Acts

16b-25 remind one of Stephen's sermon. They summarize Israel's history from the Exodus to David. Paul highlighted events which emphasized God's promises and His mercy to His people. In verses 26-37 he introduced the Jews of Pisidian Antioch to Jesus, the promised Messiah. He told them of the death and resurrection of Jesus and quoted Old Testament texts which pointed to these events. Finally, he concluded his sermon with an appeal for them to repent and believe in Jesus. He emphasized that salvation is through faith in Jesus, not by works of the law. This became a favorite theme in Paul's epistles, which he would write later.

3. The Sermon's Aftermath (13:42-52). The response to Paul's sermon was largely favorable, and he was invited to preach again on the next Sabbath. Especially impressed were a number of proselytes (Gentile converts to Judaism). This proved to be Paul's undoing. Next Sabbath "almost the whole city" had gathered at the synagogue to hear Paul. The proselytes had invited their Gentile neighbors. The members of the synagogue became jealous at this great Gentile response (v. 45). They turned against Paul, but he responded by turning to the Gentiles, pointing out how it was necessary for him first to witness to the Jews. Now, in accordance with Isaiah's prophecy, he would be a "light" to all the peoples of the earth. To this there was an overwhelming response of faith from the Gentiles, but a violent rejection by the Jews. Paul was forced to leave the region.

With this incident, Paul established a pattern which he continued to follow. Whenever he arrived in a new town, he always began his witness in the synagogue. Only when the synagogue rejected him did he turn to an exclusively Gentile witness.

Acceptance and Rejection (14:1-7). Paul and Barnabas continued their witness in the mountainous regions of the Roman province of Galatia (southern Turkey), traveling from Antioch some ninety miles southeast to Iconium. Luke summarized the time spent there. It was a typical pattern for Paul's wit-ness—beginning in the synagogue, having a divided response from both Jews and Gentiles. Some believed; others passionately opposed Paul. When the opponents hatched a plot to kill the two missionaries, they traveled to Lystra, some twenty miles south of Iconium.

Preaching to Pagans (14:8-21a). Lystra evidently had no Jewish community. For the first time, Paul and Barnabas witnessed exclusively to Gentiles. It was not easy. There were major communication problems. The account of their ministry there begins with Paul's healing a lame man at the gates of the temple of Zeus just outside the city. At Paul's word, the man leapt up and walked, much like the lame man healed by Peter at the Beautiful Gate (3:1-10).

This, however, led to much confusion on the part of the pagan crowd. They concluded that the gods were visiting them, calling Barnabas Zeus and Paul, the chief speaker, Hermes (the "mouthpiece" of the gods). Since they spoke in their provincial dialect, Paul and Barnabas at first did not realize what was happening. The Lystrans had a local tradition that Zeus and Hermes had once come to their region in human form and been entertained unawares by an elderly couple. The Lystrans were convinced that it was happening again. The priest of Zeus didn't want to miss the opportunity to pay personal homage to his god and prepared sacrifices for the pair (vv. 11-13).

Only then did Paul and Barnabas realize what was happening. They tried to stop the sacrifices, insisting that they were only human. Paul tried to straighten them out by sharing a word about God. He spoke of God's mercy and providence. These were pagans who believed in many gods. Paul had to convince them that there was only one true God before he could begin to share the gospel of God's Son. The Lystrans did not understand. Paul's eloquence only convinced them all the more that this was a god speaking (v. 18). But crowds are fickle. Quickly they turned from sacrifice to stoning when the Jews of Antioch and Iconium arrived. The hostile crowd stoned Paul, but God delivered him from the ordeal. Paul and Barnabas went to Derbe for a brief but successful ministry there.

Return to Antioch (14:21b-28). Paul and Barnabas could have kept traveling southeast from Derbe the 150 miles through the mountain passes to Paul's home town of Tarsus. Instead they chose the more arduous alternative of retracing their route. They wanted to revisit the churches they had established, making sure of their spiritual health and that they had good leadership. The only place not revisited was Cyprus. They sailed directly from Attalia (coast of southern Turkey) to Antioch, their sponsoring church. There they gave their missionary report, particularly highlighting the great response of the Gentiles.

Debate in Jerusalem (15:1-35).

1. The Criticism from the Circumcision Party (15:1-5). Paul's Gentile mission evoked considerable discussion. Paul had not required his Gentile converts to be circumcised or to live by the Jewish law in matters such as the food regulations. He had not required Gentiles to become Jews in order to be Christians. But there were some Jewish Christians who differed with him on this. They felt that Gentiles converts should be circumcised and live by the letter of the Jewish law—in short, convert to Judaism in order to be followers of Christ. Those who felt this way were mainly Judean.

MAP: Roman Empire

They came to Antioch and created a sharp debate with Paul and Barnabas over the issue. It was decided to have a formal meeting in Jerusalem to resolve the issue. Paul and Barnabas headed up the Antioch delegation.

2. The Debate in Jerusalem (15:6-21). The lines were clearly drawn. The one position, represented primarily by Jewish Christians of a Pharisaic background, insisted that Jews had always had a means of accepting Gentiles—by their undergoing circumcision and embracing the letter of the Mosaic law. Paul represented the other viewpoint. He too had been a Pharisee, but he had come to see that everything had changed with Christ. Christians were the new people of God, and to be a Christian one did not have to first become a Jew.

Paul, however, did not defend his position in the meeting. Instead he bore testimony of how God blessed him and Barnabas in their mission to the Gentiles. Paul's position was defended by two influential figures—Peter, the leading apostle, and James, the brother of Jesus and ruling elder of the Jerusalem congregation. Peter pointed out how God had shown him through Cornelius that He accepted the Gentiles. Gentiles should not have to live by Jewish ways. In Christ, salvation is by grace alone, for Jew and Gentiles alike. James basically reinforced Peter's arguments, giving scriptural proof for God's inclusion of the Gentiles.

Like Peter and Paul, James did not feel that the Gentiles should be circumcised or have to live by the Jewish law. He realized, however, that there remained a problem of fellowship. Jewish Christians lived by the Jewish food laws and Gentile Christians did not. How could they sit together at the same table? James therefore proposed a solution which asked the Gentile Christians to abstain from certain food and to maintain sexual purity. ("Blood" refers to meat from which the blood had not been drained, which was forbidden to Jews.)

3. The Decision in Jerusalem and Its Report to Antioch (15:22-35). James's solution was accepted by the whole council. A letter was drawn up which set forth the four regulations. It was addressed to the church of Antioch and its mission field. Judas Barsabbas and Silas were appointed as official delegates to deliver the letter.

This portion of Acts covers Paul's second mission. Accompanied by Silas and Timothy, Paul for the first time left the east and witnessed in the cities of Greece in the western world.

Parting Company with Barnabas (15:36-41). Paul asked Barnabas to accompany him as he revisited the churches established on their first mission. Barnabas wanted to take Mark, to give him another chance, but Paul strongly opposed taking such a "quitter" with them. So Barnabas went with Mark on a mission to Cyprus, and Paul took Silas (Silvanus in Paul's letters). Barnabas "rescued" Mark. Later Mark would be one of Paul's coworkers (Col. 4:10). Paul went on foot this time—through Syria north to his native Cilicia and eventually through the mountain passes to the churches established on his first journey.

Derbe, Lystra, and Iconium (16:1-5). Revisiting his former mission field, Paul met Timothy at Lystra. He is described as a "disciple," which indicates that he was probably a convert from Paul's earlier work there. Paul wanted to take him on the mission. Timothy had a Jewish mother, which made him legally a Jew, but he had not been circumcised. Paul had him circumcised so as to give no offense in the synagogues where he witnessed. He shared the Jerusalem letter with all the churches of his first missionary journey.

Called to Macedonia (16:6-10). Paul's group left the area of Paul's first mission and started north (through central Turkey). Paul would have turned west into the province of Asia over to the coast where the populous city of Ephesus was located. The Spirit prevented this. So Paul continued north, this time headed for the province of Bithynia with its towns along the coast of the Black Sea. Again, Paul was prevented by the Spirit (v. 7). He finally ended up on the Aegean coast at Troas, and there he discovered where he was being led.

In a vision at Troas, a Macedonian man begged him to come minister in Macedonia. Macedonia was not far geographically, a couple of days by sea. Ethnically, it was a different world—the land of Alexander the Great, the Greek world. Here for the first time Luke used the first person plural. His "we" perhaps indicates that he first joined Paul at Troas.

Witnessing in Philippi (16:11-40). Paul preached first in the city of Philippi, in the northeastern section of Macedonia. It was a Roman colony city, with a nucleus of Roman citizens, Roman government, and a major Roman highway running through it. We first learn of Paul's Roman citizenship in the course of his Philippian ministry. Luke's account falls into four main parts.

1. Founding a Church with Lydia (16:11-15). Philippi evidently did not have a Jewish community large enough to support a synagogue. But, there was a Jewish place of prayer outside the city, mainly attended by women. On the Sabbath, Paul joined them there for worship. One of them, Lydia, was a Gentile God-fearer, like Cornelius. She was a woman of some means. Having believed and been baptized, she invited Paul and his entourage to her home. Subsequently, the Christians of Philippi held their house church at Lydia's.

2. Healing a Possessed Servant Girl (16:16-24). As Paul witnessed in Philippi, he was pestered by a servant girl who was possessed by a spirit with predictive powers. The spirit incessantly proclaimed Paul's relationship to God and the saving power of his message. Annoyed by the demon and feeling compassion for the girl, who was being exploited by her owners, Paul exorcised the spirit. Having lost a source of income, the owners hauled Paul before the town magistrates. Their charges against him were false but carried enough conviction with the authorities to have Paul and Silas flogged and thrown into jail.

3. Converting a Jailer's Household (16:25-34). Like the apostles before them (5:17-21), Paul and Silas were miraculously delivered from their confinement, by an earthquake in the night. Also, like the apostles, they did not flee, but remained at the scene to bear witness. The jailer expected to lose his life for loss of the prisoners. Instead, he gained life, true life in Christ through the witness of Paul and Silas. They witnessed to all his household. All were baptized. Joy filled their home.

4. Humbling the City Magistrates (16:35-40).The next day, Realizing that Paul and Silas had committed no real offense, the town magistrates sent orders to the jailer to release them. Paul would not go. He divulged his Roman citizenship and noted that he and Silas had been scourged without a hearing, which was strictly forbidden for Roman citizens. He demanded that the magistrates come with a personal apology and escort them out. Paul realized this was an important precedent. Preaching the gospel was not an offense. He had broken no laws. He wanted the record set straight—not just in Philippi but wherever he witnessed.

MAP: Paul's Second Missionary Journey

Establishing Churches (17:1-15).

1. Acceptance and Rejection in Thessalonica (17:1-9). Leaving Philippi, Paul's group traveled to Thessalonica, the capital of Macedonia, which like Philippi was located on the main east-west Roman highway. For the first three weeks there Paul preached in the synagogue. He had to leave the synagogue but evidently spent more time in the city, supporting himself with his tent-making trade (1 Thess. 2:9). Eventually his Jewish opponents stirred up a mob from the marketplace rabble who stormed the house where he had been staying. They falsely accused Paul of sedition against Caesar. Jason, the owner of the house, was evidently a Christian. He was made to pay security to guarantee that Paul would no longer remain in Thessalonica.

2. Witness in Berea (17:10-15). Paul and Silas went on to Berea, a sizable Macedonian town about fifty miles southwest of Thessalonica. Luke described the Berean Jews as "more noble" than those of Thessalonica. They studied their Old Testament with Paul to see if it pointed to Christ. Unfortunately, once again Paul's visit was cut short when the Thessalonian Jews came to Berea and turned the crowds against him.

Witnessing to Athenian (17:16-34). Paul was escorted by some of the Berean brothers to the coast and eventually to Athens. Silas and Timothy remained behind. Paul did not stay long in Athens. It was primarily a stopping place where he waited for Timothy and Silas to join him. It became the setting for one of Paul's most significant addresses, the speech to the Athenian intellectuals on the Areopagus (Mars Hill).

1. The Athenians' Curiosity (17:16-21). By Paul's day, Athens had lost its political and economic power. It was still the intellectual and cultural center for all of Greece. The remnants of its former grandeur were everywhere, particularly its many statues. Paul was offended by the idols of the Greek gods which were to be seen on all sides. They would soon become the subject matter for his sermon. He witnessed to the Jews on the Sabbath in the synagogue, but every day he engaged the Greek philosophers in the marketplace, particularly the Epicureans and the Stoics, the two leading Athenian schools of thought.

Paul's message was strange to them. They thought he was proclaiming new gods—Jesus and the "goddess Resurrection." They called him a "babbler" (literally, a "seed-picker," someone pecking after any new idea). In reality, Luke said, they were the seed-pickers, always looking for the latest. They led Paul to the Areopagus. This could either refer to the venerable Athenian court of that name or to the hill at the foot of the Acropolis where the court had formerly met. The hill had become the Athenian equivalent of Hyde Park. It probably is there that they led Paul.

2. Paul's Testimony before the Areopagus (17:22-31). Paul's speech on the Areopagus is a masterpiece of missionary preaching. Paul sought to establish as much rapport with the Greek philosophers as possible without compromising the gospel. He began with an attention getter, pointing to an idol he had seen in the marketplace as "the unknown god." The Greeks had perhaps erected it in case they might have left a god out whom they would not want to offend. In any event, the God they did not know was the only real God, and Paul now proceeded to present Him. He pictured Him as the God who made all things, the providential God who sets all boundaries of time and space. The philosophers could easily follow this, particularly the Stoics. They would especially agree that "we are his offspring," where Paul actually quoted a Stoic poet.

But in verse 29 Paul began to attack the Greek culture more directly. If we are born in God's image, he said, then we are wrong when we make idols. Idolatry gets things backward; it makes God into man's image. God will no longer tolerate such ignorance, Paul continued. He is coming to judge us for our ignorance and idolatry, to judge us by a person whom He raised from the dead (vv. 31-32). Paul lost most of his Athenian intellectuals right there. The idea of a man rising from the dead was sheer folly to their thinking.

3. The Mixed Response (17:32-34). There were three responses to Paul's address. Many mocked him. Others wanted to hear him further. A few believed: the sermon was not a failure. Paul knew that one could go only so far in accommodating the gospel. One cannot avoid the very center of the gospel, the folly of the cross.

A Church in Corinth (18:1-17). In Paul's day Corinth was a more influential city than Athens—more populous, more powerful politically and economically. It was a new city. Having been virtually destroyed by the Romans in 146 b.c., it was refounded by Julius Caesar as a Roman colony in 44 b.c. It was cosmopolitan, a port city with harbors to the Adriatic on the west and the Aegean on the east. Paul's stay in Corinth can be dated with some precision. Gallio was proconsul of the Roman province of Achaia for one year between a.d.. 51-53. (Achaia covered southern Greece, including Corinth, Delphi, and Athens.) Paul spent eighteen months or more in Corinth (vv. 11,18) during this time frame.

1. The Mission in Corinth (18:1-11). Paul's arrival in Corinth is related in verses 1-4. He found there some fellow Jewish tentmakers who may already have been Christians, Priscilla and Aquila. They had recently come from Rome because Claudius had expelled the Jews from the city. (The expulsion is recorded by Roman historians. It took place in a.d.. 49 and seems to have been provoked by riots in the Jewish population of Rome involving the message about Christ.) Paul began his Corinthian witness in the synagogue, as usual.

Again, Jewish opposition became so strong that he eventually had to abandon the synagogue and concentrate on the Gentiles (vv. 5-6). Paul moved next door, to the house of Titius Justus, who had been attached to the synagogue as a Gentile God-fearer. Others came over from the synagogue, including Crispus, one of the ruling elders. (Paul mentioned Crispus's baptism in 1 Cor. 1:14.) Paul remained in Corinth for at least eighteen months because he had been assured by God that his work there would be blessed.

2. Before the Proconsul (18:12-17). Toward the end of his stay he was hauled by the Jews before the tribunal of Gallio. The Jews accused Paul of teaching in a fashion contrary to the law. Gallio quickly ascertained that it was a matter of Jewish rather than Roman law and refused to hear the case. It is uncertain why the Jews beat Sosthenes in front of the proconsul, It is possible that this synagogue ruler may have become a Christian: Paul mentioned his "brother" Sosthenes in 1 Corinthians 1:1.

Returning to Antioch (18:18-22). This section rounds out Paul's second missionary journey, giving his itinerary from Corinth to Antioch. He sailed from Corinth to Ephesus, accompanied by Priscilla and Aquila. The couple remained in Ephesus to establish the witness there. Paul did not stay but promised to return later. He sailed on to Caesarea, then "went up and greeted the church." This was the Jerusalem church. Jerusalem was on a hill. In biblical language, one always "goes up" to Jerusalem. Paul's haircut at Cenchrea may have marked the beginning of a vow. The vow would have been a Nazarite vow. When taking such a vow, one would not cut his hair until the end of the vow's period, usually in a ceremony in the temple (see 21:21-23,26). His visit to Jerusalem complete, Paul went "down" to his sponsoring church of Antioch.

Paul's "third missionary journey" was a journey only at the beginning and end. For the most part it was an extensive three-year ministry in Ephesus. Luke devoted only one chapter to that ministry, but we know from Paul's letters that it was a time when many churches were established and many of his letters written.

Apollos in Ephesus (18:23-28). Paul began his third mission by visiting for the third time the churches established on his first missionary journey. His ultimate destination was Ephesus, where he had left Priscilla and Aquila. Before Paul's return, the two encountered Apollos, who came to Ephesus from Alexandria. Luke described him as a Jew who knew of Jesus and taught accurately about Him. He was deficient in this Christian knowledge, knowing only of John's baptism (v. 25). Priscilla and Aquila soon instructed him more accurately. He eventually went to Corinth. Paul in 1 Corinthians referred to Apollos's ministry in Corinth a number of times.

The Disciples of John (19:1-7). When Paul first arrived in Ephesus he encountered twelve men who had been disciples of John the Baptist. They had been baptized by John and knew John's message of the coming Messiah but did not know that Jesus was the Messiah. Neither did they know of the gift of the Spirit. Paul convinced them that Jesus was the fulfillment of John's preaching. They were thereupon baptized. With the laying on of Paul's hands, they received an outward demonstration of the gift of the Spirit which confirmed that God had accepted them.

Preaching in Ephesus (19:8-12). As always, Paul began his witness in the synagogue. He witnessed there for three months until opposition forced him to move to a secular lecture hall. For two years he continued testifying there to both Jews and Greeks. He worked many miracles, so much so that people would bring items of cloth for him to touch in the hope that they could heal their sick with them.

False Religion in Ephesus (19:13-20). Paul encountered two types of false religion in the city. The first was embodied in seven self-styled Jewish exorcists who claimed to be sons of a high priest. (There never was a high priest name Sceva.) They observed Paul's exorcisms in Jesus' name and decided to exorcise a demoniac in Jesus' name. The demon would not acknowledge their power, fell upon them, and sent them away naked and humiliated. They learned that there is no magic in the name of Jesus as such. Jesus works only through those who are committed to Him. A second sort of false religion was the magical scrolls for which Ephesus was famous. These contained all sorts of strange words and spells. Paul convinced the Ephesian Christians of the worthlessness of such things. They brought their magic books and had a massive public burning.

Determination (19:21-22). We know from Paul's letters that he planned to take a collection from his Gentile churches to the Christians in Jerusalem. After that he intended to go to Rome (Rom. 15:22).

Craftsmen of Ephesus (19:23-41). The temple of Artemis (Diana) at Ephesus was one of the architectural wonders of the ancient world. People came from all over the world to worship Artemis. The goddess and her temple were the source of much pride and profit for the Ephesians. Paul's preaching against idolatry and superstition brought him into conflict with the economic interests who profited from the worship of Artemis.

1. Instigation of a Riot by Demetrius (19:23-27). A silversmith named Demetrius profited greatly from replicas of the temple he made. Realizing that Paul's preaching against idolatry had ramifications for his business, he called together his fellow smiths. He set before them the real reason for his concern: Paul's threat to their business. He quickly moved to issues of public pride: Paul was endangering Ephesus's reputation (v. 27b).

2. Uproar in the Theater (19:28-34). The artisans carried their concerns into the streets, crying "Great is Artemis of the Ephesians." A mob quickly gathered, seized two of Paul's companions, and rushed to the open-air theater. This was the largest structure in town, seating some twenty-five thousand persons. Paul was prevented from going into the theater by the Christians and some friendly officials who were concerned for his safety. Alexander must have been a spokesperson for the Jews. The Gentile crowd may have identified the entire Jewish community with Paul, and Alexander's role may have been to dissociate them.

3. Pacification by the City Clerk (19:35-41). The theater was the gathering place for the demos, the assembly of all the voting citizens of Ephesus. The town clerk was the convener of the demos and the liaison between it and the Roman provincial officers. He realized that the mob in the theater could be viewed as an unscheduled, illegal assembling of the demos, which could create real problems with the Roman officials. He quieted the crowd with three observations. First, Ephesus's reputation was secure; they had no need to worry. Second, the Christians were innocent of any direct crime against Artemis or the temple. Third, they should resort to the regular courts. An illegal assembly could only lead to trouble.

Journey to Jerusalem (20:1-21:16). At the end of his three-year ministry in Ephesus, Paul revisited the congregations of Greece. He was gathering his collection for Jerusalem. He also wanted to say a final farewell. He would not be returning, for he planned to begin a new mission in the west, with Rome as his sponsoring church (Rom. 15:28).

1. Final Ministry in Macedonia and Achaia (20:1-6). Leaving Ephesus, Paul went to Macedonia (Philippi and Thessalonica) and then south to Greece (Corinth). He spent three months in Corinth. Acts does not mention Paul's collection, but his epistles of this period do (2 Cor. 8; 9; Rom. 15:25-29). The Jewish plot may have involved sabotaging this large relief fund. The men mentioned in verses 4 and 5 were the official delegates of the churches, who accompanied Paul with the collection. The "we" reappears. Luke may have joined Paul at Philippi and traveled on with him to Troas (v. 6).

2. Restoration of Eutychus (20:7-12). This story is one of those delightful Lukan anecdotes, full of colorful detail—a full meal, a lamp-filled room consuming all the oxygen, a long-winded apostle, a young man seated in the window. It is often debated whether Eutychus was actually dead or just had the wind knocked out of him. The text seems to indicate he was dead. It was Easter season, and Eutychus's raising would have been a vivid reminder of the resurrection.

MAP: Paul's Third Missionary Journey

3. Voyage to Miletus (20:13-16). Paul could not sail on to Palestine without saying farewell to the Ephesians. He chose, however, not to stop there. Perhaps it was still not safe for him there. Also, he worried that the Ephesian Christians might prevail on him to stay longer than his plans allowed. So Paul stopped instead at Miletus and summoned the leaders of the Ephesian church (thirty miles to the north) to meet him there.

4. Farewell Address to the Ephesian Elders (20:17-35). Paul's Miletus address is the only major speech of Paul which Luke recorded for his third missionary period. It is the only speech in Acts addressed to a Christian audience and as such is the most like Paul's epistles, which were also addressed to Christians. It can be outlined in four parts.

First, Paul pointed to his past example during his three-year ministry in Ephesus. He emphasized his witness to both Jews and Gentiles in the face of constant opposition. Second, he pointed to his own present prospects. He was on his way to Jerusalem, led by the Spirit, aware that he was facing real danger. He was saying his farewell to Ephesus; he would not be returning there. Third, Paul looked toward the more distant future of the Ephesian church. He warned the church that "fierce wolves" would come and ravage the flock. (His prediction did indeed come true, as false teachings constantly besieged Ephesus in later years [e.g., Rev. 2:6]). Finally, Paul offered a benediction for the church and a reminder of how he had always avoided greed in his ministry to them, urging them to follow his example. He concluded with Jesus' saying that it is more blessed to give than to receive. This saying is only found here.

5. Final Leave-taking (20:36-38). Paul said farewell. The reminder that he would not return set an ominous tone for Paul's journey to Jerusalem.

6. Voyage to Jerusalem (21:1-16). The same Spirit that was driving Paul to Jerusalem was preparing him for the ordeals he would experience there by issuing warnings of the danger through the Christians at each stopping point along the way (20:22-23). When Paul reached Tyre, the Christians there shared with Paul how the Spirit had revealed to them the dangers which would meet Paul in Jerusalem. The next warning came at Caesarea, where Paul stayed in the home of Philip (see 8:40). Paul had encountered the Judean prophet Agabus once before, when he predicted the famine (11:28). Now Agabus shared a prophetic act, binding himself with Paul's belt to symbolize that Paul would be bound in Jerusalem. Paul assured everyone that he understood the dangers at Jerusalem but was prepared in the Spirit to take whatever fell his lot there, even to death if need be. Paul and his entourage set out from Caesarea to Jerusalem, a journey of about sixty-five miles. Luke was with Paul (note the "we"), as were the delegates who accompanied his collection.

The warnings came true. Paul was arrested in Jerusalem and remained a prisoner to the very end of his story in Acts. His imprisonment subjected him to many trials. The trials were an opportunity for witness, which he did not allow to slip by. This long section of Acts is filled with Paul's speeches: before a Jewish crowd in the temple yard, before a Roman governor, and before the Jewish king. God's words to Ananias had come true which predicted that Paul would bear Jesus' name before Gentiles, kings, and the people of Israel (9:15).

Witness before the Jews (21:17-23:35). The setting of this section is Jerusalem. Paul was received with some apprehension there by the Jewish Christian leaders and became the target of an unruly mob in the temple courtyard. Taken into protective custody by the Roman soldiers, Paul remained a prisoner in Jerusalem until a plot by some zealous Jews forced the Roman tribune to remand him to the governor at Caesarea. Central to this section is Paul's defense before the Jews: first before the mob at the temple, then before the Sanhedrin.

1. The Concern of the Jerusalem Elders (21:17-26). The Jerusalem Christians received Paul "warmly," especially in light of the large collection he had brought them. James, however, expressed their concern about rumors to the effect that Paul was teaching his Jewish converts to abandon circumcision and Jewish customs. This was not true. Paul did not require Gentile Christians to become Jews; he also did not ask Jewish Christians to abandon their Jewish heritage (see 1 Cor. 9:19-23). James was concerned that the rumors might dam-age the church's witness to Jews. He suggested that Paul prove his faithfulness to Jewish customs by participating in a vow taken by four Jewish Christian brothers. The time was nearing for their vow to end in a ceremony at the temple where they would cut their hair. Paul agreed to participate in the ceremony and to underwrite the expenses.

2. The Riot in the Temple Area (21:27-36). Paul's presence in the temple area was noticed by some Asian Jews, who likely knew him from his Ephesian ministry. They falsely accused Paul of a breach of Jewish law, claiming that he had taken Trophimus, an Ephesian Gentile, into the temple. (Gentiles were forbidden to enter the sanctuary.) They soon attracted a mob, which would have killed Paul had the Roman soldiers not intervened.

The troops were quartered in the Tower of Antonia on the corner of the temple wall. Stairs led from the tower into the temple courtyard. The soldiers took Paul into custody, binding him with chains until they could ascertain the reasons for the riot. The press of the mob was so intense they had to lift Paul up the stairs to their barracks.

3. Paul's Request to Address the Crowd (21:37-40). Paul turned the riot into an occasion for witness. Requesting permission to speak, Paul surprised the commander with his native Greek language. He was a citizen of a respectable city (Tarsus), not a wild insurrectionist.

4. Paul's Speech before the Temple Mob (22:1-21). Paul's address can be divided into four parts. First, Paul informed the Jewish crowd of his Jewish heritage. He was reared a strict Jew and educated in the Jewish law under one of its greatest teachers, Gamaliel. He was zealous for God. Seeing Christians as dangerous heretics, he persecuted them, even to death. Verses 6-11 give Paul's own account of his conversion. It is similar to that of 9:1-9. Verses 12-16 elaborate Ananias's role in Paul's conversion. Paul was addressing a Jewish crowd; so he emphasized that Ananias was a devout Jew. Finally, Paul told of his vision in Jerusalem on the occasion of his first visit there after his conversion. At that time the Lord directed him to witness no longer to the Jews of Jerusalem but to go to the Gentiles.

5. The Attempted Examination by the Tribune (22:22-29). The mention of Paul's Gentile witness infuriated the Jewish crowd. The soldiers quickly hauled Paul into their quarters, where they were ordered to examine Paul by scourging. At this point Paul divulged his Roman citizenship. It was forbidden to scourge a citizen without a trial. When informed of Paul's Roman citizenship, the commander (a tribune in rank) came and questioned Paul about it. Paul impressed him that he was a native-born citizen, not one who had purchased a citizen's rights like the tribune. Realizing that he could not examine Paul by scourging, the tribune resorted to other means in his attempt to determine the case against Paul.

6. Paul before the Sanhedrin (22:30-23:11). Since the mob's accusations against Paul seemed to involve primarily the Jewish religion, the tribune decided to take Paul before the main Jewish judicial body, the Sanhedrin—for a hearing, not a trial. The session began with Paul declaring that his conscience was clear before God. The high priest responded by ordering him to be struck on the mouth for blasphemy. If Paul had a clear conscience, it meant that his message about Jesus was right and that the high priest's denial of that message was wrong. In the priest's mind, Paul had to be blaspheming. Paul answered the action by calling the high priest a "whitewashed wall," a hypocrite. He retracted his statement when reminded that the Jewish law forbade one to speak ill of a high priest. He may, however, have felt that one who doesn't behave like God's priest didn't deserve to be treated like one.

Paul then addressed the charges against him, stating that he was a Pharisee and was on trial for proclaiming the resurrection. This divided the house. The majority of the Sanhedrin were Sadducees. They did not believe in a resurrection. The Pharisees did. They began to violently debate the issue. Things became so intense that the tribune had to remove Paul from the scene. The hearing yielded no substantive information about the charges against Paul. It must, however, have been unsettling for Paul. God reassured him in a night vision that He would be with him. God had a purpose for Paul: to witness in Rome as boldly as he had witnessed in Jerusalem (v. 11). From this point on in Acts, the story of Paul moves rapidly toward Rome.

7. The Plot to Ambush Paul (23:12-22). Paul was not safe in Jerusalem; there were many there who wanted him dead. Forty men took a solemn vow to neither eat nor drink until they had killed him. They secured the collusion of the Sanhedrin in their plot. The plot was overheard by Paul's nephew, who informed Paul. Paul in turn sent his nephew to the tribune with this news.

8. Paul Sent to Caesarea (23:23-35). Realizing the extreme danger to Paul in Jerusalem, the tribune Lysias decided to send him to the provincial governor, Felix, who resided in Caesarea. Lysias wrote a formal letter to Felix detailing the situation. He took no chances with the zealots, sending Paul to Caesarea by night with a huge contingent of soldiers.

Witness before Gentiles and the Jewish King (24:1-26:32). Paul remained in prison in Caesarea for at least two years. His case was heard by two Roman governors and by the Jewish king. When it appeared that he might be sent back to Jerusalem for trial, Paul invoked his citizen rights and appealed for a trial before the emperor. Not only would this rescue him from the Jerusalem zealots; it would provide an opportunity to witness in Rome, where God was leading him (23:11)

1. The Trial in Caesarea (24:1-23). Paul first appeared before the Roman governor Felix. Felix was a freed slave of the imperial family. The Roman historian Tacitus stated that he never fully overcame his background, ruling like a king but with the mind of a slave. Within a week of Paul's arrival, he set a trial in Caesarea. Three people spoke.

First came the charges of the Jewish prosecution against Paul in the person of a lawyer named Tertullus. Tertullus's charges were either vague or unsubstantiated: (1) Paul stirred up riots against the Jews throughout the world, (2) he was a leader of the Nazarenes, and (3) he had desecrated the Jewish temple.

Second to speak was Paul (24:10-21). He denied the first and third charges: he came to the temple to worship, not to desecrate it, and he stirred up no crowds there. He admitted being a Nazarene, but preferred to call himself a follower of "the Way." He was a loyal Jew, living by the law and sharing the resurrection hope (v. 15). (Paul shared a belief in the resurrection with many Jews, like Pharisees. Where he differed with them was his belief that the resurrection had already occurred in Jesus.) Paul now turned to the riot itself, pointing out that the Asian Jews who started it had not come to Caesarea to accuse Paul. This was a breach of Roman law: accusers had to be present.

Felix was the third speaker. Speaking briefly, he dismissed the hearing, stating that he would continue no further until Lysias came from Jerusalem to clarify matters. Felix was well-disposed toward Paul, giving him some freedom to move about and to be visited by his friends.

2. Paul and Felix in Private (24:24-27). Felix kept Paul in prison for two years, not wanting to offend the Jews by releasing him. He conversed with Paul often, hoping to receive a bribe. Luke mentioned his wife Drusilla. She was a Jewish princess, whom Felix is said to have tricked into marrying him through the help of a sorcerer. Perhaps this had something to do with his becoming nervous when Paul preached about self-control, righteousness, and the coming judgment.

3. Festus Pressured by the Jews (25:1-5). Felix was removed from office for mismanaging an incident of conflict between the Jews and Gentiles of Caesarea. He was succeeded by Porcius Festus. On his first visit to Jerusalem, the new governor was approached by the Jewish leaders concerning Paul. Planning another ambush, they urged Festus to bring him to Jerusalem for a trial.

4. Paul's Appeal to Caesar (25:6-12). Paul's accusers came to Caesarea and brought unsubstantiated charges against him. Paul denied them all, but Festus wished to pacify the Jews. Unaware of the danger to Paul in Jerusalem, he suggested that they hold a trial there. All too aware of the danger in Jerusalem, Paul resorted to the one legal recourse he had that would insure against his being taken there for trial. He took the matter out of Festus's hands by exercising his rights as a Roman citizen to a trial before Caesar. Festus consulted with his advisers and agreed to process the appeal.

5. Festus's Conversation with Agrippa (25:13-22). Agrippa II ruled over only several small territories, but he had the title "King of the Jews," which gave him several prerogatives, the most significant of which was the appointment of the high priest. He lived with his half-sister Bernice, the source of much scandal. Festus used the opportunity of a visit from Agrippa to see if the Jewish king might cast some light on the charges against Paul. Festus would need to draw up formal charges against Paul in connection with the appeal to the Roman emperor.

6. Paul's Address before Agrippa: the Setting (25:23-27). The hearing before Agrippa occurred with great ceremony because of the presence of the king. Festus opened with a brief reference to the Jewish accusations against Paul. He expressed his hope that Agrippa could help him draw up formal charges. He also stated his own opinion about Paul's innocence of any capital offenses.

7. Paul's Address before Agrippa: The Speech (26:1-23). Agrippa requested Paul to respond. Paul moved quickly to the main issue—the Jewish messianic hope, which was fulfilled in Christ and confirmed by His resurrection. Paul followed with his personal testimony. He pointed to his former zeal as a persecutor of Christians. He told of his conversion in an account very similar to that before the Jewish crowd (22:6-16) and Luke's initial narration (9:1-19). Since his hearers now were primarily Gentile, he dwelt at some length on his call to witness to the Gentiles. Paul concluded with a summary of the gospel for which he was on trial: in accordance with the Scriptures, Christ died and rose to bring light and life to Jew and Gentile alike.

8. Paul's Appeal to Agrippa (26:24-29). At the mention of the resurrection, Festus interrupted, accusing Paul of madness. Like the Athenian intellectuals, the idea of the resurrection was foolishness to him. Paul did not back off. He turned to Agrippa and asked the king if he were not aware of the Christians. He pointed out that what had happened in Christ was not hidden but occurred fully in the open for all to see. Did Agrippa not believe the prophets? If he did, he too would believe in Christ, for they all pointed to Christ. The king responded tragically, asking Paul if he intended to convert him to Christ with so brief a witness (v. 28). Bold and persistent, Paul insisted that he would wish for all those present to become followers of Christ.

9. Paul's Innocence Declared by Governor and King (26:30-32). Festus had already declared Paul's innocence of anything deserving death (25:25). Agrippa went further: Paul did not even merit imprisonment. He added that Paul could have been freed if he had not made the appeal. But there had been an appeal, and it could not easily be undone. More than that, all that had transpired was in God's purposes. Paul was on his way to Rome: this was God's design for him (23:11).

Paul was on his way to Rome. Acts 27:1-28:16 relates the difficult journey, and particularly the shipwreck which Paul experienced. Much of the narrative merely relates in detail the whole life-threatening experience. Through it all, the providence of God shone through. God was with Paul and all his traveling companions so that Paul could bear his witness in the capital city of Rome.

Journey to Rome (27:1-28:16). Paul's voyage to Rome is one of the most exciting stories in Acts. It is considered by naval historians to be one of the finest sources for ancient navigational technique. Luke was an avid traveler, which is amply reflected in this section of Acts.

1. The Journey to Fair Havens (27:1-8). A centurion named Julius was responsible for Paul. Aristarchus the Macedonian and Luke were allowed to accompany them. The centurion was kind to Paul, allowing him to visit the Christians of Sidon when the ship put in there. At Myra (southern Turkey) they transferred to a vessel headed for Italy. It was probably a grain ship. Myra was a common stopping point for grain ships headed from Egypt to Rome. It was already well into the fall, and sea travel was not easy. The usual and most direct route to Italy went to the north of Crete, but the wind prevented this. They sailed around Crete to a small port on the southern coast named Fair Havens.

2. The Decision to Sail On (27:9-12). Because Fair Havens was not well-suited for wintering, the centurion and the ship's officers decided to sail on. Undoubtedly under God's influence, Paul warned them that the voyage was destined to end up disastrously.

MAP: Paul's Journey to Rome

3. The Northeaster (27:13-20). They were headed for another Cretan port named Phoenix. They never made it. A violent Mediterranean storm overcame them. They took all possible measures, undergirding the ship with cables, throwing the ship's tackle and much of its cargo overboard.

4. Paul's Words of Assurance (27:21-26). While the storm raged unabated, Paul had a vision in which an angel assured him that God would deliver him and all those aboard the ship. God had a purpose for Paul—to witness in Rome before Caesar. Paul's presence guaranteed the safety of everyone. Paul urged them to take courage. Their ordeal was not over, however. The angel had also informed Paul that the ship would run aground on an island.

5. The Prospect of Landing (27:27-32). After two weeks of the storm, the sailors sensed they were near land, but the shores were rocky. Fearing they would break up, the sailors lowered the lifeboat in an attempt to save their own necks. Realizing what they were up to, Paul warned the centurion, and the boat was cut free. The crew would be needed in the rescue operation when the ship ran aground.

6. Paul's Further Encouragement (27:33-38). Paul continued to assure all 276 people aboard the ship that everyone would survive. He urged them to take some nourishment. Most of them were pagans. Paul witnessed to them through blessing the food with his prayer of thanksgiving to the God who was rescuing them.

7. The Deliverance of All (27:39-44). In the morning they saw a small bay where they planned to run the ship aground. They never made it. Striking a sandbar, the stern was broken up in the surf. Aware that they would forfeit their own lives if they lost any of their charges, the soldiers on board were ready to kill their prisoners. The centurion prevented them, wishing to save Paul. Everyone was eventually rescued, just as the angel had assured Paul.

8. Paul's Deliverance from the Viper (28:1-6). They had landed on the island of Malta. The friendly Maltese helped them build a fire to warm themselves and dry out. In assisting with the fire, Paul was bitten by a poisonous snake. Roman folklore told a story of a fugitive who escaped shipwreck only to be killed soon after by a viper. The Maltese probably had in mind some such story when they expected Paul to die (v. 4). When he didn't, they tried to worship him as a god.

9. The Hospitality of Publius (28:7-10). The voyagers wintered on Malta. The islanders provided amply for their needs. Paul healed many sick persons on Malta, including the father of the chief administrator of the island.

10. The Final Leg to Rome (28:11-16). Luke continued his travel narrative in some detail. The shipwrecked voyagers were able to continue on a ship from Alexandria that had wintered on Malta. The ship took them to the port of Puteoli, 130 miles south of Rome. Paul continued to Rome by foot. He was met about 40 miles south of the city by some brothers from the Roman church. When they reached Rome, Paul was placed under house arrest with a Roman soldier guarding him but also with some freedom of movement.

Witness in Rome (28:17-31). In Rome Paul continued his usual pattern of witness, beginning with the Jews.

1. First Meeting with the Jews (28:17-22). Paul was not free to go to the synagogues, so he invited the Jewish leaders to come to his house. He told them of his arrest in Jerusalem and of the events leading up to his appeal to Caesar. He assured them that he had no intention of making any counter charges against his fellow Jews. His only desire was to share the message of Christ. Palestinian Judaism did not have direct jurisdiction over the synagogues of the Jewish Dispersion. That seems to be reflected in their response to Paul that they had received no word about him from Judea. They were, however, aware of the Christians.

2. Separation from the Jews (28:23-28). The Jewish leaders arranged a day to hear Paul at length. They brought many other Jews with them. Paul witnessed to them all day long. There was a divided response. Some believed, others rejected Paul's message. Paul then replied that he was turning to the Gentiles, quoting Isaiah 6:9-10 as a prophecy of the Jews' refusal to believe. His words seemed final, but they had seemed so on many occasions before. In town after town, Jewish rejection caused Paul to leave the synagogues and witness to the Gentiles. But, he would return to the synagogue in the next town. Paul never gave up on his people.

3. Bold Witness to All (28:30-31). Acts ends with Paul under house arrest for a period of two years, witnessing to all who came to see him. He had the freedom to carry on his witness to God's kingdom and to the Lord Jesus. Why does Acts end so abruptly? What happened to Paul? Did Luke intend to write a third volume which would begin with Paul's trial? We do not know. Luke almost surely did know the outcome of Paul's appeal. Later tradition has it that Paul was released, that he carried on a ministry in the west, and that later, during Nero's persecution of the Christians, he was martyred in Rome by beheading. Perhaps Luke deliberately stopped short in Paul's story in order to leave it open, as if to say "the Christian witness is a continuing story." The witness must still go on, "boldly and without hindrance."

Longenecker, Richard. "The Acts of the Apostles." The Expositor's Bible Commentary. Grand Rapids: Zondervan.

Polhill, John B. Acts. New American Commentary. Nashville: Broadman & Holman, 1992.

Stott, John R. W. The Spirit, the Church, and the World: The Message of Acts. Downers Grove: InterVarsity, 1990.