Acts 28

Misinterpretations often include confusing Melita with the Croatian island of Mljet due to ancient naming debates, overlooking the geographical and narrative context that clearly identifies it as Malta near Sicily; others erroneously spiritualize the 'escape' as a metaphor for personal salvation without regard to the preceding literal shipwreck account, or assume the islanders were previously unaware of its name, ignoring that it was a known Roman provisioning stop for Mediterranean voyages.

This verse marks the safe arrival of Paul and his shipwrecked companions on the island of Melita, known today as Malta, after surviving a deadly storm at sea, underscoring God's sovereign protection and guidance in fulfilling His promise to bring Paul to Rome for witness, transitioning from peril to a period of rest, healing, and miraculous ministry among the islanders.

A common misinterpretation views the 'barbarous people' as savage or hostile natives whose kindness was minimal or reluctant, ignoring the phrase 'no little kindness' which actually praises their generous hospitality; another error assumes this event glorifies paganism over divine intervention, whereas it illustrates God's sovereignty in orchestrating aid from outsiders, not diminishing the role of faith in providence.

This verse reveals God's providential care for Paul and his companions after their shipwreck on Malta, as the local inhabitants—referred to as 'barbarous people' simply meaning non-Greek speakers—demonstrated remarkable hospitality by kindling a fire and welcoming the cold, rain-soaked survivors, underscoring how God uses even unlikely sources to provide comfort and refuge in times of distress.

Misinterpretations of Acts 28:3 often include using it to justify reckless snake-handling practices as a supposed test of faith, ignoring the accidental nature of the bite and the broader context of God's unprovoked protection rather than commanded provocation; others erroneously claim it proves all believers are inherently immune to poison or venom, promoting rejection of medical treatment, whereas the passage highlights a specific providential miracle without prescribing such behavior; additionally, some view it superstitiously as a warning against fires or wood gathering, missing the narrative's emphasis on Paul's faithfulness and divine deliverance.

In Acts 28:3, Paul exemplifies obedient service and resilience amid hardship following a shipwreck on Malta, as he gathers sticks to build a fire for warmth despite the rain and cold; the viper's bite from the bundle underscores God's protective providence over His servant, setting up the miracle where Paul shakes off the snake unharmed, demonstrating that divine purpose prevails over natural dangers and affirming the safety of those carrying out God's mission.

Misinterpretations often include viewing the islanders' assumption as biblical endorsement of instant karma or superstition, where snakebites signify personal guilt, ignoring the narrative's progression to Paul's miracle; others erroneously infer Paul was truly a criminal evading justice, or twist it to support prosperity theology by claiming believers always escape harm, overlooking the broader context of God's purposes amid peril.

This passage reveals a pagan recognition of divine justice, as the islanders assume Paul must be a murderer whom 'Justice' allowed to escape the sea only to punish through the viper's bite, reflecting an innate human sense of moral retribution and God's sovereignty over life and death, which Paul's unharmed survival soon demonstrates as protection for the innocent apostle proclaiming the gospel.

Misinterpretations of Acts 28:5 often promote snake-handling or poison-drinking as tests of faith, as seen in some Pentecostal practices, wrongly treating Paul's miraculous preservation as a universal command or guarantee of immunity rather than a specific sign authenticating his apostolic ministry after shipwreck; this distorts the context, ignoring Jesus' warning against tempting God in Matthew 4:7 and the narrative's focus on God's unmerited protection, not human provocation of danger.

Acts 28:5 captures the core truth of divine protection and the triumph of faith over peril, as Paul, bitten by a venomous viper while gathering wood, shakes it off into the fire and suffers no harm, illustrating God's safeguarding of His servant during ministry on Malta and fulfilling promises like Mark 16:18 that true believers will be unharmed by serpents, emphasizing reliance on God's power rather than human strength amid opposition.

Common misinterpretations include treating the event as evidence that Paul was divine or semi-divine, which undermines the Bible's exclusive worship of God and Christ's unique deity; promoting snake-handling or similar dangerous acts as tests of genuine faith, recklessly ignoring Jesus' rebuke against tempting God with presumptuous demands for protection; or claiming it guarantees believers total immunity from physical harm like poison or injury, disregarding numerous scriptural accounts of faithful sufferers enduring trials without miraculous intervention.

This passage reveals God's miraculous protection over Paul during his shipwreck on Malta, where despite being bitten by a venomous viper, he suffered no harm, astonishing the locals who shifted from expecting his death as divine judgment to proclaiming him a god. The core truth emphasizes divine deliverance for God's servants in the face of peril, serving as a powerful testimony to God's power that silences accusations and advances the gospel, illustrating how God vindicates His chosen amid hostility and superstition.

Misinterpretations of Acts 28:7 often include treating Publius's hospitality as a biblical guarantee of comfortable treatment or material blessings for all Christians in distress, overlooking the specific context of Paul's prisoner status and shipwreck en route to trial in Rome. Another error is spiritualizing it as a model for forced generosity from non-believers or a promise of supernatural provision, whereas it simply records a courteous human act under God's sovereignty without implying entitlement, prosperity gospel applications, or that such favor eliminates suffering.

The core truth of Acts 28:7 centers on God's providential provision and the power of hospitality amid adversity, as Publius, the leading figure of Malta, warmly welcomed Paul and his shipwrecked companions, offering them lodging for three days. This moment illustrates divine orchestration, where even secular authorities extend kindness to God's servants, advancing the gospel's mission despite trials and demonstrating that God's care often manifests through human generosity in unexpected places.

Misinterpretations of Acts 28:8 frequently claim it as a blueprint guaranteeing physical healing for all believers who pray and lay hands on the sick, overlooking the unique context of apostolic signs authenticating the gospel and God's sovereign choice in miracles. Prosperity advocates misuse it to imply sickness stems from personal sin or weak faith, ignoring Paul's own unhealed thorn in the flesh elsewhere, while others erroneously credit Paul's inherent power over divine intervention, reducing the event to human ability rather than God's purposeful work in advancing His kingdom.

Acts 28:8 reveals the core truth of God's healing power continuing through His servants in the apostolic era, as Paul prays and lays hands on Publius' father afflicted with fever and dysentery, resulting in immediate recovery. This miracle, occurring during Paul's shipwrecked stay on Malta, demonstrates divine confirmation of the gospel message amid adversity, highlighting faith-filled prayer, the authority given to apostles, and God's compassion that draws islanders to the faith as the ministry expands beyond Jerusalem.

A frequent misinterpretation treats this passage as a blueprint for guaranteed physical healing today through faith or prayer alone, ignoring its specific context as a sign authenticating Paul's apostleship in the foundational era of the church rather than a universal promise; another error assumes all sickness must be healed immediately per God's will, overlooking biblical themes of redemptive suffering, the not-yet consummation of the kingdom, and the distinction between apostolic miracles and ordinary Christian experience.

This verse describes how, following Paul's healing of Publius' father, numerous others on Malta afflicted with diseases sought and received healing, illustrating the expansive reach of God's healing power through apostolic ministry as a confirmation of the gospel's authority and provision during Paul's providential journey to Rome, underscoring how divine intervention blesses communities and advances Christ's mission even in foreign lands amid adversity.

A frequent misinterpretation treats this as a prosperity gospel promise that faithful ministry or miracles guarantee material honors and wealth for believers today, but it describes a specific historical response to supernatural events on Malta, not a universal rule; it overlooks the Bible's repeated emphasis on persecution, self-denial, and spiritual rewards over earthly riches for God's people.

This passage reveals God's faithful provision for His servants through the generosity of those impacted by their ministry, as the people of Malta honored Paul and his companions with gifts and necessities after witnessing healings, ensuring they were equipped for their onward journey and highlighting how God uses human kindness to sustain gospel work amid trials.

A common misinterpretation views the ship's sign of Castor and Pollux as Paul's endorsement of pagan idolatry or superstition, but the verse merely notes a typical nautical custom of ancient ships bearing mythological figureheads for supposed protection, without any indication of Paul's approval or reliance on them; instead, it neutrally details the vessel used in God's ongoing deliverance of Paul to Rome, not promoting Greco-Roman myths.

This verse describes the resumption of Paul's journey to Rome after three months on Malta following a shipwreck, boarding an Alexandrian grain ship marked by the twin figures Castor and Pollux, highlighting God's providential care in enabling Paul to continue his mission despite perils, as the pagan ship's emblem underscores that divine purpose advances through ordinary, even culturally pagan, means without hindrance.

A common misinterpretation of this verse arises from confusing the ancient port of Syracuse in Sicily, a major Greek colony and Roman hub, with the modern city in New York, leading some to erroneously map Paul's journey onto contemporary geography rather than the Mediterranean world of the first century. Skeptics also sometimes claim the three-day stopover and subsequent voyage to Rhegium defy prevailing winter winds after the shipwreck, suggesting historical inaccuracy, but the narrative follows feasible sailing routes enabled by favorable Etesian winds in late autumn following the Fast mentioned earlier, with the brief tarry reflecting standard ancient maritime practice for reprovisioning rather than any miraculous intervention.

This verse describes a brief stopover at Syracuse, Sicily, during Paul's voyage to Rome after surviving a shipwreck, underscoring God's providential care in ensuring the apostle's safe progress toward his destined testimony before Caesar, as even routine delays in the journey align with divine purpose rather than hindrance.

Misinterpretations often treat the south wind as a miraculous intervention guaranteeing swift success for believers' travels, ignoring the narrative's historical and geographical context of ancient shipping routes; others allegorize the 'compass' as unnecessary detours in faith journeys that always yield quick divine favor, overlooking the broader account of perseverance amid trials, or extract it as a promise of favorable winds for modern endeavors without regard to Paul's unique apostolic calling and the voyage's hardships.

This verse details the final stage of Paul's sea voyage to Rome as a prisoner, where the ship sails around to Rhegium and then, with a providential south wind, reaches Puteoli in just one day, underscoring God's ongoing protection and guidance in fulfilling His purpose for Paul to testify in Rome despite natural challenges and detours.

Misinterpretations of Acts 28:14 often portray the seven-day stay as Paul procrastinating or enjoying a vacation, ignoring the context of exhaustion from perils at sea and the Holy Spirit's guidance in timing; others misuse it to advocate idleness, extended socializing over mission urgency, or lax travel plans, detached from its emphasis on communal edification; some erroneously infer Paul was unrestricted in custody, overlooking his prisoner status, or claim it proves widespread Christianity in Italy prematurely, exaggerating the passage's scope.

Acts 28:14 reveals the core truth of God's providential care through the body of Christ during trials, as Paul and his companions, en route to Rome under guard after a shipwreck, encounter welcoming brethren in Puteoli who insist they stay seven days; this fellowship provides spiritual refreshment, encouragement, and strength, exemplifying the early church's unity, hospitality, and supportive network that sustains believers in their divine calling despite adversity.

A common misinterpretation of Acts 28:15 views it as a triumphant hero's welcome for Paul in Rome, overlooking his status as a chained prisoner under Roman guard and reducing the event to mere hospitality rather than spiritual encouragement; others might allegorize the specific locations like Appii Forum and Three Taverns as symbolic of worldly or spiritual milestones without textual basis, or misuse the passage to advocate for elaborate modern church receptions, ignoring its emphasis on God's providence through simple brotherly love amid persecution.

Acts 28:15 illustrates the profound encouragement derived from Christian fellowship during adversity, as brethren from Rome traveled significant distances to meet Paul upon hearing of his approach, prompting him to thank God and gain courage despite his impending trial as a prisoner; this underscores the biblical principle that communal support among believers fortifies faith, renews strength, and reflects the unity of the body of Christ in sustaining one another through trials.

A frequent misinterpretation of Acts 28:16 is assuming it guarantees Christians special privileges or easy treatment from governments, promoting a false expectation of comfort and favor in all circumstances, whereas Paul's leniency stemmed from his Roman citizenship, the centurion's respect earned during the voyage, and God's specific intervention, not a blanket promise. Another error views this as Paul gaining full freedom upon arrival, ignoring the chain mentioned later and his ongoing imprisonment, which actually underscores patient endurance in ministry under restriction rather than immediate release or prosperity.

Acts 28:16 highlights God's providential care in fulfilling His promise to Paul that he would testify in Rome, as the apostle arrives as a prisoner yet receives unusual leniency from Roman officials, permitted to live separately with only a single soldier as guard rather than in communal custody. This special allowance reflects divine orchestration amid human authority, enabling Paul to continue his ministry under house arrest and demonstrating how God's purposes prevail despite chains and opposition, encouraging believers to trust in sovereign guidance through trials.

Misinterpretations of this passage often portray Paul as disloyal to Judaism for associating with Romans, ignoring his explicit affirmation of fidelity to Jewish customs and people; others depict him as falsely claiming innocence to manipulate sympathy, overlooking the consistent biblical testimony of his acquittals in multiple trials; additionally, some exploit it to promote antisemitic narratives by highlighting Jewish opposition, missing Paul's conciliatory intent to foster dialogue and unity rather than division or blame.

In Acts 28:17, Paul, arriving in Rome under guard, immediately summons the Jewish leaders after three days to clarify his situation, declaring his innocence by stating he committed nothing against the Jewish people or their customs, and was delivered to the Romans by Jews in Jerusalem despite no wrongdoing found. This underscores Paul's deep loyalty to his Jewish heritage, his initiative in seeking reconciliation and understanding with his fellow Jews, and his confidence in the legal vindication he received, illustrating his role as a bridge between Judaism and his mission to the Gentiles while imprisoned.

A common misinterpretation of Acts 28:18 is to view it as a blanket endorsement of Roman judicial fairness or a promise that civil authorities will always vindicate innocent Christians, ignoring the context where officials yielded to Jewish pressure by detaining Paul anyway rather than fully releasing him; another error is to spiritualize it overly as proof of universal Christian immunity from death penalties, detached from Paul's specific apostolic calling and the narrative of his journey to Rome as a prisoner for the gospel's sake, thus missing the verse's emphasis on God's sovereignty amid injustice.

In Acts 28:18, Paul recounts to the Jewish leaders in Rome how Roman authorities, after examining him, found no grounds for execution and desired to release him, illustrating his legal innocence under Roman law despite accusations from his Jewish opponents; this underscores God's providential protection over Paul, ensuring his survival to testify in Rome and advance the gospel, while highlighting the tension between earthly justice influenced by politics and divine purpose that overrides human opposition.

Misinterpretations of Acts 28:19 often portray Paul as betraying or condemning his Jewish nation by appealing to Caesar, ignoring his explicit statement of having no accusation against them and his preference for Jewish judgment; instead, it was a forced measure due to life-threatening opposition. Another error assumes this endorses casual appeals to civil authorities today without Paul's context of exhaustion of Jewish remedies and divine leading, or twists it to justify anti-Semitic attitudes, overlooking Paul's profound patriotism and prayer for Israel's salvation elsewhere in Scripture.

In Acts 28:19, Paul explains that his appeal to Caesar was a compelled response to the Jews' opposition rather than any intent to accuse his own nation, highlighting his unwavering loyalty and love for his people despite their rejection of him. This underscores themes of unjust persecution, reluctant submission to secular authority for justice, and God's sovereign orchestration of circumstances to fulfill His purposes, as Paul's journey to Rome advances the gospel to the heart of the empire.

A common misinterpretation of Acts 28:20 is to view Paul's chains as a mere badge of spiritual honor or a call for believers to seek suffering, ignoring the specific context of his arrest due to false accusations and opposition from Jewish authorities in Jerusalem who rejected his message about Jesus as the Messiah. Others mistakenly see Paul distancing himself from Israel by blaming 'the hope of Israel' for his plight, whereas he actually affirms his Jewish identity and uses it to invite dialogue, or twist it to justify modern political nationalism rather than its true messianic focus on Christ's fulfillment of prophecy.

In Acts 28:20, Paul addresses Jewish leaders in Rome, explaining that his chains stem from his unwavering hope in Israel's promised Messiah, Jesus Christ, whom he proclaims as the fulfillment of God's covenants with the Jewish people. This declaration underscores Paul's deep commitment to the gospel, his solidarity with his fellow Jews in sharing this hope, and his willingness to suffer imprisonment for faithfully proclaiming the resurrection and salvation that bind him both spiritually and physically to God's redemptive plan for Israel and the world.

A frequent misinterpretation of Acts 28:21 is viewing it as evidence that Paul was fully vindicated or universally accepted by Jews, when it merely states the absence of letters or reports from Judea, not a judgment on his guilt or orthodoxy. This overlooks the context of Paul's impending self-defense and the persistent Jewish opposition elsewhere, leading some to wrongly assume harmony or clearance rather than recognizing it as a neutral prelude to further debate and potential division over the gospel.

Acts 28:21 reveals the Jewish leaders in Rome expressing ignorance of any official reports or negative testimony against Paul from Judea, creating an open opportunity for him to present the gospel without prior bias. This moment underscores God's sovereignty in orchestrating circumstances for the spread of the message of Christ, allowing Paul to engage seekers who are willing to hear his defense, and emphasizes themes of divine protection and unprejudiced inquiry amid a ministry marked by controversy.

Misinterpretations of Acts 28:22 often distort the Jewish leaders' statement that the Christian sect 'is spoken against' everywhere as biblical proof that Christianity is false, dangerous, or worthy of rejection, overlooking the context of their curiosity to hear Paul firsthand despite rumors. This misuse fuels anti-Christian bias by ignoring the verse's portrayal of undeserved persecution and the value of direct testimony to counter slander, rather than validating the opposition.

Acts 28:22 captures the Jewish leaders in Rome acknowledging that Christianity, called 'this sect,' faces universal opposition and criticism, yet they express a desire to hear Paul's personal perspective directly. This reveals the early church's experience of widespread slander and hostility, while highlighting an openness to dialogue and the importance of believers articulating their faith to address misconceptions and seek truth amid prejudice.

Misinterpretations of this passage often include viewing it as a formula for exhaustive, all-day Bible studies guaranteeing conversion, overlooking the subsequent division where some believed and others rejected the message; another error is isolating it to suggest Paul prioritized Jews exclusively or abandoned Gentiles, ignoring his broader mission; it is also misconstrued to imply the Old Testament alone suffices for salvation without the New Testament witness, whereas Paul used it to point unmistakably to Jesus as Messiah.

Acts 28:23 depicts Paul's passionate evangelism to Jewish leaders in Rome under house arrest, where he devoted an entire day from morning until evening to expound the kingdom of God and testify about Jesus, drawing directly from the Law of Moses and the Prophets to persuade them that Christ fulfills Old Testament promises, illustrating his unwavering commitment to sharing the Gospel through Scripture even in adversity.

Misinterpretations of this verse often portray the split as a failure of Paul's communication or the gospel's clarity, ignoring the prophetic context of Isaiah foretelling Jewish unbelief despite evidence; others erroneously apply it to suggest evangelism is pointless due to inevitable rejection, or generalize it as a timeless 50/50 division in all audiences, overlooking its specific historical setting in Rome and Paul's subsequent focus on Gentiles; some twist it to justify church divisions today as biblically ordained rather than lamentable sin.

Acts 28:24 depicts the divided response among the Jews in Rome to Paul's exposition of the kingdom of God and Jesus as the fulfillment of Moses and the prophets, with some embracing faith while others reject it. This highlights a core biblical truth: the proclamation of God's redemptive message through Christ provokes a fundamental division based on individual hearts, where belief leads to salvation and unbelief to hardening, illustrating human responsibility in responding to divine revelation and the sovereignty of God in drawing people to Himself amid persistent opposition.

Misinterpretations of Acts 28:25 often include viewing it as an eternal curse on all Jews, ignoring the broader biblical hope for Israel's restoration and the specific context of temporary judicial hardening for unbelief rather than ethnic condemnation. Another error is isolating the verse to fuel antisemitism or exclusivity, overlooking Paul's ongoing mission to his kin and the immediate pivot to Gentiles as inclusive gospel expansion, or applying it rigidly to modern divisions without recognizing its role in validating prophecy and urging repentance.

Acts 28:25 captures Paul affirming the Holy Spirit's precise words through the prophet Isaiah to the divided Jewish audience in Rome, emphasizing the fulfillment of Old Testament prophecy in their unbelief and spiritual insensitivity to the gospel. This underscores the divine accuracy of Scripture, the reality of human rejection despite clear proclamation, and God's sovereign plan to extend salvation beyond Israel to the Gentiles as foretold, highlighting that God's truth endures amid opposition.

This passage is often misinterpreted as God arbitrarily causing unbelief or predestining damnation without human choice, promoting fatalism that discourages evangelism or personal accountability. In context, it describes a divine hardening only after repeated rejection, as with Israel's history, serving as a sobering warning against resistance rather than an excuse for indifference, and affirming that sincere seeking yields understanding while pride invites obscurity.

Acts 28:26 quotes Isaiah 6:9 to explain why many Jews rejected Paul's gospel message despite clear evidence, conveying the core truth that persistent unbelief and hardness of heart lead to spiritual blindness where people hear without understanding and see without perceiving. This judicial consequence from God emphasizes human responsibility in responding to truth, urging openness to the Holy Spirit to avoid such dullness and receive salvation through faith in Christ.

A frequent misinterpretation portrays God as the active agent causing the people's spiritual blindness and deafness, suggesting divine predestination to unbelief without regard for human agency, whereas the text emphasizes the people's own choices in waxing their hearts gross and closing their senses to evade conversion. Another error applies it to physical disabilities or innate limitations rather than voluntary rejection of truth, or assumes it eternally seals some from salvation, ignoring the invitational context of God's offered healing.

This passage, quoted by Paul from Isaiah, reveals the core truth that persistent unbelief arises from a self-induced spiritual insensitivity where people deliberately harden their hearts, dull their hearing, and close their eyes to God's truth, preventing them from understanding, repenting, and receiving divine healing. It underscores human responsibility in rejecting the gospel, as the Jewish audience's willful aversion blocks the transformative response God desires, serving as a sobering warning against such resistance.

A frequent misinterpretation of this verse is that it teaches God's permanent rejection of the Jewish people, ushering in replacement theology where the church fully supplants Israel; however, Paul counters this in Romans 11 by stating God has not cast away His people, describing Israel's current unbelief as a partial hardening to provoke jealousy and allow Gentile inclusion until their fullness, after which all Israel will be saved. Another error is assuming Paul ceased evangelizing Jews, whereas he consistently prioritized them as his kinsmen according to the flesh throughout his ministry.

In Acts 28:28, Paul addresses the Jews in Rome who have rejected the gospel despite its clear presentation, declaring that God's salvation—previously offered first to Israel as the covenant people—is now sent to the Gentiles, who will listen and respond with faith. This pivotal statement underscores the fulfillment of Old Testament prophecies about light to the nations and marks the expansion of the church's mission beyond Jewish boundaries, highlighting God's sovereign plan to include all peoples through Christ while affirming that rejection does not thwart divine purposes but redirects them to receptive hearts.

Common misinterpretations include treating this verse as original inspired scripture despite its absence in the earliest and most reliable manuscripts, where it appears as a later scribal expansion summarizing the preceding context rather than canonical addition; weaponizing it to fuel antisemitic narratives by isolating the Jews' 'great reasoning' or dispute as inherent rejection without acknowledging Paul's ongoing mission to them or the fulfillment of prophecy; or using it to justify ceasing evangelism to Jewish people, ignoring the broader biblical call to preach to all nations including Israel first.

This verse captures the divisive reaction of the Jewish leaders after Paul explains Isaiah's prophecy about hardened hearts and declares that God's salvation has been sent to the Gentiles who will listen, highlighting the core truth that the proclamation of the gospel often provokes intense debate and disagreement among hearers, compelling them to grapple with its implications and revealing the polarizing power of divine truth that separates belief from unbelief.

Misinterpretations often portray Paul as living in luxury or prosperity gospel-style comfort in his 'hired house,' ignoring the chained restraint implied from prior context and his sacrificial endurance; others wrongly conclude this ended his ministry abruptly, missing that Acts concludes openly and church tradition affirms his later release, further travels, and martyrdom, or twist it to endorse passive waiting over active evangelism.

This verse captures the final note on Paul's Roman imprisonment, emphasizing his unhindered ministry during two years of house arrest in a rented home, where he freely received and taught all visitors about Christ, illustrating God's faithfulness in protecting and empowering His servant to fulfill the divine mission to Rome despite human opposition and chains.

Misinterpretations often portray this verse as Paul enjoying total freedom without any confinement, overlooking the preceding context of his chained house arrest in rented quarters; instead, 'no man forbidding him' means authorities did not silence his message despite surveillance. Another error assumes it promises all believers perpetual opposition-free ministry today, ignoring the historical specificity of Paul's imperial protection and the Bible's repeated warnings of persecution.

Acts 28:31 depicts the bold and unhindered culmination of Paul's ministry in Rome under house arrest, where he fearlessly proclaimed the kingdom of God and taught about Jesus Christ. This verse emphasizes the unstoppable advance of the gospel, as divine purposes prevail over human restrictions, highlighting Paul's unwavering confidence empowered by the Holy Spirit and the fulfillment of his calling to witness even in captivity.