Acts of the Apostles Chapter 28:16-31 Antique Commentary Quotes

A.T. Robertson Act 28:16
Paul was suffered to abide by himself (epetrapē tōi Paulōi menein kath̀ heauton). Second aorist passive of epitrepo, to permit or allow. Literally, “It was permitted to Paul to abide by himself.” Some late documents (Textus Receptus) here add: “The centurion delivered the prisoners to the captain of the guard” (or the stratopedarch). This officer used to be considered Burrus who was Prefect of the Praetorian Guard a.d. 51-62. But it is by no means certain that Julius turned the prisoners over to this officer. It seems more likely that Julius would report to the captain of the Peregrini. If so, we may be sure that Julius would give a good report of Paul to this officer who would be kindly disposed and would allow Paul comparative freedom (living by himself, in his lodging, Act_28:23, his own hired house Act_28:30, though still chained to a soldier).

With the soldier that guarded him (sun tōi phulassonti auton stratiōtēi). Probably a new soldier every day or night, but always with this soldier chained to his right hand day and night. Now that Paul is in Rome what can he do for Christ while he awaits the outcome of his own appeal to Nero?

Jamieson, Fausset, and Brown Act 28:16
when we came to Rome — the renowned capital of the ancient world, situated on the Tiber.

the centurion delivered the prisoners to the captain of the guard — the Praetorian Prefect, to whose custody, as commander of the Praetorian guard, the highest military authority in the city, were committed all who were to come before the emperor for trial. Ordinarily there were two such prefects; but from a.d. 51 to 62, one distinguished general – Burrus Aframus, who had been Nero’s tutor – held that office; and as our historian speaks of “the captain,” as if there were but one, it is thought that this fixes the apostle’s arrival at Rome to be not later than the year 62 [Wies]. But even though there had been two when Paul arrived, he would be committed only to one of them, who would be “the captain” who got charge of him. (At most, therefore, this can furnish no more than confirmation to the chronological evidence otherwise obtained).

but Paul was suffered to dwell by himself with a — “the”

soldier that kept him — “guarded” him. (See on Act_12:6). This privilege was allowed in the case of the better class of prisoners, not accused of any flagrant offense, on finding security – which in Paul’s case would not be difficult among the Christians. The extension of this privilege to the apostle may have been due to the terms in which Festus wrote about him; but far more probably it was owing to the high terms in which Julius spoke of him, and his express intercession in his behalf. It was overruled, however, for giving the fullest scope to the labors of the apostle compatible with confinement at all. As the soldiers who kept him were relieved periodically, he would thus make the personal acquaintance of a great number of the Praetorian guard; and if he had to appear before the Prefect from time to time, the truth might thus penetrate to those who surrounded the emperor, as we learn, from Phi_1:12, Phi_1:13, that it did.

Adam Clarke Act 28:16
The captain of the guard – Στρατοπεδαρχῃ. This word properly means the commander of a camp; but it signifies the prefect, or commander of the pretorian cohorts, or emperor’s guards.
Tacitus (Annal. lib. iv. cap. 2) informs us that, in the reign of Tiberius, Sejanus, who was then prefect of these troops, did, in order to accomplish his ambitious designs, cause them to be assembled from their quarters in the city, and stationed in a fortified camp near it; so that their commander is with peculiar propriety styled by St. Luke στρατοπεδαρχης, the commander of the camp. For the arrival of St. Paul at Rome was in the seventh year of Nero; and it is certain, from Suetonius, (in Tiber. cap. 37), that the custom of keeping the pretorian soldiers in a camp, near the city, was retained by the emperors succeeding Tiberius; for the historian observes that Claudius, at his accession to the empire, was received into the camp, in castra delatus est, namely, of the pretorian cohorts; and so Tacitus says of Nero, An. lib. xii. cap. 69, that on the same occasions illatus castris, he was brought into the camp. Dr. Doddridge observes that it was customary for prisoners who were brought to Rome to be delivered to this officer, who had the charge of the state prisoners, as appears from the instance of Agrippa, who was taken into custody by Macro, the pretorian prefect, who succeeded Sejanus; (Joseph. Ant. lib. xviii. cap. 7. sec. 6); and from Trajan’s order to Pliny, when two were in commission, Plin. lib. x. ep. 65. Vinctus mitti ad praefectos praetorii mei debet: he should be sent bound to the prefects of my guards. The person who now had that office was the noted Afranius Burrhus; but both before and after him it was held by two: Tacit. An. lib. xii. sec. 42; lib. xiv. sec. 51. See Parkhurst.

Burrhus was a principal instrument in raising Nero to the throne; and had considerable influence in repressing many of the vicious inclinations of that bad prince. With many others, he was put to death by the inhuman Nero. Burrhus is praised by the historians for moderation and love of justice. His treatment of St. Paul is no mean proof of this. Calmet.

John Gill

Act 28:17 And it came to pass, that after three days,…. From his first coming to Rome, when he had hired himself a house, or lodging, and was settled in it, and was rested from the fatigue of his voyage and journey:

Paul called the chief of the Jews together: he sent to the principal men among them; for though the Jews, were expelled from Rome in the reign of Claudius, they were now returned, and had their liberty of residing there; very likely by means of Poppea, Nero’s concubine, who favoured the Jews: but whether they had a synagogue, and these men were the chief and leading men in it, the doctors, rulers, and officers of it, are things not certain; however, these the apostle desired to come to him where he was, for whether he had the liberty of going about where he would, the soldier attending him, is not so clear a point:

and when they were come together; to his house, or lodging:

he said unto them, men and brethren: which was the usual form of address with the Jews; see Act_7:2.

Though I have committed nothing against the people and customs of our fathers; meaning he had said nothing disrespectfully of the people of the Jews; nor had done anything to the prejudice of their temporal, spiritual, and eternal good, but just the reverse; nor had he said or done anything contrary to the laws and customs enjoined the Jews by Moses, even those that were of a ceremonial nature; for though he had everywhere declared that the Gentiles were not obliged to an obedience to them, yet he did not dissuade the Jews from the use of them; and oftentimes complied with them himself, things he had been charged with:

yet was I delivered prisoner from Jerusalem into the hands of the Romans; he was first seized by the Jews in the temple of Jerusalem, and then fell into the hands of Lysias, the chief captain; who bound him, and by whom he was sent to Caesarea, where he was retained a prisoner both by Felix and Festus, Roman governors.

Albert Barnes
Act 28:17
Paul called the chief of the Jews – He probably had two objects in this: one was to vindicate himself from the suspicion of crime, or to convince them that the charges alleged against him were false; and the other, to explain to them the gospel of Christ. In accordance with his custom everywhere, he seized the earliest opportunity of making the gospel known to his own countrymen; and he naturally supposed that charges highly unfavorable to his character had been sent forward against him to the Jews at Rome by those in Judea.

Against the people – Against the Jews, Act_24:12.

Or customs … – The religious rites of the nation. See the notes on Act_6:14.

Was I delivered prisoner … – By the Jews, Act_21:33, etc.

John Gill
Act 28:18 Who when they had examined me,…. About the things laid to his charge, had heard what his accusers had to object to him, and the defence he made for himself:

would have let me go; released him from his bonds, and set him at liberty to go where he pleased:

because there was no cause of death in me; no crime proved upon him, which was worthy of death; and this was the sense of Lysias the chief captain, and of Felix and Festus the Roman governors, and of King Agrippa.

John Gill
Act 28:19 But when the Jews spake against it,…. His being cleared and dismissed, and desired he might be sent back to Jerusalem, to be tried and judged there, to which Festus seemed inclined:

I was constrained to appeal to Caesar; to prevent the design of the Jews upon him, which was to way lay him and kill him, or by what ways they could, right or wrong, take away his life; and to provide for his own safety:

not that I had ought to accuse my nation of; meaning, that he had no ill design in this appeal against his country, to expose them, and bring them under reproach and censure, but to vindicate himself, defend his own innocence, and preserve his character and life; suggesting, that what he did was not of choice, but by constraint, and with reluctance; being no friend to Heathen tribunals, nor any enemy to the Jewish nation.

Adam Clarke
Act 28:20
For the hope of Israel I am bound, etc. – As if he had said: This, and this alone, is the cause of my being delivered into the hands of the Romans; I have proclaimed Jesus as the Messiah; have maintained that though he was crucified by the Jews, yet he rose again from the dead; and, through him, I have preached the general resurrection of mankind: this all Israel professes to hope for; and yet it is on this account that the Jews persecute me. Both the Messiah and the resurrection might be said to be the hope of Israel; and it is hard to tell which of them is here meant: see Act_13:6; Act_24:15, Act_24:21; Act_26:6. It is certain that, although the Jews believed in the general resurrection, yet they did not credit it in the manner in which Paul preached it; for he laid the foundation of the general resurrection on the resurrection of Christ.

Albert Barnes
Act 28:21
We neither received letters … – Why the Jews in Judea had not forwarded the accusation against Paul to their brethren at Rome, that they might continue the prosecution before the emperor, is not known. It is probable that they regarded their cause as hopeless, and chose to abandon the prosecution. Paul had been acquitted successively by Lysias, Felix, Festus, and Agrippa; and as they had not succeeded in procuring his condemnation before them, they saw no prospect of doing it at Rome, and resolved, therefore, not to press the prosecution any further.

Neither any of the brethren that came – Any of the Jews. There was a very constant contact between Judea and Rome, but it seems that the Jews who had come before Paul had arrived had not mentioned his case, so as to prejudice them against him.

A.T. Robertson
Act 28:22
But we desire (axioumen de). Old verb axioō, to deem worthy, to think right or proper as in Act_15:38 which see. They think it only fair to hear Paul’s side of his case.

Concerning this sect (peri tēs haireseōs tautēs). Paul had identified Christianity with Judaism (Act_28:20) 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 (Act_18:2) was due to disturbance over Christ (Chrēstus), then even in Rome the Jews had special reason for hostility towards Christians.

Everywhere spoken against (npantachou antilegetain). Cf. Act_28:19. The line of cleavage between Jew and Christian was now sharply drawn everywhere.

Adam Clarke
Act 28:22
For as concerning this sect – See the note on Act_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.

A.T. Robertson Act 28:23
Appointed (taxamenoi). First aorist middle participle of tassō. Formal arrangement as in Mat_28:16 when Jesus appointed the mountain for his meeting in Galilee.

In great number (pleiones). Comparative of polus, “more than a few.”

Expounded (exetitheto). Imperfect middle of ektithēmi, to set forth, as in Act_11:4; Act_18:26. He did it with detail and care and spent all day at it, “from morning till evening” (apo prōi heōs hesperas). In N.T. only here, Act_4:3 and Luk_24:29, though common word.

Persuading them concerning Jesus (peithōn autous peri tou Iēsou). Conative present active participle, trying to persuade. It was only about Jesus that he could make good his claim concerning the hope of Israel (Act_28:20). It was Paul’s great opportunity. So he appealed both to Moses and to the prophets for proof as it was his custom to do.

Adam Clarke
Act 28:23
To whom he expounded – the kingdom of God – To whom he showed that the reign of the Messiah was to be a spiritual reign; and that Jesus, whom the Jewish rulers had lately crucified, was the true Messiah, who should rule in this spiritual kingdom. These two points were probably those on which he expatiated from morning to evening, proving both out of the law and out of the prophets. How easily Jesus, as the Messiah, and his spiritual kingdom, might be proved from the law of Moses, any person may be satisfied, by consulting the notes written on those books. As to the prophets, their predictions are so clear, and their prophecies so obviously fulfilled in the person, preaching, miracles, passion, and death of Jesus Christ, that it is utterly impossible, with any show of reason, to apply them to any other.

John Gill
Act 28:25 And when they agreed not among themselves,…. One part believing what was said, and the other disbelieving; and such a division is the usual effect of the Gospel ministry; see Luk_12:51. Or this may be understood of the unbelieving party, who though they agreed in the main that Jesus was not the Messiah, yet might have different sentiments of the apostle; of the manner of his reasoning, and the nature of his proofs and arguments; and of some things which he delivered, which some might assent to, and others deny; as the Pharisees and Sadducees in the sanhedrim at Jerusalem disagreed about the doctrine of the resurrection: and the rather this may be thought to be the sense, because they not only departed, when very likely those that believed might stay longer, but because at their departure the apostle says something very cutting and stinging, and which he would not say in common of them all, of the believers; and besides, they are afterwards said to reason among themselves, Act_28:29.

They departed; from the apostle’s lodging to their own houses, or to some other place, where they could call over, and debate among themselves, the things they had heard:

after that Paul had spoken one word; a very remarkable one, and full to the purpose, and which he gave them just at parting with them:

well spake the Holy Ghost by Esaias the prophet unto our fathers; the passage referred to is in Isa_6:9, which the prophet Isaiah delivered under the influence and by the inspiration of the Holy Ghost, being moved by him, as all the holy men of God were; and which was very appropriate, not only to the Jewish fathers in the times of Isaiah, but to their posterity in succeeding ages, in the times of Christ and his apostles; see Mat_13:10; and were exceeding applicable to the present unbelieving Jews, who had been disputing with the apostle, and were now departing from him, in unbelief: and from hence it appears, that since it was the Holy Ghost that spake by Isaiah the prophet, and he that spoke to him and by him, was the Adon, Jehovah, and Lord of hosts, as is clear from Isa_6:1; it follows, that the Holy Ghost is a divine person, truly God, and equal with the Father and the Son.

John Calvin Act 28:26
26. Go to this people. This is a notable place, because it is cited six times in the New Testament, (Mat_13:14; Joh_12:40; Rom_11:8; Mar_4:12; Luk_8:10) but because it is brought in elsewhere to another end, we must mark for what purpose Paul applieth it unto the present cause; namely, he meant with this, as with a mallet, to beat in pieces the hardness and frowardness of the wicked, and to encourage the faithful, who were as yet weak and tender, lest the unbelief of others should trouble them.

Therefore, the sum is, that that was fulfilled which was foretold by the prophet, and that, therefore, there is no cause why the reprobate should flatter themselves, or that the faithful should be terrified, as it were, with some new unwonted thing. And though it be certain that this blindness whereof the prophet spake began in his time, yet John showeth that it did properly appertain unto the kingdom of Christ. Therefore, Paul doth fitly apply it unto that contempt of the gospel which he saw; as if he should have said, This is the very same thing which the Holy Ghost foretold in times past by the mouth of Isaiah. And though this place be diversely applied not only by the Evangelists, but also by Paul himself, the show of contrariety is easily put away and answered. Matthew, Mark, and Luke, say that this prophecy was fulfilled when Christ spake by parables unto the people, and did not reveal to them the mysteries of the kingdom of heaven. For then the unfaithful heard the voice of God with their outward ears, but they did not profit thereby. John saith in a sense not much unlike to this, that the, Jews were not brought to believe, no, not with many miracles, (Joh_12:37) so that this same prophecy of the prophet was fulfilled.

Therefore, these four agree in this, that it came to pass by the just judgment of God, that the reprobate in hearing should not hear, and in seeing should not see. Now, Paul calleth to mind that which the prophet did testify concerning the Jews, lest any man wonder at their blindness. Furthermore, in the Epistle to the Romans, (Rom_11:5-10) he mounteth higher, showing that this is the cause of blindness, because God doth give the light of faith only to the remnant whom he hath chosen freely. And surely it is certain that because the reprobate reject the doctrine of salvation, this cometh to pass through their own malice, and that therefore they themselves are to be blamed. But this next cause doth not let but that the secret election of God may distinguish between men; that those may believe who are ordained to life, and that the other may remain blockish. I will not stand long about the words of the prophet, because I have expounded the same elsewhere. Neither did Paul curiously recite the words which are in the prophet; but did rather apply his words unto his purpose. Therefore, he imputeth that making blind, which the prophet attributeth to the secret judgment of God, to their malice. For the prophet is commanded to stop the eyes of his hearers; and Paul in this place accuseth the unbelieving of his time, because they shut their own eyes. Though he setteth down both things distinctly, that God is the author of their blindness, and that yet, notwithstanding, they shut their own eyes, and become blind of their own accord; as these two things do very well agree together, as we said elsewhere.

In the last remember where it is said, Lest they see with their eyes, or hear with their ears, or understand with their heart; God showeth how clear his doctrine is, to wit, that it is sufficient to lighten all the senses, unless men do maliciously darken themselves; as Paul also teacheth in another place, that his gospel is plain, so that none can be blind in the light thereof, save those who are ordained to destruction, whose eyes Satan hath blinded, (2Co_4:3).

Lest they be converted, and I heal them. By this we gather that the Word of God is not set before all men that they may return to soundness of mind; but that the external voice soundeth in the ears of many, without the effectual working of the Spirit, only that they may be made inexcusable. And here the pride of flesh doth rashly murmur against God; as we see many object, that men are called in vain, yea, absurdly, unless it be in their power to obey; though we see no reason why God appeareth to the blind, and speaketh to the deaf; yet his will alone, which is the rule of all righteousness, ought to be to us instead of a thousand reasons.

In the conclusion, we must note the wholesome effect of the Word of God; namely, the conversion of men, which is not only the beginning of health, but also a certain resurrection from death to life.

Adam Clarke
Act 28:28
The salvation of God is sent unto the Gentiles – St. Paul had spoken to this effect twice before, Act_13:46, and Act_18:6, where see the notes; but here he uses a firmer tone, being out of the Jewish territories, and under the protection of the emperor. By the salvation of God, all the blessings of the kingdom of Christ are intended. This salvation God could have sent unto the Gentiles, independently of the Jewish disobedience; but He waited till they had rejected it, and then reprobated them, and elected the Gentiles. Thus the elect became reprobate, and the reprobate elect.

They will hear it – That is, they will obey it; for ακουειν signifies, not only to hear, but also to obey.

Albert Barnes
Act 28:29
And had great reasoning – Great discussion or debates. That is, the part which believed that Jesus was the Messiah Act_28:24 discussed the subject warmly with those who did not believe. This whole verse is missing in the Syriac version, and in some Greek mss., and is supposed by Mill and Griesbach to be spurious.

John Gill
Act 28:30 And Paul dwelt two whole years in his own hired house,…. In a house which he hired with his own money; in which his friends Luke, Aristarchus, and others, dwelt with him; where he was guarded by a soldier: whether at the expiration of these two years he was set at liberty, and for ten years afterwards travelled into Italy, France, and Spain, preaching the Gospel, as some think; or whether he then suffered martyrdom, is not certain; the latter is most probable:

and received all that came in unto him; there, as the Syriac version reads, that is, into his lodging, as the Ethiopic version expresses it; which is not to be understood of his hospitality, for it cannot be thought that he should provide food and lodging for all that came unto him; but that be admitted all that would to come and hear him, and freely preached the Gospel to them: it should seem by this, as well as by what is said Act_28:23; that many of the Jews came into his lodging, and heard him expound, that it was a large house he had hired and dwelt in; and such an one Jerom (y) thinks it was, like that he supposes he would have Philemon provide for him, which he desires in his epistle to him, Phm_1 22; namely, a house in the most noted place in the city, for the conveniency of those that came to him; large enough to hold many; free from noise and disturbance; and not situated in a scandalous neighbourhood, nor near to shows and plays; and that the lodging should rather be on the floor than in an upper room: and such a house, with all the conditions that Jerom mentions, the Papists pretend to show at Rome to this day; where, as their tradition is, Luke composed, or however finished this his history; which, as the above writer observes (z), reaches to the two years of Paul’s stay at Rome; that is, until the fourth year of Nero; from whence, adds he, we learn that in the same city this book was composed: and it is certain, that Luke was with him, when the apostle wrote his second epistle to Timothy from Rome, and when the time of his martyrdom seemed to himself to be at hand, 2Ti_4:7.

(y) Comment in Philemon v. 22. Tom. 9. fol. 116. I. (z) Catalog. Script. Eccl. sect. 17. fol. 91. C.

Adam Clarke
Act 28:30
Paul dwelt two whole years in his own hired house – As a state prisoner, he might have had an apartment in the common prison; but peculiar favor was showed him, and he was permitted to dwell alone, with the soldier that guarded him, Act_28:16. Finding now an opportunity of preaching the Gospel, he hired a house for the purpose, and paid for it, St. Chrysostom observes, by the fruits of his own labor. Here he received all that came unto him, and preached the Gospel with glorious success; so that his bonds became the means of spreading the truth, and he became celebrated even in the palace of Nero, Phi_1:12, Phi_1:13; and we find that there were several saints, even in Caesar’s household, Phi_4:22, which were, no doubt, the fruits of the apostle’s ministry. It is said that during his two years’ residence here he became acquainted with Seneca, the philosopher, between whom and the apostle an epistolary correspondence took place. In an ancient MS. of Seneca’s epistles in my own possession, these letters are extant, and are in number fourteen and have a prologue to them written by St. Jerome. That they are very ancient cannot be doubted; but learned men have long ago agreed that they are neither worthy of Paul nor of Seneca.

While he was in captivity, the Church at Philippi, to which he was exceedingly dear, sent him some pecuniary assistance by the hands of their minister, Epaphroditus, who, it appears, risked his life in the service of the apostle, and was taken with a dangerous malady. When he got well, he returned to Philippi, and, it is supposed, carried with him that epistle which is still extant; and from it we learn that Timothy was then at Rome with Paul, and that he had the prospect of being shortly delivered from his captivity. See Phi_1:12, Phi_1:13; Phi_2:25; Phi_4:15, Phi_4:16, Phi_4:18, etc.

A.T. Robertson
Act 28:30
Two whole years (dietian holēn). Only here in N.T. and Act_24:27 which see. During these busy years in Rome Paul wrote Philippians, Philemon, Colossians, Ephesians, Epistles that would immortalize any man, unless, forsooth, one or more of them was written from Ephesus or Caesarea, which has not yet been proven.

In his own hired dwelling (en idiōi misthōmati). Old word, here only in N.T., that which is hired for a price (from misthoō and that from misthos, hire).

Received (apedecheto). Imperfect middle of apodechomai, received from time to time as they came, all that came (eisporeuomenous) from time to time.

Preaching (kerussōn), teaching (didaskōn), the two things that concerned Paul most, doing both as if his right hand was not in chains, to the amazement of those in Rome and in Philippi (Phi_1:12-14).

None forbidding him (akōlutōs). Old adverb from nan privative and the verbal adjective kōlutos (from kōluō, to hinder), here only in the N.T. Page comments on “the rhythmic cadence of the concluding words.” Page rejects the notion that the book is an unfinished work. It closes with the style of a concluded work. I agree with Harnack that Luke wrote the Acts during this period of two years in Rome and carried events no further because they had gone no further. Paul was still a prisoner in Rome when Luke completed the book. But he had carried Paul to “Rome, the capital of the world, Urbi et Orbi” (Page). The gospel of Christ has reached Rome. For the fate of Paul we must turn elsewhere. But Luke had the presence of Paul while he carried the Acts to its triumphant conclusion. Ramsay can give a good deal in proof of his claim that Luke is the greatest of all historians. Beyond a doubt his rank is high and the world can never repay its debt to this cultured physician who wrote the Gospel and the Acts.

Adam Clarke Act 28:31
Preaching the kingdom of God – Showing the spiritual nature of the true Church, under the reign of the Messiah. For an explanation of this phrase, see the note on Mat_3:2.

Those things which concern the Lord – The Redeemer of the world was to be represented as the Lord; as Jesus; and as the Christ. As the Lord, ὁ Κυριος, the sole potentate, upholding all things by the word of his power; governing the world and the Church; having all things under his control, and all his enemies under his feet; in short, the maker and upholder of all things, and the judge of all men. As Jesus – the Savior; he who saves, delivers, and preserves; and especially he who saves his people from their sins. For the explanation of the word Jesus, see the note on Joh_1:17. As Christ – the same as Messiah; both signifying the Anointed: he who was appointed by the Lord to this great and glorious work; who had the Spirit without measure, and who anoints, communicates the gifts and graces of that Spirit to all true believers. St. Paul taught the things which concerned or belonged to the Lord Jesus Christ. He proved him to be the Messiah foretold by the prophets, and expected by the Jews; he spoke of what he does as the Lord, what he does as Jesus, and what he does as Christ. These contain the sum and substance of all that is called the Gospel of Christ. Yet, the things which concern the Lord Jesus Christ, necessarily include the whole account of his incarnation, preaching in Judea, miracles, persecutions, passion, death, burial, resurrection, ascension, intercession, and his sending down the gifts and graces of the Holy Spirit. These were the subjects on which the apostle preached for two whole years, during his imprisonment at Rome.

With all confidence – Παρῥησιας, Liberty of speech; perfect freedom to say all he pleased, and when he pleased. He had the fullest toleration from the Roman government to preach as he pleased, and what he pleased; and the unbelieving Jews had no power to prevent him.

It is supposed that it was during this residence at Rome that he converted Onesimus, and sent him back to his master Philemon, with the epistle which is still extant. And it is from Phm_1:23, Phm_1:24, of that epistle, that we learn that Paul had then with him Epaphras, Marcus, Aristarchus, Demas, and Luke.

Here St. Luke’s account of Paul’s travels and sufferings ends; and it is probable that this history was written soon after the end of the two years mentioned in Act_28:30.

That the apostle visited many places after this, suffered much in the great cause of Christianity, and preached the Gospel of Jesus with amazing success, is generally believed. How he came to be liberated we are not told; but it is likely that, having been kept in this sort of confinement for about two years, and none appearing against him, he was released by the imperial order.

Concerning the time, place, and manner of his death, we have little certainty. It is commonly believed that, when a general persecution was raised against the Christians by Nero, about a.d. 64, under pretense that they had set Rome on fire, both St. Paul and St. Peter then sealed the truth with their blood; the latter being crucified with his head downward; the former being beheaded, either in a.d. 64 or 65, and buried in the Via Ostiensis. Eusebius, Hist, Eccles. lib. ii. cap. 25, intimates that the tombs of these two apostles, with their inscriptions, were extant in his time; and quotes as his authority a holy man of the name of Caius, who wrote against the sect of the Cataphrygians, who has asserted this, as from his personal knowledge. See Eusebius, by Reading, vol. i. p. 83; and see Dr. Lardner, in his life of this apostle, who examines this account with his usual perspicuity and candour. Other writers have been more particular concerning his death: they say that it was not by the command of Nero that he was martyred, but by that of the prefects of the city, Nero being then absent; that he was beheaded at Aquae Salviae, about three miles from Rome, on Feb. 22; that he could not be crucified, as Peter was, because he was a freeman of the city of Rome. But there is great uncertainty on these subjects, so that we cannot positively rely on any account that even the ancients have transmitted to us concerning the death of this apostle; and much less on the accounts given by the moderns; and least of all on those which are to be found in the Martyrologists. Whether Paul ever returned after this to Rome has not yet been satisfactorily proved. It is probable that he did, and suffered death there, as stated above; but still we have no certainty.

Albert Barnes
Acts 28:31
Why Luke closed his history here is not known. It may have been that he was not afterward the companion of Paul; or that he might have been himself removed by death. It is agreed on all hands that he did not attend Paul in his subsequent travels; and we should infer from the conclusion of this book that he did not survive the apostle, as it is almost incredible, if he did, that he did not mention his release and death. It is the uniform account of antiquity that Luke, after the transactions with which the Acts of the Apostles closes, passed over into Achaia, where he lived a year or two, and there died at the age of 84 years.

Everything in regard to the apostle Paul, after the account with which Luke closes this book, is involved in doubt and uncertainty. By what means he was set at liberty is not known; and there is a great contradiction of statements in regard to his subsequent travels, and even in regard to the time of his death. It is generally agreed, indeed, that he was set at liberty in the year of our Lord 63 a.d. After this some of the fathers assert that he traveled over Italy and passed into Spain. But this account is involved in great uncertainty. Lardner, who has examined all the statements with care, and than whom no one is better qualified to pronounce an opinion on these subjects, gives the following account of the subsequent life of Paul (Works, vol. v. pp. 331-336, London edition, 1829). He supposes that after his release he went from Rome to Jerusalem as soon as possible; that he then went to Ephesus, and from thence to Laodicea and Colosse; and that he returned to Rome by Troas, Philippi, and Corinth. The reason why he returned to Rome, Lardner supposes, was that he regarded that city as opening before him the widest and most important field of labor, and that, therefore, he proposed there to spend the remainder of his life.

In the year of our Lord 64 a.d., a dreadful fire happened at Rome which continued for six or seven days. It was generally supposed that the city had been set on fire by order of the Emperor Nero. In order to divert the attention of the people from this charge against himself, he accused the Christians of having been the authors of the conflagration, and excited against them a most furious and bloody persecution. In this persecution it is generally supposed that Paul and Peter suffered death, the former by being beheaded, and the latter by crucifixion. Paul is supposed to have been beheaded rather than crucified, because he was a Roman citizen, and because it was unlawful to put a Roman citizen to death on a cross. Lardher thinks that this occurred in the year 65. Where Paul was beheaded is not certainly known. It is generally supposed to have occurred at a place called the Salvian Waters, about 3 miles from Rome, and that he was buried in the Ostian Way, where a magnificent church was afterward built. But of this there is no absolute certainty.