Paul’s Gospel for All: Jew’s Only and Acts 28 Nonsense

Paul’s Gospel: Timeless, Universal, and Still for Us Today

There’s a growing claim in some circles that only certain letters of Paul apply to the Body of Christ today—either because they were written before Acts 28 or because they were “only written to Jews.” But here’s the problem with that: sin and death haven’t changed, and neither has God’s remedy.

If the disease is the same and the cure is the same, it’s absurd to suggest that God’s prescription is now “out of date” for us. Paul’s gospel message was always for both Jew and Gentile, because all are under sin, and all need the righteousness of God through faith in Jesus Christ (Romans 3:9, 22–23).

And when we actually compare Paul’s so-called “before Acts 28” letters with his “after Acts 28” prison epistles, we see the exact same core truths. The audience, the problem, and the solution are all the same. Here’s the side-by-side proof:

Paul’s Gospel Message: Before & After Acts 28

Before Acts 28, Paul wrote letters such as Romans, Corinthians, Galatians, and Thessalonians. In Romans 3:23, he declares that “all have sinned and come short of the glory of God,” and in Ephesians 2:1–3 (written after Acts 28), he says we were “dead in trespasses and sins… by nature children of wrath.” The problem—universal sin—is identical.

In Romans 3:28, Paul says, “A man is justified by faith without the deeds of the law.” After Acts 28, in Ephesians 2:8–9, he writes, “By grace are ye saved through faith… not of works.” The basis of salvation is unchanged—grace through faith apart from works.

The remedy is also the same. Before Acts 28, in 1 Corinthians 15:3, he declares that “Christ died for our sins… was buried… and rose again the third day.” After Acts 28, in Colossians 1:20–22, he says we are “reconciled… in the body of his flesh through death.” The cross remains central in both periods.

Paul also taught that Jew and Gentile are one. In Galatians 3:28, written before Acts 28, he says, “There is neither Jew nor Greek… for ye are all one in Christ Jesus.” After Acts 28, in Ephesians 2:14–16, he writes that Christ “hath made both one… that he might reconcile both unto God in one body.”

Righteousness as God’s gift is found in both periods. Romans 5:17 speaks of “the gift of righteousness,” and Philippians 3:9 says, “not having mine own righteousness… but that which is through the faith of Christ.”

Reconciliation to God is also consistent. In 2 Corinthians 5:18–19, Paul says God “hath reconciled us… not imputing their trespasses unto them.” After Acts 28, Colossians 1:21–22 states that Christ “hath… reconciled [you] to present you holy… in his sight.”

Security in Christ is taught in both. Romans 8:38–39 says nothing can “separate us from the love of God,” while Colossians 3:3 affirms, “Your life is hid with Christ in God.”

Finally, the hope of future glory is identical. In 1 Thessalonians 4:16–17, Paul writes that believers will be “caught up… to meet the Lord in the air,” and in Philippians 3:20–21, he says we “look for the Saviour… who shall change our vile body.”

In short, the same diagnosis, the same cure, and the same hope appear before and after Acts 28—proving Paul’s message was always universal and is still for us today.

The Evidence Is Overwhelming

When you put the verses side-by-side, it’s impossible to maintain the idea that Paul’s earlier letters were “only for Jews” or “not for today.” The gospel truth is identical before and after Acts 28.

Paul’s message is consistent because the problem—sin and death—hasn’t changed, and the solution—Christ crucified, risen, and His righteousness given as a gift—hasn’t changed either. To reject part of Paul’s writings is to reject the very truths that God gave him for all mankind.

As Paul himself wrote:

“For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles…” (Romans 11:13)
“Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.” (2 Timothy 1:13)

All of Paul’s letters carry God’s cure for humanity’s greatest problem—and that cure is still for us today.

We receive these promises by faith—not by living during Paul’s lifetime, not by being part of Israel, and not by being in a certain historical setting. Paul makes it clear:

“Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).
“By grace are ye saved through faith… not of works” (Ephesians 2:8–9).
“…the righteousness which is of God by faith” (Philippians 3:9).

These are not time-limited statements—they are spiritual realities tied to believing the gospel of Christ. Nowhere does Paul say, “This only applies while I’m alive,” or “This is only for Jews in the first century.” Instead, he addresses Gentiles in idol-worshiping cities like Corinth and Thessalonica, showing that anyone who believes receives these promises (1 Thessalonians 1:9–10, 1 Corinthians 6:11).

If faith in Christ is what secures these promises, then anyone who has that faith today stands in the same position before God as believers did then. To argue otherwise is like claiming a life-saving medicine stops working if it’s taken outside the country where it was first prescribed. The cure works because of what it is—not because of where or when it’s taken.

The gospel is God’s prescription for the universal human condition—sin and death—and faith is how it’s received. If you have that faith today, then the promises Paul wrote about still apply to you today. In addition to this, if God chose for you not to have faith, then the same salvation applies to you that applies to all mankind. You don’t have the special salvation of those given belief, but you will be saved by the cross as well, later, through judgement.

Acts 17:17 – So, just because Paul spoke to Jews in the synagogue, does that mean he only ever spoke to Jews? Of course not. The verse says he reasoned with Jews and with devout persons. Are Jews the only ones who can be devout? And what about those he met daily in the marketplace—did Paul stop and screen each person to verify they were Jewish before speaking to them?

Imagine a non-Jew hearing Paul preach to a Jew and shouting, “Paul, I believe your message!” Would Paul respond, “Sorry, you’re not Jewish, so your faith doesn’t matter”? That’s absurd. The record shows Paul engaged whoever was there—Jew, Gentile, philosopher, or passerby—because the gospel was for all who would believe.

And the very next verses prove it. In Acts 17:18–19, some Epicurean and Stoic philosophers—clearly Gentiles—overheard Paul in the market, started a discussion with him, and brought him to the Areopagus (Mars Hill). There, Paul preached directly to a Gentile audience about the “unknown God” (Acts 17:22–31). The progression is seamless: synagogue → devout persons → marketplace → Gentile philosophers. Paul’s ministry wasn’t fenced in by ethnicity; it was aimed at anyone who would hear.

Acts 17 – Paul’s Expanding Audience

1. Synagogue – Jews and Devout Persons (Acts 17:17a)

“Therefore disputed he in the synagogue with the Jews, and with the devout persons…”

Jews – descendants of Abraham under the Law.
Devout persons – God-fearing non-Jews who respected the God of Israel.
Already we see more than just Jews in the audience.

2. Marketplace – Whoever Was There (Acts 17:17b)

“…and in the market daily with them that met with him.”

Open public setting—anyone could approach.
No mention of screening for ethnicity or religion.
Paul preached to whoever came by—Jews, Gentiles, locals, travelers.

3. Gentile Philosophers Engage Him (Acts 17:18)

“Then certain philosophers of the Epicureans, and of the Stoicks, encountered him…”

These were Greek thinkers, not synagogue Jews.
They heard Paul in the marketplace and initiated discussion.

4. Invitation to Mars Hill (Areopagus) (Acts 17:19–20)

“May we know what this new doctrine, whereof thou speakest, is?”

Paul is taken to the center of Gentile intellectual life in Athens.
No synagogue, no Jewish majority—purely Gentile setting.

5. Sermon to a Gentile Audience (Acts 17:22–31)

Paul addresses them as “Men of Athens”, referencing their altar to the “Unknown God.”
He preaches the Creator God, repentance, and the resurrection—no appeal to Mosaic Law.
Ends with a call to all men everywhere to repent (v. 30).

Takeaway: In just a few verses, Paul’s audience moves from synagogue Jews → devout Gentiles → anyone in the marketplace → Greek philosophers → an entirely Gentile audience at Mars Hill. Acts 17 destroys the claim that Paul’s ministry was limited to Jews.

Acts 28 – The Real Sequence of Events

1. Paul Calls the Local Jewish Leaders (Acts 28:17)

“…Paul called the leaders of the Jews together…”

Paul begins by explaining why he is in Rome.
His audience at this point is Jewish because he’s giving an account of his imprisonment and charges.
This fits his normal pattern: “to the Jew first, and also to the Greek” (Romans 1:16).

2. Paul Preaches the Kingdom and Jesus (Acts 28:23)

“…to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets…”

He uses the Hebrew Scriptures because he’s speaking to Jews.
This does not mean his ministry is exclusively to Jews—it means he’s reasoning with Jews on their own terms.

3. Mixed Response From the Jews (Acts 28:24)

“And some believed the things which were spoken, and some believed not.”

As always, some accept, others reject.
This is consistent throughout Acts—not a unique “final cutoff” moment.

4. Paul Quotes Isaiah About Hardened Hearts (Acts 28:25–27)

He warns them from Isaiah 6 about Israel’s hardness.
This is the same passage he referenced in earlier ministry (Acts 13:46–47), proving this isn’t a “new” declaration but a repeated truth.

5. Statement to the Jews About the Gentiles (Acts 28:28)

“Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.”

Acts 28 proponents claim this is the start of the Body of Christ’s gospel to Gentiles.
In reality, Paul had already been preaching salvation to Gentiles for years—long before Acts 28:
- Acts 13:46–47 – “Lo, we turn to the Gentiles.”
- Acts 14:27 – “God… opened the door of faith unto the Gentiles.”
- Acts 18:6 – “From henceforth I will go unto the Gentiles.”

6. Paul Continues Two Years in Rome (Acts 28:30–31)

“…preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.”

His ministry doesn’t stop here; it continues without restriction.
There’s no indication that he discards his earlier letters or that those promises expire.

Takeaway

Acts 28 is not the start of Paul’s ministry to Gentiles—it’s a continuation of what he had been doing since Acts 13. The idea that the Body of Christ only began after Acts 28 ignores multiple clear passages showing Gentile salvation throughout Paul’s journeys. If Gentiles were already receiving the gospel, then the promises in Paul’s earlier letters were already for them, and they remain for all believers today.

Paul Preaching to Gentiles Before Acts 28

Acts 9 – At Paul’s conversion, Jesus says he is “a chosen vessel… to bear my name before the Gentiles” (Acts 9:15). From the very beginning, Paul’s mission includes Gentiles.
Acts 11 – In Antioch, Gentiles hear the gospel and believe in large numbers (Acts 11:20–21).
Acts 13 – In Antioch of Pisidia, Paul openly declares, “We turn to the Gentiles,” citing Isaiah 49:6 to prove this was God’s plan (Acts 13:46–47).
Acts 14 – Paul and Barnabas report that “God… opened the door of faith unto the Gentiles” (Acts 14:27).
Acts 15 – At the Jerusalem Council, Peter and James affirm that God has already purified Gentile hearts by faith, without the law (Acts 15:7–9, 19).
Acts 16 – In Philippi, Paul tells the Gentile jailer, “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:30–31).
Acts 17 – In Athens, Paul preaches at Mars Hill to an entirely Gentile audience of philosophers, declaring the Creator and the resurrection (Acts 17:22–31).
Acts 18 – In Corinth, after Jewish rejection, Paul says, “From now on I will go to the Gentiles” (Acts 18:6).
Acts 19 – In Ephesus, “all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks” (Acts 19:10).
Acts 20 – Paul testifies that he has already proclaimed “the gospel of the grace of God” and “the whole counsel of God” (Acts 20:24–25).
Acts 26 – Before King Agrippa, Paul says he has been preaching to “both Jews and Gentiles” all along (Acts 26:20–23).

Why This Destroys the Acts 28-Only Argument:
By the time Paul reaches Acts 28, Gentiles have been receiving the gospel for nearly two decades. When he says in Acts 28:28, “the salvation of God is sent unto the Gentiles,” he is reaffirming what he’s already been doing since Acts 13—not announcing a brand-new program.

This means the Gentile believers in Romans, Corinthians, Galatians, and Thessalonians were already partakers of the promises through faith in Christ. Those letters were not “Jew-only” and they didn’t expire at Acts 28—they remain just as much for believers today as they were for believers then.

Conclusion: The record of Scripture makes it clear that Paul’s gospel was never “Jews-only” and did not suddenly change at Acts 28. From the moment of his calling, he was sent to both Jews and Gentiles, and throughout Acts we see him preaching to idol-worshipers, philosophers, and whole Gentile cities long before he ever reached Rome. His letters—whether written before or after Acts 28—present the same diagnosis of universal sin, the same cure in Christ’s finished work, and the same promise of salvation to all who believe. To claim these truths were bound by ethnicity or by a historical cutoff point is to ignore the plain testimony of Paul’s own words: the gospel is for everyone who has faith in Jesus Christ, in every place, in every age.

The Acts 28 position does not make sense. They claim Paul didn’t go to the Gentiles until Acts 28:28 — but let’s look at what the Lord Himself said about Paul’s mission from the very start.

In Acts 9:15, the Lord tells Ananias:

“He is a chosen vessel of Mine to bear My name before the nations and kings, and the sons of Israel.”

That’s Paul’s commission from day one — to the nations and to Israel. Sorry, Acts 28:28 advocates — this blows your timeline apart. And sorry, “Jews only” crowd — this verse separates “nations” from “sons of Israel,” so it’s impossible to say Paul was only speaking to Jews in his early ministry. It’s equally impossible to claim his earlier letters don’t apply to us today.

Look at Acts 13:48:

“When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to life aionion believed.”

This happened long before Acts 28:28 — and many argue even before Paul wrote his first letter. In other words, Gentiles were already believing Paul’s message that the Acts 28 crowd insists hadn’t been sent to them yet.

It’s nonsense. All of Paul’s letters are for the body of Christ — not just for Jews, and not just for Jews of a certain time period.