At Melita we find him again exercising his accustomed power among that barbarous people. One sees that God is with him. Evangelisation does not, however, appear in the account of his sojourn there, or of his journey.
Landed in Italy, we see him depressed: the love of the brethren encourages and reanimates him; and he goes on to Rome, where he dwells two years in a house that he hires, a soldier being with him as a guard. Probably those who carried him to Rome had been given to understand that it was only a matter of Jewish jealousy, for all through the journey they treated him with all possible respect. Besides he was a Roman.
Arrived at Rome, he sends for the Jews; and here, for the last time, their condition is set before us, and the judgment which had been hanging over their heads ever since the utterance of the prophecy (which was especially connected with the house of David and with Judah)-the judgment pronounced by Esaias, which the Lord Jesus declared should come upon them because of His rejection, the execution of which was suspended by the long-suffering of God, until the testimony of the Holy Ghost was also rejected-this judgment is here brought to mind by Paul at the end of the historical part of the New Testament. It is their definitive condition solemnly declared by the minister of sovereign grace, and which should continue until God interposed in power to give them repentance, and to deliver them, and to glorify Himself in them by grace.
We have already marked this characteristic of the Acts, which comes out here in a clear and striking manner-the setting aside of the Jews. That is to say, they set themselves aside by the rejection of the testimony of God, of the work of God. They put themselves outside that which God was setting up. They will not follow Him in His progress of grace. And thus they are altogether left behind, without God and without present communication with Him. His word abides for ever, and His mercy; but others take the place of positive and present relationship with Him. Individuals from among them enter into another sphere on other grounds; but Israel disappears and is blotted out for a time from the sight of God.
It is this which is presented in the book of Acts. The patience of God is exercised towards the Jews themselves in the preaching of the gospel and the apostolic mission at the beginning. Their hostility develops itself by degrees and reaches its height in the case of Stephen. Paul is raised up, a witness of grace towards them as an elect remnant, for he was himself of Israel; but introducing, in connection with a heavenly Christ, something entirely new as doctrine-the assembly, the body of Christ in heaven; and the setting aside of all distinction between Jew and Gentile as sinners, and in the oneness of that body. This is linked historically with that which had been established at Jerusalem, in order to maintain unity and the connection of the promises; but in itself, as a doctrine, it was a thing hidden in God in all the ages, having been in His purposes of grace before the world was. The enmity of the Jews to this truth never abated. They used every means to excite the Gentiles against those who taught the doctrine, and to prevent the formation of the assembly itself. God, having acted with perfect patience and grace unto the end, puts the assembly into the place of the Jews, as His house, and the vessel of His promises on earth, by making it His habitation by the Spirit. The Jews were set aside (alas! their spirit soon took possession of the assembly itself); and the assembly, and the clear and positive doctrine of no difference between Jew and Gentile (by nature alike the children of wrath), and of their common and equal privileges as members of one only body, has been fully declared and made the basis of all relationship between God and every soul possessed of faith. This is the doctrine of the apostle in the Epistles to the Romans and Ephesians. [1] At the same time the gift of eternal life, as promised before the world was, [2] (the commencement of a new existence with a divine character), and partaking of divine righteousness; these two things being united in our resurrection with Christ, by which, our sins being forgiven, we are placed before God as Christ, who is at once our life and our righteousness. This life manifests itself by conformity to the life of Christ on earth, who left us an example that we should follow His steps. It is the divine life manifested in man-in Christ as the object, in us as testimony.
The cross of Christ is the basis, the fundamental centre, of all these truths,-the relations between God and man as he was, his responsibility; grace; expiation; the end of life, as to sin, the law, and the world; the putting away of sin through the death of Christ, and its consequences in us. Everything is established there, and gives place to the power of life that was in Christ, who there perfectly glorified God-to that new existence into which He entered as man into the presence of the Father; by whose glory, as well as by His own divine power, and by the energy of the Holy Ghost, He was raised from the dead.
This does not prevent God's resuming His ways in government with the Jews on earth, when the church is complete and manifested on high; and which He will do according to His promises and the declarations of prophecy. The apostle explains this also in the Epistle to the Romans; but it belongs to the study of that epistle. The ways of God in judgment with regard to the Gentiles also at the same period will be shewn us in the Apocalypse, as well as in prophetic passages of the Epistles in connection with the coming of Christ, and even with His government of the world in general from the beginning to the end; together with the warnings necessary for the assembly when the days of deception begin to dawn and to be developed morally in the ruin of the assembly, viewed as God's witness in the world.
Our apostle, when brought to Rome, declares (upon the manifestation of unbelief among the Jews, which we have pointed out) that the salvation of God is sent to the Gentiles; and he dwells two whole years in the house he had hired, receiving those who came to him (for he had not liberty to go to them) preaching the kingdom of God and those things which concerned the Lord Jesus, with all boldness, no man forbidding him. And here the history is ended of this precious servant of God, beloved and honoured by his Master, a prisoner in that Rome which, as head of the fourth empire, was to be the seat of opposition among the Gentiles, as Jerusalem of opposition among the Jews, to the kingdom and to the glory of Christ. The time for the full manifestation of that opposition was not yet come; but the minister of the assembly and of the gospel of glory is a prisoner there. It is thus that Rome begins its history in connection with the gospel that the apostle preached. Nevertheless God was with him.
Footnotes
[1] In Romans in their personal position, in Ephesians in the corporate.
[2] The word "regeneration" is not applied in scripture to our being born again; it is a change of position in us connected with our having died with Him and resurrection. It is found twice; once in Matthew 19 it is Christ's coming kingdom; and in Titus it is the washing of baptism, as typically bringing out of the old Adam state and into the christian, but distinguished from the renewing of the Holy Ghost.
Acts 28 Bible Commentary
John Darby’s Synopsis
At Melita we find him again exercising his accustomed power among that barbarous people. One sees that God is with him. Evangelisation does not, however, appear in the account of his sojourn there, or of his journey.
Landed in Italy, we see him depressed: the love of the brethren encourages and reanimates him; and he goes on to Rome, where he dwells two years in a house that he hires, a soldier being with him as a guard. Probably those who carried him to Rome had been given to understand that it was only a matter of Jewish jealousy, for all through the journey they treated him with all possible respect. Besides he was a Roman.
Arrived at Rome, he sends for the Jews; and here, for the last time, their condition is set before us, and the judgment which had been hanging over their heads ever since the utterance of the prophecy (which was especially connected with the house of David and with Judah)-the judgment pronounced by Esaias, which the Lord Jesus declared should come upon them because of His rejection, the execution of which was suspended by the long-suffering of God, until the testimony of the Holy Ghost was also rejected-this judgment is here brought to mind by Paul at the end of the historical part of the New Testament. It is their definitive condition solemnly declared by the minister of sovereign grace, and which should continue until God interposed in power to give them repentance, and to deliver them, and to glorify Himself in them by grace.
We have already marked this characteristic of the Acts, which comes out here in a clear and striking manner-the setting aside of the Jews. That is to say, they set themselves aside by the rejection of the testimony of God, of the work of God. They put themselves outside that which God was setting up. They will not follow Him in His progress of grace. And thus they are altogether left behind, without God and without present communication with Him. His word abides for ever, and His mercy; but others take the place of positive and present relationship with Him. Individuals from among them enter into another sphere on other grounds; but Israel disappears and is blotted out for a time from the sight of God.
It is this which is presented in the book of Acts. The patience of God is exercised towards the Jews themselves in the preaching of the gospel and the apostolic mission at the beginning. Their hostility develops itself by degrees and reaches its height in the case of Stephen. Paul is raised up, a witness of grace towards them as an elect remnant, for he was himself of Israel; but introducing, in connection with a heavenly Christ, something entirely new as doctrine-the assembly, the body of Christ in heaven; and the setting aside of all distinction between Jew and Gentile as sinners, and in the oneness of that body. This is linked historically with that which had been established at Jerusalem, in order to maintain unity and the connection of the promises; but in itself, as a doctrine, it was a thing hidden in God in all the ages, having been in His purposes of grace before the world was. The enmity of the Jews to this truth never abated. They used every means to excite the Gentiles against those who taught the doctrine, and to prevent the formation of the assembly itself. God, having acted with perfect patience and grace unto the end, puts the assembly into the place of the Jews, as His house, and the vessel of His promises on earth, by making it His habitation by the Spirit. The Jews were set aside (alas! their spirit soon took possession of the assembly itself); and the assembly, and the clear and positive doctrine of no difference between Jew and Gentile (by nature alike the children of wrath), and of their common and equal privileges as members of one only body, has been fully declared and made the basis of all relationship between God and every soul possessed of faith. This is the doctrine of the apostle in the Epistles to the Romans and Ephesians. [1] At the same time the gift of eternal life, as promised before the world was, [2] (the commencement of a new existence with a divine character), and partaking of divine righteousness; these two things being united in our resurrection with Christ, by which, our sins being forgiven, we are placed before God as Christ, who is at once our life and our righteousness. This life manifests itself by conformity to the life of Christ on earth, who left us an example that we should follow His steps. It is the divine life manifested in man-in Christ as the object, in us as testimony.
The cross of Christ is the basis, the fundamental centre, of all these truths,-the relations between God and man as he was, his responsibility; grace; expiation; the end of life, as to sin, the law, and the world; the putting away of sin through the death of Christ, and its consequences in us. Everything is established there, and gives place to the power of life that was in Christ, who there perfectly glorified God-to that new existence into which He entered as man into the presence of the Father; by whose glory, as well as by His own divine power, and by the energy of the Holy Ghost, He was raised from the dead.
This does not prevent God's resuming His ways in government with the Jews on earth, when the church is complete and manifested on high; and which He will do according to His promises and the declarations of prophecy. The apostle explains this also in the Epistle to the Romans; but it belongs to the study of that epistle. The ways of God in judgment with regard to the Gentiles also at the same period will be shewn us in the Apocalypse, as well as in prophetic passages of the Epistles in connection with the coming of Christ, and even with His government of the world in general from the beginning to the end; together with the warnings necessary for the assembly when the days of deception begin to dawn and to be developed morally in the ruin of the assembly, viewed as God's witness in the world.
Our apostle, when brought to Rome, declares (upon the manifestation of unbelief among the Jews, which we have pointed out) that the salvation of God is sent to the Gentiles; and he dwells two whole years in the house he had hired, receiving those who came to him (for he had not liberty to go to them) preaching the kingdom of God and those things which concerned the Lord Jesus, with all boldness, no man forbidding him. And here the history is ended of this precious servant of God, beloved and honoured by his Master, a prisoner in that Rome which, as head of the fourth empire, was to be the seat of opposition among the Gentiles, as Jerusalem of opposition among the Jews, to the kingdom and to the glory of Christ. The time for the full manifestation of that opposition was not yet come; but the minister of the assembly and of the gospel of glory is a prisoner there. It is thus that Rome begins its history in connection with the gospel that the apostle preached. Nevertheless God was with him.
Footnotes
[1] In Romans in their personal position, in Ephesians in the corporate.
[2] The word "regeneration" is not applied in scripture to our being born again; it is a change of position in us connected with our having died with Him and resurrection. It is found twice; once in Matthew 19 it is Christ's coming kingdom; and in Titus it is the washing of baptism, as typically bringing out of the old Adam state and into the christian, but distinguished from the renewing of the Holy Ghost.