But we desire to hear of you what you think: for as concerning this sect, we know that every where it is spoken against.
for.
Acts 16:20,21 And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, …
Acts 17:6,7 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; …
Acts 24:5,6,14 For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: …
sect.
Acts 5:17 Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation,
Acts 15:5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.
Acts 26:5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.
because we know that people everywhere are speaking against this sect.
The term "sect" refers to the early Christian movement, which was often viewed with suspicion and hostility by both Jewish and Roman authorities. The phrase "people everywhere are speaking against" highlights the widespread controversy and opposition faced by early Christians. This opposition is documented throughout Acts, such as in Acts 17:6-7, where Christians are accused of defying Caesar's decrees. The term "sect" (Greek: hairesis) was used to describe a group with distinct beliefs, often seen as heretical by mainstream Judaism. This reflects the tension between the nascent Christian faith and established religious traditions. The opposition also fulfills Jesus' prophecy in John 15:18-21 about the world hating His followers.
• Paul is under house arrest in Rome (Acts 28:16), yet the local Jewish leaders willingly grant him an audience, echoing the open-minded inquiries at Athens (Acts 17:19).
• Their courtesy affirms the biblical call to “be quick to listen” (James 1:19) and models the respectful dialogue urged in 1 Peter 3:15.
• Even in confinement, Paul’s testimony remains valuable; his chains actually “advance the gospel” (Philippians 1:12-13).
• The scene reminds believers that God creates openings for His Word in every circumstance (2 Timothy 2:9).
• The leaders admit they already possess information—though second-hand—about the “sect.” Their candor shows the influence of rumor (Proverbs 18:17) and the necessity of firsthand examination (John 7:51).
• Knowledge alone is not sufficient; it must be weighed against Scripture’s truth (Acts 17:11) and tested by discernment (1 John 4:1).
• Paul’s willingness to speak reflects his confidence that the gospel stands up under scrutiny (Acts 26:25-26).
• “Everywhere” highlights the rapid spread of Christianity (Acts 17:6) and the equally rapid backlash it provoked (Acts 24:5).
• Opposition fulfills Jesus’ warning: “If the world hates you, understand that it hated Me first” (John 15:18-19).
• Hostility did not silence the message; persecution often amplified it (Acts 8:1-4, 1 Peter 4:14).
• The term “sect” reflects outsider labeling, yet believers proudly identified with “the Way” (Acts 24:14) because Christ is “the way” (John 14:6).
• Modern disciples can expect similar resistance (2 Timothy 3:12) but also the same opportunity to bear witness.
Acts 28:22 captures Jewish leaders in Rome granting Paul a fair hearing despite widespread negative reports about Christianity. Their openness, their reliance on hearsay, and the global opposition to the gospel all underscore key truths: God provides platforms for witness in any setting; rumors must be tested by direct engagement with God’s Word; and the spread of the gospel will always draw resistance. Like Paul, believers are called to speak graciously yet boldly, trusting that the unchained Word will accomplish its purpose (Isaiah 55:11).
(22) We desire . . . as concerning this sect . . .--Better, we request of thee. The term is that which had been used by Tertullus when he spoke of the "sect of the Nazarenes" (Acts 24:5). The speakers had clearly heard enough of the prisoner to identify him with that sect, but they treat him personally with respect, probably due in part to the favour which the authorities had shown him, and wish for an authoritative exposition of his views. The Christians of Rome had obviously, even if they were Jews, withdrawn from the Jewish quarter, and the residents in that quarter knew of them only by reports. What was the nature of those reports we can only conjecture. They were, as the speakers say, "everywhere spoken against." The darker calumnies which were propagated afterwards--stories of Thyestean (i.e., cannibal) banquets and licentious orgies--may possibly have been even then whispered from ear to ear. In any case the Christians of the empire would be known as abandoning circumcision and other Jewish ordinances, leading a separate life, holding meetings which were more or less secret, worshipping One who had been crucified as a malefactor. They were already, as Tacitus describes them, speaking of their sufferings under Nero, known as holding an exitiabilis superstitio ("a detestable superstition"), guilty of atrocia et pudenda, odio humani generis convicti ("atrocious and shameful crimes, convicted by the hatred of mankind") (Ann. xv. 44), or as Suetonius writes (Nero, c. 16), as a genus hominum superstitionis nov? et malefic? ("a race of men holding a new and criminal superstition"). It is conceivable, looking to the early date at which such rumours were current, that even then there may have been caricatures like that which was found among the graffiti of the Palace of the Caesars (now in the Collegio Romano), representing Alexamenos, a Christian convert, worshipping his god, in the form of a crucified human figure with an ass's head. Tertullian (A.D. 160-240) mentions such caricatures as current in his time (Apol. c. 16), and the story that the Jews worshipped an ass's head, which we know to have been accepted at this very time (Jos. cont. Apion. ii. 7; Tacit Hist. v. 4), would naturally be transferred to the Christians, who were regarded as a sect of Jews. In Tertullian's time Asinarii ("ass-worshippers") was a common term of abuse for them.Verse 22. - It is known to us for we know, A.V. We desire (ἀξιοῦμεν); or, we are willing; literally, think it right (so Acts 16:38). Ηξίου, followed by a negative, means "was unwilling." It has this sense frequently in Xenophon, AElian, Josephus, and other Greek writers (see Kuinoel, on Acts 16:30). This sect (τῆς αἱρέσεως ταύτης); see Acts 24:5, 14, notes. It is known to us; i.e. though we have heard nothing against you Paul, we have heard of the sect of the Nazarenes and have heard nothing but harm concerning it. Spoken against (ἀντιλέγεται); see Acts 13:45; ver. 19; Romans 10:21; Titus 1:9. It is called a "superstitio prava, malefica, exitiabilis" (Pliny, 'Ep.,' 10:96; Suetonius, 'Nero,' 16; Tacitus, 'Annal.,' 15:44; 'Speaker's Commentary').