Acts 28,28 — Why? 181 3. Acts 28,28 — its reason for being From the above, we ask what might be the purpose of Paul’s final words captured in v. 28; another way of putting the question is to ask why it is necessary to have a conclusion (ou\n) to the Isaiah citation of vv. 26-27 (21). The answer we suggest here is that v. 28 means to be a spur or incentive to the Roman Jews to repent so as to enjoy God’s healing (22). This is the best explanation for the necessity of information to the effect that the Gentiles have already received the word of God about salvation. To what other purpose would such necessary information serve (23)? Certainly we cannot confuse this verse with Acts 13,46 and 18,6. Each of these verses means to show a reason for Paul’s movement to the Gentiles, and exhibits the Pauline teaching “first to the Jew, then to the Gentile” (24). Such is not the case at 28,28 (25). The verse, and the preceding description of the heart, ears and eyes of (21) These verses, even in the book of Isaiah, are not condemnatory. They seem to function as a kind of warning which is based on, and includes the revelation to, Israel of its true state in its relationship with God. The prophet is not satisfied to describe the negativity of Israel, but ends with the ever-present assurance that “I will forgive”. As usual, both Israel and the mercy of God are revealed in prophecy. Paul does not waver from the intentions of Isaiah. (22) “Paul is asking the Jews [of Rome] whether they too would exclude themselves as those fathers of old had done. When even the Gentiles hear, will they fail to hear?”, C.K. BARRETT, The Acts of the Apostles (ICC; Edinburg 1998) II, 1248. (23) If one supposed that vv. 26-27 did not address the Jewish leaders of Rome, but were a generalization of their refusal, then one might think that Paul is, with these verses, criticizing all Israel; then one would understand v. 28 to say that the past offer of salvation to the Gentiles flowed from the past refusals of Israel to accept “this salvation”. However, vv. 27-28 are addressed to the Roman Jewish leaders, and only to them; thus, the logic expressed a moment ago fails. (24) Rom 1,16; 2,10: ΔIoudaivw/ te prw'ton kai; {Ellhni. Though this formula is missing in Acts, its sense is clear in Acts 13,46 (uJmi'n h\n ajnagkai'on prw'ton…ijdou; strefovmeqa eij" ta; e[qnh) and in 18,6 (kaqaro;" ejgw; ajpo; tou' nu'n eij" ta; e[qnh). As said before, this contrast is not visible in 28,28. It is not the purpose of this essay to veer from the ordinary understanding of ΔIoudaivw/ te prw'ton kai; {Ellhni, but the phrase can be understood in such a way as to avoid the idea that the Gentile is evangelized only because of rejection of the message by the Jew. (25) It is difficult to accept the statement: “As before in Pisidian Antioch (13:46), Corinth (18,6), and Ephesus (19,8-10) so here again in Rome — and this time with a note of solemn finality — that henceforth the Gentiles will have priority in hearing the word of life and that, unlike the Jews as a whole, they will accept it”, F.F. BRUCE, The Book of the Acts (NCINT; Grand Rapids, MI 1988) 509.