Acts 28,28 — Why? 183 no refusal to talk to Jews who had already visited with Paul in 28,13- 28 (31). Indeed, though clearly the final two verses serve as a closing summary, they do not wholly intend a separation in thought from what went before them, but rather suggest the possibility of continuity with these prior verses. Verse 28,28 is informational; certain Jewish leaders are to learn what has happened in the past. However, we have said this knowledge has a purpose beyond that of information: it is meant to spur them on to repentance. But is it reasonable to expect that news of salvation already sent to the Gentiles was thought to inspire, exhort repentance? There are two examples to offer in which we can see an emphasis on an urging to repentance, one from Paul and one from Jesus. 5. Acts 28,28 in relation to Rom 11 and the Gospel of Luke Rom 9–11 is a somewhat tortuous reflection on the loss of Israel and what its ultimate, final state will be before God. This reflection involves the baptism of the Gentiles, a factor which was very visible in Paul’s time and indeed an object of his dedicated preaching. In this three-chapter discussion Paul offers a remark which is very much to the heart of this present essay. At Rom 11,11-12 he says, “What I am saying is this: Was this stumbling to lead to their final downfall? Out of the question! On the contrary, their failure has brought salvation for the gentiles, in order to stir them to envy” (32). This text strongly shows that many years prior to the writing of Acts there had been placed in the tradition the thought that the transgression of Israel should eventually serve as a spur to Israel’s repentance and acceptance of “this salvation”. It would not be surprising, then, to read in Acts a continuation of this same kind of purpose following upon criticism of Israel (33). (31) FITZMYER, Acts, 797 affirms that pavnta" (Acts 28,30) “is almost certainly to be understood as ‘all individuals’ (so DUPONT, “La conclusion”, 376-380; SCHNEIDER, Apg 2.419-20; GNILKA, Verstockung, 154).” Granted that the fuller phrase pavnta" tou;" eijsporeuomevnou" pro;" aujtovn can only be understood as referring to individuals (Jew or Gentile), the above comment seems unnecessary, unless it means to say that Luke is here admitting to an abandonment of Israel as a people — an affirmation we do not find expressed in Acts 28. (32) Cf. Rom 10,19: “I shall rouse you to jealousy with a non-people” (eij" to; parazhlw'sai aujtouv"). (33) It is noteworthy that in Rom 11,8 “Scripture says: God gave them a spirit of stupor, blind eyes and deaf ears” and in 11,10: “David says: Let their eyes be darkened so that they may not see”. Thus, not only does Paul speak of Israel’s