Acts 28:17-22 · Bible study

Acts 28:17-22 Commentary: Paul's Defense Before Rome's Jewish Leaders

Greek · 11 what the commentators say

Meaning in one sentence

Why Paul, delivered by Jews into Roman bonds, immediately summoned Jewish leaders in Rome to explain his innocence and the hope of Israel.

Research Summary

Meaning: Paul, though arrested by Romans through Jewish enmity, summons Rome's Jewish leaders to explain his innocence and to tie his chains to the hope of Israel.
Key words: “hope of Israel” (elpis Israēl), the Messiah and resurrection; “sect” (hairesis), a choice or school, already controversial everywhere.
Main debate: Why did the Jerusalem Jews not send letters to Rome? Some say their case was hopeless; others cite timing of travel.
Theological theme: Innocent suffering for the hope of Israel, the Messiah’s death and resurrection remain the core of Paul’s witness, even in chains.
Best use: A model for starting gospel conversations in a new setting, especially when the speaker is under suspicion or burdened by past conflict.

Translation Comparison

BSB Berean Standard Bible 2020

¹⁷After three days, he called together the leaders of the Jews. When they had gathered, he said to them, “Brothers, although I have done nothing against our people or the customs of our fathers, I was taken prisoner in Jerusalem and handed over to the Romans.

¹⁸They examined me and wanted to release me, because there was no basis for a death sentence against me.

¹⁹But when the Jews objected, I was compelled to appeal to Caesar, even though I have no charge to bring against my nation.

²⁰So for this reason I have called to see you and speak with you. It is because of the hope of Israel that I am bound with this chain.”

²¹The leaders replied, “We have not received any letters about you from Judea, nor have any of the brothers from there reported or even mentioned anything bad about you.

²²But we consider your views worth hearing, because we know that people everywhere are speaking against this sect.”

WEB World English Bible 2000

¹⁷After three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, “I, brothers, though I had done nothing against the people or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans,

¹⁸who, when they had examined me, desired to set me free, because there was no cause of death in me.

¹⁹But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation.

²⁰For this cause therefore I asked to see you and to speak with you. For because of the hope of Israel I am bound with this chain.”

²¹They said to him, “We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you.

²²But 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.”

KJV King James Version 1769

¹⁷And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.

¹⁸Who, when they had examined me, would have let me go, because there was no cause of death in me.

¹⁹But when the Jews spake against it, I was constrained to appeal unto Cesar; not that I had ought to accuse my nation of.

²⁰For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

²¹And they said unto him, We neither received letters out of Judea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.

²²But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

ASV American Standard Version 1901

¹⁷And it came to pass, that after three days he called together those that were the chief of the Jews: and when they were come together, he said unto them, I, brethren, though I had done nothing against the people, or the customs of our fathers, yet was delivered prisoner from Jerusalem into the hands of the Romans:

¹⁸who, when they had examined me, desired to set me at liberty, because there was no cause of death in me.

¹⁹But when the Jews spake against it, I was constrained to appeal unto Cæsar; not that I had aught whereof to accuse my nation.

²⁰For this cause therefore did I entreat you to see and to speak with me: for because of the hope of Israel I am bound with this chain.

²¹And they said unto him, We neither received letters from Judæa concerning thee, nor did any of the brethren come hither and report or speak any harm of thee.

²²But we desire to hear of thee what thou thinkest: for as concerning this sect, it is known to us that everywhere it is spoken against.

YLT Young's Literal Translation 1898

¹⁷And it came to pass after three days, Paul called together those who are the principal men of the Jews, and they having come together, he said unto them: `Men, brethren, I--having done nothing contrary to the people, or to the customs of the fathers--a prisoner from Jerusalem, was delivered up to the hands of the Romans;

¹⁸who, having examined me, were wishing to release me , because of their being no cause of death in me,

¹⁹and the Jews having spoken against it , I was constrained to appeal unto Caesar--not as having anything to accuse my nation of;

²⁰for this cause, therefore, I called for you to see and to speak with you , for because of the hope of Israel with this chain I am bound.'

²¹And they said unto him, `We did neither receive letters concerning thee from Judea, nor did any one who came of the brethren declare or speak any evil concerning thee,

²²and we think it good from thee to hear what thou dost think, for, indeed, concerning this sect it is known to us that everywhere it is spoken against;'

Darby Darby Bible 1890

¹⁷And it came to pass after three days, that he called together those who were the chief of the Jews; and when they had come together he said to them, Brethren, I having done nothing against the people or the customs of our forefathers, have been delivered a prisoner from Jerusalem into the hands of the Romans,

¹⁸who having examined me were minded to let me go, because there was nothing worthy of death in me.

¹⁹But the Jews speaking against it, I was compelled to appeal to Caesar, not as having anything to accuse my nation of.

²⁰For this cause therefore I have called you to [me] to see and to speak to you; for on account of the hope of Israel I have this chain about me.

²¹And they said to him, For our part, we have neither received letters from Judaea concerning thee, nor has any one of the brethren who has arrived reported or said anything evil concerning thee.

²²But we beg to hear of thee what thou thinkest, for as concerning this sect it is known to us that it is everywhere spoken against.

Douay-Rheims Douay-Rheims Bible 1899

¹⁷And after the third day, he called together the chief of the Jews. And when they were assembled, he said to them: Men, brethren, I, having done nothing against the people or the custom of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans.

¹⁸Who, when they had examined me, would have released me, for that there was no cause of death in me.

¹⁹But the Jews contradicting it, I was constrained to appeal unto Caesar: not that I had anything to accuse my nation of.

²⁰For this cause therefore I desired to see you and to speak to you. Because that for the hope of Israel, I am bound with this chain.

²¹But they said to him: We neither received letters concerning thee from Judea: neither did any of the brethren that came hither relate or speak any evil of thee.

²²But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that it is every where contradicted.

Verse in Context

15 From there the brothers, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns. When Paul saw them, he thanked God and took courage.

16 When we entered into Rome, the centurion delivered the prisoners to the captain of the guard, but Paul was allowed to stay by himself with the soldier who guarded him.

17 After three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, “I, brothers, though I had done nothing against the people or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans,

18 who, when they had examined me, desired to set me free, because there was no cause of death in me.

19 But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation.

20 For this cause therefore I asked to see you and to speak with you. For because of the hope of Israel I am bound with this chain.”

21 They said to him, “We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you.

22 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.”

23 When they had appointed him a day, many people came to him at his lodging. He explained to them, testifying about God’s Kingdom, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening.

24 Some believed the things which were spoken, and some disbelieved.

Original Language (Koine Greek)

New Testament · Koine Greek · Acts 28:17

Ἐγένετο Egeneto G1096 It came to pass

δὲ de G1161 then

μετὰ meta G3326 after

ἡμέρας hēmeras G2250 days

τρεῖς treis G5140 three

συγκαλέσασθαι sugkalesasthai G4779 calling together

τὸν ton G3588 <the>

αὐτὸν auton G0846 he

τοὺς tous G3588 those

ὄντας ontas G1510 being

τῶν tōn G3588 of the

Ἰουδαίων Ioudaiōn G2453 Jews

πρώτους· prōtous G4413 leaders;

συνελθόντων sunelthontōn G4905 When they were assembling

δὲ de G1161 then

αὐτῶν autōn G0846 they

ἔλεγεν elegen G3004 he was saying

πρὸς pros G4314 to

αὐτούς· autous G0846 them;

ἐγώ, egō G1473 I myself,

ἄνδρες andres G0435 men

ἀδελφοί, adelphoi G0080 brothers

οὐδὲν ouden G3762 no [thing]

ἐναντίον enantion G1727 against

ποιήσας poiēsas G4160 having done

τῷ tō G3588 the

λαῷ laō G2992 people

ἢ ē G2228 or

τοῖς tois G3588 against the

ἔθεσιν ethesin G1485 customs

τοῖς tois G3588 <the>

πατρῴοις, patrōois G3971 of our fathers,

δέσμιος desmios G1198 a prisoner

ἐξ ex G1537 from

Ἱεροσολύμων Hi'erosolumōn G2414 Jerusalem

παρεδόθην paredothēn G3860 was delivered

εἰς eis G1519 into

τὰς tas G3588 the

χεῖρας cheiras G5495 hands

τῶν tōn G3588 of the

Ῥωμαίων, Rhōmaiōn G4514 Romans,

Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.

Scholars' Consensus

Commentators agree this passage shows Paul wasting no time in addressing the Jewish community at Rome. Within three days of arriving, he calls their leaders together. Why? Calvin notes Paul's “wonderful meekness”, though his own people had caused his suffering, he still seeks to win them. Barnes and Clarke add that Paul aimed both to clear himself of false charges and to open a door for the gospel.

All agree on the key points: Paul insists he has done nothing against the people or the customs of the fathers. The Romans examined him and found no cause for death. Jewish opposition forced him to appeal to Caesar. Yet he frames his chains not as a defeat but as “the hope of Israel”, a phrase Wesley and Clarke take as shorthand for the Messiah and the resurrection. The Jewish leaders respond with surprise: they have received no letters from Judea against him. Yet they know the Christian “sect” is “everywhere spoken against.” Matthew Henry observes that this set the stage for Paul to explain the gospel directly, free from hearsay.

How settled is the interpretation?

Interpretive difficulty: Low

What is clear: Paul declares his innocence of any crime against Judaism, explains that his Roman custody resulted from Jewish opposition and his own lawful appeal, and ties his imprisonment to the very hope Israel itself holds dear.

What Scholars Agree and Debate

Topic	Agreed	Debated
Why no letters from Judea against Paul?	The absence of letters meant the Jerusalem Jewish authorities did not pursue the case to Rome.	Some explain this as their awareness that the case was weak (Clarke). Others point to the timing of ships, Paul arrived before any accusatory message could travel (Cambridge Bible).
Paul's appeal to Caesar: patriotic or self-preservation?	Paul was compelled by Jewish opposition to save his life.	Some emphasize Paul's loyalty, he refuses to accuse his own nation (Barnes, Calvin). Others see the appeal as a practical necessity for safety, without political motive.
The sincerity of the Jewish leaders in v. 21-22	The leaders claim to want to hear Paul's views and admit they only know Christianity as a controversial sect.	Matthew Henry and Gill allow that they may be open yet cautious. Wesley suggests a providential silence from Judea. Others suspect mild disingenuousness, given the phrase “everywhere spoken against.”
The meaning of 'the hope of Israel'	The phrase refers to Israel's messianic and resurrection hope.	Clarke is not sure whether it primarily means the Messiah or the general resurrection. He notes both are connected. Most commentators see it as a single hope embracing both.

Historical & Cultural Context

Jews had been in Rome for centuries, but in AD 49 Claudius expelled them because of disturbances “at the instigation of Chrestus” (likely Christ, as many scholars believe). By AD 60, when Paul arrives, that edict had lapsed. Jews had returned and were numerous enough to have several synagogues and recognized leaders. Paul, arriving under house arrest but with a chain attached to a soldier (Acts 28:16), is a Roman citizen who has appealed to the emperor, giving him access to those in power.

The three-day pause is telling. The Cambridge Bible suggests it was enough time to learn about the Christian community in Rome from those who met him at the Forum of Appius. Then he turns to the unconverted Jews. His opening speech is careful: he calls them “brothers,” appeals to shared heritage (“our fathers”), and denies any offense against customs. This is not a defense before a court, it is a personal explanation to community leaders.

The mention of “the hope of Israel” echoes his earlier defenses (Acts 23:6, 24:15, 26:6, 7). For Paul, Israel’s hope, the Messiah and the resurrection, is the reason for his chains, not any crime. The Jewish leaders’ reply that they have heard nothing negative about him from Judea is striking. Why no letters? Perhaps, as Clarke and Barnes suggest, the Jerusalem authorities knew their case was weak and gave up. Or, as the Cambridge Bible notes, the timing of ships made it impossible. They claim to be open, “we desire to hear what you think”, yet they already label Christianity a “sect,” using the Greek hairesis, a word for a school of thought that is also “spoken against.”

Textual Notes

The supplied sources note no significant textual variants for Acts 28:17-22. The Greek text is stable across major manuscripts. The reading of v. 20, “I have called for you to see you and to speak with you,” has minor manuscript variation in word order, but it does not affect meaning.

Reception History

Throughout church history, this passage has been read as a model of Christian witness under suspicion. Early church writers such as Chrysostom praised Paul's meekness in approaching those who had harmed his people. In the Reformation, Calvin highlighted Paul's refusal to retaliate and his use of shared hope as a bridge. Wesley saw here the fulfillment of Acts 23:11, Paul testifying in Rome just as the Lord promised. Modern readers often use the passage to teach how to begin conversations in hostile or unfamiliar settings, trusting that even prejudice can give way to a hearing when the truth is spoken with humility.

Preaching This Verse

Three-point outline

Paul's innocence proclaimed, He did not attack his people or their customs. He was a faithful Jew, yet handed over to Rome by Jews. The irony points to the gospel’s divisive power.
The chain as a badge, not a burden, He is bound for “the hope of Israel.” What looked like defeat is actually his mission reaching its climax: bearing witness in Rome.
A door opens, even with prejudice, The leaders know of Christianity only as a controversial “sect.” But they still listen. Paul’s respectful, honest approach earns a hearing.

Five-point outline

Initiative, Paul does not wait to be summoned. He takes charge, calling leaders to him. He is a prisoner, yet acts like a host.
Defense without accusation, He clears himself, but refuses to accuse his nation. A model for responding to conflict: state truth, do not retaliate.
Providential timeline, Three days suggest urgency. He rested, connected with believers, then immediately reached out to unbelieving Jews.
Shared hope, different paths, The hope of Israel unites Paul and his hearers. But they do not yet see how Jesus fulfills it.
Partial knowledge, open ears, The Jews know the “sect” is opposed, but still want to hear Paul’s views. They come ready, not closed.

Illustration hooks

A person moves to a new city, then calls a meeting of local leaders from their own ethnic community to explain why they are there under difficult circumstances.
A company sends an innocent employee to a foreign branch under a cloud of suspicion. The employee personally visits colleagues to clear the air before starting work.
In a divided family, one member takes the first step to explain their choices even when mistreated, keeping the door open for reconciliation.

Questions your congregation is asking

Why would Paul bother defending himself to people who already might be prejudiced? Why not just skip the Jews and go straight to Gentiles?
How can we present the gospel when people have already heard bad things about Christians? Do we start by denying the rumors?
What does it mean that Paul’s chain was “for the hope of Israel”? Can suffering actually be a sign of faithfulness to God’s promises?

Leading a Discussion

Paul arrives in Rome as a prisoner, yet he immediately calls the local Jewish leaders to explain himself. His approach is calm, respectful, and focused on shared hope. As you study this passage, notice how Paul both defends his innocence and pivots to the gospel. What can we learn about witnessing when we are misunderstood or under suspicion?

Discussion questions

Why does Paul emphasize that he has done nothing against “the people or the customs of our fathers”? What does this tell you about his priorities?
The Romans wanted to release Paul; the Jews opposed it. How does Paul describe his appeal to Caesar? Why does he say he has “no charge to bring against my nation”?
What do you think Paul means by “the hope of Israel”? Look at Acts 23:6, 24:15, and 26:6-7. How does this phrase connect his chains to the gospel?
The Jewish leaders say they have no bad reports about Paul from Jerusalem. How do you interpret their openness? What might it reveal about God’s providential timing?
They call Christianity “this sect … everywhere spoken against.” Why does that admission matter? How does Paul respond to that reputation in the following verses (23-31)?
Paul calls the Jews “brothers” even though they are not yet believers. In what situations do you find it hard to treat opponents as family?
How might this passage shape the way you talk about your faith when others already have negative opinions about Christians?

What the Commentators Say

7 public-domain commentaries, condensed into plain language.

Barnes' Notes on the Bible Protestant 1832

Barnes observes that Paul's appeal to Caesar was purely for his own safety, not to bring charges against his countrymen. He notes that the Jews from Judea apparently abandoned the prosecution, sending no letters against him to Rome. Paul's chain, for Barnes, symbolizes his suffering for Israel's own hope.

Cambridge Bible for Schools and Colleges Anglican 1880

Cambridge Bible Schools emphasizes Paul's careful, patriotic approach: he appeals to Caesar not to accuse his nation, but solely because it was his only means of release. The "hope of Israel" for Paul is the Messiah he believes has come in Jesus, and this faith is the reason for his imprisonment. The Roman Jews agree to hear him, having received no official report from Judea against him.

Gill's Exposition of the Bible Baptist 1748

Paul insists he has done nothing against the Jewish people or their ancestral customs. His chains come not from any crime but from his preaching that Jesus is the Messiah, the very hope Israel longs for. Even Roman officials found no capital offense in him, yet Jewish hostility forced his appeal to Caesar.

Jamieson-Fausset-Brown Commentary Protestant 1871

JFB points out that Paul presents his chains not as his own misfortune but as the cause of Israel itself, tying his personal imprisonment to the nation's long-held hope. The apostle deliberately speaks gently about Jewish mistreatment to avoid inflaming his visitors. His keen sensitivity to his condition, held in check by Christian principle, produces the noble appeal he makes at this meeting.

Matthew Henry's Commentary Reformed/Presbyterian 1710

Henry highlights the striking situation: Paul, brought to Rome at great cost, finds no one there to accuse him. He must call the Jewish leaders himself, not to answer charges, but to clear his name and seek a good understanding with them over the hope of Israel that now binds him in chains.

Vincent's Word Studies Evangelical 1887

Acts 28:20 I am bound [ περικειμαι] . Lit., compassed. Acts 28:22 We desire [ αξιουμεν] . Rather, we think it fitting. Compare ch. 14 38. Sect. See on heresies, 2 Pe 2:1 .

Wesley's Explanatory Notes Methodist/Wesleyan 1754

Wesley notes that Paul, even in chains, still sought the Jews first, speaking tenderly of their opposition while omitting their attempts to kill him. He sees divine providence in the Jewish leaders having received no letters against Paul, as if a bridle held their tongues. That this sect is everywhere spoken against is not evidence of a bad cause, but a likely mark of a good one.

Word Study

The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.

ἀδελφός adelphos brother G0080 · Greek → ἀνήρ anēr man G0435 · Greek → αὐτός autos it/s/he G0846 · Greek → γίνομαι ginomai to be G1096 · Greek → δέ de then G1161 · Greek → δέσμιος desmios prisoner G1198 · Greek → ἐγώ egō I/we G1473 · Greek → ἔθος ethos custom G1485 · Greek → εἰμί eimi to be G1510 · Greek → εἰς eis toward G1519 · Greek → ἐκ ek out from G1537 · Greek → ἐναντίος enantios hostile G1727 · Greek → ἤ ē or G2228 · Greek → ἡμέρα hēmera day G2250 · Greek → Ἱεροσόλυμα Hierosoluma Jerusalem G2414 · Greek → Ἰουδαῖος Ioudaios Jew G2453 · Greek → λαός laos a people G2992 · Greek → λέγω legō to say G3004 · Greek → μετά meta with/after G3326 · Greek → ὁ ho the/this/who G3588 · Greek →

Cross-References

Source: Treasury of Scripture Knowledge (TSK, public domain)

Genesis 40:15	For indeed, I was stolen away out of the land of the Hebrews, and here also I have done nothing that they should put me into the dungeon.”
Acts 6:14	For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us.”
Acts 21:33	Then the commanding officer came near, arrested him, commanded him to be bound with two chains, and inquired who he was and what he had done.
Acts 21:40	When he had given him permission, Paul, standing on the stairs, beckoned with his hand to the people. When there was a great silence, he spoke to them in the Hebrew language, saying,
Acts 22:5	as also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and traveled to Damascus to bring them also who were there to Jerusalem in bonds to be punished.
Acts 23:1	Paul, looking steadfastly at the council, said, “Brothers, I have lived before God in all good conscience until today.”
Acts 23:11	The following night, the Lord stood by him and said, “Cheer up, Paul, for as you have testified about me at Jerusalem, so you must testify also at Rome.”
Acts 23:33	When they came to Caesarea and delivered the letter to the governor, they also presented Paul to him.

Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.

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