Expounding the kingdom of God, 28:23-29
Now in Rome, Paul has an interview with the Jews on two occasions, 17-22 and 23-28. In this first meeting, he makes four points in his defense. In the second meeting, he makes three points of prosecution.. Paul (1) testifies to the Jews at Rome, 23-24; (2) charges them with fulfilling Isaiah’s prophecy, 25-27; and (3) declares the message of salvation goes to the Gentiles, v. 28.[1]
Verse 23: A day was settled upon to hear from Paul on their questions “concerning this sect.” The Jews came to where Paul lodged. The latter part of this verse summarizes Paul’s preaching to many Jews who came there to his lodging to hear him. Paul spent the day (from morning till evening) preaching the word. He presented two related subjects from one authoritative source – the Scriptures (out of the law of Moses, and out of the prophets). This is descriptive. It explains what Paul said to the Jews that day. This is also prescriptive. It teaches regarding the proper content of Christian preaching. Paul “expounded and testified the kingdom of God.” The subject of the kingdom of God covers the rule and reign of God in broad swaths. Paul was “persuading them concerning Jesus,” honing in on the central message of the kingdom. The gospel (death, burial, resurrection, and ascension of Jesus Christ) was his constant theme (I Corinthians 1:23). When Jesus Christ came in the flesh (John 1:14), God’s rule broke into this world in a special and unique way (Galatians 4:4-5). God’s kingdom through Jesus Christ will triumph over all (Revelation 11:15). Faithful Christian preaching will consistently proclaim from the Scriptures these two related subjects and all that is included in them.
Paul (1) expounded, (2) testified, and (3) persuaded. He set forth, expounded, exegeted the truth from the Scriptures. As a witness (Acts 1:8), he testified of its correctness (probably including personal testimony, eyewitness testimony). He persuaded, that is, appealed to their hearts and minds the importance and necessity of believing and receiving the truths he has expounded and testified. Paul’s authentic interpretation of the text, exegetic communication of the text, and explicit application of the text can serve to help guide in the minister’s faithful preaching of the gospel.
The unconverted Jews listened “from morning till evening,” showing a greater tenacity of interest than many moderns who call themselves Christians!
Verse 24: Some believed what Paul said. Some did not believe what he said. Though Luke does not indicate the proportion of believers and unbelievers, Paul’s reaction suggests the number in unbelief comprise the greater number.
Verse 25-27: Paul propels the Old Testament prophet Isaiah toward their hearts, referencing Isaiah 6:9-10. Jesus also used this text to illustrate his rejection rather than reception – by those who did not have ears to hear (cf. Matthew 13:14-15; Mark 4:12; Luke 8:10). See also John 12:40, where it stands not in a conversation, but as an explanatory note, as well as Romans 11:18. “waxed gross” excessively fat, cf. Isaiah 6:10. A heart that cannot be penetrated with truth.
Isaiah addressed “our fathers” – but now his words speak to you!
Verse 28: Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. God, through the words of Paul, provokes them to jealousy. See Deuteronomy 32:21.
- But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. Romans 10:19
- I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11
Verse 29: “And when he had said these words, the Jews departed, and had great reasoning among themselves” by those who believed and did not believe, concerning the meaning of the things Paul taught them from the Scriptures. These words in verse 29 are lacking in sources such as Sinaiticus (א) and therefore do not appear in many modern English translations. Critics complain that they only appear in later sources (such as Codex Porphyrianus, or P, 9th century). However, it appears in the Latin Vulgate translation – indicating it was in Jerome’s sources when he was translating it from AD 383 to AD 405. The reading is found in the Majority Text family and the Itala MSS. The sentence provides a natural and logical culmination of the previous verses. J. A. Alexander concludes, “its insertion is as hard to be accounted for as its omission.”[2] The preserved word properly contains it.
[2] Alexander, The Acts of the Apostles, 1857, p. 495. Many today are establishing the text according to the academy rather than according to the church. Jay Chambers says that preachers who take this approach “they have to make an acknowledgement to the grandmothers in the congregation that their Bible is spurious.” (“Preaching & the Text of Revelation,” Reformation Bible Society Conference, August 2, 2025) “The most reprehensible pedantry of all is that which delights in criticising and amending the received English version…If their confidence in its fidelity is overthrown, they are virtually robbed of the written word of God” (Robert L. Dabney, Sacred Rhetoric, 1870, pp. 162-163).
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