatred and calumny now poured upon Christians, by which Nero was emboldened to perpetrate his cruel persecutions, arose from various causes. As a sort of Jewish sect, they inherited in the first place all the odium of Jews. As abhorring the gods of paganism, they were stigmatized as “atheists.” As standing aloof from unholy amusements, they were held as unsocial and haters of the human race. As refusing to swear by the name of the emperor and sacrifice to his image, they were held as disloyal. As looking to a future, and perhaps near, conflagration of the world, they might plausibly be accused as incendiaries. And as being alleged to assemble by night to partake the mystical body and blood of Christ, they were even slandered as nightly cannibals! It is said by Justin Martyr that, previous to this period, the Jewish hierarchy had sent delegations into all parts of the civilized world denouncing the whole Christian body. In such a storm was rocked the cradle of the Christian Church.
Fuente: Whedon’s Commentary on the Old and New Testaments
“ 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.”
Meanwhile the Jewish leaders expressed their desire to hear his views, for they did know of the Christians and claimed that no one had any good to say about them. They are probably not being quite as vague as it might at first seem. Rather they have recognised Paul’s quality, have probably heard from him his background, and are saying, ‘while we look on Christians as having a bad reputation, as everyone knows, we are ready to listen to anything by which you can convince us otherwise. You may know what we do not know’. Their words suggest that at this time the Jews in Rome had little to do with the Christians, and avoided them in case there was trouble. There are grounds for believing that there had been such trouble in the time of Claudius so it is possible that they had agreed to an uneasy peace and avoided each other.
Fuente: Commentary Series on the Bible by Peter Pett
Act 28:22. We know that every where it is spoken against. Justin Martyr has assigned one of the chief reasons why the Christians laboured so universally under the popular odium: “for the Jews (says he,) not only cursed them in their synagogues, and did all they could to raise the hatred and enmity of mankind against them; but they sent out chosen men from Jerusalem, to acquaint the world, and more especially the Jews every where, that the new sect which arose from JESUS of Galilee was an atheistical and wicked sect, to be avoided and detested by all mankind. The Jews spoke first againstJesus himself, and afterwards against his apostles; but it is not easy to fix the exact time when those chosen men were sent out by them.” See Dial. cum Trypho, p. 170.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 28:22 . ] But we judge (so as, in such lack of information from other quarters, to be better instructed concerning the circumstances in which thou art placed) it right (Act 15:38 ) as a claim which, as matters stand, is no more than right and proper to learn from thee ( has emphasis), etc.
] i.e . what principles and views thou pursuest.
. .] for of this party certainly . As to ., see on Act 14:14 . has its reference in the more precise expressions, with which Paul must be presumed to have accompanied his . . In the without the tacit contrast is to be mentally supplied: “Although thou thyself art unknown to us.” Comp. on Act 27:21 ; also Buttmann, neut. Gr . p. 313 [E. T. 365]. The grounds the . . . on the (apparently) impartial interest of obtaining more particular information.
At first view, it must appear strange that these Jewish in Rome betray so little acquaintance, or none at all , with the great Christian church at Rome, which consisted, at any rate in part, of Jewish Christians. This difficulty is not solved by the arbitrary (comp. also on Act 28:21 ) assumption that, after the return of the Jews expelled by Claudius, the Jews and Christians kept aloof from each other and thus gradually lost acquaintance with one another (Olshausen; comp. also Kling in the Stud. u. Krit . 1837, p. 302 ff.); nor yet by the circumstances of such a great city as Rome, amidst which the existence of the Christian community might well have escaped the knowledge of the rich worldly Jews (Neander), which, considering the relationship of Judaism and Christianity, would a priori be very improbable. It is rather to be explained, like the expression in Act 28:21 , from a cautious sort of official reserve in their demeanour , not exactly hypocritical (Tholuck) or intimidated by the Claudian measures (Philippi, comp. Ewald), but in which withal the Jewish contempt for Christianity generally is apparent. The representation here given, according to which those Jews simply avoid any sort of expression compromising them, is by no means to be used, with Baur and Zeller, against the historical truth of the occurrence. Its historical character, on the contrary, gains support from the Epistle to the Romans itself, which shows no trace that in Rome Christianity had been in conflict with the Jews (see Rom . Introd. 3). and therefore de Wette is wrong in his remark that, if Luke had only added to , there would have been no ground of offence.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1817
THE FOLLOWERS OF CHRIST EVIL SPOKEN OF
Act 28:22. We desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.
AS prejudice is easily excited in the mind, so is its operation extremely powerful, wherever it is entertained. An opprobrious term will often convey more in one moment, than could be conveyed otherwise in many sentences: and, as superseding the necessity of any specific accusations, it is generally resorted to as the means of bringing either persons or things into general contempt. The enemies of Christianity in every age have availed themselves of this advantage, to decry a religion which they did not choose to embrace. Thus, when St. Paul came to Rome, and had convened the principal Jews to his lodgings, he found, that, though no accusations had been brought against him, his religion, and all who professed it, were regarded in an odious light, through the malignant misrepresentations of their adversaries. Let us then inquire,
I.
Whence it was that the Gospel was so universally evil spoken of in the apostolic age
That the Gospel was universally reviled, is obvious from the decided manner in which the notoriety of the fact is mentioned in the text; We know it: and it was so chiefly on two grounds;
1.
As being impious in itself
[The Jews regarded it as subversive of the law of Moses. They could not see, that Jesus was the person to whom Moses and the prophets had borne witness: they could not see, that he had actually fulfilled the law, and was himself the substance, of which that was only the shadow: they therefore conceived his pretensions to be in direct opposition to Gods revealed will; and his religion to be a system of impiety altogether The Gentiles also, finding that Christianity required an utter dereliction of all their false gods, and at the same time presented to them no visible object of worship, accounted all its professors atheists. They knew indeed that Christians worshipped Him who died for them on Mount Calvary: but that seemed only to add folly to impiety; since to regard him as a God and a Saviour, who, to all appearance, was not even able to save himself, was an act of absurdity, in their eyes, bordering on madness ]
2.
As injurious to mankind
[To individuals it was supposed to be a source of distraction to the mind, and of immorality in the life. Even the Head of this religion, the despised Nazarene, was thought to be beside himself; nor were his followers in any better plight; since they professed to turn their backs upon all visible good, and to follow a good that was invisible. Moreover, in the midst of these high pretensions, they were supposed to be addicted to all manner of licentious habits, even such as the Gentiles themselves scarcely ventured to indulge [Note: 1Pe 2:12; 1Pe 3:16.].
To families, this religion was considered as a source of incalculable mischief; since, wherever it came, it set the nearest relatives against each other, as even the Founder of it himself had declared it would [Note: Mat 10:34-36.].
It was hostile also to the welfare of the state. It inculcated many things which the Roman laws forbad, and prohibited many things which they enjoined. It set up a king above Csar himself [Note: Act 16:20-21; Act 17:6-7; Act 24:5-6.]. Was such a religion as this to be tolerated? No: every sensible governor would give the same direction, respecting it, as Haman gave in relation to the Jews; that it ought to be banished from the face of the earth [Note: Est 3:8-9.].]
But, now that Christianity is established, does the same prejudice against it remain? Let us inquire into this matter, and see,
II.
How far it meets with similar treatment at this day
The name of Christianity is still odious among millions of the human race; and, even among those who call themselves Christians, the true Gospel is disapproved and detested by multitudes, who are ready to number themselves among its warmest advocates. It is hated on many accounts;
1.
As too humiliating in its representations
[It represents the whole human race as in a state of guilt and condemnation, and as utterly incapable of delivering themselves by any thing that they can do. It presents to their view a Saviour, in and through whom all their wants must be supplied, and to whom they must stand indebted for their whole salvation, from first to last [Note: 1Co 1:30.]. But men cannot endure to think themselves so guilty, so polluted, so enslaved, so utterly helpless and hopeless, as the Scripture represents them to be; and this will be found to be at the root of all their objections against the Gospel: examine all the writings of those who oppose the truth, and this will appear to be the leading feature of them, that they suppose some degree of goodness and sufficiency to remain in fallen man; whilst the Gospel declares, that we are altogether become abominable [Note: Rom 3:10-19.], and that even the will, as well as the power, to do good must be given us from the Lord [Note: Php 2:13.].]
2.
As too easy in its proposals
[It offers salvation freely to every human being, saying, Believe in the Lord Jesus Christ, and thou shalt be saved [Note: Mar 16:16. Act 16:30-31.]. It requires nothing on our parts to earn salvation, nothing to merit it; but only to receive it thankfully as the free gift of God to us in Christ Jesus [Note: Rom 6:23.]. But the proud heart of man does not like to be so indebted to the free grace of God: that invitation, Come, ye that have no money, come buy wine and milk without money and without price, is offensive to him: he would rather hear of some duties to perform that shall render him worthy of Gods favour, and of some good works to be done, in order to form a ground of glorying before God: and, if works be declared to be utterly ineffectual to these ends, he immediately supposes them to be unnecessary altogether, and that we leave men at liberty to indulge in all manner of licentiousness.]
3.
As too strict in its requirements
[We stop not now to notice the inconsistency between the former objection and this: suffice it to say, that they are made by the same persons, and oftentimes almost in the same breath. The Gospel requires, that we mortify all sin whatever; that we crucify the flesh, with its affections and lusts; and that we live altogether not to ourselves, but unto Him that died for us, and rose again. But this is supposed to be incompatible with all the common offices of life: and we are represented as making the way to heaven so strait, that none but a few devotees can hope to enter into it.
Thus the truth of God is in reality traduced, as in the days of old, and, though the name of Christianity is honoured, the life and power of it are despised.]
Since then the Gospel is still evil spoken of to such a degree, permit me to state,
III.
What is our duty in relation to it
We should endeavour to get all possible information respecting it.
[It would he strange indeed to form our judgment solely from the representations of its enemies: we ought assuredly to hear its friends also, and to learn what they have to say in its favour. If then we can have access to any who are qualified to instruct us, we should say to them, as the Jews did to Paul, We desire to hear what thou thinkest. Were this step taken, and with any measure of candour, I have no doubt but that the prejudices against the Gospel would soon be done away. But there is one, to whom we may all have access, and whose judgment may be fully relied on; I mean, that very person to whom the Jews at Rome applied, even the Apostle Paul himself. No man had ever juster or deeper views of the Gospel than he; and no man has written so fully respecting it as he: consult him therefore: study those Epistles of his in which the subject is most fully stated, the Epistles to the Romans, the Galatians, and the Ephesians. From those may be fully learned the doctrines which the Gospel maintains: and in his life may be seen the practice it requires. Go then, and sit at his feet, and ask of him in relation to every thing we have spoken, What thinkest thou?]
Our inquiries, however, should not be merely speculative, but practical
[We should not, like Pilate, ask, What is truth? and then go away without any desire to be informed: but should imitate rather the man whose blindness had been healed, Who is the Son of God, that I may believe on him [Note: Joh 9:36.]? All our inquiries should be with a view to practice, and with a determination of heart to follow the light whithersoever it may lead us. Did we, like the Berans, search the Scriptures daily with this view, it would soon be said of us, as it was of them, Therefore many of them believed [Note: Act 17:11-12.].
We will now, by way of improvement,
1.
Give a specific answer to the question ourselves
[Is it asked by any, What thinkest thou of the Gospel itself, and of the people who profess it? We reply, that, in our judgment, the plain simple doctrine of salvation by faith in our Lord Jesus Christ, is, the wisdom of God, and the power of God, even the power of God unto salvation to every one that believeth; and that its proper title is, the glorious Gospel of the blessed God. As for those who profess it, we say, that, if they walk unworthy of it, they are hypocrites, and self-deceivers: but, if they adorn it by a suitable life and conversation, then are they the excellent of the earth, the Church of the living God, the sons and daughters of the Lord Almighty. Of them will we say, with Moses, Happy art thou, O Israel: who is like unto thee, O people saved of the Lord [Note: Deu 33:29.]? Whoever may speak against them, they may be of good courage; for God approves them, and will confess them as his before the assembled universe. They shall assuredly be his, in the day that he shall make up his jewels [Note: Mal 3:17.].]
2.
Put the question to every one here present
[What thinkest thou? Dost thou think the doctrines of the Gospel so objectionable as the world represents them to be? Compare those doctrines with thine own wants and necessities; and then say, whether they do not contain the very remedy which thou standest in need of? Would Paul have represented them as containing the unsearchable riches of Christ; and would the angels be represented as ever desiring to look into them, if they were unworthy of our regard?
Again, Dost thou think that those who embrace the Gospel deserve the ignominious appellation of a sect? By this name they were called in the first ages; and by this name they are yet too often called. But, because they worship God in a way which the world calls heresy, are they therefore heretics? No: they are the general assembly and Church of the First-born, which are written in heaven; they are the living stones of which his temple is composed; and they are now, and shall to all eternity continue, the habitation of God through the Spirit [Note: Heb 12:23. 1Pe 2:5. Eph 2:19-22.].
Once more; Dost thou think, that, because they are everywhere evil spoken of, thou shouldest not join thyself to them? Sad indeed is thy state, if thou entertainest such a thought as that: for, if thou art ashamed of Christ, of thee will Christ be ashamed, when he shall come in his glory to judge the world. Remember the choice of Moses, and ask, Whether it be not that which thou shouldest make [Note: Heb 11:24-26.]? If the circumstance of the Lords people being universally evil spoken of appear an argument against them, know, that it is greatly in their favour; and that, if you belong to a party that is not universally evil spoken of by the ungodly world, you are not of the party to which Paul belonged, nor shall have your portion with him in the eternal world.
What though they be a little flock? they are those to whom it is the Fathers good pleasure to give the kingdom [Note: Luk 12:32.]. What if they be walking in a strait and narrow, unfrequented path? it is the path that leadeth unto life, whilst all other paths, however frequented, lead only to destruction [Note: Mat 7:13-14.]. The time is shortly coming, when they who now most loudly condemn them, will yet still more loudly condemn themselves; We fools counted their life madness, and their end to be without honour: but now they are numbered with the saints [Note: Wisd. 5:4.], &c.
To all then I say, Beware what sentiments you imbibe respecting the Gospel of Christ; and beg of God that you may so think of it in this world, as you will assuredly think of it in the world to come.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Ver. 22. Everywhere it is spoken against ] Nomen in Christianis damnabatur, non crimen, saith Tertullian. When Attalus the martyr was put to death at Lyons, a table was set up over his head with this inscription, Hic est Attalus Christianus, This is Attalus the Christian; that was all they had to charge him with. So when Polycarp was martyred, all the crime objected against him was that he confessed himself to be a Christian. Nero made this cruel edict, Whosoever confessed himself to be a Christian, let him be presently put to death without any more ado, as a convicted enemy of mankind. a
a
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22. ] The and are inverted: “ si dicitur non sequente , aut intelligi potest , aut omittitur illa pars orationis in qua sequi debebat , qu aliquando prcedit.” Herm. ad Viger., p. 839. It precedes, because it connects with the foregoing.
. , we beg of thee : see reff.
. . ] To which they perhaps inferred that Paul belonged, from Act 28:20 ; or they might have heard thus much generally respecting him by rumour, though they had received no special message.
Their short notice of Christianity is perhaps the result of caution, seeing as they did the favour shewn by the authorities towards Paul (see Hackett, p. 392): or perhaps of dissimulation.
Many Commentators have noticed the omission of all mention of the Christian Church at Rome , and of Paul’s connexion with or work among them. And some recently in Germany (e.g. Bauer) have called in question the credibility of the Acts on this account. But without any reason: for the work of the Apostle among churches already founded is not the subject of our history, and is seldom related by Luke, without a special reason. Of the three years at Ephesus (ch. Act 20:31 ), the year and a half (ch. Act 18:11 ), and three months (ch. Act 20:3 ) at Corinth, we know from the narrative nothing that took place among the Christians themselves. Besides, one great object of this history is to shew forth Paul as working out the Lord’s implied command (ch. Act 1:8 ), to preach the Gospel ‘to the Jew first, and also to the Gentile,’ and, having every where done this, it is but natural that he should open his commission in Rome by assembling and speaking to the Jews .
Fuente: Henry Alford’s Greek Testament
Act 28:22 . : “but we think good,” cf. Act 15:38 . They acknowledge that no report had reached them to invalidate the statements which Paul had just made as to the causes of his imprisonment, but ( ) they would hear not from others, but from himself ( ). : evidently no reference to any special view of Christianity as characterising St. Paul’s own teaching, but a reference to his claim to be imprisoned for the hope of Israel. Christianity was for them only a sect, and therefore they could not understand the Apostle’s identification of it with the Jewish national hope. See note on Act 28:17 . : if the view is correct that the edict of Claudius, see chap. Act 18:2 , was occasioned by the early preaching of Christianity in Rome, it is possible that the dislocation of the Jewish community then caused may help at all events to explain why the Christian Church in Rome did not grow out of the Jewish synagogue in the capital to the same context as elsewhere, see Sanday and Headlam, Romans , pp. 21, 22. It may no doubt be urged that the Christian Church in Rome was not entirely a heathen-Christian Church, and that, as the names in Rom 16 indicate, it contained a Jewish element. But it is quite conceivable that in the capital, with its two million inhabitants, the Jews, who had only recently returned to the city, should know nothing beyond what is here indicated in such general terms of a poor and obscure sect who dwelt no longer in the Jewish quarter. It is also worthy of consideration that the Jews of Rome, whilst not guilty of any untruth in what they had just said as to their knowledge of the Christian sect, may have expressed themselves in this guarded manner from political reasons. If St. Paul’s statement in Act 28:18 as to the favourable bearing of the Roman authorities towards him was true, it was but natural that the Jews should wish to refrain from hasty or hostile action towards a prisoner who was evidently treated with consideration in his bonds; they would rather act thus than revive an old quarrel which might again lead to their own political insecurity, see especially Lightfoot, Philippians , pp. 15, 16; Felten, in loco ; and, further, Rendall, p. 352. Nothing said by the Jews contradicts the existence of a Christian community in Rome, nor is it said that they wished to learn the Christian tenets from Paul, as if they knew nothing of them from their own knowledge, or as if they knew nothing of the causes of the opposition to the Christian faith; motives of curiosity and of policy might well have prompted a desire to hear Paul speak for himself, and with such motives there was apparently mingled a tone of contempt for a sect of which they might fairly say, from the experience of their countrymen, and from their own experience in Rome, : . Lucan-Pauline; only once elsewhere; cf. Joh 19:12 . See [434] text above.
[434] R(omana), in Blass, a first rough copy of St. Luke.
Fuente: The Expositors Greek Testament by Robertson
desire = think it right. Greek. axioo. See Act 15:38.
of = from. Greek. para. App-104.
as, &c. = concerning this sect indeed.
sect. Greek. hairesis. . See Act 5:17.
we know = it is known (Greek. gnostos. See Act 1:19) to us.
Fuente: Companion Bible Notes, Appendices and Graphics
22.] The and are inverted: si dicitur non sequente , aut intelligi potest , aut omittitur illa pars orationis in qua sequi debebat , qu aliquando prcedit. Herm. ad Viger., p. 839. It precedes, because it connects with the foregoing.
. , we beg of thee: see reff.
. .] To which they perhaps inferred that Paul belonged, from Act 28:20; or they might have heard thus much generally respecting him by rumour, though they had received no special message.
Their short notice of Christianity is perhaps the result of caution, seeing as they did the favour shewn by the authorities towards Paul (see Hackett, p. 392): or perhaps of dissimulation.
Many Commentators have noticed the omission of all mention of the Christian Church at Rome, and of Pauls connexion with or work among them. And some recently in Germany (e.g. Bauer) have called in question the credibility of the Acts on this account. But without any reason: for the work of the Apostle among churches already founded is not the subject of our history, and is seldom related by Luke, without a special reason. Of the three years at Ephesus (ch. Act 20:31),-the year and a half (ch. Act 18:11), and three months (ch. Act 20:3) at Corinth, we know from the narrative nothing that took place among the Christians themselves. Besides, one great object of this history is to shew forth Paul as working out the Lords implied command (ch. Act 1:8), to preach the Gospel to the Jew first, and also to the Gentile, and, having every where done this, it is but natural that he should open his commission in Rome by assembling and speaking to the Jews.
Fuente: The Greek Testament
Act 28:22. , it is known to us) Paul retorts the expression on them, in Act 28:28, Be it known to you.- , it is everywhere spoken against) This is the indication of a good cause, rather than of a bad one.
Fuente: Gnomon of the New Testament
for: Act 16:20, Act 16:21, Act 17:6, Act 17:7, Act 24:5, Act 24:6, Act 24:14, Luk 2:34, 1Pe 2:12, 1Pe 3:16, 1Pe 4:14-16
sect: Act 5:17, Act 15:5, Act 26:5, 1Co 11:19, *marg.
Reciprocal: Est 3:8 – their laws Isa 42:20 – opening Jer 15:10 – a man Jer 38:4 – thus Dan 3:8 – and accused Mat 22:17 – What Mat 24:9 – shall they Act 9:2 – of this way Act 10:37 – ye know Act 19:9 – but spake Act 26:30 – the king 2Co 6:8 – evil
Fuente: The Treasury of Scripture Knowledge
2
Act 28:22. Because of the unfavorable report these Jews had heard about the disciples, they wished to have Paul’s personal story. Sect is from HAIRESIS, and Thayer defines it at this place, “a sect or party.”
Fuente: Combined Bible Commentary
Act 28:22. But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that everywhere it is spoken against. The leading Jews of Rome who accepted the prisoner Pauls invitation to visit him in his confinement, were naturally anxious to hear what such an one, notoriously a leader of the strange sect, and just arrived from the Holy Land under such peculiar circumstances, would have to say on behalf of the faith for which he had endured and suffered so much. They knew, doubtless, at least the outlines of the famous missionary teachers story; in spite of their alleged ignorance, his antecedents were of course well known to the majority of them. But it would be interesting to hear the Christian story from the lips of a highly-cultured Pharisee like Paul; so they express their desire to hear what he has to say concerning a sect which they carefully assure him was everywhere spoken against. Already men had begun to whisper abroad the dark calumnies which we know were universally circulated through the Roman world concerning the innocent Christians. The jealous and angry Jew joined hands here with the Pagan in fostering untrue and utterly baseless rumours respecting the worship and practice of men whose doctrines were gradually penetrating into all classes and orders of the Empire. For instance, the Roman historian Tacitus, who wrote in the days of the Emperor Nero, speaks of the Christian religion as a detestable superstition (exitiabilis superstitio), and calls attention to the atrocious and shameful crimes condemned by the hatred of mankind. Suetonius, writing in the same reign, describes the followers of Jesus of Nazareth as a race of men holding a novel and criminal superstition.
Fuente: A Popular Commentary on the New Testament
See notes on verse 22
Fuente: McGarvey and Pendleton Commentaries (New Testament)
22. We desire to hear from thee the things which thou thinkest; for concerning this heresy it is known to us that it is everywhere spoken against. The Greek word here translated sect in E. V. is heresy, which means separation, and truly applied to the followers of Jesus, because in so doing they necessarily became separate from the rank and file of the church, who rejected Him. The Holy Ghost is the Spirit, Revelator, and Successor of our ascended Jesus, who promised to be with us always, even unto the end of the age (Mat 28:20). The holiness people are simply the followers of the Holy Ghost, the Substitute of Jesus in His dispensation. In following Him we become spiritually separated from the fallen, worldly churches, and consequently heretics from their standpoint. Here you see the primitive Christian Church was denominated heresy by the Jews. In a similar manner, the true people of God in all ages have been anathematized and persecuted as heretics, because we can not be true to God without so separating ourselves experimentally and practically from the apostate ecclesiasticisms as to become heretics in their estimation.
Fuente: William Godbey’s Commentary on the New Testament
Verse 22
This sect; the sect of Christians.
The history of the doings of the apostles here abruptly terminates, and it has been supposed by some, that Luke, who accompanied Paul to Rome at this time, wrote this history there, bringing the narrative down to the time when he wrote, and that the Theophilus whom he mentions in Acts 1:1, was a Roman. The supposition that he was at Rome, or that he had Roman readers particularly in mind when writing, is somewhat confirmed by the minute allusions to the geography of the vicinity of the city, in the Acts 28:15 of the last chapter.