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From: Acts 28:16-20, 30-31

Arrival in Rome (Continuation)

[16] And when we came into Rome, Paul was allowed to stay by himself, with
the soldier that guarded him.

Paul and the Roman Jews

[17] After three days he called together the local leaders of the Jews; and when
they had gathered, he said to them, “Brethren, though I had done nothing against
the people or the customs of our fathers, yet I was delivered prisoner from Jeru-
salem into the hands of the Romans. [18] When they had examined me, they
wished to set me at liberty, because there was no reason for the death penalty
in my case. [19] But when the Jews objected, I was compelled to appeal to Cae-
sar though I had no charge to bring against my nation. [20] For this reason there-
fore I have asked to see you and speak with you since it is because of the hope
of Israel that I am bound with this chain.”

Paul’s Ministry in Rome

[30] And he lived there two whole years at his own expense and welcomed all
who came to him, [31] preaching the kingdom of God and teaching about the
Lord Jesus Christ quite openly and unhindered.

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Commentary:

16. Paul must have arrived in Rome around the year 61. He was allowed to stay
in a private house; in other words he was under “custodia militaris”, which meant
that the only restriction was that he was guarded by a soldier at all times.

This is the last verse where St Luke uses the first person plural.

17. In keeping with his missionary custom, Paul immediately addresses the
Jews of Rome; in fact there is no further mention of his contact with the Christians
in the city. The Apostle wants to give his fellow Jews a kind of last opportunity to
hear and understand the Gospel. He presents himself as a member of the Jewish
community who wants to take a normal part in the life of that community and
feels he has to explain his own position.

19. The use of Roman privileges by a Jew might have been regarded by Jews as
a sign of disrespect towards their own beliefs and customs. Therefore, Paul tries
to explain why he took the exceptional step of invoking his Roman citizenship
and appealing to Caesar.

30-31. “Not only was he not forbidden to preach in Rome”, St Bede writes, “but
despite the enormous power of Nero and all his crimes which history reports, he
remained free to proclaim the Gospel of Christ to the furthest parts of the West,
as he himself writes to the Romans: ‘At present, however, I am going to Jerusa-
lem with aid for the saints’ (Rom 15:25); and a little later: ‘When therefore I have
completed this, and have delivered to them what has been raised, I shall go on
by way of you to Spain’ (v. 28). Finally he was crowned with martyrdom in the
last years of Nero” (”Super Act Expositio, ad loc.”).

We do not know exactly what happened at the end of the two years. It may be
that Paul’s Jewish accusers did not appear, or they may have argued their case
before the imperial tribunal and Paul was found not guilty. At any event, he was
set free and Luke considers his task done—the work God gave him to do when
he inspired him to write his book.

“If you ask me”, St John Chrysostom observes, “why St Luke, who stayed with
the Apostle up to his martyrdom, did not bring his narrative up to that point, I will
reply that the Book of the Acts, in the form that has come down to us, perfectly
fulfills its author’s purpose. For the evangelists’ only aim was to write down the
most essential things” (”Hom. on Acts”, 1).

The kind of conventional way the book concludes has led many commentators
(from early times up to the present day) to think that it had already been finished
before Paul’s first imprisonment in Rome came to an end. Christian tradition has
nothing very concrete to say about exactly when the Acts of the Apostles was
written.

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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: John 21:20-25

Peter’s Primacy (Continuation)

[20] Peter turned and saw following them the disciple whom Jesus loved, and who
had lain close to His breast at the supper and had said, “Lord, who is it that is go-
ing to betray You?” [21] When Peter saw Him, he said to Jesus, “Lord, what about
this man?” [22] Jesus said to him, “If it is My will that he remain until I come, what
is that to you? Follow Me!” [23] The saying spread abroad among the brethren that
this disciple was not to die; yet Jesus did not say to him that he was not to die,
but, “If it is My will that he remain until I come, what is that to you?”

Conclusion

[24] This is the disciple who is bearing witness to these things, and who has writ-
ten these things; and we know that his testimony is true.

[25] But there are also many other things which Jesus did; were every one of them
to be written, I suppose that the world itself could not contain the books that would
be written.

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Commentary:

20-23. According to St. Irenaeus (”Against Heresies”, II, 22, 5; III, 3, 4) St. John
outlived all the other Apostles, into the reign of Trajan (98-117 A.D.). Possibly the
evangelist wrote these verses to dispel the idea that he would not die. According
to the text, Jesus does not reply to Peter’s question. The important thing is not
to be curious about what the future will bring but to serve the Lord faithfully, kee-
ping to the way He has marked out for one.

24. This is an appeal to the testimony of the disciple “whom Jesus loved” as a
guarantee of the veracity of everything contained in the book: everything which
this Gospel says should be accepted by its readers as being absolutely true.

Many modern commentators think that verses 24 and 25 were added by disci-
ples of the Apostle, as a conclusion to the Gospel, when it began to be circula-
ted, a short time after St. John completed it. Be that as it may, the fact is that
both verses are to be found in all extant manuscripts of the Fourth Gospel.

25. St. John’s account, written under the inspiration of the Holy Spirit, has as its
purpose the strengthening of our faith in Jesus Christ through reflecting on what
our Lord said and did. Like the Fourth Gospel, we shall never be able to capture
the full richness and depth of our Lord’s personality. “Once one begins to be inte-
rested in Christ, one’s interest can never cease. There is always something more
to be known, to be said—infinitely more. St. John the Evangelist ends his Gospel
making this very point (John 21:25). Everything to do with Christ is so rich, there
are such depths for us to explore; such light, strength, joy, desire have their
source in Him. [...] His coming to the world, His presence in history and culture
and [...] His vital relationship with our conscience: everything suggests that it is
unseemly, unscientific and irreverent ever to think that we need not and cannot
advance further in contemplation of Jesus Christ” (Paul VI, “General Audience”,
20 February 1974).

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.