Acts 28:17

The whole section Acts 28:17-28 is referred by Hilgenfeld to the “author to Theophilus”. In Acts 28:20 the Paul bound for the hope of Israel belongs only to the “author to Theophilus,” cf. Acts 23:6; Acts 26:6; it is only the same author who still supposes him to bear the chain, Acts 26:29, which according to Acts 22:29-30, had been long removed. A reference to the passages in question is sufficient to show the unreasonableness of this criticism. In this same section Clemen can only see his two redactors, Judaicus and Antijudaicus, at work again, the latter in Acts 28:25-28, and the former in Acts 28:16-24. But it will be noticed that Wendt (1899) still allows that an historical kernel lies at the foundation of the narrative, and although he does not speak so unhesitatingly as in 1888, he still allows that it is not inconceivable that Paul soon after his arrival in Rome should seek to enter into relations with the Jews there, to convince them if possible of his innocence, and to prevent any unfavourable influences on their part upon his trial. μετὰ ἡμεράς τρεῖς : an intimation of Paul's continuous energy; the previous days may well have been employed in receiving his own friends, and in making his summons known. τῶν Ἰου.: the edict of Claudius, cf. Acts 18:2, had evidently been very transient in its effects, and the Jews soon returned; possibly they may only have emigrated to the neighbourhood, e.g., to Aricia (Schürer). πρώτους, cf. Acts 13:50; Acts 25:2; Luke 19:47, here including the ἀρχισυνάγωγοι, the γερουσιάρχαι, the ἄρχοντες and others, Sanday and Headlam, Romans, p. 23, or the word may perhaps be used of social distinction, including the officers named. The Jews in Rome were divided into no less than seven synagogues. It does not of course follow that all came in answer to the Apostle's characteristic summons, as he always turned to his countrymen first. Rendall renders “those that were of the Jews first,” as if Paul invited first the members of the synagogues who were Jews, intending to reserve the devout Gentiles for the second place; see R.V. renderings in loco. συνελθ.: it was natural that Paul should thus assemble them, and that he should then endeavour to show that although a prisoner he was guiltless of any offence against the Jewish nation; otherwise he could not expect the representatives of his people to listen to his message; so far it would be difficult to find an intimation of anything unhistorical (see Blass, in loco). ἐγὼ : the word probably occurring first, W.H [433], R.V. Weiss, seems to indicate from its emphatic position that the Apostle's chief concern on this occasion was to vindicate himself. ἔλεγε : imperfect, “quia expectatur responsum,” Blass, see note on Acts 3:3. ἀδελφοὶ … λαῷ … πατρῴοις : all indicate the same conciliatory spirit: “mira certe Pauli mansuetudo” (Calvin). ποιήσας : “though I had done,” R.V., i.e., at the time he was taken prisoner there had been nothing done by him to merit such treatment. τῷ λαῷ, cf. Acts 21:28. The man who could write Romans 9:1 ff. and 1 Corinthians 7:18 (cf. Acts 9:21) might justly use such words. παρεδόθην, cf. Acts 21:11. The words ascribe primarily to the Jews a share in the imprisonment of which they appear as only the indirect cause, cf. Acts 21:33, but Paul summarises the chief points and does not enter into minute details; moreover his words were strictly true, for he would have been freed by the Romans in Jerusalem had not the outcry of the Jews stamped him as a malefactor. For similar instances of a main summary cf. Acts 2:23; Acts 13:29; Acts 21:11; Acts 23:27.

[433] Westcott and Hort's The New Testament in Greek: Critical Text and Notes.