At the end of three months we set sail on an Alexandrian ship which had wintered at the island, and which had the Twin Brothers for its figurehead. After we put in at Syracuse, we stayed there for three days. From there we sailed around and arrived at Rhegium, and a day later a south wind sprang up, and on the second day we came to Puteoli. There we found some brethren, and were invited to stay with them for seven days; and thus we came to Rome. And the brethren, when they heard about us, came from there as far as the Market of Appius and Three Inns to meet us; and when Paul saw them, he thanked God and took courage. When we entered Rome, Paul was allowed to stay by himself, with the soldier who was guarding him. After three days Paul called together those who were the leading men of the Jews, and when they came together, he began saying to them, “Brethren, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans. And when they had examined me, they were willing to release me because there was no ground for putting me to death. But when the Jews objected, I was forced to appeal to Caesar, not that I had any accusation against my nation. For this reason, therefore, I requested to see you and to speak with you, for I am wearing this chain for the sake of the hope of Israel.” They said to him, “We have neither received letters from Judea concerning you, nor have any of the brethren come here and reported or spoken anything bad about you. But we desire to hear from you what your views are; for concerning this sect, it is known to us that it is spoken against everywhere.”
At the end of three months - "I.e., in late Feb. or March." (Ryrie)
Twin Brothers - "Greek 'Dioscuri', of which the Latin 'Gemini' is the equivalent. Castor and Pollus were the mythical sons of Jupiter by Leda (wife of Tyndarus, king of Sparta). They are supposed to have cleared the Hellespont and the adjacent seas of pirates, and so were deemed the protectors of navigation. During a violent storm, flames of fire are said to have been seen playing round their heads, whereupon the tempest ceased. The pale, blue lights which are sometimes seen by sailors at the mast head during thundery weather were regarded as connected with their presence and help. They were thus considered the tutelary deities of sailors, who were accustomed to pray and make vows to them for safety. They are supposed to have been translated to the sky and were identified with the stars of the same name. Castor and Pollux are the twin stars of the constellation 'Gemini', known in this country by its Sanskrit name 'Mithuna' (i.e. 'Pair')." (Walker)
Syracuse - "The chief town of Sicily, just above its south-eastern corner. It was the capital of the eastern half of the island, and had formerly been the seat of a famous Greek colony. The run from Malta was only about a hundred miles, so that they probably arrived there the day after embarkation." (Walker)
Rhegium - "A town on the 'toe' of Italy, modern Reggio di Calabria." (Ryrie)
"The modern Reggio, a town near the south-western extremity of Italy, and opposite to the Sicilian Messina, at the narrowest part of the Straits. It was famous, in the day of ancient navigation, as having the rock of Scylla near it and the whirlpool of Carybdis opposite to it. Sailors were wont to make or pay vows to Castor and Pollux who were specially worshipped there. A famous Green colony had formerly flourished there. The distance from Syracuse is about eighty miles (direct)." (Walker)
on the second day - "A special form occurring only here. The distance from Rhegium to Puteoli is about 182 miles, so that, given an average rate of seven miles an hour, the run would occupy about twenty-six hours." (Walker)
Puteoli - "A port on the bay of Naples. Ostia, Rome's harbor, wasn't a deep enough harbor at this time to receive Alexandrian grain ships." (Ryrie)
"The modern 'Pozzuoli', in the Bay of Naples. It was the chief port of Rome, one hundred and forty miles distant from the great city to the south-east,—though Ostia, at the mouth of the Tiber, served that purpose to a more limited extent. Puteoli was the great commercial centre of Italy and the emporium for the extensive trade which was carried on with the east,—a sort of Colombo, so to speak, to the western world. There the corn ships of Egypt landed their welcome freight and were awaited, as Seneca has told us, with the keenest possible expectation. A considerable Jewish population had gathered there, attracted by commerce." (Walker)
we came to Rome - "The capital of Italy, and the then mistress of the world. It was situation on the river Tiber, fifteen miles from the sea, and was built on seven hills, its first foundation being assigned to the tribe of the Latins in 753 B.C. It contained, at this period, a population of about one and a half millions, and was rich in handsome buildings, the great Colosseum (amphitheatre) being stupendous. It was surrounded with massive walls and had several large entrance gates, from which Roman roads branched out as the arteries of communication with the wide world beyond." (Walker)
Market of Appius - "The Greek is a transliteration of the Latin name 'Appii Forum'. It was forty-three miles distant from Rome, on the great Appian Road which ran from the capital to Brundisium (Brindisi). A branch road from Puteoli joined it at Capua, from which town St. Paul and his companions traversed 'the queen of roads', as it has been called. 'Appii Forum' probably derived its name from Appius Claudius the censor (313—310 B.C.), who constructed a great part of the road in question. It was a place where travelers changed horses, etc." (Walker)
Three Inns - "The Greek is again a transliteration of the Latin name, 'Tres Tabernae'. It was ten miles nearer Rome than Appii Forum, situated at a spot where a branch road went off to Antium and the sea coast. The word 'tavern' would apply, in Latin usage, to shops and wooden constructions of all kinds, and so probably denotes an inn or resting-place for travelers." (Walker)
brethren - "Thus, when the prisoners were delivered to the captain of the guard, Paul alone was permitted to live at the home of a friend ... He was constantly guarded by a soldier, however, to whom he was probably chained. That he was bound by a chain is clear from Ver. 20 (Cf. Eph 6:20; Phil 1:7,13,14,16; Col 4:18; Phile 10,13)." (Stam)
we entered Rome - "The Bezan text and some other authorities read, after 'Rome', the words 'The centurion delivered the prisoners to the captain of the camp (the Stratopedarch), but Paul, etc.' The 'Stratopedarch' is usually identified with the captain of the Praetorian Guard, who, at the time, was Burrus, a kindly and virtuous man. Mommsen and Ramsay, however, followed by others, regard this 'Stratopedarch' as the chief of the camp of 'Peregrini' (foreigners) on the Caelian Hill. If Julius were one of the 'Frumentarii' or special service centurions, he would naturally hand over his charge to his superior officer." (Walker)
I had done nothing against our people or the customs of our fathers - "Thus this passage by no means proves that Paul had until then lived under the law, proclaiming a kingdom message. He did not commit himself to a positive here. He did not say: 'I have faithfully observed the customs of our fathers.' He merely said: 'I have committed nothing against the people, or customs of our fathers.' The idea is plainly that he was not guilty of desecrating their sacred customs. He had not treated either the people or their traditional customs with disrespect." (Stam)
the hope of Israel - "The messianic hope, incarnate in Jesus Christ, the fulfiller of OT promises." (Ryrie)
"But his main purpose in calling them together was to show them how the truth which his accusers had so bitterly opposed, and which had now cost him his liberty, was the very 'hope of Israel.' This truth was not merely that which the prophets had predicted concerning Messiah's reign, for the believers at Jerusalem had been preaching this for some time without serious opposition. It was rather the truth of the resurrection in general and the resurrection of Christ in particular. This truth, which Paul proclaimed with greater light and greater power than any of the twelve could have done, and which so aroused the enmity of the Jews, was actually Israel's only hope. Certainly if it were not true that the crucified Messiah had been raised again there could be no hope of a kingdom to come, for there is no other Messiah. And, what is more important, there could then be no hope of the forgiveness of Israel's sins, for a dead Messiah could not save. In the passage before us the apostle says: 'For the hope of Israel I am bound with this chain' (Ver. 20). Now, by examining the Scriptures concerned, any sincere student will learn that Paul was 'bound with this chain,' not for proclaiming that which Israel hoped for, the kingdom, but for proclaiming that which was the basis of her hopes, the resurrection. Let us then examine the record: Before the Sanhedrin the apostle stated clearly why he had been 'called in question' by the Jews: 'Men and brethren ... of the hope and resurrection of the dead I am called in questions' (Acts 23:6). Before Felix again, the apostle declared: 'But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers ... and have hope toward God ... that there shall be a resurrection of the dead ...' (Acts 24:14-15). Again, when Festus 'declared Paul's cause' to Agrippa, he said: '... the accusers ... brought none accusation of such things as I supposed: But had certain questions ... of one Jesus, which was dead, whom Paul affirmed to be alive' (Acts 25:18-19). At his hearing before Agrippa, the apostle said: 'And now I stand and am judged for the hope of the promise made of God unto our fathers ... for which hope's sake, King Agrippa, I am accused of the Jews' (Acts 26:6-7). The promise, of course, was the restoration of the kingdom to Israel in glory, but 'the hope of the promise' was the resurrection for the apostle goes on to say: 'Why should it be thought a thing incredible with you that God should raise the dead/' (Ver. 8). All this evidence permits but one interpretation of the last of these passages: 'For the hope of Israel I am bound with this chain' (Acts 28:20). Let the sincere and diligent student note carefully that four out of these five passages state that Paul was accused, or in bondage, for a specific reason; that four out of the five state this reason to be his preaching of the resurrection; and finally, that in four out of five this truth is called a 'hope.' In this connection it should be remembered that Peter, at Pentecost, had warned Israel that Christ was alive (Acts 2:36; 3:14-15; 4:10) while Paul had later proclaimed that resurrection as the proof that the sin question had been fully dealt with (Rom 4:25; etc.). It was the resurrection, then, and the particularly the resurrection of the crucified Christ, that was 'the hope of Israel.'" (Stam)
At the end of three months - "I.e., in late Feb. or March." (Ryrie)
Twin Brothers - "Greek 'Dioscuri', of which the Latin 'Gemini' is the equivalent. Castor and Pollus were the mythical sons of Jupiter by Leda (wife of Tyndarus, king of Sparta). They are supposed to have cleared the Hellespont and the adjacent seas of pirates, and so were deemed the protectors of navigation. During a violent storm, flames of fire are said to have been seen playing round their heads, whereupon the tempest ceased. The pale, blue lights which are sometimes seen by sailors at the mast head during thundery weather were regarded as connected with their presence and help. They were thus considered the tutelary deities of sailors, who were accustomed to pray and make vows to them for safety. They are supposed to have been translated to the sky and were identified with the stars of the same name. Castor and Pollux are the twin stars of the constellation 'Gemini', known in this country by its Sanskrit name 'Mithuna' (i.e. 'Pair')." (Walker)
Syracuse - "The chief town of Sicily, just above its south-eastern corner. It was the capital of the eastern half of the island, and had formerly been the seat of a famous Greek colony. The run from Malta was only about a hundred miles, so that they probably arrived there the day after embarkation." (Walker)
Rhegium - "A town on the 'toe' of Italy, modern Reggio di Calabria." (Ryrie)
"The modern Reggio, a town near the south-western extremity of Italy, and opposite to the Sicilian Messina, at the narrowest part of the Straits. It was famous, in the day of ancient navigation, as having the rock of Scylla near it and the whirlpool of Carybdis opposite to it. Sailors were wont to make or pay vows to Castor and Pollux who were specially worshipped there. A famous Green colony had formerly flourished there. The distance from Syracuse is about eighty miles (direct)." (Walker)
on the second day - "A special form occurring only here. The distance from Rhegium to Puteoli is about 182 miles, so that, given an average rate of seven miles an hour, the run would occupy about twenty-six hours." (Walker)
Puteoli - "A port on the bay of Naples. Ostia, Rome's harbor, wasn't a deep enough harbor at this time to receive Alexandrian grain ships." (Ryrie)
"The modern 'Pozzuoli', in the Bay of Naples. It was the chief port of Rome, one hundred and forty miles distant from the great city to the south-east,—though Ostia, at the mouth of the Tiber, served that purpose to a more limited extent. Puteoli was the great commercial centre of Italy and the emporium for the extensive trade which was carried on with the east,—a sort of Colombo, so to speak, to the western world. There the corn ships of Egypt landed their welcome freight and were awaited, as Seneca has told us, with the keenest possible expectation. A considerable Jewish population had gathered there, attracted by commerce." (Walker)
we came to Rome - "The capital of Italy, and the then mistress of the world. It was situation on the river Tiber, fifteen miles from the sea, and was built on seven hills, its first foundation being assigned to the tribe of the Latins in 753 B.C. It contained, at this period, a population of about one and a half millions, and was rich in handsome buildings, the great Colosseum (amphitheatre) being stupendous. It was surrounded with massive walls and had several large entrance gates, from which Roman roads branched out as the arteries of communication with the wide world beyond." (Walker)
Market of Appius - "The Greek is a transliteration of the Latin name 'Appii Forum'. It was forty-three miles distant from Rome, on the great Appian Road which ran from the capital to Brundisium (Brindisi). A branch road from Puteoli joined it at Capua, from which town St. Paul and his companions traversed 'the queen of roads', as it has been called. 'Appii Forum' probably derived its name from Appius Claudius the censor (313—310 B.C.), who constructed a great part of the road in question. It was a place where travelers changed horses, etc." (Walker)
Three Inns - "The Greek is again a transliteration of the Latin name, 'Tres Tabernae'. It was ten miles nearer Rome than Appii Forum, situated at a spot where a branch road went off to Antium and the sea coast. The word 'tavern' would apply, in Latin usage, to shops and wooden constructions of all kinds, and so probably denotes an inn or resting-place for travelers." (Walker)
brethren - "Thus, when the prisoners were delivered to the captain of the guard, Paul alone was permitted to live at the home of a friend ... He was constantly guarded by a soldier, however, to whom he was probably chained. That he was bound by a chain is clear from Ver. 20 (Cf. Eph 6:20; Phil 1:7,13,14,16; Col 4:18; Phile 10,13)." (Stam)
we entered Rome - "The Bezan text and some other authorities read, after 'Rome', the words 'The centurion delivered the prisoners to the captain of the camp (the Stratopedarch), but Paul, etc.' The 'Stratopedarch' is usually identified with the captain of the Praetorian Guard, who, at the time, was Burrus, a kindly and virtuous man. Mommsen and Ramsay, however, followed by others, regard this 'Stratopedarch' as the chief of the camp of 'Peregrini' (foreigners) on the Caelian Hill. If Julius were one of the 'Frumentarii' or special service centurions, he would naturally hand over his charge to his superior officer." (Walker)
I had done nothing against our people or the customs of our fathers - "Thus this passage by no means proves that Paul had until then lived under the law, proclaiming a kingdom message. He did not commit himself to a positive here. He did not say: 'I have faithfully observed the customs of our fathers.' He merely said: 'I have committed nothing against the people, or customs of our fathers.' The idea is plainly that he was not guilty of desecrating their sacred customs. He had not treated either the people or their traditional customs with disrespect." (Stam)
the hope of Israel - "The messianic hope, incarnate in Jesus Christ, the fulfiller of OT promises." (Ryrie)
"But his main purpose in calling them together was to show them how the truth which his accusers had so bitterly opposed, and which had now cost him his liberty, was the very 'hope of Israel.' This truth was not merely that which the prophets had predicted concerning Messiah's reign, for the believers at Jerusalem had been preaching this for some time without serious opposition. It was rather the truth of the resurrection in general and the resurrection of Christ in particular. This truth, which Paul proclaimed with greater light and greater power than any of the twelve could have done, and which so aroused the enmity of the Jews, was actually Israel's only hope. Certainly if it were not true that the crucified Messiah had been raised again there could be no hope of a kingdom to come, for there is no other Messiah. And, what is more important, there could then be no hope of the forgiveness of Israel's sins, for a dead Messiah could not save. In the passage before us the apostle says: 'For the hope of Israel I am bound with this chain' (Ver. 20). Now, by examining the Scriptures concerned, any sincere student will learn that Paul was 'bound with this chain,' not for proclaiming that which Israel hoped for, the kingdom, but for proclaiming that which was the basis of her hopes, the resurrection. Let us then examine the record: Before the Sanhedrin the apostle stated clearly why he had been 'called in question' by the Jews: 'Men and brethren ... of the hope and resurrection of the dead I am called in questions' (Acts 23:6). Before Felix again, the apostle declared: 'But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers ... and have hope toward God ... that there shall be a resurrection of the dead ...' (Acts 24:14-15). Again, when Festus 'declared Paul's cause' to Agrippa, he said: '... the accusers ... brought none accusation of such things as I supposed: But had certain questions ... of one Jesus, which was dead, whom Paul affirmed to be alive' (Acts 25:18-19). At his hearing before Agrippa, the apostle said: 'And now I stand and am judged for the hope of the promise made of God unto our fathers ... for which hope's sake, King Agrippa, I am accused of the Jews' (Acts 26:6-7). The promise, of course, was the restoration of the kingdom to Israel in glory, but 'the hope of the promise' was the resurrection for the apostle goes on to say: 'Why should it be thought a thing incredible with you that God should raise the dead/' (Ver. 8). All this evidence permits but one interpretation of the last of these passages: 'For the hope of Israel I am bound with this chain' (Acts 28:20). Let the sincere and diligent student note carefully that four out of these five passages state that Paul was accused, or in bondage, for a specific reason; that four out of the five state this reason to be his preaching of the resurrection; and finally, that in four out of five this truth is called a 'hope.' In this connection it should be remembered that Peter, at Pentecost, had warned Israel that Christ was alive (Acts 2:36; 3:14-15; 4:10) while Paul had later proclaimed that resurrection as the proof that the sin question had been fully dealt with (Rom 4:25; etc.). It was the resurrection, then, and the particularly the resurrection of the crucified Christ, that was 'the hope of Israel.'" (Stam)
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