acts a commentary Volume 2 (-28) by dr doug mcintosh lilburn, georgia 170 Copyright © 2015 P. Douglas McIntosh. This data file/manuscript is the sole property of the copy- right holder and may be copied only in its entirety for circulation freely without charge. All copies of this data file/manuscript must contain the above copyright notice. This data file/manuscript may not be copied in part (except for small quotations used with citation of source), edited, revised, copied for resale, or incorporated in any commercial publications, recordings, broadcasts, performances, displays, or other products offered for sale without the written permission of the copyright holder. Requests for permission should be made in writing and addressed to Dr. Doug McIntosh, Senior Pastor, Cornerstone Church, 869 Cole Drive, Lilburn, GA 30047.

171 172 introduction to the second half of acts

Why did Luke write the Acts? What sources did he use in his composition? The Zondervan Ency- clopedia of the Bible supplies answers to these questions: “(1) Major portions of the second half of the book are the report of an eyewitness and a partici- pant in events. The account of the visit to in and that of the two voyages in chs. 20–21 and 27–28 read like a personal diary. The use of the first-person pronoun claims this au- thenticity, and the style and detail of the narrative in no way impugn the claim. (2) Events between and 27, where no personal participation is implied or claimed, never- theless took place while Luke was in contact with the situation, and these are recounted with a detail and a sureness of touch that mark them either as the work of an eyewitness or one in im- mediate contact with reliable witnesses. As for the speeches, Paul was a highly educated man and moved in a literate society. It would be quite surprising if he had retained no written outline of his major pronouncements. This applies to earlier speeches as well as the elaborate apologies of the later chapters, and notably the Areopagus address. (3) Events falling between Acts 16 and 20 took place not far outside the orbit of Luke’s personal knowledge. He remained at Philippi when Paul, and later the rest of the party, moved on to Athens and Corinth, which was civilized territory with well-developed roads. There is no reason why a resident of Philippi who crossed to Troas to meet Paul should not have visited him in the course of ministries or sojourns in Thessalonica, Athens, Corinth, and even Ephesus. Some of the events in these places are described with peculiar vividness.

173 THE CITIES OF ACTS (4) Apart from personal knowledge, there was abundant opportunity to consult with eyewitnesses and participants. There was much coming and going among the apostolic community. , for example, , Timothy, , and Aristarchus seemed to have traveled extensively. It was not a world of rigid frontiers, and although the footpad haunted the more remote mountain roads and constituted one of the trials of Paul’s arduous journeying (2 Cor. 11:26), travel on the main routes was easy and comparatively safe. Lydia of conducted her business in Philippi. Apollos moved from Alexandria to Ephesus and thence to Corinth. Aquila had been born in Pon- tus, traveled to Italy where he met and married Prisca (or Priscilla, to use the diminutive and more familiar form), and then under Claudius’s ban, moved to Corinth. Timothy came from Lystra, and from Cyprus. Luke would have had rich opportunity to collect information from reliable and experienced witnesses, whose active memories extended back over two generations. Consider the following inferences: (a) If Luke was an Antiochene, though he may have later moved to Philippi, he could have first met and appraised Paul in his earlier ministry and heard from him personally the story of Stephen, the Damascus road, and its sequel (–9). The ac- count of the first missionary journey (chs. 13–14) could have been heard on the same occasion. It may have existed as a written report in the archives of the church. It was a common Greek habit to record details of travel and adventure. Xenophon’s Anabasis was more than four centuries old; biographical material in Herodotus, the historian and traveler, was older still. At Antioch (13:1)

174 Luke could have met Barnabas, Niger, Lucius, and Manaen, the sources of information recorded and condensed in :36–37; 9:26–36; 11:20; 12:20–23; 25:13. (b) He would hear in Philippi the condensed account of the Asian section of the second journey, briefly outlined in Acts 16:1–11, from Paul himself. The continuation of that journey and the stir- ring events of Paul’s ministry and travel up to the reunion at Philippi (20:5) would again find basis in Paul’s personal narrative. He and Luke were frequently together. There were others in the party (20:4) who were also in a position to supply vital information. (c) A vivid account of Philip’s early ministry is interpolated in , significantly linked with the story of Stephen. Again the source is personal and firsthand. Philip resided at Caesarea and was Luke’s host (21:8) as the party passed that way on the journey to Jerusalem, and no doubt fre- quently again during Paul’s two-year incarceration in the garrison city. (d) During this same period, Luke had opportunity for a good deal of travel and interviewing. The early chapters of his reveal his diligence in research and suggest a worthwhile contact with Mary. During the same period he may have met Peter and Peter’s protégé, . Mark was in Rome at a date a little later than this, and it is not known when he went there, but Luke was with him (Col. 4:10, 14). Peter and Mark could be the authorities for the events of and 12, which Luke vividly recorded. (e) (Acts 21:16), an original , no doubt possessed valuable information and was conveniently at hand for the historian. It is manifest, therefore, that Luke had full facilities for the collection of material on the two themes of his writing, and that his claim to have carefully sought out firsthand material (Lk. 1:2) is one which the two books appear to justify, and known circum- stances to have amply facilitated. (5) Nor is it impossible that there were written records. Luke, at the beginning of his gospel, speaks of many written accounts of ’s ministry, and these narratives are likely to have cov- ered the events of the opening chapters of the , which follow in natural se- quence on the closing chapters of the “former treatise.” A certain episodic character in the first five chapters of the book could be accounted for by the supposition of written accounts. R. B. Rackham (The Acts of the Apostles [1904], xliii) goes so far as to suggest that John was the first historian of the church, and supports his suggestion by an analysis of style and language that is not without effectiveness. Such fragments of narrative as the story of the woman taken in adul- tery, found in Jn. 8… suggest a habit of recording and a disposition to grant authority to such records and to accept them on their merits. Luke may have had access to collections of such memoranda. It is again emphasized that it was a literate age. The Jerusalem council of Acts 15 would not have adjourned without something in the nature of minutes and a record of the debate that preceded the final decision. What were Paul’s treasured “parchments” (2 Tim. 4:13)? The possibility already mentioned that Paul’s speeches, and perhaps Peter’s also, existed in written

175 form, in full text or in précis, is also strong. The early Christians became rapidly aware that they were part of a great movement of history. It is the natural instinct of such people to record. “Every writer has his reasons and his motives, a point of view to urge upon his readers, a message to communicate, and vital information to set down and transmit. He is measured by the power of his persuasion, by the art with which he marshals and balances his facts, by the worth of what he has to say, and by the value of the history that he preserves and records. The writer’s purpose can be multiple, and to compass successfully more ends than one in a piece of historical writing is a heavy demand upon intelligence and conviction. Such success is the mark of Luke’s ability. More than one aim and purpose have been attributed to him by sympathetic commentators. They are not exclusive, and three of them may be considered. A. History. Luke sought, like any historian, to give permanence to extraordinary events and to record the birth of a movement which he sensed would change the course of history, and in which he himself was a privileged participant. His aim, in short, was that of the most austere of the great Greek historians, Thucydides of Athens. The Great War, which determined the future shape of Greece and ended the Golden Age of Athens, had broken out between Thucydides’ Athens and the grim state of Sparta. The young historian, for Thucydides was no more than thirty years of age, set to work, “believing it would be a great war, and more worthy of relation than any which had preceded it.” Indeed it was, he believed, likely to be “the greatest movement yet known in history.” Luke might have had these words in mind when he penned the prologue to the gospel, of which the Acts of the Apostles is its necessary sequel. The Great Commission spoke of expanding areas of witness from Jerusalem to Judea, to Samaria, and the uttermost parts of the earth. Luke’s book interprets the words. The gospel had set out to record with historical exactitude all that “began to do and to teach.” The word “began” is significant because the first book was a beginning; the second recorded the next phase of the vast movement, with Christ’s power operative in the lives of his disciples. Six sections of the book seem to record the outward surge of the apostolic witness. Each ends with a general statement and comment upon the process. The first section is :1—6:7, with the conclusion: “So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith.” The Hellenistic evangelism begins with 6:8, and the story runs to 9:31, concluding with a clear reference to the Great Commission: “Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace.” The next section begins with Peter’s momentous incursion into the Philistine coast and continues to 12:24: “But the word of God continued to increase and spread.” From 12:25 to 16:5 runs the account of a great movement of Gentile evangelism. It con- cludes: “So the churches were strengthened in the faith and grew daily in numbers”—“churches” now, not simply members. From 16:6 to 19:20 Paul’s progress is traced to its climax in Ephesus: “In this way the word of the Lord spread widely and grew in power.” The final section takes the

176 whole book to a logical conclusion. The scene has moved from Jerusalem to mighty Rome. The concluding words are a general comment similar to the five verses already quoted. The divisions thus marked seem clear in the writer’s purpose, but refraining from punctuating the theme, the reader cannot fail to see the expanding purpose and the emerging dynamic Christian community, zealous, aggressive, experimenting, organizing with widening aim, vision, and en- deavor. It is an honest picture.… Luke similarly recorded without comment the premature at- tempt to fill Judas’s place. He mentioned with frankness the tension between the Hellenistic and metropolitan Jews in the charitable ministrations of the church (:1). He told in full the somber story of . In spite of the common hostility of the Jewish establish- ment against the church, Luke recorded with consistent fidelity every favorable Jewish reaction (5:34; 6:7; 17:11; 28:24). The picture of the primitive church—its personalities and problems and the major movement of its Gentile witness—is sharp and clear. If Luke had no other purpose, he had this, and fulfilled it well. B. Universality. A second purpose, necessarily interwoven with the first, is to set forth the univer- sality of . Luke had only to tell with sympathy and understanding the story of Paul’s progress from Antioch and Jerusalem to Rome, to write simultaneously a commentary on Paul’s own contention: “Here there is no Greek or Jew . . . slave or free, but Christ is all, and is in all” (Col. 3:11). He is careful to show that the liberal policy of Paul antedated the apostle and was no exotic invention of the scholar from Tarsus imposed upon a new movement of Judaistic re- form. Philip went to the Samaritans and found acceptance among them. Stephen died for a wider gospel. Peter, not Paul, persuaded the church to open its doors to the non-Jewish world after his adventure at Caesarea. Luke stressed the Gentile membership of the church at Antioch, where the Christians first found their name and where, perhaps, he himself first became interested in Chris- tianity and first met the man who was to be the greatest influence in his life. C. Defense. The allegations and insinuations of the hostile Jewish hierarchy, beginning with the trial of Christ himself and reflected in the attitudes of many synagogues, made it relevant and urgent to stress the fact that Christianity was neither seditious nor disruptive. Apart from Jewish slander and intrigue, anyone who read aright the significance of such outbursts of hostility as the riot at Ephesus might have seen the urgency of such apology. Persecution was based in the prole- tariat. When the proletariat sickened of his cruelty, Nero himself was forced to call off the torment and murder of the Christians of Rome (Tacitus, Ann. 15.44). Pliny the Younger, the governor of Bithynia, at the end of the first decade of the 2nd cent. was forced, at the insistence of the guild of the butchers, to commence formal suppression of Christianity in his province (Ep. 10.56, 97). The shadows were gathering. Paul’s great vision of the empire for Christ was to be lost in their murk. Luke’s endeavor to show by repeated incidents that competent authorities had seen the church in action, had heard the allegations against it, and had cleared it of all disloyalty, malice, or sedition was a highly relevant action. He did this effectively in a manner arising from the development of his theme. It is, in fact, an emphasis carried consistently forward from the gospel, where neither

177 the procurator, Pilate, nor found substance in the charges brought against the pris- oner, and a Roman centurion paid his tribute at the scene of death. , the proconsul of Cyprus, was convinced of the claims of Christianity. In Philippi, the Roman colony and military bastion of northern Greece, the magistrates panicked when they found they had illegally assaulted and confined a Roman citizen (Acts 16:35–39). In Corinth, Gal- lio pompously swept the case from the order paper as one with which a Roman court had no valid concern or jurisdiction (18:12–16). The Asiarchs of Ephesus were manifestly well-disposed (19:31). The commandant of the Jerusalem garrison was respectful and had no reproach to make in his careful report to Caesarea (23:29). Festus saw no cause for punishment in the case as it was presented to him (25:24–27). Agrippa II, a cultured and well-informed Jew, agreed. It has even been suggested, in the light of this consistent stress, that Luke looked upon his book as a brief of Paul’s defense before the imperial tribunal in Rome. No doubt the book supplied sufficient detailed information for such a purpose, but Luke looked to a wider audience than the judge or judges of Paul’s appeal. Moreover, the apologetic theme is interwoven and not to be disassociated from the narrative as a whole. Luke told his story, doubtless with these emphases, but the events of significance which he underlined were meaningful in the same manner in the context of their occurrence, and at the time of their happening. Rome was a very real goal in Paul’s evangelism. It ranked with educated Jewry. To Rome, in the wide pattern of its imperialism, and to the devout Jews of his own Pharisaic caste, Paul sought with passion to bring the enlight- ening truth he had received. That he failed in both objects, within the narrower span of his life’s effectiveness, does not diminish the value of a ministry that still influences history. Luke saw Jew- ry at large turn its back. At the time of Paul’s stay in Rome, the object of winning the empire, or at least winning freedom to preach and teach without hindrance wherever the writ of the empire ran, was still a real and attainable goal, canvassed in conversation and watchfully observed in its progress. That the apologetic thread should be visible and prominent in the whole woven skein of the book was inevitable and a tribute to the writer’s art.”1

178 26 Acts 15:7-29 the jerusalem council summary The leaders of the early church conclude in conference that Gentiles will not be asked to first become Jewish in order to be accepted as members of the church of Jesus Christ. Council members circulate a letter to Gentile believers asking them in the interests of Jewish evange- lism to refrain from certain practices that are likely to weaken the credibility of the gospel. The 17th century Bible commentator, Matthew Henry, reflects concerning Acts 15, “Even when things go on very smoothly and pleasantly in a state or in a church, it is folly to be secure, and to think the mountain stands strong and cannot be moved; some uneasiness or other will arise, which is not foreseen, cannot be prevented, but must be prepared for. If ever there was a heaven upon earth, surely it was in the church at Antioch at this time, when there were so many excellent ministers there, and blessed Paul among them, building up that church in her most holy faith. But here we have their peace disturbed, and differences aris- ing.”2 exposition 15:7-11

7 And when there had been much dispute, Peter rose up and said to them: “Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. 8 So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, 9 and made no distinction between us and them, purifying their hearts by faith. 10 Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.”

179 The Jerusalem Council came together to solve a practical issue that had arisen in the church at Antioch of Syria. Passing a set of regulations could not prevent Gentile hearers from believ- ing the message of the gospel, but the issue before the Council threatened to create two churches: a Jewish church and a Gentile church. The meeting provoked a considerable dis- pute with strong feelings on both sides, but in due course Peter rose up to address the gath- ering. The apostle possessed the benefit both of his apostolic training and the personal expe- rience of Gentile evangelism: God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. He had been involved in ministry to the Gentiles from the very start—though God had had to rebuke him by means of a vision of his prejudices toward Gentiles. No shadow of doubt existed in Peter’s mind that his Gentile hear- ers had genuinely understood and received the message: God, who knows the heart, ac- knowledged them by giving them the Holy Spirit, just as He did to us. The changes in the lives of the Gentiles were identical to the changes in the lives of Jews who had believed; God made no distinction between us and them, purifying their hearts by faith. God changed them internally without requiring that they first be circumcised. Peter rebuked those who would question the unity of the body of Christ when he asked a most pertinent question: why do you test God by putting a yoke on the neck of the dis- ciples which neither our fathers nor we were able to bear? Those who would ask Gen- tiles to assume the burden of the Mosaic law were forgetting one obvious fact: while the Judeans might want Gentiles to observe the law’s demands, the Jewish Christians themselves could not claim to have obeyed it. The Mosaic Law was not given as a means of redemption anyway; it was rather designed to show the moral distance between God and humanity, and the fact that neither Jew nor Gentile could measure up to it merely confirms God’s wisdom. Peter concluded his comments by saying, We believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they. As it stands, the NKJV transla- tion of verse 11 represents Peter’s expression of a theological opinion. A more literal transla- tion, however, is to be preferred here: “On the contrary, through the grace of our Lord Jesus Christ we believe (in order to) be saved—in the same manner as (the Gentiles).” Jews and Gentiles enter everlasting life in precisely the same way: they believe through grace. For that reason, Peter says, the corporate life of the church ought to recognize this fundamental bibli- cal teaching. There must be one body of Christ, and one only. No requirement should be added that would segregate Jewish and Gentile believers.

15:12-15 12 Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gen‐ tiles. 13 And after they had become silent, James answered, saying, “Men and brethren, listen to me: 14 Simon has declared how God at the first visited the Gen‐ tiles to take out of them a people for His name. 15 And with this the words of the prophets agree, just as it is written:

180 Peter’s historical analysis and conclusions drew immediate support from the participation of Barnabas and Paul as they recalled the miracles and wonders that took place during the first missionary journey. Their words must have been impressive, for by the time they had finished the group fell silent in their wondrous respect for what God had done among the Gentiles. The group was approaching a consensus, though the issue was far from settled after the conference members dispersed. The letters of Paul to the Galatians, Romans, and Colossians show that it arose again and again. The silence provided a fitting backdrop for the summarizing words of James (not John’s brother, who died under Agrippa I, but the half-brother of the Lord). By this time James had become an acknowledged leader in the Jerusalem church, having set aside his previous unbe- lief (cp. John 7:3-5). Here in the council he appeals to the group not on the basis of his physi- cal kinship with Jesus but from his knowledge of the Scriptures. James points out that Simon Peter had just testified how in the conversion of Cornelius God had visited the Gentiles. He had done so in order to take out of them a people for His name. His phraseology is aptly chosen. God had used the ministry of Peter to bring to Himself a selection of people from a Gentile background. James declares that the words of the ancient prophets agree with and anticipate the harvest recently begun. His argument receives support from Hebrew Scripture, as verses 16-17 show.

15:16-17 16 “After this I will return And will rebuild the tabernacle of David, which has fallen down; I will rebuild its ruins, And I will set it up; 17 So that the rest of mankind may seek the Lord, Even all the Gentiles who are called by My name, Says the Lord who does all these things.’ These words come from Amos 9:11-12, but their application to the setting of the Jerusalem Council is anything but obvious. The quotation presupposes conditions immediately follow- ing the second coming of Christ to the earth. God will return to the earth, He says, only af- ter first bringing the great destructions described in the prophets. One such cataclysm is de- scribed by Amos 9:9-10, when he says, “For surely I will command, and will sift the house of Israel among all nations, as grain is sifted in a sieve; yet not the smallest grain shall fall to the ground. All the sinners of My people shall die by the sword, who say, ‘The calamity shall not overtake nor confront us.’” Similar descriptions are found in other Old Testament prophets and in the book of Revela- tion. The earth will be wrecked, including the city of Jerusalem. Early in the new millennial age He will rebuild the tabernacle of David which at that time will be fallen down and in ruins. This millennial temple is described in detail in Ezekiel 40-48 and will at that time also serve as the seat of the international government of Jesus Christ.

181 The temple will be rebuilt and set up to receive the true worship of those converted at the time of Christ’s second coming and thereafter. The structure will become the center of mil- lennial worship not only for the converted Jews of the millennium, but for the rest of mankind (i.e., the Gentiles). These Gentiles will be, with the converted Jewish survivors of the second coming (cp. Isa. 4:2, 10:20), people who are called by God’s name. And (impor- tantly for the Jerusalem Council) they will still be Gentiles. Amos’s quotation shows that even in the millennium Gentiles will be identifiable as such. God, in other words, does not require them to become Jewish in order to be accepted by Him as part of the body of Christ. James might have quoted other texts as well that support the same point (see, e.g., Isa. 2:1-4, 25:6-9 [ESV], Mal. 1:11). Isaiah 42:1-4 provides another example as God speaks to Israel about Messi- ah Jesus: “Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles. He will not cry out, nor raise His voice, nor cause His voice to be heard in the street. A bruised reed He will not break, and smoking flax He will not quench; He will bring forth justice for truth. He will not fail nor be discouraged, till He has established justice in the earth; and the coastlands [remote Gentile regions] shall wait for His law.” Thus the apostolic church settled the question by appealing to the highest authority avail- able—the word of God.

15:18-23a 18 “Known to God from eternity are all His works. 19 Therefore I judge that we should not trouble those from among the Gentiles who are turning to God, 20 but that we write to them to abstain from things polluted by idols, from sexual immoral‐ ity, from things strangled, and from blood. 21 For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath.”

22 Then it pleased the apostles and elders, with the whole church, to send cho‐ sen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named Barsabas, and Silas, leading men among the brethren. 23 They wrote this letter by them: Since Scripture supports the acceptance of Gentiles as Gentiles, James says, and since God knew all this from eternity past, certain conclusions necessarily follow. The brother of the Lord shows great sensitivity in the way he expresses these matters, first saying, I judge that we should not trouble those from among the Gentiles who are turning to God. His words define the limits of the scope of the Jerusalem Council’s decrees. The Council had no ability to refuse eternal life to the Gentiles, since conversions were already taking place. The church leaders could, however, limit how the newly converted Gentiles were to relate to their Jewish brethren and neighbors. In short, the churches in Gentile areas had the ability, had they been insensitive to cultural matters, to create a permanent division within the body of Christ by forcing Gentile believers to meet separately from their Jewish brethren.

182 James does see the necessity of calling on Gentiles (as members of the unified church of Jesus Christ) to behave in certain ways: but that we write to them to abstain from things pollut- ed by idols, from sexual immorality, from things strangled, and from blood. It should be noted that the first, third, and fourth of these items have to do with food. Gentiles are going to be asked to refuse to eat the meat of animals offered to idols (commonly done in pagan temple rites). Such meat was often sold in the central market place in Gentile-dominat- ed communities (often after being offered to pagan deities as sacrifices). Gentile Christians were also asked to avoid meat from animals killed through strangulation, or food that was not adequately drained of blood. Both Jesus and Paul made clear that Chris- tians have the freedom to eat any foods for which they can offer thanks (see, e.g., 1 Tim. 4:1-4, Col. 2:21-22). The Council asked Gentiles who had Jewish neighbors to curb their free- doms, however, for the sake of ministry. Some have accused James of contradicting himself by the inclusion of these behavioral condi- tions on the part of Gentile converts, but such a point of view ignores the clearly stated mo- tive that James specifies in his speech: For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath. In other words, converted Gentiles (or converted Jews, for that matter) must not engage in prac- tices that are particularly offensive to those Jewish unbelievers who live in the midst of Gen- tile populations. This would include the many varieties of sexual immorality. The Greek word is porneia, a term that describes any sexual contact between persons who are not hus- band and wife. That would include homosexuality, bestiality, and incest as well as adultery. The direction given to the Gentile churches recognizes the gravity of the situation. Seeing Gentiles who claim to have a connection with the God of Israel engaging in these actions would so offend Jewish unbelievers that they would reject the gospel with contempt. These prohibitions thus represent sociological restrictions based on love rather than establishing conditions for salvation. Paul, the great defender of Gentile liberty, had no problem with them, since he understood their motivation: it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas to supply verbal confirmation of the council’s decision. To add to the force of the decision and to provide added clarity, the council put their decision in writing in the form of a letter.

Acts 15:23b-26 The apostles, the elders, and the brethren, To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings. 24 Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law”—to whom we gave no such command‐ ment— 25 it seemed good to us, being assembled with one accord, to send cho‐ sen men to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ.

183 These verses constitute the opening text of the letter from the council to the brethren who are of the Gentiles in Antioch of Syria and in Cilicia. The Council acknowledges that the original problem for these Gentile Christians was caused by people who claimed to have gone out from the Jerusalem church. The letter implies that such claims were false, and that the Judaizers have troubled these Gentile converts with disturbing words that were calculat- ed to unsettle their souls. The hurtful doctrine was designed to force such Gentiles to be- come Jewish: You must be circumcised and keep the law. The council specifically denies any responsibility for such teaching: we gave no such commandment. The letter claims that a strong consensus lies behind its response, and that the Council’s viewpoint will be orally affirmed by the chosen men they have selected to accompany Barnabas and Paul, people who are both known to the Gentile churches, beloved by the Jerusalem church, and recog- nized as men who have risked their lives for the name of the Lord Jesus. Everything in the letter to this point is calculated to undergird the authority of what follows.

15:27-29 27 We have therefore sent Judas and Silas, who will also report the same things by word of mouth. 28 For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: 29 that you abstain from things offered to idols, from blood, from things strangled, and from sexual immoral‐ ity. If you keep yourselves from these, you will do well. Farewell. The Jerusalem Council chose to impose no burden on Gentile Christians other than the short list of four abstentions they had agreed on. If Gentile believers can be sensitive to their unbelieving Jewish neighbors in these ways, they will do well. At this early stage the Jerusalem Council thus affirms an important moral principle: believers must sometimes re- strict their ethical choices because of what vulnerable people may think of them. Christians must calculate the impact of their lives and order their behavior to reflect the love of God: “In Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love” (Gal. 5:6).

184 27 Acts 15:30–16:5 the second missionary journey begins summary After delivering the Jerusalem Council’s letter to the Gentile churches, Paul and Barnabas are sent back to Jerusalem with greetings for the church. While there, Paul proposes to Barnabas a return visit to the young Gentile churches established on their first journey. While agreeing in principle, the two disagree sharply over the issue of taking John Mark with them. The argu- ment becomes so heated that they decide to pursue separate ministries. While ministering in Lystra, Paul meets Timothy who becomes a member of the team. exposition 15:30-33 30 So when they were sent off, they came to Antioch; and when they had gath‐ ered the multitude together, they delivered the letter. 31 When they had read it, they rejoiced over its encouragement. 32 Now Judas and Silas, themselves being prophets also, exhorted and strengthened the brethren with many words. 33 And after they had stayed there for a time, they were sent back with greetings from the brethren to the apostles. The words when they were sent off require some explanation. The people comprising the pronoun they are not specified, but it seems certain that Paul, Barnabas, Silas, and Judas Barsabas (cp. Acts 15:22) were included along with some others. Whether the Judaizers who fomented the controversy returned to Antioch is not stated, but it is doubtful that they would be open to going back to face the embarrassment of hearing their doctrine officially repudiat- ed in public. Eventually Paul would write one entire letter (Galatians) and parts of two others

185 (Romans and Colossians) to address this doctrinal problem, an issue that simply would not die. In some hearts there lingers a perverse desire to bring others into slavery to things that simply do not matter. Nor is it virtuous for their victims to yield freedoms for which Christ died. As Paul wrote the Galatians, “Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage” (Gal. 5:1). The devil can accomplish his ends as well through “tight” behavior as through “loose” behavior. Believ- ers ought neither to subtract from God’s word or add to it. The group returned to Antioch (the church from which they had been sent out), the launch- ing pad for the Gentile mission, and after gathering the predominantly Gentile church togeth- er they delivered the letter from the Jerusalem Council. These Gentile believers took great encouragement from its words, and used the occasion to hear prophetic oracles from Judas Barsabas and Silas. The church was strengthened by their edifying words. And after they had stayed there for a time, they were sent back with greetings from the brethren to the apostles. Again the people designated by the pronoun they are not specified, but Judas Barsabas and Silas were very likely in this traveling contingent along with some others.

15:34-41 34 However, it seemed good to Silas to remain there. 35 Paul and Barnabas also remained in Antioch, teaching and preaching the word of the Lord, with many others also.

36 Then after some days Paul said to Barnabas, “Let us now go back and visit our brethren in every city where we have preached the word of the Lord, and see how they are doing.” 37 Now Barnabas was determined to take with them John called Mark. 38 But Paul insisted that they should not take with them the one who had departed from them in Pamphylia, and had not gone with them to the work. 39 Then the contention became so sharp that they parted from one another. And so Barnabas took Mark and sailed to Cyprus; 40 but Paul chose Silas and departed, being commended by the brethren to the grace of God. 41 And he went through Syria and Cilicia, strengthening the churches. The NKJV includes here verse 34: However, it seemed good to Silas to remain there. Most manuscripts of the Greek omit this verse, and it should not be regarded as part of Luke’s original text. It likely was added later by some copyists who wanted to explain how Silas happened to be in Antioch when Paul left on his second journey (cp. verse 40), but that could be understood equally well as the result of a special appeal by Paul for Silas to return to Antioch. At any rate, Paul and Barnabas remained in Antioch for some time, teaching and preaching the word of the Lord in this strategic church. It was after this lengthy time of teaching that Paul proposed to Barnabas a return visit to the Gentile churches they had established on the first journey. This was to be a kind of spiritual checkup: Let us now go back and visit our brethren in every city where we have

186 preached the word of the Lord, and see how they are doing. While Barnabas agreed that such a trip would be worthwhile, he also was determined to take with them John called Mark as a traveling companion and assistant. Barnabas seems to have been concerned with John Mark’s spiritual welfare, desiring to rehabilitate him and allow him to vindicate himself through a new period of missionary service. (John Mark was also Barnabas’s cousin [Col. 4:10)].) Paul, however, insisted that John could not accompany them. After all, he had departed from them when they were in Pamphylia and had not gone with them to the evangelis- tic work they had been commissioned to do. Though Paul and Barnabas were close friends who had been through a great deal together, their disagreement proved to be a serious and sharp one. In the end, they agreed to disagree and went their separate ways: Barnabas took Mark and sailed to Cyprus, the first place they had visited on the previous journey. Paul, on the other hand, chose Silas (now back in Antioch) to accompany him and headed for Asia province. In his description, Luke calls attention to the fact that Paul in particular was commended by the brethren in the Antioch church to the grace of God. The omission of such a remark with regard to Barnabas is probably significant, and made more likely still by the fact that Barnabas disappears entirely from the book of Acts at this point. By contrast, Paul’s movements are followed closely to the end of the book. Luke probably was reluctant to criticize Barnabas, who was acknowledged by all to be a choice servant of God, but it was clear in his mind that Paul was showing total devotion to the work of Christ and was unwill- ing to put it at risk by placing trust in a man who had already let him down once. There is no indication in the text, however, that any serious personal breach was created by this disagree- ment. Barnabas and Paul sustained their friendship for many years into the future, and Paul would later acknowledge that John Mark had rehabilitated himself (2 Tim. 4:11). The dispute does not reflect a lack of forgiveness on Paul’s part, but rather recognizes that while trust must be earned over time it can be lost quickly.

Acts 16:1-5 1 Then he came to Derbe and Lystra. And behold, a certain disciple was there, named Timothy, the son of a certain Jewish woman who believed, but his father was Greek. 2 He was well spoken of by the brethren who were at Lystra and Iconi‐ um. 3 Paul wanted to have him go on with him. And he took him and circumcised him because of the Jews who were in that region, for they all knew that his father was Greek. 4 And as they went through the cities, they delivered to them the de‐ crees to keep, which were determined by the apostles and elders at Jerusalem. 5 So the churches were strengthened in the faith, and increased in number daily. It was while Paul and Silas were visiting Lystra that they found a new companion, a certain disciple by the name of Timothy. The young man seemed uniquely suited for a ministry among Gentiles, for he was of mixed parentage. His mother was Jewish by birth and was a believer in Jesus. Timothy’s father, by contrast, was Greek (i.e., a Gentile). Timothy had al-

187 ready acquired a reputation for trustworthiness that had spread beyond his home town: He was well spoken of by the brethren who were at Lystra and Iconium. Paul wanted Timo- thy to join the missionary band, but before inviting him to participate Paul had him circum- cised. It is important to comprehend the motive behind Paul’s direction here. Timothy was circum- cised because Paul at this point was still concentrating on his ministry to the synagogues of Asia Minor. The Jews of that region all knew that Timothy’s father was a Gentile. Paul now could bring Timothy directly into the synagogues he visited, and no one could object. Paul and Timothy thus exhibit the spirit of the Jerusalem Council’s letter. Timothy, though know- ing that salvation and circumcision had no necessary connection (Rom. 4:1-25) submitted to this rite in order to open doors for ministry. In another context, however, Paul did not demand circumcision of Titus. In Galatians 2:1-3, he tells the story: “Then after fourteen years I went up again to Jerusalem with Barnabas, and also took Titus with me. And I went up by revelation, and communicated to them that gospel which I preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain. Yet not even Titus who was with me, being a Greek, was compelled to be circumcised.” Here the motivation was quite different. Paul was contending for the truth of the gospel. To have Titus—himself a Gentile, and deputed by Paul as his representative to the church in Crete, a Gentile land—would have been to compromise the terms of the gospel. Paul was sensitive to both issues in their respective contexts.

Paul’s second missionary journey3 Paul and Silas also carried out a secondary mission while on this journey: As they went through the cities, they delivered to them the decrees to keep, which were determined by the apostles and elders at Jerusalem, the products of the Jerusalem Council. The new Gentile converts (as well as those who had believed on the previous trip) must have been

188 greatly encouraged by what they read. So the churches were strengthened in the faith, and increased in number daily. Perhaps the most significant occurrence in this lesson is the disagreement between Paul and Barnabas. The account shows that strong Christians may sometimes sincerely disagree about ministry policy. It is fruitless to insist from Luke’s account that we settle the question, “Who was right?” Both men followed their deep convictions, and the cause of Christ now had two missionary teams instead of one. God used them both consistently through the rest of their lives, and part of the reason He did so was because they both were sincerely committed to the work of Gentile evangelism. The New Testament teaches, however, that disagreeing Chris- tians must respect each other’s viewpoints even when they disagree. The truth must be spo- ken, though never in hostile ways: “We should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head—Christ— from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love” (Eph. 4:14-16).

189 190 28 Acts 16:6-40 paul and silas in philippi summary The Spirit directs the apostolic band to take the gospel to the continent of for the first time. After making landfall at Neapolis, they move to Philippi, where God calls a prominent woman from Thyatira, displays His power over evil, and brings to Himself a jailer and his family. (These new believers will form the core population of the church at Philippi, a group to which Paul would later write a letter of the New Testament.) exposition 16:6-10 6 Now when they had gone through Phrygia and the region of Galatia, they were forbidden by the Holy Spirit to preach the word in Asia. 7 After they had come to Mysia, they tried to go into Bithynia, but the Spirit did not permit them. 8 So pass‐ ing by Mysia, they came down to Troas. 9 And a vision appeared to Paul in the night. A man of Macedonia stood and pleaded with him, saying, “Come over to Macedonia and help us.” 10 Now after he had seen the vision, immediately we sought to go to Macedonia, concluding that the Lord had called us to preach the gospel to them. On their first missionary journey, Paul and Barnabas had spent extensive time in the area of Phrygia and Galatia (probably to be understood as “the Phrygian portions of Galatia”). On the second journey Paul and Silas revisited those cities, no doubt delivering both the 191 Jerusalem Council letter and a variety of encouragements. It would have been a natural pro- gression to leave this area and to head west toward Ephesus and the Roman province of Asia, but God had other ideas: they were forbidden by the Holy Spirit to preach the word in Asia. Why this should be so we are not told, nor does the text indicate how this information was delivered. Since both Paul and Silas were prophets, a prophetic oracle may have been the means of revelation. Skirting Asia toward Mysia, the group sought to enter Bithynia, but again the Spirit told them to refrain. Obeying the revelation, they came down to Troas, the coastal site of ancient Troy. That very night God provided a vision to guide them further. In the vision, a man of Macedonia stood and pleaded with him, asking him to come to Mace- donia to provide help for them. After seeing the vision, the group (note that Luke uses we, since he apparently joined the group around this time) concluded that God intended for them to preach the gospel in Macedonia. In this somewhat dramatic way, God directs the missionary group to leave the continent of Asia and to bring the message of Christ to a Eu- ropean city for the first time.

16:11-15 11 Therefore, sailing from Troas, we ran a straight course to Samothrace, and the next day came to Neapolis, 12 and from there to Philippi, which is the foremost city of that part of Macedonia, a colony. And we were staying in that city for some days.13 And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there. 14 Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul. 15 And when she and her household were baptized, she begged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” So she persuaded us. The apostolic group soon left Troas by sea, passing by the island of Samothrace to the north- west and arriving in Macedonia at the port of Neapolis. From there they proceeded about ten miles inland to the foremost city of that part of Macedonia, Philippi. Philippi, named for Philip of Macedon, the father of the Great, had been established as a colony—a home for retired or discharged Roman legionnaires. As the group stayed in the city over a period of several days, they must have wondered what special appointments God had arranged for them in connection with the vision that Paul had seen. That question was soon answered. On the Sabbath day the group left the city proper for a riverside location where prayer was customarily made. Jewish practice dictated that ten males were required for the estab- lishing of a synagogue, but apparently ten Jewish men could not be found in Philippi. As an alternative, smaller numbers of Jews could congregate at a site under the open air for prayer, and it was customary that such places were associated with water, as the site was in this case. In the actual situation, not a single Jewish male is found at the place of prayer. This is perhaps more significant than it appears at first. The Jews of Rome had been expelled recently (Acts

192 18:2), and the colony of former army men in Philippi may have done likewise in Philippi as an expression of affection to the emperor. Among the women who met there routinely for prayer was one Lydia, who distinguished herself, Luke says, in that she heard us (better, was paying attention to us). Apparently Lydia was an international businesswoman, for she was not a native of Philippi. She was not even European, but rather came from the city of Thyatira in the Roman province of Asia—the very area forbidden to the missionaries by the Holy Spirit (16:6)! She was engaged in the lucrative trade of selling purple cloth made from the famous dyes of Thyatira. Though she was a Gen- tile, she is designated here as one who worshiped God, a term that often is used to describe people who had an interest in the God of Israel but who were not yet Jewish converts. As the riverside conversations unfolded, however, the Lord opened her heart to heed the things spoken by Paul. Luke thus emphasizes God’s gracious role in bringing Lydia to Him- self. He does not suggest reluctance on her part—she had, after all, sought out the truth by meeting at a customary place of prayer—but makes explicit that in her case as in all conver- sions God took the initiative. The account is highly summarized, for we find that she (along with her household, heretofore unmentioned) soon submitted to baptism. Like her Lord, she also became a servant, pleading for the privilege of providing hospitality to the apostolic band, and doing so on the basis of her faithfulness to the Lord (the term faithful presuppos- es an extended time of interaction with the missionaries). The group accepted her invitation, and it is entirely possible that the little church in Philippi was born as an outgrowth of Lydia’s hospitable character.

16:16-19 16 Now it happened, as we went to prayer, that a certain slave girl possessed with a spirit of divination met us, who brought her masters much profit by fortune- telling. 17 This girl followed Paul and us, and cried out, saying, “These men are the servants of the Most High God, who proclaim to us the way of salvation.” 18 And this she did for many days.

But Paul, greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” And he came out that very hour. 19 But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities. The initial successes of the apostolic company, however, were soon complicated by the at- tachment to the group of a certain slave girl. Her servitude was only part of the problem, for she was possessed with a spirit of divination. The phrase refers to an evil spirit who is able to predict the future on the basis of supernaturally acquired knowledge (i.e., a demon). The girl had proven to be a huge financial asset to her masters (apparently they owned “shares” in her) through her fortune-telling. Whether because she was assigned by her own- ers to do so or merely was following satanic direction, she attached herself to Paul and his companions and cried out (better, kept crying out) in public, announcing to all who would

193 hear her identification of the missionaries: These men are the servants of the Most High God, who proclaim to us the way of salvation. The girl proceeded to do this over a period of many days. Bible students often ask, “Why was Paul so annoyed? Everything she says is true.” The objec- tion ignores the fact that the city of Philippi knew both this slave girl and her handlers. While they may have lacked great spiritual depth as a community, they did not need to be theologi- cally profound to recognize that the young woman was privy to supernatural information. Her handlers were interested only in profits and cared nothing for ministry to others or for the welfare of the community. Therefore, to simply acquiesce in her words would be to re- ceive testimony from an evil source. The devil is happy even to quote Scripture if it will ad- vance his purposes, and he is anxious to impress gullible people with the depth of his knowl- edge. His purpose with the slave girl was to have Paul and his companions appear to be peo- ple who were cooperating with him. Paul refused to advance any such perception, and confronted the spirit (rather than the girl, who was the victim of the spirit). Demons cannot resist the name of Jesus Christ, and the Philippian divining spirit was no exception: he (note how Luke again distinguishes the spirit from the slave girl) came out that very hour. Instead of rejoicing in the liberation of an op- pressed human being, the masters of the slave girl now show their true colors. Seeing that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities. It seems that they were not interested in the evangelization of Philippi after all.

16:20-24 20 And they brought them to the magistrates, and said, “These men, being Jews, exceedingly trouble our city; 21 and they teach customs which are not lawful for us, being Romans, to receive or observe.” 22 Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods. 23 And when they had laid many stripes on them, they threw them into prison, commanding the jailer to keep them securely. 24 Having received such a charge, he put them into the inner prison and fastened their feet in the stocks. However, what charge could the missionaries’ accusers bring? The exorcism of a demon? Hardly. Their accusations are revealing: These men, being Jews, exceedingly trouble our city; and they teach customs which are not lawful for us, being Romans, to receive or observe. Anti-Semitism suddenly rears its ugly head. The slave handlers become fanatical Romans and accuse Paul and Silas of being Jewish and of introducing an alien religion. Their words incite the mob so much that the magistrates skip even a cursory trial and order them flogged: they commanded them to be beaten with rods, a punishment that was by law never carried out against a Roman citizen like Paul (unless found guilty of a capital crime). After severely beating them, the authorities ordered them confined. To complete the injustice

194 and the humiliation, the jailer put them into the inner prison and fastened their feet in the stocks.

16:25-30 25 But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 26 Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were loosed. 27 And the keeper of the prison, awaking from sleep and seeing the prison doors open, supposing the prisoners had fled, drew his sword and was about to kill himself. 28 But Paul called with a loud voice, saying, “Do yourself no harm, for we are all here.”

29 Then he called for a light, ran in, and fell down trembling before Paul and Silas. 30 And he brought them out and said, “Sirs, what must I do to be saved?” Though they found themselves in what could only be described as a dark situation—beaten severely, twisted into an unnatural position, and confined in what must have been a foul- smelling prison, Paul and Silas chose to focus on God rather than on their environment. At midnight they were praying and singing hymns to God. They knew that there were others present who might receive encouragement to hear their expressions of worship. God chose to give them a still more attentive audience by providing a great earthquake, so that the very foundations of the prison were shaken. The critical effect of the quake was to open all the prison doors and loose the chains of those incarcerated. Roman law dictated that jailers who permitted an escape would pay for it with their lives, so the keeper of the prison, waking from sleep and seeing the prison doors open would naturally conclude that the inmates had left. Thus, he had drawn his sword and was about to kill himself. Even in the midst of such chaos, Paul kept his head and called out to the jailer with a loud voice, Do yourself no harm, for we are all here. By this time the jailer knew that something he did not under- stand was going on because of Paul and Silas. As a result, he was ready to accord them the respect that their words and their conduct deserved. He asked, Sirs, what must I do to be saved? Apparently, something said (or sung) by the missionaries had struck home with him before he had gone to sleep.

16:31-34 31 So they said, “Believe on the Lord Jesus Christ, and you will be saved, you and your household.” 32 Then they spoke the word of the Lord to him and to all who were in his house. 33 And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized. 34 Now when he had brought them into his house, he set food before them; and he re‐ joiced, having believed in God with all his household. As elsewhere in Acts, the terms of eternal life are simple: believe on the Lord Jesus Christ. The jailer must believe that what Paul has said about Jesus is true—not because he feels a particular way, but because the content of the message corresponds with reality. Has God

195 really determined that Jesus Christ is the Savior of sinners, or has he not? They invite the jail- er to express his convictions on this point. Paul also adds, you will be saved, you and your household. The last term would include not only the spouse and children of the jailer, but permanent members of his residence such as grandparents and slaves. Some have vainly attempted to use this passage as a validation of infant baptism: immediate- ly he and all his family were baptized. The idea is based on special pleading, however, since it both ignores the rest of the New Testament (which has nothing whatever to say on the subject) and the details of this very passage. There is no reason to suppose that the jailer’s household even contained infants. Indeed, the paragraph closes with the revealing words, He rejoiced, having believed in God with all his household. The number of those who were baptized was identical with the number of those who believed. All heard the word of the Lord that Paul and Silas brought, and all of them believed it. The jailer’s post-conversion be- havior reflected his gratitude for the sterling testimony of Paul and Silas: he took them the same hour of the night and washed their stripes… when he had brought them into his house, he set food before them.

16:35-40 35 And when it was day, the magistrates sent the officers, saying, “Let those men go.”

36 So the keeper of the prison reported these words to Paul, saying, “The magis‐ trates have sent to let you go. Now therefore depart, and go in peace.”

37 But Paul said to them, “They have beaten us openly, uncondemned Romans, and have thrown us into prison. And now do they put us out secretly? No indeed! Let them come themselves and get us out.”

38 And the officers told these words to the magistrates, and they were afraid when they heard that they were Romans. 39 Then they came and pleaded with them and brought them out, and asked them to depart from the city. 40 So they went out of the prison and entered the house of Lydia; and when they had seen the brethren, they encouraged them and departed. The daylight hours brought further interesting developments. Paul and Silas and the rest of the prisoners remained in the prison, though suddenly the magistrates seemed concerned that they should be released: they sent the officers, saying, Let those men go. What seemed on the surface to be a simple matter of justice, however, ignored the larger legal is- sues. Paul, a Roman citizen, refused his freedom, since he had been deprived of his legal rights: Paul said to them, They have beaten us openly, uncondemned Romans, and have thrown us into prison. And now do they put us out secretly? No indeed! Let them come themselves and get us out. Roman law specified stern penalties for magistrates who denied Roman citizens their rights under the law, and Paul decided that it was only right that

196 those who were responsible for scandalous behavior should have to be accountable for their actions. In the end, the magistrates were reduced to pleading for their own freedom: they came and pleaded with them and brought them out, and asked them to depart from the city. In the end, Paul acceded to their request and after encouraging the infant church at Lydia’s house, soon left Philippi. Here we see that Paul was not reluctant as a servant of Christ to use rights accorded to him via a pagan political structure. Believers do not forfeit the basic rights of citizens of earth just because their names are recorded in heaven. Though his true citizenship was on record in heaven (as Paul would later write to this church in Philippians 3:20), he also participated in the world of politics into which he was born. It has sometimes been asked, “Why didn’t Paul claim his rights as a Roman citizen prior to being beaten and imprisoned? He might have prevented an awful experience for himself and Silas.” It is impossible at this distance to be sure of the answer to this question. He may have tried to do so without success. It is at least plausible, however, that he did not exercise his rights intentionally. As chapter 16 comes to a close, Paul leaves behind him a small Philippian church that has become closely identified with himself. The city magistrates are going to be reluctant to attack the group lest it remind the apostle of his own treatment. The uncertainty of the city leaders may be just strong enough to make them think twice before instituting a persecution of Christians in Philippi.

197 198 29 :1-18 dangers in thessalonica summary Paul and his companions continue moving west along the Via Egnatia, sharing the gospel with both Jews and Gentiles. In Thessalonica they first receive a mixed reception, but in the end are forced to leave because of the envy of some in the synagogue. Though the people of Berea received the message readily, a mob from Thessalonica pursued the team even to Berea, and in the end Paul had to be sent away to Athens for his own safety. exposition 17:1-4 1 Now when they had passed through and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 2 Then Paul, as his cus‐ tom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, 3 explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ.” 4 And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas. The period covered by the New Testament (about 10 BC–AD 100) marked a unique era in his- tory. At no time had conditions been so ideal for the rapid communication of the Christian gospel. Three factors were especially important: (1) The entire Roman empire spoke a com- mon language, Koine Greek, a remnant of the era of Alexander the Great. Paul and Silas could

199 stand up on any street corner of the Empire and share the good news, knowing that they would be understood by most people. (2) The era was characterized by unusual political stability. Historians still refer to the era as the Pax Romana, “the Roman peace.” Christian missionaries were seldom rerouted because of military conflict. (3) Roman authorities often used their legionnaires to build an excellent road system to tie the Empire together (allowing for the swift movement of troops) and these roads facilitated the travel of Christian missionar- ies. One such road was the Via Egnatia, an east-west thoroughfare that began in Dyrrhachium on the west coast of Macedonia and continued all the way to Byzantium (later Constantinople and Istanbul) on the edge of Asia. Three towns in the book of Acts lay near or on the Via Eg- natia: Philippi, Thessalonica, and Berea. Thessalonica was significant in part because it held a large Jewish population: they came to Thessalonica, where there was a synagogue of the Jews. In spite of previous resistance, Paul began his work in Thessalonica at the synagogue: Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures. The work of evangelism often involves a careful process of reasoning, since it is based on an appeal not only to the spirit but also to the mind. With the Jewish population of Thessalonica, Paul spent his three weeks in the city by explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, This Jesus whom I preach to you is the Christ. In spite of his extended efforts, the response of the Jewish population was mixed: some of them were persuaded. However, the Gentiles (devout Greeks) who attended the synagogue were converted in large numbers, along with a significant number of the city’s leading women.

17:5-9 5 But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar and attacked the house of Jason, and sought to bring them out to the people. 6 But when they did not find them, they dragged Jason and some brethren to the rulers of the city, crying out, “These who have turned the world upside down have come here too. 7 Jason has harbored them, and these are all acting contrary to the de‐ crees of Caesar, saying there is another king—Jesus.” 8 And they troubled the crowd and the rulers of the city when they heard these things. 9 So when they had taken security from Jason and the rest, they let them go. The extraordinary Gentile response to the gospel message created envy and resentment among those who did not respond. Enlisting some of the evil men from the marketplace, they gathered a mob and attacked the house of Jason (apparently one of the new believ- ers) in the hopes of doing harm to Paul and his team. When the missionaries turned out not to be present, they simply turned their rage on Jason and some other Christians. Presenting them before the rulers of the city, they accused them of importing alien ideas into the com- munity: These who have turned the world upside down have come here too. Jason has harbored them, and these are all acting contrary to the decrees of Caesar, saying there

200 is another king—Jesus. This last sentence expresses exceptional hypocrisy, for Jews across the board hated Caesar and all his works; yet when confronted by the truth of the gospel they invariably became exceptional lovers of Rome (cp. John 19:12). Unfortunately, their propa- ganda found ready hearers in the crowd and the rulers of the city. Jason and the rest of the new converts were forced to post a security bond, probably representing a pledge on their part that Paul and Silas had left and would not return to the city. Paul may be referring to this some weeks later when he writes the Thessalonian believers, “We wanted to come to you— even I, Paul, time and again—but hindered us” (1 Thess. 2:18). Satan can use the polit- ical process just as easily as he uses his demonic associates, and the experience of the apos- tolic band may be a case in point.

17:10-12 10 Then the brethren immediately sent Paul and Silas away by night to Berea. When they arrived, they went into the synagogue of the Jews. 11 These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so. 12 Therefore many of them believed, and also not a few of the Greeks, prom‐ inent women as well as men. The zeal of the Thessalonian Jews for Paul’s head alarmed the local believers, and with good reason. They immediately sent Paul and Silas away by night to Berea. (Luke disappears from the story at this point—temporarily.) Though they had narrowly escaped the Thessalon- ian synagogue with their lives, the missionaries did not let what had happened deter them from the new evangelistic opportunity that Berea afforded: When they arrived, they went into the synagogue of the Jews. It must have been a pleasant surprise to find that the Bere- an Jews were far more open to the truth: These were more fair-minded than those in Thessalonica. The word here translated fair-minded is defined in the standard Greek lexicon as meaning, “having the type of attitude ordinarily associated with well-bred persons, noble- minded, open-minded.” The assumption of the text is that people who are objective and rea- sonable are excellent candidates for the gospel. Those who are stubborn and hard-hearted are not. Those who are noble-minded do not reject the truth because of ethnic prejudice, but rather behave like the Bereans, who received the word with all readiness. At the same time, however, they did not simply accept what was spoken uncritically; rather, they searched the Scriptures daily to find out whether these things preached by the missionaries were so. Once they had determined that they were hearing the truth, many of them believed, and also not a few of the Greeks, prominent women as well as men.

17:13-15 13 But when the Jews from Thessalonica learned that the word of God was preached by Paul at Berea, they came there also and stirred up the crowds. 14 Then immediately the brethren sent Paul away, to go to the sea; but both Silas and Timothy remained there. 15 So those who conducted Paul brought him to Athens; and receiving a command for Silas and Timothy to come to him with all speed, they departed. 201 Of all the groups mentioned in the book of Acts, few compared with the Thessalonian syna- gogue for hatred. Not only did they drive Paul and Silas out of their own community, they were determined to keep them from gaining converts in other places as well: when the Jews from Thessalonica learned that the word of God was preached by Paul at Berea, they came there also and stirred up the crowds. The danger was clear, so much so that imme- diately the brethren sent Paul away, to go by sea to Athens for his own safety. Silas and Timothy, though they must have been anxious for Paul, were not as well known to the mob as Paul and remained in Berea temporarily. Once those who escorted Paul had seen him safe- ly to Athens, they returned to Berea and sent Silas and Timothy to join Paul. It is worth noting that the apostle Paul used a well-thought out missionary strategy. He fo- cused on population centers, essentially major cities. He knew that those won to Christ would reach the rural regions around them in time, so he went where people lived in large numbers. John Phillips expresses the point well: “Much of our missionary activity, since the days of David Livingstone, has been concentrated on the bush. The fascination of wild, bar- baric tribes, of trackless jungles and untamed tongues, has exerted an undue influence on the Western mind. True, such areas must be evangelized, but all too often we have neglected the cities and headed for the hills. In recent years, many have suddenly realized the importance of the cities, the universities, the great centers where population concentrates and where the seats of power and influence are found. The Communists have exploited the cities. Although always willing to spread their doctrines in the jungle, their prime concern has always been the city and the university.”4

17:16-17 16 Now while Paul waited for them at Athens, his spirit was provoked within him when he saw that the city was given over to idols. 17 Therefore he reasoned in the synagogue with the Jews and with the Gentile worshipers, and in the marketplace daily with those who happened to be there. For a few days, Paul found himself alone at Athens. The splendor of the city might have been appealing to others, but for Paul the time was an unsettled one: his spirit was provoked within him when he saw that it was given over to idols. Athens had a reputation for great wisdom that in Paul’s thinking was undeserved. In verse 16, the NKJV translates a Greek word that occurs only here in the New Testament, rendering it given over to idols. A better render- ing would be full of idols. No matter which way he looked, he saw cult images, representa- tions of deities of every sort, and this distressed him inwardly to such an extent that he could not remain silent. Therefore he began reasoning in the Athens synagogue with the Jews and with the Gen- tile worshipers who attended there. When the synagogue wasn’t in session, he took his evangelistic work into the public square: and in the marketplace daily with those who happened to be there. Paul clearly was not persuaded that the only proper place for an evangelistic discussion was inside a religious facility. He found people where they were. 202 17:18 18 Then certain Epicurean and Stoic philosophers encountered him. And some said, “What does this babbler want to say?” Others said, “He seems to be a pro‐ claimer of foreign gods,” because he preached to them Jesus and the resurrection. Athens was a place that was used to public debates on religion and philosophy, and Paul’s open-air evangelistic work soon came to the attention of certain Epicurean and Stoic philosophers. These two groups had become rivals for the attention of the Athenian intelli- gentsia. Epicurean philosophy began around 300 BC through the influences of a philosopher named Epicurus. He argued that the primary goal of human life was pleasure. Man, he said, was designed to live a life of tranquility, and certain issues were to be avoided if possible: pain, excessive emotions, superstition, and anxiety about death, among others. Epicurus did not deny that there were such entities as gods, but took (as Deism later did) the perspective that if the gods existed they were indifferent toward the lives of human beings. Stoicism was founded about the same time by the philosopher Zeno, It took its name from the Stoa (a plural form that means “a colonnade” or “a portico”) where he held his teaching sessions in Athens. Stoics held to the importance of public duty, emphasized man’s rational character and the importance of individual self-sufficiency. Stoicism was mostly pantheistic (nature = God). Both systems rejected any idea of a personal God, the incarnation of Christ, and the certainty of personal accountability. Both groups found Paul’s message offensive, calling him a bab- bler, a pejorative term that suggested the apostle lacked sophistication. Others took a differ- ent angle of criticism and accused him of advancing a set of novel religions: He seems to be a proclaimer of foreign (or strange) gods. The plural gods may be important here. The philosophers apparently had entirely misunderstood Paul’s message. The NKJV here summa- rizes their complaint as, He preached to them Jesus and the resurrection. However, it seems more accurate, since they thought Paul was proclaiming multiple deities, to render the language as, He preached to them Jesus and Anastasis. When the philosophers heard the Greek term anastasis, Paul’s word for “resurrection,” they thought he was referring to a sec- ond deity (along with Jesus) with which they were unfamiliar: Anastasis. The misunderstand- ing itself suggests that Paul made frequent mention in his public discussions of the resurrec- tion of Jesus from the grave. Since bodily resurrection was a ridiculous concept in Greek phi- losophy, the Epicureans and Stoics either intentionally or unintentionally twisted it into something that they were familiar with—an additional god (cp. vs. 16)! There is no limit to the quantity of falsehood and foolishness in the human race.

203 204 30 Acts 17:19-34 paul in athens summary Paul appears before the Athenian philosophers on the Areopagus to explain the gospel of Jesus Christ to them. He begins with their own obvious dedication to paganism and leads them to the heart of the gospel, the resurrected Christ. Though the group’s general response to the message ranges from indifference to contempt, several people are converted and be- come believers in Jesus. exposition 17:19-21 19 And they took him and brought him to the Areopagus, saying, “May we know what this new doctrine is of which you speak? 20 For you are bringing some strange things to our ears. Therefore we want to know what these things mean.” 21 For all the Athenians and the foreigners who were there spent their time in noth‐ ing else but either to tell or to hear some new thing. The Epicurean and Stoic philosophers, making a show of their openness to tell or hear any new thing, took Paul to the Areopagus. The last term refers either to the place where they met (its Latin equivalent is “Mars Hill”) or to the tribunal that met there. The Areopagus loca- tion lay a few hundred yards west of the Acropolis with its imposing monuments and tem- ples. The philosophers inquired as to Paul’s doctrine, which they described as new and as a strange thing. They press the point of their sincerity: we want to know what these things

205 mean. Luke notes in a parenthetical comment (vs. 21) that Mars Hill had long served as a “proving ground” for any unusual philosophy that found its way into the city of Athens. One commentator summarizes the problems of Athens by saying, “In vss. 18-21 we see the Spirit skillfully sketching the attitude that lies behind human wisdom—a scorn of divine mes- sengers as mere ‘babblers’ and an attentiveness to truth only as a curiosity and not as a need. A city filled with false worship—a fact deeply stirring to God’s servant who knows the truth (vs. 16)—is not only unstirred but is unaware of its ignorance and need. The very multiplicity of idols was a tribute to wisdom’s failure to grasp the truth. The eagerness to hear some new thing was a [recognition] that constant learning had acquired no permanent and certain knowledge. So always man’s wisdom multiplies his false beliefs but never brings him to the end of his inquiries. The truth of God alone sweeps away man’s idols and gives him no urge to hear some new thing.”5

17:22-23 22 Then Paul stood in the midst of the Areopagus and said, “Men of Athens, I perceive that in all things you are very religious; 23 for as I was passing through and considering the objects of your worship, I even found an altar with this inscrip‐ tion: TO THE UNKNOWN GOD. Therefore, the One whom you worship without knowing, Him I proclaim to you: The speech that Paul gives on the Areopagus differs from his other recorded speeches in Acts, and there is a good reason why this should be so. When Paul stood up in the synagogue to preach, he could assume a great deal of common ground with his hearers. They were Jews like himself, and they professed, as he did, a strong belief in the inspiration of the Hebrew Scriptures. Therefore, in the synagogue Paul could reason and argue with his hearers on the basis of revealed truth held in common. On the Areopagus he could not make this assumption. He does not quote Scripture anywhere in the following speech, for his hearers would dismiss the Hebrew Bible as of no importance whatever. Consequently, Paul looks for other common ground with the philosophers and finds it in their clear profession of interest in spiritual things: Men of Athens, I perceive that in all things you are very religious. He cites as evidence his own observation of their objects of worship, i.e., their idols. The Athenians were extremely concerned to make sure that no deity was overlooked in their wor- ship, and Paul had noticed that they even had constructed an altar with an inscription that read, To the unknown God. Paul interprets this as an expression of the city’s longing to know what they admittedly did not know—the identity and character of the Creator God. In the sermon to come, he will proclaim that information to them.

206 One commentator writes of Athens during the New Testament period, Athens was in a period of decline at this time, though still recognized as a center of culture and edu- cation. The glory of its politics and commerce had long since faded. It had a famous university and numerous beautiful buildings, but it was not the influential city it once had been. The city was given over to a ‘cultured paganism’ that was nourished by idolatry, novelty, and philosophy.6 It is worth observing that even though several people were converted by the ministry of Paul in Athens, there is no record in the New Testament (or in secular literature) of a church aris- ing from this evangelistic success. This makes it virtually unique among the cities that Paul visited. Athens was rich in gods, great in reputation, but poor in matters of spiritual truth.

17:24-25 24 God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands. 25 Nor is He worshiped with men’s hands, as though He needed anything, since He gives to all life, breath, and all things. Paul tailored his message to the spiritual needs of his listeners. Epicureans emphasized the transcendence or remoteness of God (though in a twisted way), while Stoics emphasized the immanence or personal closeness of God (though in an incomplete way). Hence in Paul’s speech to the two groups he addresses both issues, for Scripture emphasizes both realities. Transcendence is taught in texts like 1 Timothy 6:15-16, which describes God as “the blessed and only Potentate, the King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see, to whom be honor and everlasting power.” God is over His creation and distinct from it. Immanence emphasizes God’s closeness and personal involvement in the lives of human beings, a truth that is taught in many Old Testament texts: “The eyes of the Lord are in every place, keeping watch on the evil and the good” (Prov. 15:3). It reaches its apex, however, in the New Testament’s teaching on the incarnation of Christ: “Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me” (John 15:4). Paul begins his teaching on transcendence with what is undeniable: the creation and the Creator: God, who made the world and everything in it. As Creator, He is also Lord of heaven and earth. He stands outside the created order and speaks His word into it. As an illustration, Paul might have turned or pointed to the nearby Acropolis with its magnificent Parthenon, a temple to the patron goddess of the city, Athena. He reminds his hearers that the true God does not dwell in such temples made with hands. God is self-sufficient and independent, Paul insists. He is not worshiped with men’s hands, as though He needed anything. The God that the Athenians admittedly do not know is rather the Giver of life than the recipient of it: He gives to all life, breath, and all things.

207 The reader may notice that in this opening statement Paul is not telling the Athenians who God is, but rather who He is not. He does not dwell in humanly crafted temples. He is not worshiped by the works of men, but dwells in solitary purity, independent of humanity.

17:26-28 26 And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings, 27 so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us; 28 for in Him we live and move and have our being, as also some of your own poets have said, “For we are also His offspring.’ Verses 24-25 describe God in positive terms from the point of view of what theologians call His transcendence. God is not needy. He is distinct and different from man and the ruler of all things. Verses 26-28 shift the focus to God’s corresponding quality: He is not only tran- scendent; He is immanent. He is personally related to His creation, particularly His human creation: He has made from one blood every nation of men to dwell on all the face of the earth. He knows the location and destiny of all humanity, and He is never surprised by what happens: He has determined their preappointed times and the boundaries of their dwellings. All His personal involvement with humanity is designed to effect a reconciliation between a righteously offended God and His creatures: so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us. His transcendence is not uncaring. He longs for His creatures to know Him, and that indeed is possible. Because He is life-giving Spirit, our very existence takes place in Him. In support of this assertion, Paul reminds them that some of their own cultural stars have observed Paul’s point. He first quotes the Cretan poet Epimenides who about six cen- turies before had written of God, in Him we live and move and have our being. He then quotes the Cilician poet Aratus, who wrote, For we are also His offspring. Though becom- ing children of God eternally requires faith in Christ (John 1:12), all people have organic connections with the God who gave them life. Thus Paul finds common ground with the Athenians. Every Christian shares certain experi- ences and realities with non-Christians simply because we are together human. These com- monalities are typically found in the cultures we live in. Paul is now ready to apply what he has been saying to his audience.

17:29-31 29 Therefore, since we are the offspring of God, we ought not to think that the Di‐ vine Nature is like gold or silver or stone, something shaped by art and man’s de‐ vising. 30 Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, 31 because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead.”

208 The organic connection that humankind shares with God, Paul says, our thinking should be shaped accordingly. In the negative sense, our connection shows that God is animate and does not resemble the idols that the Athenians worship: we ought not to think that the Divine Nature is like gold or silver or stone, something shaped by art and man’s devis- ing. Though idolatry is a well-entrenched tradition in human experience, it is an insult to the living God, particularly in light of recent events. Such subhuman concepts of God ought to be discarded: Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent. Changing one’s mind about who God is becomes acute now, be- cause He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. Most translations overlook the fact that the words, He will judge the world in righteousness, forms a verbatim citation from the Psalms (9:8, 96:10, 13; 98:9, 67:4). A careful perusal of these verses will show that judge in these contexts means govern. The reference is to the millennial earth when Christ will rule the world under the principle of righteousness. To recognize this is not to ignore the fact that Christ will preside at the great white throne judgment, but merely recognizes that that judgment will follow a great golden age of His rule. But why should the Athenians submit to the rule of a Man? Because, Paul says, He is not just any Man. He is in fact that reconciling God-Man whom God distinguished from the rest of humanity: God has given assurance of Jesus’ uniqueness to all by raising Christ from the dead.

17:32-34 32 And when they heard of the resurrection of the dead, some mocked, while oth‐ ers said, “We will hear you again on this matter.” 33 So Paul departed from among them. 34 However, some men joined him and believed, among them , a woman named Damaris, and others with them. Paul’s reference to the bodily resurrection of the dead threw the encounter into turmoil. Greeks believed that the spirit or soul was immortal but changed bodies from time to time. They did not believe in an eternal destiny attaching to an individual, and they certainly did not believe in the Christian doctrine of the resurrection of the body. Paul knew this very well as a man who had grown up cheek by jowl with Greek neighbors, but he did not falter in preaching it in the city of Athens. The bodily resurrection of Jesus is one of the non-nego- tiables of the gospel. To preach that Jesus was “raised” to “new life” only in the minds of His followers is to perpetrate a modern and fraudulent rendition of the gospel. Had Christianity been restricted to preaching what is easily palatable to modern culture is to abandon the truth. At its core, the Christian faith centers on the reality of the supernatural. The reactions of the hearers fell predictably into familiar patterns. Some mocked, which is the response of fools when they lack adequate answers to what is being discussed: “A wise person who tries to work things out with a fool gets only scorn and sarcasm for his trouble.” (Prov. 29:9). 209 Others sought to escape by deferring any personal decisions: We will hear you again on this matter. There were, however, several conversions on the Areopagus: some men joined him and believed, among them Dionysius the Areopagite, a woman named Damaris, and others with them. While some have suggested that Paul “diluted” his message because he was somehow intimidated by these sophisticated philosophers, the objection is clearly without merit. How could there be conversions when the gospel is not clearly preached? Paul presented the gospel in a slightly different manner, but did not compromise on the salient points of the uniqueness of Jesus Christ, the judgment to come, and Christ’s bodily resurrec- tion from the grave. Acts gives us frequent descriptions of biblically based sermons by the apostle when in contact with biblically literate people, but his speech at Athens must have been a fairly common example of what he said when addressing a purely Gentile audience. In time Paul would explain this strategy to the believers at Corinth: “Though I am free from all men, I have made myself a servant to all, that I might win the more; and to the Jews I be- came as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some. Now this I do for the gospel’s sake” (1 Cor. 9:19-23).

210 31 :1-22 the gospel comes to corinth summary Paul brings the gospel to the crossroads city of Corinth, where he finds faithful allies in a cou- ple from Pontus, Aquila and his wife Priscilla. There also he reunites with his colleagues Silas and Timothy. The group’s evangelistic success with the Jewish population of the city arouses hostility, but God protects them and extends their ministry. Soon Paul brings the second mis- sionary journey to an end by traveling to Jerusalem. exposition 18:1-4 1 After these things Paul departed from Athens and went to Corinth. 2 And he found a certain Jew named Aquila, born in Pontus, who had recently come from Italy with his wife Priscilla (because Claudius had commanded all the Jews to de‐ part from Rome); and he came to them. 3 So, because he was of the same trade, he stayed with them and worked; for by occupation they were tentmakers. 4 And he reasoned in the synagogue every Sabbath, and persuaded both Jews and Greeks. Just as Paul had found a stalwart assistant in Timothy in the city of Lystra, his travels to Corinth bring him into contact with a Jewish couple named Aquila and Priscilla. The two found themselves in Corinth as the result of a Roman imperial edict. The emperor Claudius had commanded all the Jews to depart from Rome. The Roman historian Suetonius prob-

211 ably is referring to the cause of this edict when he says that the Jews were “indulging in con- stant riots at the instigation of Chrestus.” The last word is likely a misspelling of Christos and is probably a reference to Christ. Apparently disturbances were created in Rome when the gospel first confronted the synagogue. Claudius handled the problem by expelling all Jews from the city (since Christianity was regarded as a sect of Judaism by the Romans), and that led Aquila and Priscilla to Corinth. Since Paul, like Aquila, was a tentmaker by trade, the three threw in their lot together and supported themselves during the week by their labors. Paul, however, made it his practice to attend the Corinth synagogue every Saturday and persuaded both Jews and Greeks. (It is worth noting that the use of words like reasoned, argued, and persuaded, so common in the book of Acts, shows conclusively that the earliest Christian evangelists knew the importance of the mind. Though conviction takes place in the heart, it cannot be planted so deep if the mind is ignored.)

18:5-8 5 When Silas and Timothy had come from Macedonia, Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ. 6 But when they opposed him and blasphemed, he shook his garments and said to them, “Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles.” 7 And he departed from there and entered the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 8 Then Cris‐ pus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized. After some time had passed with Paul engaging in Saturday ministry, Silas and Timothy ar- rived from Macedonia. This marked a change in Paul’s strategy, for he was compelled by the Spirit, and testified to the Jews that Jesus is the Christ. Better, he was being compelled by the Spirit, solemnly testifying that Jesus was the Christ. The presence of the two associates, who could share the workload with him, freed Paul to engage in more frequent ministry in the Jewish community. Instead of increasing the numbers of converts, however, Paul’s new dedication merely in- creased the open hostility against him: they opposed him and blasphemed. The apostle formally absolved himself of spiritual obligations to them at this point, and he told them, Your blood be upon your own heads; I am clean. From now on I will go to the Gen- tiles. True to his declaration, he departed (apparently from the synagogue) and entered the house of a certain man named Justus, a Gentile who like Cornelius worshiped God, and whose house was next door to the synagogue. (This Corinth synagogue was discovered some years ago by archaeologists who found in the rubble of the ancient city a marble head- stone that had been placed over its door. The Greek words inscribed were “synagogue of the Jews.”) The proximity of Paul’s new headquarters to the synagogue probably added fuel to

212 the hostility already present, but things exploded again when Crispus, the ruler of the syn- agogue, believed on the Lord with all his household. The results were a dramatic increase in conversions both inside and outside the Jewish community: Many of the Corinthians, hearing, believed and were being baptized.

18:9-11 9 Now the Lord spoke to Paul in the night by a vision, “Do not be afraid, but speak, and do not keep silent; 10 for I am with you, and no one will attack you to hurt you; for I have many people in this city.” 11 And he continued there a year and six months, teaching the word of God among them. Paul must have been somewhat anxious as a result of Crispus’s conversion and the increasing numbers of Christians in the city. He could hardly have avoided knowledge of the seething resentment in the Corinth synagogue, however. His fears were soon eased when the Lord spoke to Paul in the night by a vision, telling him to resist the temptation to back away from a forthright testimony of the gospel: Do not be afraid, but speak, and do not keep silent; for I am with you, and no one will attack you to hurt you; for I have many peo- ple in this city. The words of the Lord Jesus admit of more than one interpretation, but the most logical intent of his declaration is to assure Paul that there were still more people who would be won to Christ if he continued his faithful proclamations. They were God’s people in Corinth, though they had not yet professed faith. The Lord knew them long before they knew Him. And he continued there a year and six months, teaching the word of God among them.

18:12-17 12 When Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat, 13 saying, “This fellow persuades men to worship God contrary to the law.”

14 And when Paul was about to open his mouth, Gallio said to the Jews, “If it were a matter of wrongdoing or wicked crimes, O Jews, there would be reason why I should bear with you. 15 But if it is a question of words and names and your own law, look to it yourselves; for I do not want to be a judge of such matters.” 16 And he drove them from the judgment seat. 17 Then all the Greeks took , the ruler of the synagogue, and beat him before the judgment seat. But Gallio took no notice of these things. The hostility of the Jewish community finally exploded when Gallio became proconsul of Achaia, the portion of Greece where Corinth was situated. Gallio was a man of great influ- ence and sophistication and a brother of the famous Roman philosopher Seneca. (Since Gal- lio’s proconsulship in Corinth lasted only a short time [from about 51 to about 53], Luke’s reference enables us to peg the dates of Paul’s ministry in Corinth with some exactness.) The Jews arrested Paul and brought him to the judgment seat of the proconsul and lodged a charge against him: This fellow persuades men to worship God contrary to the Mosaic

213 law. Though Paul was ready to defend himself against this baseless accusation, he did not need to do so, for Gallio rebuked the leaders sternly and sent them away: If it were a matter of wrongdoing or wicked crimes, O Jews, there would be reason why I should bear with you. But if it is a question of words and names and your own law, look to it your- selves; for I do not want to be a judge of such matters. Since the arrest and accusation had been a cause of disturbance in the larger community, the Gentile onlookers on this occa- sion expressed their anger toward the ringleader of the group: Then all the Greeks took Sosthenes, the new ruler of the synagogue (he had replaced Crispus following the latter’s conversion to Christ) and beat him before the judgment seat. Though such conduct would normally have resulted in the arrest of the Greeks, in this case Gallio did nothing. Apparently his distaste for the Jewish community led him to show a sublime indifference to those Gen- tiles who were seeking to punish what they regarded as a disturbance of the peace: Gallio took no notice of these things.

18:18-22 18 So Paul still remained a good while. Then he took leave of the brethren and sailed for Syria, and were with him. He had his hair cut off at Cenchrea, for he had taken a vow. 19 And he came to Ephesus, and left them there; but he himself entered the synagogue and reasoned with the Jews. 20 When they asked him to stay a longer time with them, he did not consent, 21 but took leave of them, saying, “I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing.” And he sailed from Ephesus.

22 And when he had landed at Caesarea, and gone up and greeted the church, he went down to Antioch. The attitude of Gallio opened the door for additional ministry in Corinth for Paul, and he took advantage of it, remaining in the city for a good while. During this time, for reasons not stated in the text, Paul put himself under a temporary Nazirite vow (Num. 6). When God an- swered his prayer, Paul paid his vow by having his hair cut at Cenchrea, the port city near Corinth, as he was leaving for Jerusalem. (Under normal circumstances, the hair would have been taken and offered on the altar in Jerusalem along with gifts and sacrifices (Num. 6:5-9, 21:2). A vow is a conditional promise made to God that concludes with the offering of money or an animal on an altar. Though some have criticized Paul for engaging in a practice that was de- scribed in the Old Testament law, there is no valid reason for this criticism. One writer ob- serves: Paul cut his hair in fulfillment of a vow that he had made, perhaps early in his stay at Corinth when he had been depressed and afraid (v. 9). These vows, based on the Nazirite vow of Numbers 6:1–21, appear to have been a common feature of Jewish piety… Their conclusion was marked by the shav- ing of one’s head and the offering of sacrifice in the temple. Both acts were normally done in Jerusalem, but if the devotee was far from the city, he seems to have been allowed to trim his hair and to bring the trimmings to Jerusalem to be offered with the rest of his hair when his head was

214 shaved (cf. Josephus, War, 2.309–314). This appears to have been what Paul did at Cenchrea, no doubt in a spirit of thanksgiving for all that God had done with him in Corinth. Luke’s mention of this trivial matter may have been intended to show how unwarranted were the Jewish and even Jew- ish-Christian attacks upon Paul for his supposed antipathy to their traditions.7 Paul would have another opportunity to defuse these hostile criticisms when he reached Jerusalem in Acts 21. Paul had in mind at this time, however, to celebrate an approaching feast in Jerusalem, so he sailed for Syria along with Priscilla and Aquila. On the way to Jerusalem as the three passed through Ephesus, Paul left his friends and went into the local synagogue to preach the gospel. The response was encouraging: They asked him to stay a longer time with them, but Paul did not consent, since he was en route to the feast. He did promise, however, to return if God proved willing. Paul landed at Caesarea to facilitate his travel to Jerusalem, but he also made a special trip to Syrian Antioch, no doubt to report on the results of his second journey. Thus ended the second missionary journey of Paul.

215 216 32 Acts 18:23-19:10 the third journey begins summary Paul begins his third missionary journey from Antioch by again entering the region of Phry- gian Galatia. His purpose at the beginning is to spiritually strengthen the disciples of Jesus Christ based in the churches he previously planted. Meanwhile, in Ephesus new disciples appear who know nothing but the ministry of . Paul comes to Ephesus, be- ginning a ministry that will last two years. exposition 18:23 23 After he had spent some time there, he departed and went over the region of Galatia and Phrygia in order, strengthening all the disciples. Paul returned to Antioch (from which he had been sent out), but soon departed on a new journey. This third journey appears to have been somewhat different from his first two projects, for there is no reference of a formal commissioning, nor are any traveling compan- ions mentioned. If Corinth had been the key city of the second journey, Ephesus would be the central location of the third. The trip began in the usual places, however. Paul’s first focus was on the region of Phrygian Galatia (the churches of Pisidian Antioch, Iconium, Derbe, and Lystra), where he spent time strengthening the disciples in these churches.

217 Ephesus at the time of the New Testament was a seaport city. It lay at the mouth of the Cayster River, and its connection with two river valleys made it an important commercial cen- ter. (Since the first century, waterborne silt from the Cayster has extended the land mass of Asia Minor so that Ephesus is now about six miles inland.) The city’s riches and its temple made it the most important center of Greco-Roman culture between Rome and Antioch. Its rampant idolatry made it a special challenge for those Christians who had converted. Paul’s letter is correspondingly important. In it, he teaches the Ephesian Christians how God has provided blessings for them that are not connected to a visible earthly temple. Few writings of the New Testament place more emphasis on the church than the letter to the Ephesians, and its themes are among the most elevated in the entire New Testament.

EPHESUS AND THE REGION OF PAUL’S TRAVELS8

18:23-28 24 Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. 25 This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. 26 So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately. 27 And when he de‐ sired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him; and when he arrived, he greatly helped those who had believed through grace; 28 for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ. While Paul traveled through Galatia, God was preparing the city of Ephesus for the apostle’s return visit. Paul had left Aquila and Priscilla there when he had sailed for Jerusalem at the end of the second journey (Acts 18:18–19). While the pair were resident in Ephesus, a cer-

218 tain Jew named Apollos arrived. He was originally from Alexandria and apparently was well-educated, for he was an eloquent man. Alexandria had been a center of learning for Greek-speaking Jews for two centuries (the Septuagint, the Greek translation of the Old Testa- ment, had been done there about 200 BC). Luke observes here that this man had been instructed in the way of the Lord. While the reference could simply be to the Old Testament faith, it is quite possible that the Lord here refers to the Lord Jesus Christ, for the gospel had come to the city of Alexandria quite early. Apollos’s discipleship, however was incomplete: he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. We are not told where he acquired his training from John, but as a godly Jew he might well have come into contact with Jesus’ forerunner during a festival trip to Jerusalem. His knowledge of Jesus was accurate but incomplete, for John had taught about a Savior soon to arrive, and since Apollos had learned of this anticipated visit, Messiah had actually come. Was Apollos a converted man? Undoubtedly. He had responded to John’s message. He was a convert on the order of other Old Testament converts who believed God’s truth as it had been revealed up to that time. However, Apollos soon began to speak boldly in the syna- gogue in Ephesus, and the incompleteness of his knowledge soon became apparent: When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately, no doubt informing him of the coming of Christ, His crucifixion, and His resurrection. His theology having been completed, Apollos decided that he could do the most good in the cause of Christ by spending time in Achaia, especially in Corinth. Since Priscilla, Aquila, and other brethren had recently come from there, they supplied a letter of introduction for him to the church in Corinth. Apollos’s desire was fulfilled: when he arrived, he greatly helped those who had believed through grace. Like Paul, he vigorously refuted the Jews pub- licly, showing from the Scriptures that Jesus is the Christ. The conclusion of verse 28 is better rendered, “…showing from the Scriptures that the Christ was Jesus.” The most impor- tant question in Corinth, as it is in the world today, is the proper identification of Jesus. Eter- nal life hangs on the issue (John 20:30-31).

19:1-7 1 And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples 2 he said to them, “Did you receive the Holy Spirit when you believed?”

So they said to him, “We have not so much as heard whether there is a Holy Spirit.”

3 And he said to them, “Into what then were you baptized?”

So they said, “Into John’s baptism.”

219 4 Then Paul said, “John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.”

5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. 7 Now the men were about twelve in all. After Apollos was established in Corinth, Paul arrived in Ephesus, having passed through the upper regions of Asia Minor (whether he evangelized these areas or not is not stated). Paul’s brief visit at the end of the previous journey had encouraged him to return, but he did not immediately visit the synagogues as he had previously. At some point he found some dis- ciples who clearly, like Apollos, had an imperfect understanding of the message of Christ. He asked them, Did you receive the Holy Spirit when you believed? In a Gentile area, that was the normal expectation; but something in the disciples’ conversation told Paul that they had not been given the Holy Spirit, hence the question. (Notice that these people, like Apol- los, are converts, for Paul gives them credit for having believed the message that they had heard.) Paul’s theological concerns were soon validated, for they said to him, We have not so much as heard whether there is a Holy Spirit. The primary function of the Holy Spirit is to unite the believer to the body of Christ (1 Cor. 12:13), but these displaced-in-time believers knew nothing of that. Paul thus sought to understand why this was so: Into what then were you baptized? Their response: Into John’s baptism. John’s baptizing ministry was preparatory and incomplete, as Paul explained: John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus. These Ephesian disciples had heard nothing until now of the coming of the One about whom John prophesied. As might be expected, these people immediately recognized the truth in what Paul had told them: when they heard this, they were baptized in the name of the Lord Jesus. Just as God required Peter and John to lay hands on the Samaritans, so in this case Paul became the apostolic agent: when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. God had reached out to these men—not to bring them to saving faith, for they were already believers—to bring them into a functioning role in the body of Christ. Luke’s closing remark is suggestive: the men were about twelve in all. As the twelve patriarchs had formed the center of Israel and the twelve apostles the center of the early church, these twelve form the nucleus of the church in Ephesus, which will soon become another major “sending” agency and missionary training center.

19:8-10 8 And he went into the synagogue and spoke boldly for three months, reasoning and persuading concerning the things of the kingdom of God. 9 But when some were hardened and did not believe, but spoke evil of the Way before the multitude,

220 he departed from them and withdrew the disciples, reasoning daily in the school of Tyrannus. 10 And this continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. Paul’s original visit to the Ephesus synagogue had been promising. The local Jews had asked him to stay longer, and their interest must have prompted him to return so soon after the inauguration of his third journey. When he went into the synagogue and spoke boldly to them over the span of three months, however, the results were disappointing. Though he was reasoning and persuading concerning the things of the kingdom of God, the Jews of Ephesus were hardened and did not believe. Not only did they reject the message for themselves, they spoke evil of the Way before the multitude. This stubborn unbelief prompted Paul to undergo a change of strategy. Instead of concentrat- ing on the Jewish population in Ephesus, Paul moved his base from the synagogue to the school of Tyrannus and began focusing on the Gentile population of the city. Nor was this a temporary measure, for Paul continued for two years, and the results were extremely satis- fying. The gospel message reached far beyond the city limits of Ephesus: all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. It was probably during this period that Paul’s colleague and perhaps other people from Ephesus founded the churches at Colosse, Laodicea, and Hierapolis (Col. 1:7–8; 2:1; 4:12–13). The period may also have seen the assembly at Philippi organized (or at least expanded) through the ministry of (Phil. 2:24-26, 4:17-19).

notes on the theology of acts: the holy spirit No theological subject in Acts makes such demands on the reader as does the book’s descrip- tion of the Holy Spirit’s relationship to those who believe. In :1-4, the apostolic believ- ers receive the Holy Spirit, prophesy (are “filled with the Spirit”), and speak in unlearned languages, causing a crowd to assemble. The Spirit falls on believing, previously baptized people, and no conditions for receiving the Spirit are included other than waiting in Jerusalem (1:4). The people who gather and listen (2:37-41) also receive the Spirit, but only after repenting (and presumably believing) and being baptized. They also may have spoken in tongues after their baptism, though nothing is actually said about this in the text.

221 The Samaritans (8:12-17) believe and are baptized, but still do not receive the Spirit. Before that can take place, the apostles have to be summoned from Jerusalem to lay hands on them. Again, they may have spoken in tongues as a result, though the text does not mention it. The disciples of John the Baptist (19:1-7), though apparently believers in Yahweh from the preaching of John, have never received the Spirit. They do not do so until they are baptized and Paul lays hands on them. Then they speak in tongues and prophesy. Finally, in the case of the Gentiles of Cornelius’s household (10:44-48) in Caesarea, those listening to Peter believe in Jesus even before Peter is finished. They immediately speak in tongues before they are baptized, and no laying on of hands is mentioned. The differences between these episodes is best explained by a careful consideration of the context of the whole book. Acts opens with a promise of the empowerment of the Holy Spirit on the apostles (1:8). Ten days later the Holy Spirit falls on the apostolic company (2:1-4) and the church is born. The apostles were believers prior to “receiving” the Spirit—but then the Holy Spirit had never been given to anyone up to that time in that sense (John 7:37-39). All the signs and wonders produced by the Holy Spirit at authenticated the message of the apostles, and the result was thousands of new believers. In the case of Acts 2:1-4, the key aspect of the Spirit in Luke’s mind is power. The converts at Pentecost fit into another category. After responding to the message, they form a new category: believers who do not possess the Spirit (2:37-38). They possessed life (John 5:24), apparently, since they have believed in Jesus; but the Spirit arrives only after their baptism. Again, Luke is merely describing what happened, and makes no suggestion about doctrine being drawn on the basis of the events in Jerusalem. The conversion of the Samaritans brought with it a great spiritual danger. Because there was such historic bad blood between the Jews and the Samaritans, the latter group might have insisted on becoming part of an entirely different church, refusing to submit to the authority of the Jewish apostles in Jerusalem. God forestalled any such tendency by making it necessary for those apostles to lay hands on them. By this, God indicated that he wanted the two ethnic groupings to be part of one church. The fundamental work of the Holy Spirit, after all, is the creation of the one and undivided body of Christ (1 Cor. 12:13). The Gentiles were despised both by Jews and Samaritans, and Peter was reluctant even to associate with them. Nonetheless, even before being baptized, the Holy Spirit fell on the new converts, showing both Peter and the witnesses from Jerusalem that God had accepted the Gentiles merely on the basis of faith without making them first become Jewish proselytes. Thus the Spirit’s actions formed the basis for content of the apostolic message once it moved into Gentile lands.

222 The disciples of John were essentially believers from the Old Testament era who had not yet heard that the Messiah John preached had actually arrived. They are included in the same body as Jews, Samaritans, and Gentiles, and they receive the Holy Spirit only as a conse- quence of their baptism and identification with that body. Thus God makes a point of unifying the church through the Holy Spirit. As the apostle Paul would write to a Gentile church in Corinth, “For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit” (1 Cor. 12:13).

223 224 33 :11–41 the gospel in ephesus

summary Ephesus proved to be a fertile mission field as God endorsed the preaching of Paul by supply- ing exceptional miracles in its support. Even the demons that afflicted Ephesus’ people recog- nized the apostle’s work. God does a purifying work in the church, and soon even the idol- making guilds of the city feel the pinch of declining business. One rabble-rouser foments a near riot in response, and after hours of chaos Paul and his friends are spared bodily harm when the city clerk dismisses the threatening masses. exposition 19:11-14 11 Now God worked unusual miracles by the hands of Paul, 12 so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them. 13 Then some of the itinerant Jew‐ ish exorcists took it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying, “We exorcise you by the Jesus whom Paul preaches.” 14 Also there were seven sons of , a Jewish chief priest, who did so.

225 Ephesus soon became a place of extraordinary ministry by Paul: God worked unusual mira- cles by the hands of Paul (better: God began working unusual miracles by the hands of Paul. The imperfect tense emphasizes that these events took place over a long period of time). In the early days in Jerusalem, people who touched Peter or came near his shadow were healed; but with Paul proximity was irrelevant: even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them. The healings were so extensive and impressive that a group of roaming Jewish exorcists sought to duplicate them: some of the itinerant Jewish exorcists took it upon themselves to call the name of the Lord Jesus over those who had evil spirits. It should be noted that these men were “professionals” when it came to exorcism; they were itinerant, drifting from place to place and responding to various needs for their “services.” Jesus spoke of such people (Matt. 12:27), though how they sustained their business remains a wonder in light of what follows. It should be noted that satanic strategies include imitating God’s work as well as opposing it. The Philippian clairvoyant and the magicians of Pharaoh provide other cases in point. The Jewish exorcists who were passing through Ephesus thought the miracles could be duplicated simply by incantations that included the name of Jesus: We exorcise you by the Jesus whom Paul preaches. Luke recalls one particular group: there were seven sons of Sceva, a Jewish chief priest, who did so. These priestly pretenders were in for the surprise of their lives.

19:15-20 15 And the evil spirit answered and said, “Jesus I know, and Paul I know; but who are you?”

16 Then the man in whom the evil spirit was leaped on them, overpowered them, and prevailed against them, so that they fled out of that house naked and wound‐ ed. 17 This became known both to all Jews and Greeks dwelling in Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. 18 And many who had believed came confessing and telling their deeds. 19 Also, many of those who had practiced magic brought their books together and burned them in the sight of all. And they counted up the value of them, and it totaled fifty thousand pieces of silver. 20 So the word of the Lord grew mightily and prevailed. The seven exorcists had apparently ordered the evil spirit out of one victim when the spirit responded by saying, this Jesus I know, and Paul I know; but who are you? The sons of Sceva were clearly out of their depth, using the name of Jesus when they had no relationship with Him. As an exclamation point to this public rebuke, the demon, still very much in con- trol of the body of his victim, leaped on the incompetent exorcists, overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. While the episode embarrassed these erstwhile Jewish “exorcists,” its supernatural character im- pressed the citizens of Ephesus: This became known both to all Jews and Greeks dwelling in Ephesus; and fear fell on them all. They may not have become believers as a 226 result, but the cause of Christ was accorded great respect nonetheless: the name of the Lord Jesus was magnified. The event also impressed some of those Ephesians who had believed in Jesus before it took place. Two groups of believers are mentioned. The first apparently had been harboring secret sins that they now realized needed to be forsaken: many who had believed came confess- ing and telling their deeds. A second group had been guilty of secretly continuing their involvement in the occult and in magic: Also, many of those who had practiced magic brought their books together and burned them in the sight of all. This was no small commitment, since their books of magic were very valuable: they counted up the value of them, and it totaled fifty thousand pieces of silver. So the word of the Lord grew mightily and prevailed. The city of Ephesus was the largest metropolitan area between Athens and Antioch, and Paul’s work there had effected a huge spiritual impact.

19:21-22 21 When these things were accomplished, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, “After I have been there, I must also see Rome.” 22 So he sent into Macedonia two of those who ministered to him, Timothy and Erastus, but he himself stayed in Asia for a time. The great success of the Christian mission in Ephesus proved to be a considerable encourage- ment to Paul. He decided that the next major evangelistic target should be Rome itself: when these things were accomplished, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. To prepare the way for this plan, he sent into Macedonia (the area of northern Greece that included Philippi, Thessalonica, and Berea) two of those who minis- tered to him, Timothy and Erastus, but he himself stayed in Asia (the term here includes Ephesus) for a time. It was during this preparation for his westward journey that Satan launched a major attack against the church in Ephesus.

19:23-27 23 And about that time there arose a great commotion about the Way. 24 For a certain man named Demetrius, a silversmith, who made silver shrines of Diana, brought no small profit to the craftsmen. 25 He called them together with the workers of similar occupation, and said: “Men, you know that we have our prosper‐ ity by this trade. 26 Moreover you see and hear that not only at Ephesus, but throughout almost all Asia, this Paul has persuaded and turned away many people, saying that they are not gods which are made with hands. 27 So not only is this trade of ours in danger of falling into disrepute, but also the temple of the great goddess Diana may be despised and her magnificence destroyed, whom all Asia and the world worship.” Ephesus was an enormous city and an influential one in the ancient world. It contained one of the wonders of that world, the magnificent temple of Diana/Artemis. People came from

227 great distances to see it, to worship there, and to take home as souvenirs silver statuettes of the goddess. As a result, an entire industry had always thrived in the city just to produce these items. The expansion of the church in Ephesus had produced a negative impact on the industry, however, and as a result there arose a great commotion about the Way. The disturbance was led by a certain man named Demetrius, a silversmith, who made silver shrines of Diana, bringing no small profit to the craftsmen. Demetrius could not help but notice that the statuette business had dropped off significantly, and decided to do something about it. He called the silver craftsmen together with the workers of similar occupation and sought to inflame them by blaming their declining rev- enues on foreign influences: Men, you know that we have our prosperity by this trade. Moreover you see and hear that not only at Ephesus, but throughout almost all Asia, this Paul has persuaded and turned away many people, saying that they are not gods which are made with hands. Demetrius was persuaded that declining sales could be blamed entirely on the apostle Paul, and that still worse economic and religious events were in store for Ephesus if nothing was done: So not only is this trade of ours in danger of falling into disrepute, but also the temple of the great goddess Diana may be despised and her magnificence destroyed, whom all Asia and the world worship. He appeals to the patriotism of the craft guilds and hopes to provoke an anger that will cause Paul to be arrested and either expelled or prosecut- ed. The passage repeats the recurring theme in Acts that Christian evangelism frequently finds its severest disadvantages in the manipulation of mobs, and particularly in anti-Semitic mobs, even more particularly when a financial issue is involved.

19:28-31 28 Now when they heard this, they were full of wrath and cried out, saying, “Great is Diana of the Ephesians!” 29 So the whole city was filled with confusion, and rushed into the theater with one accord, having seized and Aristarchus, Macedonians, Paul’s travel companions. 30 And when Paul wanted to go in to the people, the disciples would not allow him. 31 Then some of the officials of Asia, who were his friends, sent to him pleading that he would not venture into the the‐ ater. The craft guilds proved to be gullible hearers of Demetrius’s complaints, and soon the partici- pants in the convocation were full of wrath and cried out, saying, Great is Diana of the Ephesians! The craftsmen’s chant seems to imply a specific threat against the religion of Di- ana and thus against the prominence of Ephesus as a community. Soon the entire city was infected by the obvious anger of the guilds, even though most of those participating had only a hazy idea of what was happening: the whole city was filled with confusion, and rushed into the theater with one accord. The theater in Ephesus (still largely intact in modern times) seated 25,000 people and was used not only for dramatic presentations but for public

228 assemblies. Though the mob wanted Paul, he was not immediately accessible, so the crowd settled for arresting Gaius and Aristarchus, Macedonians who were known to have been Paul’s travel companions. When Paul was told of their peril, he naturally felt responsible for their safety and wanted to go into the theater and to speak to the assembled people. The Christians of Ephesus recognized that to do so would have been suicidal and would not al- low him to go. The believers were joined in this position by some of the officials of Asia who were Paul’s friends. These, along with the local believers, begged Paul not to show his face to the crowd in the theater.

19:32-34 32 Some therefore cried one thing and some another, for the assembly was con‐ fused, and most of them did not know why they had come together. 33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander motioned with his hand, and wanted to make his defense to the people. 34 But when they found out that he was a Jew, all with one voice cried out for about two hours, “Great is Diana of the Ephesians!” While this debate was taking place behind the scenes, the crowds forgot (if they ever knew) the purpose of the gathering. Some therefore cried one thing and some another, for the assembly was confused, and most of them did not know why they had come together. It was apparent to many, however, that there was a strong anti-Semitic flavor to the assembly. The Jewish community designated a certain Alexander and put him forward as their spokesman. He motioned with his hand, indicating a desire to make a defense of the Eph- esians Jews, but when the mob realized that he was a Jew, their fury knew no bounds: all with one voice cried out for about two hours, Great is Diana of the Ephesians! (Paul later wrote to Timothy, his representative in Ephesus, with a different statement of greatness: “Great is the mystery of godliness,” [1 Tim. 3:16].)

19:35-37 35 And when the city clerk had quieted the crowd, he said: “Men of Ephesus, what man is there who does not know that the city of the Ephesians is temple guardian of the great goddess Diana, and of the image which fell down from Zeus? 36 Therefore, since these things cannot be denied, you ought to be quiet and do nothing rashly. 37 For you have brought these men here who are neither robbers of temples nor blasphemers of your goddess. Eventually, the crowd tired of their exertions, and the city clerk (who served as the CEO or mayor of Ephesus) stepped forward and quieted them. He again appealed to their love of their city, reminding them of the myth that the image housed in the temple had actually fall- en down from Zeus (better: from the sky). The city clerk considered his city’s theology above reproach (these things cannot be denied). That meant that the craft guilds were in no danger, and the citizens thus ought to be quiet and do nothing that would bring disre- pute on the city (and hurt their business even more). He reminded the assembly that they

229 were dealing with Jews, longtime residents of Ephesus and people who were known to be neither robbers of temples nor blasphemers of your goddess.

19:38-41 38 Therefore, if Demetrius and his fellow craftsmen have a case against anyone, the courts are open and there are proconsuls. Let them bring charges against one another. 39 But if you have any other inquiry to make, it shall be determined in the lawful assembly. 40 For we are in danger of being called in question for today’s uproar, there being no reason which we may give to account for this disorderly gathering.” 41 And when he had said these things, he dismissed the assembly. The city clerk proved to be the voice of reason for the city and reminded the crowd that if Demetrius and his fellow craftsmen have a case against anyone, the courts are open and there are proconsuls. Let them bring charges against one another. If there were other legal causes, they could always appeal to the lawful assembly of Ephesian citizens. Whatever the situation, the present riot-like atmosphere was indefensible: we are in danger of being called in question for today’s uproar, there being no reason which we may give to account for this disorderly gathering. And when he had said these things, he dismissed the assembly.

PAUL’S THIRD MISSIONARY JOURNEY9

230 34 :1-16 on the way to jerusalem summary For three years Paul had remained in Ephesus, but the recent disturbance suggested that it was time to move on. With great reluctance he said his goodbyes and headed west. His pur- pose was to recover the route that he had penetrated on his second journey and minister in the churches of Macedonia and Achaia. Afterward, he headed for Jerusalem, making some important stops along the way. The overriding theme of this section is encouragement. Paul uses carefully chosen words to address the churches at Ephesus, Macedonia, Achaia, and Troas as he brings to a close the third missionary journey. exposition 20:1-3 1 After the uproar had ceased, Paul called the disciples to himself, embraced them, and departed to go to Macedonia. 2 Now when he had gone over that region and encouraged them with many words, he came to Greece 3 and stayed three months. And when the Jews plotted against him as he was about to sail to Syria, he decided to return through Macedonia. The Ephesian near-riot caused Paul to rethink his remaining there. His reconsideration came not from cowardice or fear about his physical safety, but had to do with the welfare of local believers. Once Paul was gone, threats to the peace would diminish and the life of the church- 231 es would be less at risk. In addition, Paul was still concerned about the Macedonian and Acha- ian churches that he had visited on the second journey. As a result of these concerns, Paul called the Ephesian disciples to himself to say goodbye, and soon departed to go to Macedonia. (We are not told his route, but it is likely that, as before, he sailed from Ephesus or Troas across the northern reaches of the Aegean and land- ed at Neapolis, the port of Philippi. This would have given him easy access to the Via Egnatia, which he used to go over that region that included Philippi, Thessalonica, and Berea. His purpose was to encourage these Christians, which he did with many words. In time he moved on to Greece (that portion of it known as Achaia) and stayed (almost certainly in Corinth) there for three months. The Corinthian Jews soon were up to their old tricks, how- ever, and began plotting against him. By this same time he had decided to bring his travels to an end by sailing from Achaia for Syria and Jerusalem. Because of the dangers in Corinth, however, he changed his plans and decided to go overland back through Macedonia.

20:4-6 4 And of Berea accompanied him to Asia—also Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and and of Asia. 5 These men, going ahead, waited for us at Troas. 6 But we sailed away from Philippi after the Days of Unleavened Bread, and in five days joined them at Troas, where we stayed seven days. Paul was not traveling alone, however. Representatives of the Gentile churches were along for protection and encouragement and to bear witness, once the trip was completed, to what God had done on this third missionary journey. The group included Sopater, a leader of the noble-minded church of Berea, who went at least as far as Asia (probably either Troas or Miletus). Gaius was alongside as well, representing the church at Derbe. Timothy, who would be Paul’s traveling companion for much of the rest of his life, was there (and was rep- resenting his home town of Lystra). Tychicus of Colosse was a member of the group (and was traveling with , the runaway slave who is prominent in the book of Philemon. Trophimus of Ephesus was also a member of the group. Though Luke does not mention it here, the numbers and prominence of the group members served another purpose. Paul had been given a large sum of money to deliver as charity to the churches of Judea: “It pleased those from Macedonia and Achaia to make a certain contri- bution for the poor among the who are in Jerusalem. It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things” (Rom. 15:26-27). These men would in time serve as witnesses that Paul had carried out this financial commission (2 Cor. 8:19-20). They were traveling slightly ahead of Paul, but he soon caught up with them at Troas.

232 20:7-9 7 Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his mes‐ sage until midnight. 8 There were many lamps in the upper room where they were gathered together. 9 And in a window sat a certain young man named , who was sinking into a deep sleep. He was overcome by sleep; and as Paul con‐ tinued speaking, he fell down from the third story and was taken up dead. It was at Troas that the traveling company met with the local Christians on the first day of the week. This reference is significant, for it shows that even at this very early stage of the church’s development they were meeting on Sundays. The practice of Sunday worship is nev- er established by legislation in the New Testament; it was not done by command but merely by convention. Christians must have felt that Christ’s resurrection on a Sunday should some- how receive grateful acknowledgement in the weekly schedule of believers. Sabbath obser- vance is a feature of the Mosaic Covenant, and the apostle Paul asserted clearly that it was not to be imposed as a mandatory feature of Christian worship. He rebuked the Galatian church- es on the issue: “But now after you have known God, or rather are known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage? You observe days and months and seasons and years. I am afraid for you, lest I have labored over you in vain” (Gal. 4:9-11). Because Paul and his friends were leaving the next day, his sermon became very lengthy, going even until midnight. The presence of many lamps in the upper room where they met caused some to become drowsy, among them a certain young man named Eutychus. Luke notes that he was overcome by sleep and fell from the third story window where he was sitting. Interrupting the meeting, the group descended to the ground floor, but by the time they arrived Eutychus was already dead.

20:10-12 10 But Paul went down, fell on him, and embracing him said, “Do not trouble your‐ selves, for his life is in him.” 11 Now when he had come up, had broken bread and eaten, and talked a long while, even till daybreak, he departed. 12 And they brought the young man in alive, and they were not a little comforted. Arriving on the scene, however, the apostle fell on Eutychus, embracing him (and almost certainly prayed for him, though this is not mentioned in the text). The scene is reminiscent of Elijah as he prayed for the son of the widow of Zarephath: “[Elijah] stretched himself out on the child three times, and cried out to the Lord and said, ‘O Lord my God, I pray, let this child’s soul come back to him.’ Then the Lord heard the voice of Elijah; and the soul of the child came back to him, and he revived” (1 Kgs. 17:20-21). How important Paul’s subse- quent conversation was is not mentioned, but the Christians of Troas were greatly comforted by Eutychus’s resurrection, though the mechanics of how it took place receives very little notice in the text. Still, Paul was so concerned for the church that he shared a late night sup-

233 per with them and continued to talk with them till daybreak, when he continued on his journey.

20:13-16 13 Then we went ahead to the ship and sailed to Assos, there intending to take Paul on board; for so he had given orders, intending himself to go on foot. 14 And when he met us at Assos, we took him on board and came to Mitylene. 15 We sailed from there, and the next day came opposite Chios. The following day we arrived at Samos and stayed at Trogyllium. The next day we came to Miletus. 16 For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia; for he was hurrying to be at Jerusalem, if possible, on the Day of Pen‐ tecost. Luke suddenly reappears in the story, for he describes the voyage this way: then we went ahead to the ship and sailed to Assos. Since the group was leaving from Troas, many have speculated that Luke’s home at this time was there, but no certainty attaches to such a notion. He did, however, rejoin the group at that place. For reasons that are not explained, Paul did not board the ship at Troas, but proceeded south overland to Assos, where in time he met the group and boarded the ship, soon arriving in Mitylene, the leading city on the island of Lesbos. The ship proceeded down the west coast of what is today Turkey. The vessel notably bypassed Ephesus due to time considerations, but stopped at Miletus. From there Paul sent for the elders of the church at Ephesus. Paul knew that he would not be seeing these leaders again, and he had some critically important things to say to them before continuing to Jerusalem.

234 35 Acts 20:17-38 paul and the ephesian elders

summary The apostle Paul calls the elders of the Ephesian church to meet with him in Miletus. There he gives them a farewell address that serves as a model for those who aspire to lead Christian believers in godly discipleship. He expresses his personal sorrow as well, for he knows that he will never see them again, and because the churches they lead will soon be challenged by false doctrine coming from among their own number. exposition 20:17-21 17 From Miletus he sent to Ephesus and called for the elders of the church. 18 And when they had come to him, he said to them: “You know, from the first day that I came to Asia, in what manner I always lived among you, 19 serving the Lord with all humility, with many tears and trials which happened to me by the plotting of the Jews; 20 how I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house, 21 testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ.

235 Paul was in a hurry to get to Jerusalem, and he knew that if he revisited Ephesus in route he would be delayed. As a result, he chose to bypass the city, but he still wanted to speak with the elders of the Ephesian church. He solved the problem by asking them to come to him when his ship landed in Miletus some 35 miles south of Ephesus. Paul began his speech by reminding them of what they knew about him and his ministry: You know, from the first day that I came to Asia, in what manner I always lived among you. Paul had stayed there three years. They saw him in positive circumstances and they saw him living under conditions of danger and persecution. They knew that he spent his time serving the Lord with all humility, with many tears and trials which happened… by the plot- ting of the Jews. Regardless of how things worked out for Paul, however, it did not affect his ministry with these church leaders: I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house. He used whatever resources God would provide to help them grow in grace and discipleship, for they were responsible for the condition of the church(es) in Ephesus. Paul pursued a ministry without ethnic dis- crimination, testifying to Jews, and also to Greeks, the importance of repentance toward God and faith toward our Lord Jesus Christ. Paul thus reviews his conduct during the three years in Ephesus. He does this not to extol himself, but to remind the Ephesian elders of the reasons they should take him seriously, particularly with regard to his present speech to them.

20:22-24 22 And see, now I go bound in the spirit to Jerusalem, not knowing the things that will happen to me there, 23 except that the Holy Spirit testifies in every city, saying that chains and tribulations await me. 24 But none of these things move me; nor do I count my life dear to myself, so that I may finish my race with joy, and the min‐ istry which I received from the Lord Jesus, to testify to the gospel of the grace of God. If Paul had demonstrated such devotion to these men and to the welfare of the Ephesian as- sembly, why was he rushing by them—not even stopping in the city, in fact—on his way to Jerusalem? Paul explains that it had to do with a sense of obligation: see, now I go bound in the spirit to Jerusalem. He was sure that God had given him this burden, and not because he would profit from it personally. In fact, he was reasonably sure that his life would be placed at risk by the trip: not knowing the things that will happen to me there, except that the Holy Spirit testifies in every city, saying that chains and tribulations await me. He wasn’t bypassing Ephesus to take a pleasure cruise. The prospect of arrest or death in Jerusalem, however, did not deter Paul from determining to make the trip: none of these threats or dangers move me; nor do I count my life dear to myself. It is ever a fundamental tenet of godly behavior that the Christian can only begin to really live once he has reached the stage when physical survival is no longer his uppermost value. Those who will not die for any cause lack an adequate reason to live.

236 In Paul’s case, his uppermost value was to please God, and that meant completing God’s as- signed tasks for him: that I may finish my race with joy, and the ministry which I re- ceived from the Lord Jesus, to testify to the gospel of the grace of God. It was apparent to Paul that the road to finishing his personal task went through Jerusalem.

20:25-27 25 And indeed, now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more. 26 Therefore I testify to you this day that I am innocent of the blood of all men. 27 For I have not shunned to declare to you the whole counsel of God. In the course of formulating his plans to go to Jerusalem, Paul had come to realize that the worst of it would be ending relationships that were dear to him: now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more. It was unlikely that he would ever be in Ephesus again, and that meant that these elders would no longer enjoy his company or his counsel face to face. He did not want to go, however, without saying goodbye to men who had undertaken enormous burdens alongside him. He was glad, at least, that he had withheld nothing in his discipling of them during his three years in Ephesus: I testify to you this day that I am innocent of the blood of all men. For I have not shunned to declare to you the whole counsel of God. By declaring to you the whole counsel of God Paul apparently means teaching you the entire scope of the Scriptures. Later he will say something similar to Timothy: “But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in right- eousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Tim. 3:14-17).

20:28-31 28 Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He pur‐ chased with His own blood. 29 For I know this, that after my departure savage wolves will come in among you, not sparing the flock. 30 Also from among your‐ selves men will rise up, speaking perverse things, to draw away the disciples after themselves. 31 Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears. Paul now begins to apply to the elders what they will need to do in order to care for and lead their flocks: take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers. The elders must never lose sight of the fact that the first priority of their work is not their flocks but themselves. The leader who neglects his own spiritual health will be useless to others. Spiritual leadership is the hardest of all tasks and requires the very best of those who have been made overseers. By comparing the last term with verse 17, “He

237 sent to Ephesus and called for the elders of the church,” it will be apparent that elders and overseers are different names for precisely the same office (this is confirmed by a comparison of Titus 1:5 and 1:7). Elder reflects the honor associated with the office, while overseer de- scribes the nature of the work. The elder is constantly “looking over” the flock, alert for signs of danger, decay, and neglect. At the same time, he provides spiritual food for the sheep and is proactive with regard to their spiritual growth. No pains can be spared in these exertions because of the importance of the people being served. Elders are to shepherd the church of God which He purchased with His own blood. The warning that Paul gives was certainly needed at the time he spoke, and has been needed since. Churches are always subject to two kinds of hazards. First, from those who are outside: For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Traveling teachers were the first century danger; today, televi- sion preachers form a classic example of external dangers. And yet Paul also knew that some of the worst perils would come from within local church leadership: Also from among your- selves men will rise up, speaking perverse things, to draw away the disciples after themselves. Wayward elders will split churches, infecting them with party spirit and a devo- tion to teachers’ egos. The solution to these threats is vigilance: watch, and remember that for three years I did not cease to warn everyone night and day with tears. Those who approach life as a party—whether leaders or followers—will pay a steep price for their folly.

20:32-35 32 So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sancti‐ fied. 33 I have coveted no one’s silver or gold or apparel. 34 Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me. 35 I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, “It is more blessed to give than to receive.” Since Paul would not be seeing these leaders again, there was little he could personally do to insure against the dangers he had just enumerated. Instead of fretting over this, however, he took an alternative course, trusting the elders into the care of one who could uphold them: now, brethren, I commend you to God and to the word of His grace (better, his gracious word). God could do what Paul could not in his impending absence—build them up and make them strong to withstand the attacks of the evil one. He could also give them an inher- itance among all those who are sanctified. The last word should by no means be taken as a synonym of converted. The term refers to the results of progressive growth in holiness, and Paul carefully states that only such people will be given an inheritance at the judgment seat of Christ. This is a common New Testament theme and is seen in such passages as Colossians 3:23-24, “Whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance [i.e., the reward that is the inheri-

238 tance]; for you serve the Lord Christ” (cp. also 1 Cor. 6:9, Gal. 5:21, Matt. 5:5, Heb. 6:12, Rev. 21:7). As Paul brings his oration to a close, he again reminds them that they can find a ready exam- ple of godly leadership in himself. His motives were never mixed with evil: I have coveted no one’s silver or gold or apparel. Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me. The last phrase is instruc- tive, for Paul’s physical labors while in Ephesus were not merely to provide for his own needs. He also supported his partners in ministry as well as the poor: I have shown you in every way, by laboring like this, that you must support the weak. If his own example is not enough, then they can at least cling to the words of the Lord Jesus, that He said, It is more blessed to give than to receive. The last quotation is not found in any of the four or anywhere else in the New Testament. It was one of many statements of the Lord that were well known in Paul’s day, but which were not included in the canonical gospels.

20:36-38 36 And when he had said these things, he knelt down and prayed with them all. 37 Then they all wept freely, and fell on Paul’s neck and kissed him, 38 sorrowing most of all for the words which he spoke, that they would see his face no more. And they accompanied him to the ship. As a suitable conclusion to his time with the Ephesian elders, when he had said these things, he knelt down and prayed with them all. Then the entire assembly wept freely, and fell on Paul’s neck and kissed him, sorrowing most of all for the words which he spoke, that they would see his face no more. Scripture knows nothing of the notion that godly grief should never be expressed because it denies the reality of the age to come. Though all our losses will be repaired in due time, while Christians are in the body losses are still losses, and grief is still in order. The elders then accompanied Paul to the ship to con- tinue his journey to Jerusalem.

239 240 36 Acts 21:1-17 jerusalem at last summary The apostle Paul leaves Ephesus and continues on his difficult journey to Jerusalem. With each step he takes, however, he is warned that in Jerusalem arrest and restrictions await. Nonetheless, he is determined to go there and to make the delivery of his gift for the church- es and to seek what ministry he can. exposition 21:1-3 1 Now it came to pass, that when we had departed from them and set sail, running a straight course we came to Cos, the following day to Rhodes, and from there to Patara. 2 And finding a ship sailing over to Phoenicia, we went aboard and set sail. 3 When we had sighted Cyprus, we passed it on the left, sailed to Syria, and land‐ ed at Tyre; for there the ship was to unload her cargo. The eventful end to the third missionary journey continued after Paul had departed from Miletus. The we of verse 1 indicates that Luke was aboard at this time. Probably Trophimus (Acts 21:29) and Aristarchus (:2) formed part of the group as well. First century ships tended to sail close to shore for safety’s sake, and Paul’s vessel did in this case, skirting the coast until it arrived at the island (the name is also given to the port city) of

241 Cos. Cos was the birthplace of Hippocrates, regarded historically as the founder of modern medicine. The ship probably spent the night in Cos harbor, since it was risky to engage in ocean travel at night. The following day the voyage continued past the island of Rhodes (after probably staying overnight). Rhodes was the site of one of the seven wonders of the ancient world, a statue near the harbor called the Colossus, representing the sun-god Helios. (By the time Paul and his company passed there, the statue was lying in ruins, the victim of an earth- quake.) The group made landfall eventually at Patara, a port on the southern coast of what is now Turkey. Apparently, Patara was the final destination of their ship, so the missionary com- pany transferred to a vessel sailing over to Phoenicia. This was likely a larger vessel, for it put out into the deeper waters of the Mediterranean, sailing out of sight of land and south of Cyprus, which it passed on the left. The ship sailed on to Syria, landing at Tyre, only about 25 miles north of the northern border of modern Israel. The group again had to change ves- sels at Tyre, since that was the place she was to unload her cargo. Tyre had long been a place of great commercial importance, a trading and transportation venue that competed for an enormous traffic (see Ezekiel 27). But, “Never was a more pre- cious cargo discharged at her wharves than when Paul and his companions disembarked, carrying with them the unsearchable riches of salvation to proclaim to its inhabitants.”10 In this case others had preceded them, for they managed even on their travel schedule to find a group of believers present in the city.

21:4-6 4 And finding disciples, we stayed there seven days. They told Paul through the Spirit not to go up to Jerusalem. 5 When we had come to the end of those days, we departed and went on our way; and they all accompanied us, with wives and children, till we were out of the city. And we knelt down on the shore and prayed. 6 When we had taken our leave of one another, we boarded the ship, and they re‐ turned home. Paul and his companions were unable to continue immediately, however, for apparently no ship was ready to leave. This posed no problem, since they found disciples of the Lord Jesus in Tyre and were able to stay there for seven days. There were prophets among the church members in the city, and they told Paul through the Spirit not to go up to Jerusalem. This sentiment provides a recurring theme in this part of Acts, and is recorded to show that Paul was determined to do what was right regardless of what it cost him personally. The state- ment of verse 4 deserves some explanation, for some have suggested that Paul (since he con- tinued on to Jerusalem) was being willfully disobedient to the Spirit’s revelation. However, the clear inference of the text is that the prophetic revelation had made clear that if Paul con- tinued he would be arrested or otherwise restricted, and the Tyrian disciples took it on them- selves, on the basis of this information, to urge him not to go. Paul was not refusing a com- mand of the Spirit here, though he was disregarding the clearly stated danger to himself, a danger that proved very real in the actual case. Though Paul and his friends were in Tyre only a week, the missionary group formed an attachment with these disciples, who accompanied 242 the group with their wives and children till they were out of the city. There, at the edge of the ocean, the group knelt and prayed for a safe journey, and no doubt for Paul’s protec- tion as well. Luke records finally that when we had taken our leave of one another, we boarded the ship, and they returned home.

21:7-8 7 And when we had finished our voyage from Tyre, we came to Ptolemais, greeted the brethren, and stayed with them one day. 8 On the next day we who were Paul’s companions departed and came to Caesarea, and entered the house of , who was one of the seven, and stayed with him. The next stop for the group was Ptolemais (modern and ancient Akko) where they shifted to land travel. (While this is the only place in the New Testament where Ptolemais is mentioned by name, it is likely that the area was first evangelized as part of a larger movement into Greek-cultured parts of the Holy Land as first described in :19-20, “Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only. But some of them were men from Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hel- lenists, preaching the Lord Jesus.” The apostolic company only stayed in Ptolemais for one day, a day they were able to spend with some believers. On the next day we who were Paul’s companions departed and came to Caesarea, home of Cornelius and the seat of the Roman governor of Judea. (Luke’s statement is rather casual, but the distance from Ptolemais to Caesarea was around 40 miles along the seacoast. To undertake it by foot when both cities had ample harbors suggests that there were no ships traveling south at the time, and the company wanted to move along.) Caesarea was the home of Philip the evangelist, famous for the events of Acts 8 and opener of gospel doors. Philip had first gained a reputation for spirituality when he was one of the seven original servants to the church in Jerusalem. After bringing the gospel to Samaria and leading the to Christ, he had chosen to settle in Caesarea, and served on this occasion as a host to Paul and his company. It is probably worth noting that the leading advocates of the gospel in the New Testament period sought out the cities of the ancient world. Such choices no doubt were strategic. A place like Ptolemais lay at the intersection of both land and sea travel, and people who responded to the gospel would, in turn, become missionaries in their own home cities.

21:9-11 9 Now this man had four virgin daughters who prophesied. 10 And as we stayed many days, a certain prophet named came down from Judea. 11 When he had come to us, he took Paul’s belt, bound his own hands and feet, and said, “Thus says the Holy Spirit, ‘So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles.’ ”

243 Philip also had four virgin or unmarried daughters who prophesied. Luke’s description of the spiritual gifts in Philip’s household abuts sharply against verse 10 in which he explains how the group stayed in the house of Philip for many days. The last three words are signifi- cant as a backdrop for the appearance of a certain prophet who has appeared in Acts before. Agabus was noted for accurately predicting the occurrence of a famine: “Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar” (11:28). He had been staying somewhere in Judea (perhaps Jerusalem), but he came down specifically in order to deliver a prophetic revelation: When he had come to us, he took Paul’s belt, bound his own hands and feet, and said, Thus says the Holy Spirit, So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles. Again the apostolic company hears the prediction of serious danger to Paul once he arrives in Jerusalem. They have heard it all before, and so has Paul. The prophecy will prove to be true in due course, but its content will not shake Paul from his determination and pur- pose to go to the holy city.

21:12-14 12 Now when we heard these things, both we and those from that place pleaded with him not to go up to Jerusalem. 13 Then Paul answered, “What do you mean by weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.”

14 So when he would not be persuaded, we ceased, saying, “The will of the Lord be done.” The revelation shook the group that was traveling with Paul as well as Philip and those of his household: when we heard these things, both we and those from that place pleaded with him not to go up to Jerusalem. Paul’s fellow believers fear the prospect of having Paul removed from the scene, and argue on the basis of the prophecy that he should avoid the possibility and simply stay away from Jerusalem. But Paul had a mission to perform, and no prospect of personal danger would deter him from it. His response was unanswerable: What do you mean by weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. The group of his friends tried their best to argue against his intention, but in the end they resigned themselves to God’s purpose: when he would not be persuaded, we ceased, saying, The will of the Lord be done.

21:15-17 15 And after those days we packed and went up to Jerusalem. 16 Also some of the disciples from Caesarea went with us and brought with them a certain Mnason of Cyprus, an early disciple, with whom we were to lodge. 17 And when we had come to Jerusalem, the brethren received us gladly. Though only Paul was specified in these prophecies, his companions could not rule out dan- ger to themselves as his associates. Nonetheless, Luke notes, after those days we packed 244 and went up to Jerusalem. Some of the disciples from Caesarea decided that they would attend to Paul’s needs in Jerusalem while they could. For that purpose they brought with them a certain Mnason of Cyprus, an early disciple, with whom we were to lodge while in Jerusalem. And when we had come to Jerusalem, the brethren in the city received us gladly.

245 246 37 Acts 21:18-40 paul accosted in the temple precincts summary The many predictions that Paul would be arrested in Jerusalem turn out (to no one’s sur- prise) to be true. His trouble arises, oddly enough, from an effort to build a bridge of under- standing with the Jewish community in Jerusalem. A disturbance (not caused by Paul) in the temple precincts results in a life-threatening situation, and but for the local Roman military commander who took Paul into protective custody, he might have been killed. exposition 21:18-20a 18 On the following day Paul went in with us to James, and all the elders were present. 19 When he had greeted them, he told in detail those things which God had done among the Gentiles through his ministry. 20 And when they heard it, they glorified the Lord. After an overnight rest, Paul began to pursue his Jerusalem agenda by meeting with James and the elders. The Jerusalem leaders listened as he told them in detail those things which God had done among the Gentiles through his ministry. (Luke is careful to point out that he was also part of this gathering: Paul went in with us.) On this occasion, as throughout the book of Acts, the leaders of the Jerusalem church prove totally affirming of 247 Paul’s ministry. Though they apparently have no ministry to Gentiles themselves, they know that God has raised up Paul to take the message to the nations. When they heard it, they glorified the Lord for what He had done through Paul.

21:20b-21 And they said to him, “You see, brother, how many myriads of Jews there are who have believed, and they are all zealous for the law; 21 but they have been informed about you that you teach all the Jews who are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children nor to walk accord‐ ing to the customs. However, all was not entirely positive in Jerusalem. There was a strong undercurrent of re- sentment in the city’s believing community (myriads of Jews have believed) against Paul based on a wholly wrongful report of his ministry among the Gentiles. These believers, since their conversion, had become zealous for the law. These words deserve careful considera- tion. Those converts had found a new respect for their own Jewishness since they had been born again. This does not mean that they were confused about the source of their salvation. They were not advocates of false doctrine, teaching that obedience to the law was one of the terms of the gospel. They simply, like Paul, delighted in the law in their inner life (Rom. 7:22). They understood, for the first time, that the law formed part of the old covenant, and they were not commended to God by it. However, they also understood that they could follow it if they chose; and they chose to obey it as well as they could. Paul would have understood, too. He, too, felt the freedom to obey the law as a way of life. He had put himself under a vow while in Corinth (Acts 18:18), some- thing that he simply wanted to do. He would never have advised Jewish converts to despise the law (to forsake Moses), nor would he have commanded them not to circumcise their children nor to walk according to the customs. Freedom from the law does not consist of an obligation to disobey it. The Jerusalem leaders knew that the reports about Paul (they have been informed about you) were untrue, but they judged it important that Paul clarify his actual attitude publicly while he was in the city. The leaders even have a plan in mind, one that they now shared with him.

21:22-25 22 What then? The assembly must certainly meet, for they will hear that you have come. 23 Therefore do what we tell you: We have four men who have taken a vow. 24 Take them and be purified with them, and pay their expenses so that they may shave their heads, and that all may know that those things of which they were in‐ formed concerning you are nothing, but that you yourself also walk orderly and keep the law. 25 But concerning the Gentiles who believe, we have written and decided that they should observe no such thing, except that they should keep themselves from things offered to idols, from blood, from things strangled, and from sexual immorality.” 248 Paul would not have the option of simply ignoring the issue, for the Jewish believers in ques- tion will hear that he had come to Jerusalem. The elders suggest to Paul that he render as- sistance to four Jewish believers who had taken a vow. These men were at the point where they needed to have their heads shaved, and they would be offering sacrifices to God as well (Num. 6). The Jerusalem leaders advise Paul to pay their expenses so that they may shave their heads, and that all may know that those things of which they were informed con- cerning you are nothing, but that you yourself also walk orderly and keep the law. (It is not clear why Paul would have needed to purify himself at the same time. Perhaps he was also under a vow, or perhaps custom dictated cleansing after a Jew had spent extensive time in Gentile regions.) In any case, Paul was to exhibit the fact that he still delighted in his Jewishness and in being part of the covenant community. No suggestion is made that any of this matters in any way with regard to Paul’s ministry to Gentiles. Nor is this behavior in any way incumbent on the Gentile community: but concerning the Gentiles who believe, we have written and de- cided that they should observe no such thing, except that they should keep them- selves from things offered to idols, from blood, from things strangled, and from sexual immorality. The design of this advice might well have promoted two effects: (1) the hostile opinion of the Jewish community in Judea toward Paul—though obviously not universal—would have been changed, and (2) those who were Paul’s critics would have been much more inclined to sup- port him in prayer. Both these outcomes were desirable, and the advice of these Jerusalem leaders seems to have been offered in sincerity and in some wisdom. However, in the provi- dence of God the church’s advice could not account for all the possibilities that were con- nected with human nature. Paul’s presence in the temple would be utterly misinterpreted.

21:26-29 26 Then Paul took the men, and the next day, having been purified with them, en‐ tered the temple to announce the expiration of the days of purification, at which time an offering should be made for each one of them. 27 Now when the seven days were almost ended, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him, 28 crying out, “Men of Israel, help! This is the man who teaches all men everywhere against the people, the law, and this place; and furthermore he also brought Greeks into the temple and has defiled this holy place.” 29 (For they had previously seen Trophimus the Ephesian with him in the city, whom they supposed that Paul had brought into the temple.) Paul properly followed the advice of the Jerusalem leaders: he took the men, and the next day, having been purified with them, entered the temple to announce the expiration of the days of purification, at which time an offering should be made for each one of them. The counsel Paul was given was proper, and he clearly was sincere in his desire to build a bridge of understanding with those whose attitude toward him was poisoned. None- theless, through no defect in the effort, things immediately began to go horribly wrong. Cer-

249 tain unbelieving Jews from Asia who were in Jerusalem saw Paul in the temple area and began to do what they had done at home: they stirred up the whole crowd and laid hands on him. (The irony is thick. The Jerusalem believing community—the group at which the plan was aimed—does not see Paul’s conciliatory effort. The people who do see it and cause trouble are not Jerusalemites but outsiders.) The Asian Jews enlist help against Paul by giving an utterly false report: This is the man who teaches all men everywhere against the peo- ple, the law, and this place. That false assertion was bad enough; but they compound the wrong by making another unsupportable claim: he also brought Greeks into the temple and has defiled this holy place. This false report issued from their hostile attitude: they had previously seen Trophimus the Ephesian with him in the city, whom they sup- posed that Paul had brought into the temple. In this they were entirely mistaken.

21:30-32 30 And all the city was disturbed; and the people ran together, seized Paul, and dragged him out of the temple; and immediately the doors were shut. 31 Now as they were seeking to kill him, news came to the commander of the garrison that all Jerusalem was in an uproar. 32 He immediately took soldiers and centurions, and ran down to them. And when they saw the commander and the soldiers, they stopped beating Paul. The result of Paul’s attempts at conciliation turned out to be a riot. The mob first sought to remove Paul from the temple area, and Luke notes that once he left immediately the doors were shut. This remark is unnecessary for the clarity of the narrative, and is undoubtedly a subtle theological commentary by the author. God’s man, innocent of wrongdoing like his Lord (and like Stephen, whose murder Paul had mistakenly approved), is mindlessly ejected from the temple area, showing clearly that unbelief and hatred have become the settled atti- tude of Jerusalem toward the gospel. The people are simply not open to the message any longer. The intent of the crowd was not to arrange a time of theological discussion. They have mur- der in their hearts: they were seeking to kill him. Providentially, the entire episode had been observed from the towers of the nearby Antonia fortress adjacent to the temple area. One Roman commander in the garrison was soon informed, and he took action. He immedi- ately took soldiers and centurions, and ran down to the rioters. And when they saw the commander and the soldiers, they stopped beating Paul. Again (as so often in Acts), Roman authorities come to the aid of Christian believers to rescue them from the clutches of mob-crazed unbelievers.

21:33-36 33 Then the commander came near and took him, and commanded him to be bound with two chains; and he asked who he was and what he had done. 34 And some among the multitude cried one thing and some another.

250 So when he could not ascertain the truth because of the tumult, he commanded him to be taken into the barracks. 35 When he reached the stairs, he had to be carried by the soldiers because of the violence of the mob. 36 For the multitude of the people followed after, crying out, “Away with him!” The Roman commander soon injected rationality into an irrational environment. He came near and took Paul into custody while he investigated. The situation was highly inflammato- ry, for the Jews of Jerusalem resented the presence of the Romans generally, and they espe- cially resented the Gentiles’ proximity to the temple area. The commander first sought to secure Paul, binding him with two chains (partly to calm the crowd, no doubt). The com- mander apparently asked the crowd who Paul was and what he had done. In this he received no satisfaction, for those who answered were simply a mob, so some cried one thing and some another. Once it was clear that the masses were out of control, the commander or- dered that Paul should be taken into the barracks of the Antonia fortress so that the truth could be pursued in a calmer environment. Even this simple task turned out to be nearly impossible. The violence of the mob was such that Paul had to be bodily carried by the soldiers. As Paul was being moved, the people followed after, crying out with a familiar refrain, Away with him! (cp. John 19:15). Again, Paul follows in the Master’s footsteps, trust- ing himself into God’s good care while his countrymen seek his blood.

21:37-40 37 Then as Paul was about to be led into the barracks, he said to the commander, “May I speak to you?” He replied, “Can you speak Greek? 38 Are you not the who some time ago stirred up a rebellion and led the four thousand as‐ sassins out into the wilderness?” 39 But Paul said, “I am a Jew from Tarsus, in Cilicia, a citizen of no mean city; and I implore you, permit me to speak to the peo‐ ple.” 40 So when he had given him permission, Paul stood on the stairs and mo‐ tioned with his hand to the people. And when there was a great silence, he spoke to them in the Hebrew language, saying, In the midst of the confusion, as Paul was about to be led into the barracks via a nearby stair- way, he addressed the commander: May I speak to you? His words were in Koiné Greek rather than in Aramaic, and it caught the soldier’s attention: Can you speak Greek? Are you not the Eg yptian who some time ago stirred up a rebellion and led the four thousand assassins out into the wilderness? Just three years earlier an Egyptian Jew, claiming to be a prophet, had led an armed revolt in Jerusalem that had been suppressed by the Roman army. Paul then identified himself; I am a Jew from Tarsus, in Cilicia, a citizen of no mean city; and I implore you, permit me to speak to the people. Paul seems to have kept his compo- sure; his words are measured and even mildly humorous: who would expect a reference to his pride in his hometown in such a setting? The commander decided to grant Paul’s request. Paul here identifies with Jesus in more ways than one. It was probably to this same building complex that Jesus was taken on Good Friday morning: “Then they led Jesus from to the Praetorium, and it was early morning. But they themselves did not go into the Praeto- rium, lest they should be defiled, but that they might eat the Passover” (John 18:28). (The 251 Praetorium was adjacent to the Fortress Antonia barracks so that the Roman governor might be near his garrison on his visits to Jerusalem. Pilate met Jesus here.) As he stood on the stairs above the crowd, Paul asked for silence so he could speak, and the crowd must have been somewhat stunned to hear him speaking in the Hebrew (Aramaic) language.

252 38 :1-16 paul’s testimony in jerusalem, pt. 1 summary The apostle Paul presents a formal defense of his behavior as a Jewish man. Though he may have been under duress from the mob that had attacked him, his words bear the marks of careful and rational thought, perhaps because he had given this testimony (or something like it) a number of times. During the first part of his oration, the audience, though it may have been uneasy, remains quiet while he speaks. exposition 22:1-3 1 “Brethren and fathers, hear my defense before you now.” 2 And when they heard that he spoke to them in the Hebrew language, they kept all the more silent.

Then he said: 3 “I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of , taught according to the strictness of our fathers’ law, and was zealous toward God as you all are today. Paul begins his testimony by seeking common ground with his hearers. He recognizes his kinship to them in the words brethren and fathers, and pleads for a fair hearing. The word defense is the NKJV’s rendering of the Greek word apologia, the basis for the English term apologetics. The original word is a formal legal expression meaning, “the presenting of argu- ments and evidence in a court of law against an accusation.” It is used in just that sense in 2 253 Timothy 4:16, where Paul tells Timothy, “At my first defense no one stood with me, but all forsook me.” The apostle also built a bridge to his audience by speaking to them in the Hebrew lan- guage. (With a few exceptions, the term Hebrew in the New Testament typically means Ara- maic, since Hebrew proper was not widely known by the Jews of Palestine at this time. Arama- ic was not only the chief language of Galilee, but the lingua franca of non-Greek speakers in the eastern Roman Empire and Parthia.) Paul first identifies himself as Jewish, and then moves quickly to affirm the orthodoxy of his upbringing and his association with Jerusalem: I was brought up in this city at the feet of Gamaliel (the famed rabbi who appears in ). Paul claims to have been taught according to the strictness of our fathers’ law. He thus emphasizes his spiritual links with his hearers, whose very location at that moment bespoke a zeal toward God for which he gives them credit.

22:4-5 4 I persecuted this Way to the death, binding and delivering into prisons both men and women, 5 as also the high priest bears me witness, and all the council of the elders, from whom I also received letters to the brethren, and went to Damascus to bring in chains even those who were there to Jerusalem to be punished. Paul’s zeal for God, however, put most of his hearers to shame. He had hated this Way (the Christian faith) so much that he persecuted those who were part of it to the death. He was not discriminatory in his persecution, targeting both men and women. The hearers don’t need to take his word for this part of his life, since his zeal as a persecutor of Christians can be attested by the high priest and all the council of the elders. They in fact, had first com- missioned him to go to Damascus and bring people of the Way to Jerusalem in chains. Those so transported were to be punished, and Paul’s reference in verse 4 to the death leaves little uncertainty as to the nature of that punishment. Paul paints this dark picture of himself to serve as the backdrop for the change that took place in him following his conversion, the story of which he now relates.

22:6-8 6 “Now it happened, as I journeyed and came near Damascus at about noon, suddenly a great light from heaven shone around me. 7 And I fell to the ground and heard a voice saying to me, “Saul, Saul, why are you persecuting Me?’ 8 So I answered, “Who are You, Lord?’ And He said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’ Paul now tells the story of how his life underwent a radical change. While approaching Dam- ascus at about noon (when the daylight was at its brightest), a still greater light shone around him from heaven. The light itself was overwhelming even to the midday sun, and Paul found himself on the ground, hearing terrifying words of rebuke: Saul, Saul, why are you persecuting Me? The Lord Jesus was not asking for information, but issuing a correc- tion. Paul had chosen to trifle with One whose righteous purity made the noonday sun seem

254 dark by comparison. It must have been with trembling lips that Paul dared to ask a question, the answer to which he was afraid he knew: Who are you, Lord? The response did nothing to ease his fears: I am Jesus of Nazareth, whom you are persecuting. Wherever Paul told this story among believers, it must have thrilled those who suffered for their faith, for Jesus’ words show unmistakably that He feels all the sufferings of His people quite personally. By persecuting the saints, Paul was persecuting Jesus. It is perhaps ironic that the Lord identifies Himself here as Jesus of Nazareth, since that so often was the contemptuous expression that His enemies used of Him (Mark 1:24, John 18:5, 19:19). The likelihood is great that Paul had used it himself. The Lord does not shrink from employing the reference to Nazareth, for it reveals a key principle under which He operated. He who had come from the humblest surroundings was clearly now triumphant, and by His exaltation He honored the place of His childhood.

22:9-11 9 “And those who were with me indeed saw the light and were afraid, but they did not hear the voice of Him who spoke to me. 10 So I said, “What shall I do, Lord?’ And the Lord said to me, ‘Arise and go into Damascus, and there you will be told all things which are appointed for you to do.’ 11 And since I could not see for the glory of that light, being led by the hand of those who were with me, I came into Damascus. Paul had not been traveling to Damascus alone, and he now refers to those who were with him. The event itself and the voice were not aimed at these companions, and Paul now de- scribes how they saw the light and were afraid but they did not hear the voice of Him who spoke to me. At first glance, his comment appears to contradict :7, “And the men who journeyed with him stood speechless, hearing a voice but seeing no one.” The reconciliation of these verses is found in the Greek syntax, which places a slightly different emphasis in each verse. Acts 9:7 points out that Paul’s companions heard the sound. Acts 22:9 states that though the companions indeed heard a sound, they did not comprehend it as the voice of Him who spoke to me. The content of the voice was aimed at Paul, and at Paul alone. The apostle acknowledged his precarious position and sought to please the Lord Jesus, ask- ing, What shall I do, Lord? The Lord does not immediately answer this question, but orders him to proceed into Damascus where in due course he will be told all things which are appointed for him to do. In His grace and wisdom, God does not lay our entire future be- fore us. He leads us one day at a time, expecting us to obey His word daily and not to de- mand answers before we need to know them. Paul began learning that lesson on the Damas- cus road. He was so blinded by the light that he could not even see his way into Damascus, having to be led by the hands of his companions.

22:12-16 12 “Then a certain Ananias, a devout man according to the law, having a good tes‐ timony with all the Jews who dwelt there, 13 came to me; and he stood and said to 255 me, “Brother Saul, receive your sight.’ And at that same hour I looked up at him. 14 Then he said, “The God of our fathers has chosen you that you should know His will, and see the Just One, and hear the voice of His mouth. 15 For you will be His witness to all men of what you have seen and heard. 16 And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.’ The formerly self-reliant Paul soon learned another lesson: the interdependence of the body of Christ. A certain Ananias (like Paul a devout man according to the standards of the law) became his liberator. Ananias, who enjoyed a good testimony with all the Jews who dwelt in Damascus, was ordered by God to attend to Paul’s blind condition. Ananias, in spite of grave misgivings about Paul’s sincerity, spoke to him with words that must have taken him aback: Brother Saul… Paul had come to Damascus to look for and arrest people like Ana- nias, and now Ananias was welcoming Paul to the family of God, confirming his new standing by adding, receive your sight. As Paul’s eyes were opened for the first time in three days, he also heard the commission that was to characterize the rest of his life: the God of our fathers has chosen you that you should know His will, and see the Just One, and hear the voice of His mouth. Paul had seen and heard Jesus, and now he learns that His will was for Paul to be His witness to all men of what you have seen and heard. (That was exactly what Paul was doing as he spoke to the crowd from the steps of the Antonia fortress.) Ananias had instructed Paul to be baptized, washing away his sinful connections with the generation that crucified Messiah (see “Notes on the Theology of Acts: Baptism and Forgive- ness” after Lesson 5, Volume 1). He could now begin to lay all his cares before the feet of the One who had commissioned him. Calling on the name of the Lord is the process of appeal- ing for safety and empowerment from the Lord Jesus Himself. It can only be done by people who are already believers (Rom. 10:14). Paul will be calling on the name of the Lord many times as he experiences incarceration under the Roman legal system.

256 39 Acts 22:17-30 paul’s testimony in jerusalem, pt. 2 summary Paul concludes his testimony by explaining how he had seen the risen Christ in a vision. To his surprise, Jesus ordered him to leave the city and to concentrate his future ministry on the Gentiles. Though Paul argued the point, the Lord Jesus persisted. Paul’s reference to the Gen- tiles provoked a new uproar in the temple area, causing him to be brought into the barracks and threatened with scourging. When the soldiers discovered that he was a Roman citizen, they refrained from harming him, and the commander ordered a hearing to determine why Paul was the object of so much hatred. exposition 22:17-21 17 “Now it happened, when I returned to Jerusalem and was praying in the temple, that I was in a trance 18 and saw Him saying to me, “Make haste and get out of Jerusalem quickly, for they will not receive your testimony concerning Me.’ 19 So I said, “Lord, they know that in every synagogue I imprisoned and beat those who believe on You. 20 And when the blood of Your martyr Stephen was shed, I also was standing by consenting to his death, and guarding the clothes of those who were killing him.’ 21 Then He said to me, “Depart, for I will send you far from here to the Gentiles.’ ”

257 Paul omits some of the early trials that he experienced in Damascus. In fact, between verses 16 and 17 in this testimony, he omits a three-year period filled with trials (Acts 9:23; Gal. 1:17-18). Paul actually had to escape threats to his life in Damascus by being lowered over the city wall by night in a large basket (Acts 9:25). When he finally did return to Jerusalem, at some point he went to the temple to pray. While there, he fell into a trance and again saw Jesus, who was saying to him, Make haste and get out of Jerusalem quickly, for they will not receive your testimony concerning Me. These words must have stunned him, for it appears that in his mind he was the perfect person to receive a commission to bear Christ’s testimony before the Jews. In the vision, he argued the point: Lord, the Jews know that in every synagogue I imprisoned and beat those who believe on You. And when the blood of Your martyr Stephen was shed, I also was standing by consenting to his death, and guarding the clothes of those who were killing him. All of this, in Paul’s mind, certified his qualifications to preach to his own nation. After all, he thought, when people see the dra- matic change that has taken place in him, they will be overwhelmed and all their resistance will vanish. Such were the follies of Paul’s thought at the time. He could not conceive how God would “waste” his early life experiences by dispatching him to the Gentiles. Jesus, however, brought the conversation to a quick conclusion when He said, Depart, for I will send you far from here to the Gentiles. Paul’s experience is not an uncommon one. God’s plans are always better, and so it proved. Paul now has three fruitful missionary trips to the Gentiles behind him.

22:22-25 22 And they listened to him until this word, and then they raised their voices and said, “Away with such a fellow from the earth, for he is not fit to live!” 23 Then, as they cried out and tore off their clothes and threw dust into the air, 24 the com‐ mander ordered him to be brought into the barracks, and said that he should be examined under scourging, so that he might know why they shouted so against him. 25 And as they bound him with thongs, Paul said to the centurion who stood by, “Is it lawful for you to scourge a man who is a Roman, and uncondemned?” The mention of the Gentiles, however, was the last straw for the crowd: they listened to him until this word, and then they raised their voices and said, Away with such a fellow from the earth, for he is not fit to live! They care nothing for the Gentiles’ abysmal spiritu- al condition and apparently think that God feels the same way. The very notion that God would select one of their own to spend his life bringing other nations into the orbit of God’s love is hateful to them. The degree of their irrationality soon emerges in the crowd’s behavior in the temple grounds: they cried out and tore off their clothes and threw dust into the air. How these actions advanced their case against Paul is of no concern to them. The mob’s behavior created another ironic situation. Though God had presented Israel with divine wisdom, the Israelites of Jerusalem give no evidence of anything except madness. It is the Roman commander, the quintessential Gentile, who brings reason and moderation into

258 the situation. He orders Paul to be brought into the Antonia barracks for his safety. (Luke, as is his custom, uses the actual technical terms for the soldiers who appear in this story.The word that is translated commander (Gk. chiliarch) literally means “leader of a thousand.” His underling, the centurion, as the name implies, was the leader of a hundred. These officers formed the rough equivalent of today’s colonel and master sergeant.) Once there, the commander took the standard approach to interrogating prisoners from sub- jugated peoples. He ordered Paul tortured: he said that he should be examined under scourging. This process involved flogging the prisoner with a whip made up of leather thongs in which were embedded bits of metal, stone, and glass (the same treatment that Pi- late ordered for Jesus prior to the crucifixion). Only in this way, the Romans believed, could the truth be ascertained: that he might know why the Jews shouted so against him. As preparations were being made for the flogging, Paul said to the centurion who was supervis- ing the process, Is it lawful for you to scourge a man who is a Roman citizen, yet who remains uncondemned (not convicted of a capital crime) before the law? Paul knew that the answer to this question was No, and so did the centurion. Roman law protected its citizens from such treatment, and anyone who denied a Roman exemption from interrogation by scourging (which could be and often was fatal) would have to appear before a magistrate and explain himself. Not for the last time, Paul invokes his own rights as a Roman citizen to protect himself. Also not for the last time, the Romans behave responsibly, investi- gating the matter and treating the Christian missionary with justice.

22:26-28 26 When the centurion heard that, he went and told the commander, saying, “Take care what you do, for this man is a Roman.”

27 Then the commander came and said to him, “Tell me, are you a Roman?” He said, “Yes.”

28 The commander answered, “With a large sum I obtained this citizenship.”

And Paul said, “But I was born a citizen.” The centurion, sensitive to the possible perils that might come if the soldiers flogged Paul, gave a word of friendly advice to his commander: Take care what you do, for this man is a Roman. The matter bore investigation, for Paul had publicly stated that he was a citizen of Tarsus; but at this time in history many Romans bore dual citizenship, and Paul was one of them. The commander approached Paul privately: Tell me, are you a Roman? Paul affirmed that he was. This seemed unlikely to the commander, who mildly suggested that Paul might be lying. After all, the commander himself had purchased his citizen’s rights with a large sum of mon- ey. (One of the recruiting pitches for the Roman army included a promise of citizenship at the

259 end of a long service period. Clearly, the Roman Empire guarded the right of citizenship.) Paul, however, was actually born a citizen, being descended from a father who had citizen rights. This fact provoked an immediate reversal of the commander’s plans.

22:29-30 29 Then immediately those who were about to examine him withdrew from him; and the commander was also afraid after he found out that he was a Roman, and because he had bound him.

30 The next day, because he wanted to know for certain why he was accused by the Jews, he released him from his bonds, and commanded the chief priests and all their council to appear, and brought Paul down and set him before them. The commander wasted no time: immediately those who were about to examine Paul withdrew from him. Even this near miss was enough to frighten the commander. Merely tying Paul up by his hands in preparation for a flogging might result in a lawsuit or a demo- tion in rank. Still, the commander had an obligation to discover the truth: he wanted to know for certain why Paul was accused by the Jews. The commander decided to convene a hearing: he com- manded the chief priests and all their council to appear, and brought Paul down and set him before them. Both sides would have an opportunity to present the facts as they saw them, and the commander might be thus guided in deciding what to do with the apostle.

260 40 :1-18 paul before the tribunal summary Paul defends himself at a hearing before a high council of Judaism, and reveals his previous commitment to Pharisaism by referring to his belief in a bodily resurrection. He is again res- cued by the Roman commander, but a new threat arises from a group that swears an oath to kill him. He sees a vision of Jesus, who encourages him and predicts that he will survive his current trials. exposition 23:1-3 1 Then Paul, looking earnestly at the council, said, “Men and brethren, I have lived in all good conscience before God until this day.” 2 And the high priest Ananias commanded those who stood by him to strike him on the mouth. 3 Then Paul said to him, “God will strike you, you whitewashed wall! For you sit to judge me accord‐ ing to the law, and do you command me to be struck contrary to the law?” Paul begins to defend himself before a convocation of Jewish dignitaries. The fact that both and are present suggests that this might be the Sanhedrin, or some por- tion of it. The account describes what is technically not a trial, but a pre-trial hearing for the benefit of the commander, who wants to discern whether there is reason to file charges against Paul based on Roman law. Though guilty of no actual crime, Paul accords some re- spect to the council, and begins by observing, I have lived in all good conscience before 261 God until this day. Paul is not claiming sinlessness here. When he says I have lived he uses the Greek verb politeumai, which means “to live as a good citizen.” In other words, he is no anarchist, revolutionary, or even a lawbreaker. The gruesome bias of this hearing immediately comes out following this simple statement: the high priest Ananias commanded those who stood by him to strike him on the mouth. Paul had been convicted of nothing, but the high priest had already made up his mind. Even the modest claim of being a good citizen gives offense. Perhaps Paul’s reference to the fact that the high priest could supply evidence in his case (Acts 22:5) caused Ananias to react harshly. In the face of this absurd conduct on the part of a supposedly objective judge of the council, Paul also reacts strongly: God will strike you, you whitewashed wall! For you sit to judge me according to the law, and do you command me to be struck contrary to the law? Paul may be borrowing language from Jesus here, for the Lord once described the scribes and the Pharisees as “whitewashed tombstones” (Matt. 23:27). When treated with- out regard for the law of God, Jesus also protested the action (John 18:21-23). (Ananias was one of the worst men ever to hold the office of high priest. He collaborated with the Romans and often used bands of assassins to rid himself of troublesome opponents. When the Jewish Revolt broke out in AD 66, a group of those same assassins sought him out and murdered him.)

23:4-6 4 And those who stood by said, “Do you revile God’s high priest?”

5 Then Paul said, “I did not know, brethren, that he was the high priest; for it is written, ‘You shall not speak evil of a ruler of your people.’ ”

6 But when Paul perceived that one part were Sadducees and the other Phar‐ isees, he cried out in the council, “Men and brethren, I am a Pharisee, the son of a Pharisee; concerning the hope and resurrection of the dead I am being judged!” Apparently Ananias was wearing none of the trappings of his office, for in defense of his out- burst, Paul says, I did not know, brethren, that he was the high priest; for it is written, You shall not speak evil of a ruler of your people. Paul’s quotation comes from Exodus 22:28, and shows that he both knew and respected even the most obscure parts of the Mosaic law. Nonetheless, Paul would have been less than intelligent had he not perceived that he would never receive a fair hearing in this venue. He obeyed Jesus’ council from Matthew 10:16, “Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves.” He perceived that one part were Sadducees and the other Phar- isees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee; concerning the hope and resurrection of the dead I am being judged! Paul knew that these “leaders” loved one thing even more than they hated him: theological dispu- tation. The Sadducees and Pharisees were on opposite sides of the issue of bodily resurrec- tion, and Paul’s declaration soon threw them into a hopeless internal court debate.

262 23:7-9 7 And when he had said this, a dissension arose between the Pharisees and the Sadducees; and the assembly was divided. 8 For Sadducees say that there is no resurrection—and no or spirit; but the Pharisees confess both. 9 Then there arose a loud outcry. And the scribes of the Pharisees’ party arose and protested, saying, “We find no evil in this man; but if a spirit or an angel has spoken to him, let us not fight against God.” The assembly was immediately in an uproar. Luke explains, for Sadducees say that there is no resurrection—and no angel or spirit. The Sadducees did not accept the existence of the supernatural and unseen; they were the religious liberals of their day, trimming their doctri- nal sails for the sake of their political advancement. Luke further explains that the Pharisees confess both. The Sadducees were the priestly line that at the time of the New Testament had to cooperate with the Roman government in order to be appointed. They took theologi- cal positions that were amenable to the prevailing opinions of their masters, jettisoned a be- lief in anything outside the five books of Moses, and became accommodating in their inter- pretations of nearly everything. However, they explicitly denied the prospect of a bodily res- urrection and the existence of spirit beings, including and demons. The Pharisees accepted both the resurrection and the existence of the realm of the spirit as parts of their stated doctrine. The teaching specialists among the Pharisees, the scribes, suddenly found a reason to be sympathetic with Paul: we find no evil in this man; but if a spirit or an angel has spoken to him, let us not fight against God.

23:10-11 10 Now when there arose a great dissension, the commander, fearing lest Paul might be pulled to pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks.

11 But the following night the Lord stood by him and said, “Be of good cheer, Paul; for as you have testified for Me in Jerusalem, so you must also bear witness at Rome.” Apparently Paul was within physical reach of the council’s members, and the dissension that arose may have caused some of them to physically accost him. As a result the commander, fearing lest Paul might be pulled to pieces by them, ordered Paul to be removed from the room and taken to the Antonia barracks adjacent to the temple. The uncertainty of his situa- tion must have alarmed Paul, but as He had in Corinth, the Lord took direct steps to comfort him: the following night the Lord stood by him and said, Be of good cheer, Paul; for as you have testified for Me in Jerusalem, so you must also bear witness at Rome. Every- thing that happens in Acts from this point forward takes place with this inviolate promise from the risen Christ in the background. The Lord Jesus will continue to be faithful to his word, and the book will end with Paul in Rome, testifying of the kingdom of God.

263 23:12-15 12 And when it was day, some of the Jews banded together and bound themselves under an oath, saying that they would neither eat nor drink till they had killed Paul. 13 Now there were more than forty who had formed this conspiracy. 14 They came to the chief priests and elders, and said, “We have bound ourselves under a great oath that we will eat nothing until we have killed Paul. 15 Now you, therefore, to‐ gether with the council, suggest to the commander that he be brought down to you tomorrow, as though you were going to make further inquiries concerning him; but we are ready to kill him before he comes near.” The words when it was day are highly revealing. It was illegal to hold a criminal hearing at night, but the proceeding concerning Paul, like the trial of Jesus, had been handled after dark. That darkness was matched by the hearts of his persecutors, for some of the Jews (ap- parently council members, who were the only ones who knew what had happened), decided that the Romans were going to free Paul. As a result, they banded together and bound themselves under an oath, saying that they would neither eat nor drink till they had killed Paul. This was no small group, for there were more than forty who had formed this conspiracy. They developed a cunning plan and explained it to the chief priests and elders: we have bound ourselves under a great oath that we will eat nothing until we have killed Paul.The conspirators, however, need- ed the help of their civic and religious officials: Now you, therefore, together with the council, suggest to the commander that Paul be brought down to you tomorrow, as though you were going to make further inquiries concerning him. The conspirators knew they could neither find nor release Paul while he was in the Antonia barracks, and they knew that the officials could be used to get Paul within reach. Once that happened, they would take it from there: we are ready to kill him before he comes near.

23:16-18 16 So when Paul’s sister’s son heard of their ambush, he went and entered the barracks and told Paul. 17 Then Paul called one of the centurions to him and said, “Take this young man to the commander, for he has something to tell him.” 18 So he took him and brought him to the commander and said, “Paul the prisoner called me to him and asked me to bring this young man to you. He has something to say to you.” Apparently there were wagging tongues in the group, however, for the plan leaked: Paul’s sister’s son heard of their ambush, he went and entered the barracks and told Paul. The apostle knew he would need to inform the barracks commander of the plot, so he called one of the centurions to him and said, Take this young man to the commander, for he has something to tell him. The centurion did so, informing the chiliarch, Paul the prisoner called me to him and asked me to bring this young man to you. He has some- thing to say to you. Again, the pagan Roman establishment shows itself more concerned with justice than the leaders of the people of God. Luke’s portrayal of things shows not so much the intrinsic moral superiority of the Romans as the twisted moral viewpoint of the 264 Jewish community. Their detestation of Jesus and of Paul, His appointed representative, is so irrational that they cannot evaluate the claims of the gospel. There is simply no objectivity present during these proceedings.

265 266 41 Acts 23:19-35 paul delivered to caesarea summary Paul’s nephew warns , the chiliarch, of the murderous conspiracy aimed at the apostle. Lysias forms a military bodyguard for Paul and sends him to the Roman governor, Felix, at his capital in Caesarea. Henceforth, Paul’s participation in the legal process will be under the supervision of Roman officials. exposition 23:19-21 19 Then the commander took him by the hand, went aside, and asked privately, “What is it that you have to tell me?”

20 And he said, “The Jews have agreed to ask that you bring Paul down to the council tomorrow, as though they were going to inquire more fully about him. 21 But do not yield to them, for more than forty of them lie in wait for him, men who have bound themselves by an oath that they will neither eat nor drink till they have killed him; and now they are ready, waiting for the promise from you.” As instructed by Paul, his nephew delivers the message about the Jews’ conspiracy to the commander at Antonia barracks. The commander exercises due diligence in inquiring: the commander took Paul’s nephew by the hand, went aside, and asked privately, What is it 267 that you have to tell me? The conspirators lost their advantage because of unguarded con- versations, but that will not happen to Paul. The providence of God shows through in a series of seeming coincidences: the conspiracy is formed, someone leaks the information, Paul’s nephew “happens” to discover the information, and so on. Most of the time God’s purposes are not discernible to us, but in some instances they are clear enough. God moves heaven and earth to keep his promises to Paul. It was not through lack of dedication that the plot was foiled. Paul’s nephew explained to Claudius Lysias the man connections that would be necessary: The Jews have agreed to ask that you bring Paul down to the council tomorrow, as though they were going to in- quire more fully about him. But do not yield to them, for more than forty of them lie in wait for him, men who have bound themselves by an oath that they will neither eat nor drink till they have killed him; and even now they are ready, waiting for the prom- ise from you. The commander now formulated his own plan, one that provided adequate protection for Paul from the plot and also absolved the commander of having to openly op- pose those who were seeking to kill Paul. Even before they asked the question, Paul would be out of their reach, well on the way to Caesarea, 50 miles away.

23:22-24 22 So the commander let the young man depart, and commanded him, “Tell no one that you have revealed these things to me.”

23 And he called for two centurions, saying, “Prepare two hundred soldiers, seven‐ ty horsemen, and two hundred spearmen to go to Caesarea at the third hour of the night; 24 and provide mounts to set Paul on, and bring him safely to Felix the gov‐ ernor.” Commander Claudius warned Paul’s nephew not to make the same mistake that the conspir- ators had committed; he was to keep the entire conversation private: Tell no one that you have revealed these things to me. After the nephew left, the commander issued orders that showed he was serious about keeping Paul safe until the matter could be investigated. He commissioned two centurions to assemble a military escort to take Paul to Caesarea, capital of the province of Judea and residence of Felix the governor. The escort was to include two hundred soldiers, seventy horsemen, and two hundred spearmen. The detachment was to leave Jerusalem under cover of night. The commander was taking no chances. The level of hostility toward Paul was so great that it could easily influence the popu- lation at large, and Lysias might have a full-scale rebellion on his hands were this matter to be handled improperly. It would be much better to place Paul in the hands of Felix in Caesarea, where the largest Roman troop detachment in Judea would be handy. To assure that no fault could be laid at his own feet, Lysias wrote the governor a letter that would explain everything.

268 23:25-30 25 He wrote a letter in the following manner: 26 Claudius Lysias, To the most ex‐ cellent governor Felix: Greetings. 27 This man was seized by the Jews and was about to be killed by them. Coming with the troops I rescued him, having learned that he was a Roman. 28 And when I wanted to know the reason they accused him, I brought him before their council. 29 I found out that he was accused con‐ cerning questions of their law, but had nothing charged against him deserving of death or chains. 30 And when it was told me that the Jews lay in wait for the man, I sent him immediately to you, and also commanded his accusers to state before you the charges against him. Farewell. As in most Roman-era letters, Lysias’ begins with his own name followed immediately by the name of the recipient. He gives governor Felix an honorable prefix: most excellent (cp. Luke 1:3, where , the original recipient of Luke and Acts, is given the same honor). Lysias frankly states that the Jews’ intention was to kill Paul. He properly takes credit for his rescue of Paul but adds, having learned that he was a Roman. Here he stretches the truth somewhat. In actuality, he rescued Paul from his own hostile intentions after being in- formed about Paul’s citizenship. The commander also leaves out his near-catastrophe in or- dering Paul flogged, for he knew that Felix would disapprove. Finally, the commander explains why he is sending Paul to Caesarea: I found out that he was accused concerning questions of their law, but had nothing charged against him deserving of death or chains. Like Jesus, Paul is recognized by a Roman official as being without fault before the law. Nonetheless, the depth of Jewish hostility toward that man was yet to receive an adequate explanation, so Lysias sent him immediately to Felix, and also commanded his accusers to state before the governor the charges against Paul. Thus Paul for the third time leaves a city under cover of darkness and a threat of death (the other places were Damascus and Thessalonica).

23:31-35 31 Then the soldiers, as they were commanded, took Paul and brought him by night to Antipatris. 32 The next day they left the horsemen to go on with him, and returned to the barracks. 33 When they came to Caesarea and had delivered the letter to the governor, they also presented Paul to him. 34 And when the governor had read it, he asked what province he was from. And when he understood that he was from Cilicia, 35 he said, “I will hear you when your accusers also have come.” And he commanded him to be kept in Herod’s Praetorium. The protective military expedition, in keeping with their orders, took Paul and brought him by night to Antipatris. This town occupied the ancient site of the city of Aphek where Israel lost a famous battle to the Philistines (as well as the ark of the covenant). The New Tes- tament city was built by about the time the events of the New Testament began to unfold. Herod named the town Antipatris in honor of his father Antipater, who had been prefect of Judea under the dictatorship of Julius Caesar. Though the soldiers and Paul had been traveling all night, at Antipatris they were still about 30 miles southeast of their des-

269 tination, Caesarea. Only the 70 horsemen continued on; the 400 legionnaires and spearmen returned to Jerusalem, there being no sign of resistance to their purpose. Finally arriving in Caesarea, the commander of the detachment delivered the letter to the governor, they also presented Paul to him. Felix (unfortunately a notoriously corrupt indi- vidual) read the letter and asked Paul the name of his home town. When he understood that Paul was from Cilicia, he said, I will hear you when your accusers also have come. (In this he may have been hoping for a long delay, and perhaps even for a bribe from Paul.) Felix commanded Paul to be kept in Herod’s Praetorium. The word in this context refers to the palace that Herod the Great had built for himself in Caesarea when he constructed the city. Thus Paul receives from the Jews hostility, and from the Romans comfort if not luxury. The favorable attitude toward the gospel’s representatives on the part of Roman officials is a recurring theme in Acts, and may in part be explained by the fact that Luke is writing as an apologist as well as a historian. He wants Theophilus to understand that Christians are no threat to the Roman Empire, and that their aims are not political.

notes on the background of acts: caesarea From the Zondervan Encyclopedia of the Bible: Also known as Caesarea Maritima (“by the sea”) to distinguish it from Caesarea Philippi. A garrison port of Rome on the Palestine coast, 65 miles from Jerusalem, Caesarea was a foundation of the first Herod and a monument to that subtle diplomat’s pro-Roman policy. On the long harborless coast of Palestine, Joppa was the one port south of Carmel equipped with some natural protection, but Joppa was violently national and rabidly anti-Roman. Herod knew his Jewish subjects too well to make the mistake of turning Joppa into a Roman bridgehead. It was better to begin on neutral, unencumbered ground, in spite of the vast expense entailed in providing the open roadstead of Caesarea with effec- tive harbor works. The building of these was a fine feat of engineering. A breakwater 200 feet wide was built against the southern gales. The water ran to 20 fathoms; this depth was filled with enor- mous blocks of limestone, some of them 50 x 10 x 9 feet. On this foundation were a mole and quay with adequate defenses. The enclosed haven was larger than Piraeus (the port that served Athens), opening like modern Haifa to the safe north. The site chosen by Herod had earlier been known as Strato’s (or Straton’s) Tower. The city took twelve years to build. It had places of assembly, an amphitheater, a temple to Rome and Augustus, and a drainage system that speaks of Roman engineering. In the theater a dedication stone in frag- mentary form has been discovered bearing part of the name of . But the harbor dwarfed the magnificence of the town, and a coin of Nero bears the inscription “Caesarea by Augustus’ Har- bor.” “Caesarea,” said Tacitus (Hist. 2.78), “is the capital of Judaea.” It housed the 3,000 troops, an inadequate garrison that was stationed there. It was the procurator’s headquarters. The aqueduct, which brought in the water supply, ran over brick arches and was vulnerable to enemy attack. Per-

270 haps there was a supplementary system of tanker ships, for the city seems to have been a safe haven for the Roman administration even during the great Jewish rebellion.11

271 272 42 :1-16 paul defends himself, pt. 1 summary Paul finally appears before Felix to be examined as to his behavior in Jerusalem. The Jewish delegation, apparently uncertain how to act before Felix, are represented by an orator named Tertullus. Paul, by contrast, stands alone before his accusers and the governor. He takes strong issue with their accusations and maintains his innocence, while at the same time bring- ing his testimony of God’s grace before those who were assembled. exposition 24:1-3 1 Now after five days Ananias the high priest came down with the elders and a cer‐ tain orator named Tertullus. These gave evidence to the governor against Paul.

2 And when he was called upon, Tertullus began his accusation, saying: “Seeing that through you we enjoy great peace, and prosperity is being brought to this na‐ tion by your foresight, 3 we accept it always and in all places, most noble Felix, with all thankfulness. The Jerusalem Jews have no intention of allowing Paul to be freed through their neglect. It is after only five days that their delegation arrives in Caesarea (the trip itself takes two days).

273 The group includes the high priest Ananias and the elders, but is formally represented by a certain orator (the Greek word can also by extension mean attorney) named Tertullus. Tertullus would use Ananias and the elders as witnesses to provide what evidence they had. It was expected in an official proceeding that a prosecuting attorney would begin by a lavish and flattering introduction that praised the judge in the case (this was called in Latin the cap- tatio benevolentiae), and Tertullus does not disappoint: Seeing that through you we en- joy great peace, and prosperity is being brought to this nation by your foresight, we accept it always and in all places, most noble Felix, with all thankfulness. (Some have thought that since Tertullus uses the first person pronoun we in his oration, the attorney him- self might be Jewish, but this is not a necessary inference. At any rate, attorneys are supposed to identify themselves with their clients, and the reference in verse 5 to “all the Jews” makes him sound like a Gentile, as does his name). If Tertullus actually knew anything about the character of Felix, his words might have been painful to utter. Perhaps that is why (at least in Luke’s summarized account) he seems to cut his opening statement short. Or, he may have observed Felix expressing a bored countenance.

24:4-6 4 Nevertheless, not to be tedious to you any further, I beg you to hear, by your courtesy, a few words from us. 5 For we have found this man a plague, a creator of dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 6 He even tried to profane the temple, and we seized him, and wanted to judge him according to our law. The attorney moves the proceedings along so as not to be tedious to Felix any further. He betrays the weakness of his case early on, resorting to mere name-calling, something that Roman magistrates were trained to disregard: we have found this man a plague, a creator of dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. These charges were carefully chosen to appeal to Felix. The Roman Empire was a kind of stupendous confidence trick perpetrated on the Mediterranean world. The Ro- mans would conquer a province, loot it, replace its government with people sent out from Rome, and eventually leave a small military force and a governor behind to run things and collect taxes. This meant that they ruled mostly by intimidation, not having an adequate mili- tary presence to enforce their will. For that reason, they were acutely sensitive to any hint of public disturbance and sought to end treasonous speech quickly by arresting the perpetra- tors. Jesus was tried before Pilate on more or less these same charges: “They began to accuse Jesus, saying, ‘We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King’ ” (Luke 23:2). It is perhaps instructive that Tertullus refers to Christians as “the sect of the Nazarenes.” He adds no explanatory clauses, seeming to regard Felix as someone familiar with the expres- sion, and he was probably right. Felix would have been familiar with his close friend, the em- peror Claudius, and his edict to expel all the Jews from Rome only a short time before this.

274 He also would have known that the disturbances in Rome that led to this imperial edict had involved Jewish persecutions against the followers of Christ (or, as Suetonius apparently mis- spells it, Chrestus). Tertullus is playing Felix carefully, placing the Jewish delegation firmly on the side of the government while detesting internally the whole Roman governmental system and its legal apparatus. Eventually, Tertullus brought forward the utterly false accusation that had prompted the Jerusalem riot: He even tried to profane the temple, and we seized him, and wanted to judge him according to our law. One might think that this is a strange charge to use before a Roman governor, since it acknowledges that the Jews have a legal system that they follow in addition to the Roman courts that were imposed upon them. However, some provinces (es- pecially those recently conquered or provinces on the frontier of the Empire) were given some leeway in this respect. Notice Gallio’s attitude in Corinth (Acts 18:12-15), which was much nearer the seat of imperial power.

24:7-9 7 But the commander Lysias came by and with great violence took him out of our hands, 8 commanding his accusers to come to you. By examining him yourself you may ascertain all these things of which we accuse him.” 9 And the Jews also assented, maintaining that these things were so. Tertullus and the Jewish delegation were, of course, distressed when Claudius Lysias rescued Paul from the Jerusalem mob. It is probably no exaggeration when the lawyer says that he did so with great violence—how else could he have done it when the crowd was prepared to kill Paul on the spot? The religious authorities were even more upset that Lysias had demanded that Paul’s accusers (themselves) appear before Felix. Their attitude was, “We’re in charge here; we don’t want any Roman interference.” Still, Tertullus insists, Felix can ascertain all these things of which we accuse Paul. The attorney was immediately echoed by the Jews who had come with him, maintaining that these things were so. Name-calling, however, is not evidence; and Paul would now be able to have his day in court by Felix. He would tell a very different story.

24:10-13 10 Then Paul, after the governor had nodded to him to speak, answered: “Inas‐ much as I know that you have been for many years a judge of this nation, I do the more cheerfully answer for myself, 11 because you may ascertain that it is no more than twelve days since I went up to Jerusalem to worship. 12 And they nei‐ ther found me in the temple disputing with anyone nor inciting the crowd, either in the synagogues or in the city. 13 Nor can they prove the things of which they now accuse me. Paul had patiently heard the prosecutor make his accusations, and when Felix indicated that he could answer the charges—if so dignified a word may be applied to Tertullus’s invective— he acknowledged that he was glad to answer for himself to a man who had been for many

275 years a judge of the Jewish nation. The facts of the case were these: (1) Paul had a legitimate reason to be in Jerusalem (to worship); (2) he had not even had a private argument with anyone there (they neither found me in the temple disputing with anyone), (3) much less making a public speech inciting a crowd. Not only had this not taken place in the tem- ple area, Paul had not done so either in the synagogues or in the city. He had behaved like a person concerned with the public welfare. What is more, he knew that his accusers could not prove the things of which they accused him. If the words of the accusers can be taken as an example of their evidence, they had none.

24:14-16 14 But this I confess to you, that according to the Way which they call a sect, so I worship the God of my fathers, believing all things which are written in the Law and in the Prophets. 15 I have hope in God, which they themselves also accept, that there will be a resurrection of the dead, both of the just and the unjust. 16 This being so, I myself always strive to have a conscience without offense toward God and men. However, Paul would not deny that he was a member of the Way, the group that his accusers had labeled as a sect. Yet he insists that he was just as Jewish as he had been when he was born (I worship the God of my fathers). Unlike the priests who stood as his accusers, Paul had continued believing all the things that were written in the Law and in the Prophets (the latter term encompasses all the books in the English Bible between Joshua and Malachi). Who between Paul and his critics was entitled to claim a complete Jewishness? At least some of his opponents were willing to accept that there would be a resurrection of the dead, both of the just and the unjust. Since that was the case, Paul would never do anything that would defile his conscience.

276 43 Acts 24:17-27 paul defends himself, pt. 2 summary The apostle concludes his defense before Felix by challenging his accusers to speak honestly about what they themselves saw and heard of Paul’s behavior. At the conclusion of his de- fense, Felix refuses to find him guilty of anything, but leaves him in prison so that the gover- nor can curry favor with the Jews—and in the hopes that Paul might provide him with a bribe. By the time Felix leaves office, he has done nothing to advance Paul’s case or effect his re- lease. exposition 24:17-19 17 Now after many years I came to bring alms and offerings to my nation, 18 in the midst of which some Jews from Asia found me purified in the temple, neither with a mob nor with tumult. 19 They ought to have been here before you to object if they had anything against me. Paul’s attackers had appealed to Felix (who had a Jewish wife) partly on the basis of their love of country, making Paul out to be an enemy of the Jewish people. Paul’s testimony now ad- dresses this fiction when he says, after many years I came to bring alms and offerings to

277 my nation. These words may acknowledge that some of the money that Paul gave to the priests at his purification would end up in the coffers of the temple. (Such funds would be used for the maintenance of the temple’s worship activities and also to provide for the poor.) However, Paul is probably referring here to the gift he brought from the Gentile churches to assist the poor Christians of Judea. While Paul was engaged in these worthwhile activities, some Jews from Asia found him (newly purified) in the temple area. When they found him, he was neither leading a mob nor prompting a tumult; he was there simply to worship. And, by the way, he asks, where are those Jews from Asia? If they could bring forward evidence of Paul’s misbehavior, why were they not present to testify? The apostle implies, with reason, that if those Asian Jews had any evidence to contribute, they would have been in Caesarea. That they were not is strongly suggestive that they had nothing to say: They ought to have been here before you to ob- ject if they had anything against me. In Acts 21:28, Paul’s critics had lodged three charges against him: “This is the man who teach- es all men everywhere against the people, the law, and this place; and furthermore he also brought Greeks into the temple and has defiled this holy place.” Paul in his defense has now addressed all these charges and has declared them to be false. He now issues one final chal- lenge to his accusers.

24:20-21 20 “Or else let those who are here themselves say if they found any wrongdoing in me while I stood before the council, 21 unless it is for this one statement which I cried out, standing among them, “Concerning the resurrection of the dead I am being judged by you this day.’ ” Paul calls attention to the high priest and his associates. Why have they not testified to their own experience with Paul? Let those who are here themselves say if they found any wrongdoing in me while I stood before the council. Paul could not have issued such a challenge had he at any time transgressed before the Sanhedrin. His innocence was being proclaimed in the silence of his opponents. So far, Paul’s defense has been able and to the point, but one question remains to be an- swered. If Paul is so innocent, why did he engender such hatred among he officials of his own nation? For this Paul also has a ready explanation. The enmity of his accusers is at least partly explained by theological differences: it is for this one statement which I cried out, stand- ing among them, Concerning the resurrection of the dead I am being judged by you this day. Paul has firm convictions on this issue, but the Pharisees and Sadducees are divided over it. If Felix is well informed on this matter, he is likely to discern that what is happening before him is a theological dispute that is internal to Judaism, not a civil crime that is likely to result in a revolt.

278 24:22-23 22 But when Felix heard these things, having more accurate knowledge of the Way, he adjourned the proceedings and said, “When Lysias the commander comes down, I will make a decision on your case.” 23 So he commanded the centurion to keep Paul and to let him have liberty, and told him not to forbid any of his friends to provide for or visit him. Felix adjourned the hearing at this point. He neither wanted nor needed additional instruc- tion concerning the Way, since he already was better informed than Paul’s accusers were. From where did he receive this more accurate knowledge? Luke does not comment, but it may have come from his wife Drusilla (vs. 24), who was Jewish. We have no way of knowing whether her information was favorable or unfavorable. Officially, Felix merely postponed the resumption of the hearing until Lysias the commander could arrive from Jerusalem. From the Roman point of view, Lysias was the only objective witness to the events being discussed; but whether Lysias ever came to Caesarea and whether he contributed anything to the issues is unknown. (Meanwhile, one wonders how long the forty conspirators against Paul waited before they ate again!) Felix was in a bind over this decision. To favor Paul in his ruling would have been more in keeping with the evidence, but to do so involved a risk. By releasing Paul he could well of- fend the priests and the rulers of Jerusalem, and it was part of his job to stay on good terms with them. On the other hand, to convict Paul of a public disturbance would put the Jerusalem Christians on notice that Rome was inclined to accept the official Jewish line in cases of this sort. That might have increased tensions in Jerusalem and fomented the very public disturbances that Felix sought to forestall. So, he took the politician’s way out and did nothing, dismissing the crowd (the word your in verse 22 is in the plural). At the same time, Felix seems to have realized privately that Paul was guilty of no punishable offense. He might have placed him in an uncomfortable dungeon during the waiting period, but he did not: He commanded the centurion to keep Paul and to let him have liberty. It is unlikely that Paul could roam freely within Caesarea, but more probable that Felix placed him under house arrest, the house being Herod’s palace. In addition, the centurion was told not to forbid any of Paul’s friends to provide for or visit him. He could at least have a comfortable existence during the days before his case was continued.

24:24-27 24 And after some days, when Felix came with his wife Drusilla, who was Jewish, he sent for Paul and heard him concerning the faith in Christ. 25 Now as he rea‐ soned about righteousness, self-control, and the judgment to come, Felix was afraid and answered, “Go away for now; when I have a convenient time I will call for you.” 26 Meanwhile he also hoped that money would be given him by Paul, that he might release him. Therefore he sent for him more often and conversed with him. 27 But after two years succeeded Felix; and Felix, wanting to do the Jews a favor, left Paul bound.

279 Though Lysias the commander remained absent from Caesarea, after some days Felix decided to have Paul come before him again. Felix brought along with him his wife Drusilla, who was Jewish, and who may have expressed some interest in hearing Paul. (Drusilla was the youngest daughter of I, the proud sovereign of who had died horribly after receiving the worship of his subjects, and the sister of Agrippa II, who will appear short- ly in the narrative of Acts.) The subject matter of their discussion, however, was not the sub- stance of Paul’s case. Felix was interested in hearing Paul explain to him concerning the faith in Christ (better, concerning faith in Christ. “Concerning the faith in Christ” suggests that “Christianity” was the subject of their conversations. What they undoubtedly talked about was personal faith in Christ, something directly relevant to both Felix and Drusilla.) In Luke’s description, we see the central issues of personal faith in Christ in the three subjects of Paul’s teaching: righteousness, self-control, and the judgment to come. Paul must have told the couple that God possessed an absolute righteousness that no human being could produce on his own, while the gospel was God’s chosen means of imputing righteousness to guilty sinners. Self-control is a quality in short supply in the human race, but can be gained as a fruit of the Spirit (Gal. 5:22-23). The judgment to come is the primary motivation for the gospel in the New Testament, an issue that Paul raised in every audience he faced, even with the philosophical elite of Athens (Acts 17:31). These discussions made Felix uncomfortable: Felix was afraid and answered, Go away for now; when I have a convenient time I will call for you. (It is ironic that Felix became afraid here. He was a powerful ruler and Paul was a prisoner at his mercy.) Out of the hearing of Paul, however, Felix reverted to his corrupt ways, harboring a secret motivation: Mean- while Felix also hoped that money would be given him by Paul, that he might release him. Therefore he sent for him more often and conversed with him. Felix would not have heard anything of substance that Paul shared with him while he hoped that a bribe would soon be offered. Meanwhile, time was passing: after two years Porcius Festus suc- ceeded Felix; and Felix, wanting to do the Jews a favor, left Paul bound. Paul in Caesarea had a wonderful opportunity to display what it means to wait on the Lord.

280 44 :1-27 paul appeals to caesar summary The new governor, Porcius Festus, offers Paul the option of a fresh trial in Jerusalem. The apostle wisely sees the dangers involved and exercises his Roman rights of a hearing before Caesar. While acknowledging Paul’s rights, Festus brings Paul to the attention of Herod Agrip- pa II, before whom Paul will now appear for an informal interview. exposition 25:1-5 1 Now when Festus had come to the province, after three days he went up from Caesarea to Jerusalem. 2 Then the high priest and the chief men of the Jews in‐ formed him against Paul; and they petitioned him, 3 asking a favor against him, that he would summon him to Jerusalem—while they lay in ambush along the road to kill him. 4 But Festus answered that Paul should be kept at Caesarea, and that he himself was going there shortly. 5 “Therefore,” he said, “let those who have authority among you go down with me and accuse this man, to see if there is any fault in him.” Little is known of the career of Porcius Festus before he acceded to the procuratorship of Judea in about AD 59. He also died soon after taking office, so Acts 25 provides an important picture of the kind of man he was. Josephus, the Jewish historian, regarded Festus as a huge 281 improvement over his predecessor, Felix. After Festus died, he was succeeded by Albinus, a man both corrupt and incompetent, and in AD 66 the Jewish Revolt broke out. At the moment Acts 25 opens, however, Festus quickly (after three days) takes up the case of Paul and attempts to move it forward. First meeting the Jewish leaders in Jerusalem, he was confronted with another conspiracy to murder Paul: that Festus would summon Paul to Jerusalem—while they lay in ambush along the road to kill him. The procurator might have suspected their intent, for he ordered that the apostle should be kept at Caesarea, since he himself was going there shortly. He did, however, invite their leaders to go down with me and accuse this man, to see if there is any fault in him.

25:6-9 6 And when he had remained among them more than ten days, he went down to Caesarea. And the next day, sitting on the judgment seat, he commanded Paul to be brought. 7 When he had come, the Jews who had come down from Jerusalem stood about and laid many serious complaints against Paul, which they could not prove, 8 while he answered for himself, “Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended in anything at all.”

9 But Festus, wanting to do the Jews a favor, answered Paul and said, “Are you willing to go up to Jerusalem and there be judged before me concerning these things?” After lingering in Jerusalem for more than ten days, Festus finally went down to Caesarea, where he promptly initiated a review of Paul’s case. The Jewish leaders essentially repeated the performance that they gave before Felix: they stood about and laid many serious com- plaints against Paul, which they could not prove. When Paul had the opportunity to re- spond, he denied any wrongdoing: neither against the law of the Jews, nor against the temple, nor against Caesar have I offended in anything at all. Now the original denial of the Jews probably worked against Paul. Festus was new in his posi- tion and was under instructions not to provoke the leaders of Judea. Thus, wanting to do the Jews a favor, Festus answered Paul and said, Are you willing to go up to Jerusalem and there be judged before me concerning these things? His words make no sense. He had just heard the case in Caesarea. What was to be gained by repeating the same process in Jerusalem? However, as Luke notes, Festus was essentially granting the Jews their original petition here. They must have been delighted, for it played directly into their hands. Their ambush could be set in place if Paul consented.

25:10-12 10 So Paul said, “I stand at Caesar’s judgment seat, where I ought to be judged. To the Jews I have done no wrong, as you very well know. 11 For if I am an offend‐ er, or have committed anything deserving of death, I do not object to dying; but if there is nothing in these things of which these men accuse me, no one can deliver me to them. I appeal to Caesar.”

282 12 Then Festus, when he had conferred with the council, answered, “You have appealed to Caesar? To Caesar you shall go!” Paul undoubtedly smelled a rat, and invoked his privileges as a Roman citizen to keep such a meeting from being set up. He said, I stand at Caesar’s judgment seat. Festus sat in judg- ment on Paul in Caesarea not on his own authority, but as Caesar’s personal representative. Paul knew, however, that he was innocent: To the Jews I have done no wrong, as you very well know. For if I am an offender, or have committed anything deserving of death, I do not object to dying; but if there is nothing in these things of which these men ac- cuse me, no one can deliver me to them. I appeal to Caesar. Such an appeal was the right of every Roman citizen, and Paul saw no contradiction between his trust in God and the exer- cise of rights that came through a human government. Thus he shows the proper attitude for a Christian citizen: exercise all the political options that are legally available, but trust God to make things work in the end. Paul’s appeal meant that he would not go to Jerusalem. Instead, he would depart within a reasonable time to go to Rome and to appear before Nero. Festus, probably glad to be re- lieved of a tense situation, when he had conferred with the council, answered Paul, You have appealed to Caesar? To Caesar you shall go!

25:13-15 13 And after some days King Agrippa and Bernice came to Caesarea to greet Festus. 14 When they had been there many days, Festus laid Paul’s case before the king, saying: “There is a certain man left a prisoner by Felix, 15 about whom the chief priests and the elders of the Jews informed me, when I was in Jerusalem, asking for a judgment against him. While Paul awaited arrangements for his trip to Rome, King Agrippa and Bernice came to Caesarea to greet Festus. The honored visitor was Agrippa II, son of the disgraced Agrippa of Acts 12. Bernice was not his wife, but his sister who apparently was Agrippa’s preferred traveling companion. (Though there were rumors of an incestuous relationship between them, there is no evidence to support this.) Agrippa was given territories in Trachonitis, Perea, and Galilee, and thus ruled areas that were not part of Festus’s territory in Judea. Apparently Festus was still undecided about the guilt or innocence of Paul, and took Agrip- pa’s visit as a good opportunity to seek advice: There is a certain man left a prisoner by Felix, about whom the chief priests and the elders of the Jews informed me, when I was in Jerusalem, asking for a judgment against him.

25:16-21 16 To them I answered, “It is not the custom of the Romans to deliver any man to destruction before the accused meets the accusers face to face, and has opportu‐ nity to answer for himself concerning the charge against him.’ 17 Therefore when they had come together, without any delay, the next day I sat on the judgment seat and commanded the man to be brought in. 18 When the accusers stood up, they brought no accusation against him of such things as I supposed, 19 but had some 283 questions against him about their own religion and about a certain Jesus, who had died, whom Paul affirmed to be alive. 20 And because I was uncertain of such questions, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters. 21 But when Paul appealed to be reserved for the deci‐ sion of Augustus, I commanded him to be kept till I could send him to Caesar.” Festus told Agrippa of the history of his dealings with Paul and his accusers (vss. 16-17) and admitted to him that the charges against Paul seemed weak: When the accusers stood up, they brought no accusation against him of such things as I supposed. Festus was expect- ing to hear evidence that Paul had been guilty of treason or of inciting riots, but no such facts were presented in the hearing. The accusers rather only had some questions against him about their own religion and about a certain Jesus, who had died, whom Paul affirmed to be alive. Festus had hesitated about involving himself in sectarian matters, and inquired about Paul’s willingness to go up to Jerusalem to go through another trial. Since the apostle had appealed for a decision of Augustus, he had merely held him in custody until that could be done. (Augustus, meaning “semi-divine,” was a title accorded by the Roman Senate to Octavian, the first Roman emperor [27 BC–AD 14], and then was extended also to later em- perors like Nero (to whom Paul appealed), who ruled from AD 54 to 68.)

25:22-24 22 Then Agrippa said to Festus, “I also would like to hear the man myself.”

“Tomorrow,” he said, “you shall hear him.”

23 So the next day, when Agrippa and Bernice had come with great pomp, and had entered the auditorium with the commanders and the prominent men of the city, at Festus’ command Paul was brought in. 24 And Festus said: “King Agrippa and all the men who are here present with us, you see this man about whom the whole assembly of the Jews petitioned me, both at Jerusalem and here, crying out that he was not fit to live any longer. Agrippa, who was a descendant of Herod the Great and fancied himself an authority on Jew- ish law, agreed to interview Paul. The next day the royal pair entered the appointed auditori- um in Caesarea with great pomp. Perhaps to impress Festus or the citizens of Caesarea, Agrippa and Bernice entered with the commanders and the prominent men of the city. Once Paul had been brought in, Festus gave the background to the meeting: you see this man about whom the whole assembly of the Jews petitioned me, both at Jerusalem and here, crying out that he was not fit to live any longer (the attentive reader will recall that this was the very language of the mob in Acts 22:22). It is difficult to know what to make of this meeting. It is not a trial, for neither accusers nor attorneys are present, and no verdict is issued. From an observer’s point of view, it is closer to entertainment, for Paul is being called on to tell his story once again for the benefit of a visiting dignitary whom Festus wants to impress. From God’s point of view, it is another ex- ample of how God fulfilled his promise to Paul that he would bear Christ’s name before kings

284 and princes. From the gospel’s point of view, the hearing is another opportunity for a compe- tent Christian witness to remove the pall of ignorance from a group of Roman magistrates. As the faith begins to penetrate more and more areas of the Empire, there will be more Roman officials who will be able to evaluate the accusations against Christians from the point of view of knowledge rather than ignorance. Festus will now describe still another reason for the assembly.

25:25-27 25 But when I found that he had committed nothing deserving of death, and that he himself had appealed to Augustus, I decided to send him. 26 I have nothing certain to write to my lord concerning him. Therefore I have brought him out before you, and especially before you, King Agrippa, so that after the examination has taken place I may have something to write. 27 For it seems to me unreasonable to send a prisoner and not to specify the charges against him.” Festus continues his preparatory comments for the assembled audience by explaining that the reasons for Paul’s being held in Caesarea are somewhat suspect. Though the Jews wanted to kill him, from the Roman point of view he had committed nothing deserving of death, and indeed had exercised the rights of a Roman citizen by appealing to Augustus. But how was Festus to introduce Paul to the emperor? That was his current problem: I have nothing to write to Caesar concerning Paul. Perhaps Agrippa, with his knowledge of Jewish law and customs, might be able to suggest something after the examination of Paul. The predica- ment for Festus was fairly straightforward: it seems to me unreasonable to send a prisoner and not to specify the charges against him.

285 286 45 :1-18 paul before agrippa ii, pt. 1

summary For the third time in the book of Acts, the testimony of Paul’s conversion appears. In this telling, Paul emphasizes his motives for his actions in persecuting the church and his fidelity to the ancient hope of Israel, the hope of resurrection and unending life in the kingdom of God. He adds a few details not mentioned in Luke’s account in chapter 9 or in his own testi- mony in chapter 22. exposition 26:1-3 1 Then Agrippa said to Paul, “You are permitted to speak for yourself.”

So Paul stretched out his hand and answered for himself: 2 “I think myself happy, King Agrippa, because today I shall answer for myself before you concerning all the things of which I am accused by the Jews, 3 especially because you are ex‐ pert in all customs and questions which have to do with the Jews. Therefore I beg you to hear me patiently. Paul begins with the mandatory recognition of the most august of his hearers, King Agrippa II. He omits any reference to his “host,” Porcius Festus. Agrippa was the great-grandson of 287 Herod the Great, the latter having been appointed by Augustus Caesar to be king of the Jews many years before. Herod the Great had had to ascend his throne by the use of military force, since he was not Jewish but an Edomite by birth. He had spent much of his reign attempting to win over the Jews by a series of extremely expensive building projects. These included the fortress of Masada, the total remodeling of the Jerusalem temple, and the construction of Caesarea, where these proceedings were being held. Though Herod the Great had professed conversion to Judaism, both he and his successors in Roman government continued to be regarded with suspicion by many Jews. His great-grandson, Agrippa II, assumes new leader- ship role with these liabilities but with a more thorough knowledge of the realities of Ju- daism. Paul gives Agrippa II credit at least for exceptional knowledge: you are expert in all customs and questions which have to do with the Jews. The apostle requests a respectful and patient hearing from Agrippa, perhaps hopeful that the king might use his influence for Paul’s good when the apostle arrives in Rome.

26:4-5 4 My manner of life from my youth, which was spent from the beginning among my own nation at Jerusalem, all the Jews know. 5 They knew me from the first, if they were willing to testify, that according to the strictest sect of our religion I lived a Pharisee. Paul first points out to Agrippa that he has done nothing recently that is inconsistent with his entire past. That past was entirely taken up from his youth with his own nation and mostly in the city of Jerusalem. Significantly, he points out that all the Jews (even his accusers) know this and had known it all along: they knew me from the first. If they were forced to testify to the truth, those same Jews would have to admit that Paul was trained as a Pharisee, according to the strictest sect of the Jewish religion. He was not only a Jew by birth but by commitment.

26:6-8 6 And now I stand and am judged for the hope of the promise made by God to our fathers. 7 To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope’s sake, King Agrippa, I am accused by the Jews. 8 Why should it be thought incredible by you that God raises the dead? Yet in spite of Paul’s ties to his people and his ancient faith, he finds himself being judged with regard to the promise made by God to the fathers of the nation. Paul is not alone in this. The entire twelve tribes historically have been serving God night and day with the hope of a glorious resurrection life in view. While the uninformed have been heard to say that the notion of a resurrected life plays no part in the Old Testament, that is far from the truth, as a perusal of many passages will affirm (Isa. 25:6-10; 26:19, Dan. 12:2; Zech. 14:1-9). Paul makes clear that he is being counted guilty by his nation in spite of the fact that all he does is for this hope’s sake. It is his accusers who are out of step with the purposes of God. He asks the profound question: Why should it be thought incredible by you that God raises the

288 dead? (This question was addressed not to Agrippa specifically, but to the whole group, since the you in the question is in the plural in the Greek text.)

26:9-11 9 Indeed, I myself thought I must do many things contrary to the name of Jesus of Nazareth. 10 This I also did in Jerusalem, and many of the saints I shut up in prison, having received authority from the chief priests; and when they were put to death, I cast my vote against them. 11 And I punished them often in every syna‐ gogue and compelled them to blaspheme; and being exceedingly enraged against them, I persecuted them even to foreign cities. Perhaps, says Paul, unbelief concerning the resurrection is not all there is to his persecution by the Jews: Indeed, I myself thought I must do many things contrary to the name of Jesus of Nazareth—in other words, Paul behaved as though Jesus was in fact not raised from the dead. His former actions were well known to his accusers, for, as he says, This I also did in Jerusalem, and many of the saints I shut up in prison. Paul’s actions were not un- known to the Jerusalem authorities. Indeed he had engaged in persecution by means of re- ceiving authority from the chief priests—an ironic reality, since those same priests now were accusing him in court as though they had no knowledge of his past. But Paul went still further. He was allowed to serve on the juries that tried Christians, and the results were predictable: when they were put to death, I cast my vote against them. In this activity he was entirely sincere. He would say later, “I was formerly a blasphemer, a per- secutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief ” (1 Tim. 1:13). (Paul does not claim that God owed him mercy because of his sincer- ity, but that God graciously extended mercy to him, and that would have been less likely had Paul acted contrary to his own conscience.) Paul’s zeal was real, as evidenced by the fact that he punished believers often in every synagogue in Judea and compelled them to blas- pheme (apparently by means of ordering or applying torture) against Jesus. His enthusiasm is even more obvious in that he crossed international boundaries to carry out his acts of per- secution: Being exceedingly enraged against them, I persecuted them even to foreign cities like Damascus in Syria.

26:12-14 12 “While thus occupied, as I journeyed to Damascus with authority and commis‐ sion from the chief priests, 13 at midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me. 14 And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language, “Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.’ Paul avows that it was while he was engaged in persecution that he journeyed to Damascus. This was not simply a private act of vengeance, but an activity supported by the authority and commission of the chief priests. It was then that the most dramatic confrontation of his life took place: At midday, O king, along the road I saw a light from heaven, brighter 289 than the sun, shining around me and those who journeyed with me. The light was so dramatic that they sought to hide themselves from its radiance: when we all had fallen to the ground, Paul was stunned to hear himself being addressed: I heard a voice speaking to me and saying in the Hebrew language, Saul, Saul, why are you persecuting Me? In this third account of Paul’s story, he adds a fascinating detail not included in the two previ- ous accounts. Jesus told Paul from heaven, It is hard for you to kick against the goads. To “kick against the goads” is an expression that virtually every person from this area would have known well. Farm animals (in particular oxen) were sometimes stubborn and refused to move forward on command. Their owners typically carried a goad, a sharpened stick (often with a metal blade attached) that would be used on their flanks or legs to encourage them to cooperate. The point of the figure is this: Jesus had been “goading” Paul through the days he was a persecutor in ways that he was too stubborn to admit. He had seen brave men and women submit to torture and death rather than deny their faith in Christ, and it had begun to give him pause. He was beginning to enjoy his persecutions less as the evidence against his position began to mount.

26:15-16 15 So I said, “Who are You, Lord?’ And He said, ‘I am Jesus, whom you are perse‐ cuting. 16 But rise and stand on your feet; for I have appeared to you for this pur‐ pose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you. Though Paul did not know for sure who was speaking with him, because of his “goads” he probably could make a reasonable guess, and he addresses the voice as Lord. The answer was short and clear: I am Jesus, whom you are persecuting. In this account, the Lord Jesus moves immediately to give Paul his apostolic commission: rise and stand on your feet; for I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you. These words do not appear in the previous versions of Paul’s testimony. Jesus spoke them, but nei- ther Luke (in Acts 9) nor Paul (in Acts 22) felt compelled to include them in previous tellings of the story. The words provide added detail to explain why Paul had been the recipient of a series of visions of Christ intermittently since the events on the Damascus road. Such privi- leges were to be part of his apostolic experience and the basis for much of his ministry.

26:17-18 17 I will deliver you from the Jewish people, as well as from the Gentiles, to whom I now send you, 18 to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.’ The Lord Jesus not only issued Paul’s commission on the Damascus road, He also gave him a series of comforting promises that would undergird him during the course of a remarkable and fruitful ministry. Jesus said to Paul, I will deliver you from the Jewish people, a prom-

290 ise that was extremely relevant to Paul’s present imprisonment. But He would also deliver Paul’s life from the Gentiles, to whom I now send you. The Gentile ministry would be Paul’s main focus, and he was to approach them so as to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God. These objectives formed the heart of the Jews’ objections to Paul’s work. They were certain that the Gentiles could never find a righteous standing with God, and resented Paul’s attempts to do so. But the Lord Jesus was of a different mind. He commissioned Paul so that the Gentiles might re- ceive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.

291 292 46 Acts 26:19-32 paul before agrippa ii, pt. 2 summary Paul concludes his testimony to Agrippa II and Festus. The magistrates agree that he is inno- cent of the charges lodged against him, and that he might have been released had he not ap- pealed to Caesar. Paul, presumably having given Festus enough information to complete a letter to Nero, will now be sent on to stand trial before the emperor in Rome. exposition 26:19-20 19 “Therefore, King Agrippa, I was not disobedient to the heavenly vision, 20 but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance. Paul explains to Agrippa that he dare not be disobedient to the vision of Jesus that he had seen and heard. Paul here uses a figure of speech known as tapeinosis (a demeaning or less- ening) to heighten the force of his words. It would have been ludicrous for Paul to disobey Jesus given the circumstances. His present life (and his imprisonment) are explained by his

293 perfectly rational response to the risen Christ. What would his accusers have done under similar circumstances? As a result of the vision, Paul began a ministry to those in Damascus right away. After leaving the city (he does not mention that he was fleeing for his life from the Jews), he continued his preaching of Jesus in Jerusalem and in Judea. He then began his work among the Gentiles, work that had been successful enough to provoke the jealousy of local Jewish populations, a ministry that had landed him in chains at Caesarea. And what had he preached to all these people? That they should repent, turn to God, and do works befitting repentance. Where was sedition in any of that message? Paul had not sought to provoke revolutions or weaken loyalties to established governments. He was no political threat to the Jews, the Romans, or anyone else. He sought not to overthrow the tenets of Hebrew Scripture, but to provoke a return to those things, matters that his accusers had abandoned.

26:21-23 21 For these reasons the Jews seized me in the temple and tried to kill me. 22 Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come— 23 that the Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gen‐ tiles.” Of all his hearers, only the Jews had objected; for these reasons the Jews seized me in the temple and tried to kill me. The Roman commander alone had stood between him and death, though Paul understood his rescue as representing help from God. Nonetheless, he had changed neither his objectives nor his activities: to this day I stand, witnessing both to small and great, yet saying no other things than those which the prophets and Moses said would come. Paul was as a result more committed to the ancient writings than his crit- ics were. (The prophets and Moses is a common way of saying “the Old Testament,” a phrase that was not yet in use since the New Testament was not fully complete.) What were these things that the Old Testament predicted would take place and that Paul con- sidered the center of his teaching? They included the ministry of John the Baptist, the first advent of Messiah Jesus, His healing ministry and miracles, His rejection by Jewish leaders, His death, resurrection, and glorification. He focuses here on the last of these issues: that the Christ would suffer, that He would be the first to rise from the dead, and would pro- claim light to the Jewish people and to the Gentiles. Paul does not expressly say (or Luke does not record) that Paul’s present speech was part of that luminescence, and that Paul was broadcasting that light to his present audience. Nonetheless, that was precisely what was tak- ing place at this convocation in Caesarea.

294 26:24-27 24 Now as he thus made his defense, Festus said with a loud voice, “Paul, you are beside yourself! Much learning is driving you mad!”

25 But he said, “I am not mad, most noble Festus, but speak the words of truth and reason. 26 For the king, before whom I also speak freely, knows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner. 27 King Agrippa, do you believe the prophets? I know that you do believe.” Though Paul’s speech was aimed mainly at Agrippa, Festus interrupted the apostle with the observation that Paul had lost touch with reality in all of this, a point the governor made with a loud voice for the benefit of those listening: Paul, you are beside yourself! Much learn- ing is driving you mad! Romans gave lip service to the official deities of Rome, but leaders like Festus were for all practical purposes atheists or at best deists. Any mention of the super- natural (bodily resurrection, for example) typically would be met with skepticism, as it was here. Festus blames it on excessive study, but his hearers get the message: “Pay no attention to this man: he has lost his senses.” Rather than challenge Festus’s accusation, Paul first soberly and rationally disagrees: I am not mad, most noble Festus, but speak the words of truth and reason. The apostle did not expect much of a response from Festus, but he was hopeful of something better from Agrip- pa, to whom he now turned with an appeal. Paul was not hopeful because of Agrippa’s spiri- tual capacities, but because he was a well-informed man of his age: For the king, before whom I also speak freely, knows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner. Agrippa, with friends and benefactors high in the Roman government, may well have seen official reports from the governors of Judea as they dealt with the tensions between conventional Jewish leaders and the ever-growing adherents of the Way, tensions that had resulted in official per- secutions and arrests over the last 24 years. Even if Agrippa had not seen these official docu- ments, he would have had conversations with retiring governors and other officials that would have advanced his knowledge of the Way; and he surely had formed some view of Christianity, even if it was a tentative one. On the basis of these probabilities, Paul gives Agrip- pa a chance to express himself: King Agrippa, do you believe the prophets? I know that you do believe.

26:28-32 28 Then Agrippa said to Paul, “You almost persuade me to become a Christian.”

29 And Paul said, “I would to God that not only you, but also all who hear me to‐ day, might become both almost and altogether such as I am, except for these chains.”

30 When he had said these things, the king stood up, as well as the governor and Bernice and those who sat with them; 31 and when they had gone aside, they 295 talked among themselves, saying, “This man is doing nothing deserving of death or chains.”

32 Then Agrippa said to Festus, “This man might have been set free if he had not appealed to Caesar.” In response to Paul’s question, Agrippa retorts, You almost persuade me to become a Christian—or so the NKJV translates Agrippa’s words. This is a notoriously difficult passage to translate, a fact that is reflected in renderings such as, “Do you think that in such a short time you can persuade me to be a Christian?” (NIV), “Are you going to persuade me to become a Christian so easily?” (HCSB), “You will soon persuade me to play the Christian” (NAB), “You surely think that you are not going to take long to persuade me to be a Christian” (Barclay), or even that of The Message: “Keep this up much longer and you’ll make a Christian out of me!” Since there were no punctuation marks in the original texts of the time, it is impossible to say with certainty even whether Agrippa is making a statement or asking a question, and the tone of his response is nearly as important as his words. Is this a sober statement of appreciation for Paul’s concern for Agrippa’s soul? Or is it a skeptic’s question given off the cuff to save face and end the hearing? These questions have to be answered entirely on the basis of the context, and that leads most interpreters to the conclusion that Agrippa’s is a skeptic’s answer: “Are you in so brief a time (or with so few arguments) attempting to persuade me to become a Christian?” Agrippa seems to have been embarrassed by Paul’s question. While the king was undoubtedly interested in any matter that provoked such strong opinions, Paul may have taken his intense concentration to be an indication that he was ready to decide for Christ on the spot. Howev- er, the word “Christian” did not have the positive connotation at this time that it has received in the modern era. To call someone a Christian was to place them in a distinct and trouble- some minority, a follower of a discredited Galilean rabble-rouser. Agrippa would never have admitted this in the presence of a fellow Roman magistrate and a group of Jewish dignitaries. After all, what would Festus think if Agrippa decided instantly on a verdict that the governor had long struggled with? Festus had already expressed his conclusion that Paul was insane; for Agrippa to convert would be to publicly humiliate his host before all the man’s guests. Indeed, the issue posed an impossible dilemma for Agrippa. He could not confess that he did believe the prophets without seeming to take Paul’s side, and he could not profess to disbe- lieve them without disagreeing with most of the people in the room (some of whom were likely his own subjects). It seems best to see his words as a way of turning Paul’s question aside with a sort of wry smile, an evasive way to rid himself of discomfort and end the meet- ing. (This is supported by Agrippa’s rising to bring matters to a conclusion immediately after uttering his words to Paul.)

296 Paul met his response not with anger but by addressing his words rather than his tone: I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for these chains. His words were designed both to affirm his own position and to show his perfect rationality while at the same time express his lack of taking offense. The interchange seemed a logical place to end what might have been a tense atmosphere: the king stood up, as well as the governor and Bernice and those who sat with them. In their private conference afterward, as they talked among themselves, however, Agrippa and Festus both admitted that Paul was innocent: This man is doing nothing deserving of death or chains. Agrippa was even more specific: This man might have been set free if he had not appealed to Caesar. An especially interesting question is this: how did Luke come to know of these private conversations? It seems likely that (perhaps later) one or more of the dignitaries present had actually been converted (or at least changed his attitude) and his words had come to Luke’s attention from a private conversation. It is an intriguing possibility, but will only be revealed with certainty after the return of Jesus Christ.

297 298 47 Acts 27:1-20 on the way to rome, pt. 1 summary Paul sets out for Rome along with some other prisoners (and with Luke, author of Acts). He finds himself under the supervision of a Roman centurion, but the journey is complicated by storms and calms. Eventually, his traveling companions lose all hope of making a safe landfall. exposition 27:1-2 And when it was decided that we should sail to Italy, they delivered Paul and some other prisoners to one named Julius, a centurion of the Augustan Regiment. 2 So, entering a ship of Adramyttium, we put to sea, meaning to sail along the coasts of Asia. Aristarchus, a Macedonian of Thessalonica, was with us. As Acts 27 opens, God had arranged in His providence for the apostle Paul to be transported to Rome at government expense. As a citizen, he was entitled to a hearing before the emper- or, and eventually Festus or his successor (the record is not clear) decided to send him on. Luke was with him, as he notes: that we should sail to Italy. (This is the first time since 21:18 that Luke has used we in his account in Acts.)

299 The travel arrangements had been made with economy in mind, for they delivered Paul and some other prisoners to one named Julius, a centurion of the Augustan Regiment. The adjective Augustan was likely an honor bestowed on Julius’ regiment by a previous emperor. Though mention is made of the regiment (actually cohort, one-tenth of a and thus 600 men), the trip was being supervised by a centurion (normally in charge of a century or 100 troops), no specific mention is made of the number of soldiers employed on the trip. Paul’s port of embarkation is not specified, but it almost certainly was Caesarea. Herod the Great had built the city and created an artificial harbor for it six decades before. The company sailed on a ship of Adramyttium, a port on the coast of Mysia in northwest Asia Minor (what is now Turkey), not far from the island of Lesbos. Luke does not mention the nature of the voy- age, though their vessel could have been a grain ship. At any rate, Julius knew that the vessel could not take his passengers all the way to Italy, but he could have been confident of finding another ship after this vessel reached Adramyttium. Almost all the vessels that went in and out of Caesarea were coasters, always sailing within sight of land regardless of how much time this added to the trip. Aristarchus was also accompanying Paul. Luke describes him as a Macedonian of Thessalonica. This is very likely a reference to the same man mentioned previously in Luke’s account of the Ephesus riot. He was a close friend of Paul and is men- tioned in several other New Testament texts (Acts 19:29; 20:4; Phlm. 24). In Colossians 4:10, Paul shows his affection for Aristarchus by calling him, “my fellow prisoner”: “Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him).”

PAUL’S JOURNEY TO ROME12

27:3-6 3 And the next day we landed at Sidon. And Julius treated Paul kindly and gave him liberty to go to his friends and receive care. 4 When we had put to sea from 300 there, we sailed under the shelter of Cyprus, because the winds were contrary. 5 And when we had sailed over the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia. 6 There the centurion found an Alexandrian ship sailing to Italy, and he put us on board. Sidon in modern Lebanon (the original home of the infamous Jezebel) was the first port of call. It was known to contain a Christian population, and Julius treated Paul kindly here, allowing him the liberty of visiting his friends. Centurions are uniformly spoken of in a posi- tive light in the New Testament (one noteworthy centurion is remembered for confessing that Jesus was the Son of God at the moment He died [Mark 15:39], and Cornelius, the first Gen- tile convert, also was a centurion [Acts 10:1]). No mention is made of it, but Julius might have assigned a soldier to accompany Paul, or he may have simply trusted the apostle’s promise to return. Soon the group continued the voyage, and Luke notes that we sailed under the shelter of Cyprus, because the winds were contrary. By this he probably means that the ship stayed east and then north of Cyprus, since the winds at this time of year were typically out of the west or southwest. This route would have kept the vessel closer to the mainland as well. On the way, the travelers passed (apparently without stopping) the city of Tarsus, Paul’s home town, and made their way to the city of Myra. There they made port and Julius was able to secure the services of an Alexandrian ship that was already sailing to Italy.

27:7-8 7 When we had sailed slowly many days, and arrived with difficulty off Cnidus, the wind not permitting us to proceed, we sailed under the shelter of Crete off Salmone. 8 Passing it with difficulty, we came to a place called Fair Havens, near the city of Lasea. After leaving Myra, the vessel hugged the coastline of Asia Minor and sailed slowly many days as the winds dropped (or were contrary). They eventually came to Cnidus, a Greek colony situated on a long peninsula jutting into the Aegean Sea. The northwesterly winds precluded a direct route westward across the Aegean, so the captain made the bold decision to sail south (or southwest) so as to sail under the shelter of the island of Crete. This took the vessel near Cape Salmone on the eastern end of Crete, and with difficulty they managed to turn west and sail along the south coast of the island until they had arrived at the port called Fair Havens. There they desired to take refuge, but Fair Havens did not seem satisfac- tory as a landing place, since its harbor was not protected from the prevailing winds. The ship now found itself in a dangerous position.

27:9-12 9 Now when much time had been spent, and sailing was now dangerous because the Fast was already over, Paul advised them, 10 saying, “Men, I perceive that this voyage will end with disaster and much loss, not only of the cargo and ship, but also our lives.” 11 Nevertheless the centurion was more persuaded by the helms‐ man and the owner of the ship than by the things spoken by Paul. 12 And because 301 the harbor was not suitable to winter in, the majority advised to set sail from there also, if by any means they could reach Phoenix, a harbor of Crete opening toward the southwest and northwest, and winter there. Apparently Paul’s company, because of the urgency of their mission, was sailing in the fall, a perilous time on the Mediterranean, since winds typically picked up. Luke explains that sail- ing was now dangerous because the Fast of the Day of Atonement (early October) was al- ready over. It had become apparent to everybody that the vessel would not be able to make port in Italy before the winter set in. Paul addressed the group, explaining, Men, I perceive that this voyage will end with disaster and much loss, not only of the cargo and ship, but also our lives. Here Paul was not speaking as a prophet but as a perceptive man. He was an experienced traveler and knew the Mediterranean very well. Even so, the person who was legally in charge, Julius the centurion, was more impressed by the helmsman and the own- er of the ship, and they wanted to proceed. Since Fair Havens was not suitable as a place to spend the winter, the majority (of those in authority, probably) advised leaving in an effort to reach Phoenix. There, they knew, lay a harbor that would protect them from the winter winds.

27:13-15 13 When the south wind blew softly, supposing that they had obtained their de‐ sire, putting out to sea, they sailed close by Crete. 14 But not long after, a tempes‐ tuous head wind arose, called Euroclydon. 15 So when the ship was caught, and could not head into the wind, we let her drive. The decision to leave Fair Havens was confirmed when the force of the wind diminished. Those in favor of leaving, supposing that they had obtained their desire, took the ship from Fair Havens and attempted to sail close to shore and to reach Phoenix. Soon however, a tem- pestuous head wind arose, called Euroclydon (meaning, “northeaster”). The wind in question was one that had been experienced so often before that the sailors had even given it a name based on its direction. Now the ship was in real danger. The sailors found that head- ing into the wind was useless (something they would have to do if they ever reached Phoenix), so they did the only sensible thing and allowed the vessel to run before the wind.

27:16-20 16 And running under the shelter of an island called Clauda, we secured the skiff with difficulty. 17 When they had taken it on board, they used cables to undergird the ship; and fearing lest they should run aground on the Syrtis Sands, they struck sail and so were driven. 18 And because we were exceedingly tempest-tossed, the next day they lightened the ship. 19 On the third day we threw the ship’s tackle overboard with our own hands. 20 Now when neither sun nor stars appeared for many days, and no small tempest beat on us, all hope that we would be saved was finally given up. In a short time, the ship made for an island called Clauda (or Cauda), where the captain sought to turn west and make for calmer water south of the island. Succeeding in this, the crew secured the skiff or dinghy that was used for going ashore from deep water. Ships nor- 302 mally towed their skiffs, but if the weather grew dangerous they brought it on board so that it would not be destroyed by wave action. The rescue of the skiff was accomplished, though with difficulty. Now a new emergency measure was used, employing cables to tighten the ship and hold its timbers together at its weakest point. Pliny the elder (who would die in the eruption of Mount Vesuvius near Pompeii in AD 79) described these recurring Euroclydons as “the chief plague of sailors, breaking up not only the spars but the hull itself.” Still a third danger lay far ahead. The Syrtis Sands lay off the coast of Africa in the very direc- tion that the ship was being blown. Since they were rapidly losing the shelter provided by Clauda, radical measures were called for: they struck sail and so were driven. The nautical term in this phrase is difficult to render. Most today think that it means, “They lowered a sea- anchor [probably a large bucket on a rope] and were driven.” Next came lightening the ship by tossing cargo over the side, and on the third day ropes and pulleys, the ship’s tack- le, were tossed overboard. Everything was being sacrificed in the interest of reducing the depth of the ship in anticipation of the African shoals. Adding to the misery, neither sun nor stars appeared for many days. The ship’s company surrendered all hope.

303 304 48 Acts 27:21-38 on the way to rome, pt. 2 summary Paul encourages a terrified crew as their vessel proceeds, driven by fierce winds, across the Mediterranean in the midst of a storm. He urges them to pay attention to their need for nutri- tion and bases his promise that they would not die on a vision of the Lord Jesus that he had seen the night before. He prevents the escape of some with a promise of survival for all. exposition 27:21-22 21 But after long abstinence from food, then Paul stood in the midst of them and said, “Men, you should have listened to me, and not have sailed from Crete and incurred this disaster and loss. 22 And now I urge you to take heart, for there will be no loss of life among you, but only of the ship. To this point the voyage had been dreadfully difficult, and it promised to get worse, had it not been for the grace of God. The passengers and crew, 276 in all (vs. 37), had gone for a long time with no food when Paul stood in the midst of them and addressed them over the roar

305 of wind and wave. Most knew that he had advised against leaving Fair Havens, and he re- minds them of his prior counsel: you should have listened to me, and not have sailed from Crete and thus incurred this disaster and loss. His words were not aimed at recrimi- nation but at credibility. He was about to give them new advice, and he wanted a fair hearing for it. His words on this occasion were hopeful ones: now I urge you to take heart, for there will be no loss of life among you, but only of the ship. No word is recorded of the owner’s reaction to this statement, but even he may have thought that his own survival was unlikely by this point.

27:23-26 23 For there stood by me this night an angel of the God to whom I belong and whom I serve, 24 saying, “Do not be afraid, Paul; you must be brought before Caesar; and indeed God has granted you all those who sail with you.’ 25 Therefore take heart, men, for I believe God that it will be just as it was told me. 26 However, we must run aground on a certain island.” Paul’s encouragement issued not from wishful thinking but from the solemn word of the One who controls wind and wave: there stood by me this night an angel of the God to whom I belong and whom I serve. Under other circumstances his statement might have meant less. They could have regarded it as the word of an unbalanced person who was prone to delusions. By this time, however, the crew and passengers had had many weeks to observe Paul’s confidence in God, and no doubt many of them had engaged in conversations about spiritual things with him. The probability is that many of them (not all) were willing to accord him the benefit of a doubt. The heavenly representative had urged Paul, Do not be afraid; you must be brought be- fore Caesar; and indeed God has granted you all those who sail with you. The other 275 occupants of the vessel would survive because of the importance of Paul’s mission from God’s perspective. The ship was full of grain that would never reach the hungry mouths of Rome’s indigent, but the critical business of the excursion would be completed: Paul would exercise a ministry in Rome. In view of the angel’s noteworthy promise, Paul urged that his companions should take heart. Even though they might not believe the report he had offered, he did: I believe God that it will be just as it was told me. Here the apostle describes the essence of faith—not hope based on humanly generated enthusiasm, but a quiet confidence in the God of heaven, who has demonstrated his fidelity to His word repeatedly: “For the word of the Lord is up- right, and all His work is done in faithfulness” (Psa. 33:4). God had even shared with Paul the means He would use to preserve their lives: we must run aground on a certain island.

27:27-28 27 Now when the fourteenth night had come, as we were driven up and down in the Adriatic Sea, about midnight the sailors sensed that they were drawing near some land. 28 And they took soundings and found it to be twenty fathoms; and 306 when they had gone a little farther, they took soundings again and found it to be fifteen fathoms. Dreary days of waiting lay ahead, however. It was only after the fourteenth night of the storm that their deliverance began to be foreseeable. They were being driven up and down in the Adriatic Sea by the winds. (Though the Adriatic is regarded today as much smaller, at this time it was defined as “The entire body of water lying between Italy on the W[est] and the Balkan Peninsula [including Greece] on the E[ast]; it extends into the central Mediter- ranean to include the waters between Crete and Malta.”)13 It was about midnight that the sailors sensed (probably through the reflection of sound) that they were drawing near some kind of land (it would turn out to be the island of Malta, south of Sicily). Soon they dropped weights attached to ropes over the side and took soundings. In just a short time, the depth of the water decreased from 20 to 15 fathoms (120 to 90 feet). Clearly matters were coming to a head.

27:29-32 29 Then, fearing lest we should run aground on the rocks, they dropped four an‐ chors from the stern, and prayed for day to come. 30 And as the sailors were seeking to escape from the ship, when they had let down the skiff into the sea, un‐ der pretense of putting out anchors from the prow, 31 Paul said to the centurion and the soldiers, “Unless these men stay in the ship, you cannot be saved.” 32 Then the soldiers cut away the ropes of the skiff and let it fall off. It was every sailor’s worst nightmare to be driven aground onto jagged rocks, so the crew soon dropped four anchors from the stern to slow the ship’s progress. They accompanied their works with faith at that point, and prayed for day to come. Some, however, distrusted the encouragements of Paul and sought to escape from the vessel, lowering the skiff into the sea. They explained this (falsely) as the necessary preparation to lowering other an- chors). Paul discerned their real purpose, however, and warned Julius and the detachment of soldiers that were on board, unless those men stay in the ship, you cannot be saved (Paul would make it in any case, of course). The soldiers put an end to further threats by cut- ting away the ropes of the skiff.

27:33-34 33 And as day was about to dawn, Paul implored them all to take food, saying, “Today is the fourteenth day you have waited and continued without food, and eat‐ en nothing. 34 Therefore I urge you to take nourishment, for this is for your sur‐ vival, since not a hair will fall from the head of any of you.” As dawn rose, Paul encouraged both passengers and crew to take food in preparation for what promised to be a hazardous and demanding transition to shore: Today is the four- teenth day you have waited and continued without food, and eaten nothing. Taking nourishment was a necessity for their survival, for they would need their strength in coping with the waves once the ship began to disintegrate. At the same time, Paul reaffirmed, for the

307 benefit of everyone, the certainty of their survival: not a hair will fall from the head of any of you.

27:35-38 35 And when he had said these things, he took bread and gave thanks to God in the presence of them all; and when he had broken it he began to eat. 36 Then they were all encouraged, and also took food themselves. 37 And in all we were two hundred and seventy-six persons on the ship. 38 So when they had eaten enough, they lightened the ship and threw out the wheat into the sea. Paul not only exhorted them to think of their safety, he set an example for them, taking bread and giving thanks to God for it in the presence of them all. As he began to eat, they were all encouraged and joined him. For the record, Luke notes that there were 276 persons on board, giving some idea of the size of the vessel. The ship’s company needed the food as well for further lightening of the vessel. Though it was a grain ship, the passengers emptied the hold, tossing the wheat into the sea. At last they were ready to face the test that was soon to come.

308 49 Acts 27:39–28:10 on the way to rome, pt. 3

summary Paul and his shipmates run aground off the island of Malta, but through great peril all survive according to God’s promise. They find a hearty reception from the local population. Paul is received with great honor, especially after surviving what was thought to be a fatal snakebite and healing the magistrate’s son as well as other sick people. After a cordial visit, the Maltese send the ship’s company on their journey, providing many of the supplies that were lost dur- ing the recent shipwreck. exposition 27:39-41 39 When it was day, they did not recognize the land; but they observed a bay with a beach, onto which they planned to run the ship if possible. 40 And they let go the anchors and left them in the sea, meanwhile loosing the rudder ropes; and they hoisted the mainsail to the wind and made for shore. 41 But striking a place where two seas met, they ran the ship aground; and the prow stuck fast and remained immovable, but the stern was being broken up by the violence of the waves. Even with daylight, the crew did not recognize the land they were approaching, but they soon noticed a bay with a beach. Today in Malta this location is called St. Paul’s Bay. It is 309 distant from Valetta, the principal city of Malta with its fine harbor, a place that some of the sailors might well have recognized had the ship drifted close to it. The sandy beach with adja- cent rocks forms a combination that makes identification of the place quite easy. The bay’s west side is rocky but has two creeks running into it, one of which still has a sandy beach. It seemed advisable to head in that direction, since running aground on a sandy bottom would do less damage to the ship. Navigating with four anchors out would be impossible, and the crew was planning to run the ship before the wind if they could. Therefore, they re- leased the anchors, loosened the steering linkage, and hoisted the mainsail to make steer- ing possible. To the extent they could in such a gale, they sought to direct the vessel toward the beach. The violence of the current, however, caused the ship to run aground. It soon became apparent that they would not be able to dislodge the vessel from the shoal it was on, and the stern (the rear portion of the ship, pointed into the wind) was soon being broken up by the violence of the waves. The only chance they had for survival was to disembark and let the waves wash them ashore. However, that choice was complicated because so many prisoners were involved.

27:42-43 42 And the soldiers’ plan was to kill the prisoners, lest any of them should swim away and escape. 43 But the centurion, wanting to save Paul, kept them from their purpose, and commanded that those who could swim should jump overboard first and get to land, 44 and the rest, some on boards and some on parts of the ship. And so it was that they all escaped safely to land. Roman legionnaires who were guarding prisoners knew that if their prisoners escaped, they themselves would be killed or imprisoned for their failure. The soldiers aboard the founder- ing vessel, even in the midst of their terror, decided that they would have to kill the prison- ers present in order to save themselves. The centurion of the group, however, wanting to save Paul, prevented them from doing harm to the prisoners. To facilitate the safety of the passengers, Julius commanded that those who could swim should jump overboard first. The rest could find a piece of wood and attach themselves to it while they were driven ashore. Fortunately, there were many loose pieces of the vessel available for this purpose. By these two methods, the entire ship’s company escaped safely to land in accord with the promise of the Lord Jesus.

28:1-2 1 Now when they had escaped, they then found out that the island was called Mal‐ ta. 2 And the natives showed us unusual kindness; for they kindled a fire and made us all welcome, because of the rain that was falling and because of the cold. The shipwrecked survivors discovered that the land mass they had come to was called Malta. It lay some sixty miles south of Sicily and almost 600 miles west of Fair Havens, from which they had set out when the storm began. The original inhabitants of Malta had arrived there from Phoenicia many generations before. As a result, the island’s inhabitants spoke a dialect

310 of Phoenician or Punic rather than the common Greek of the Mediterranean. The local na- tives showed unusual kindness to the beleaguered survivors, whose lot was made even worse because of the rain that was falling and because of the cold. The Greek word for natives is barbaroi, from which we draw the English word barbarians. No disrespect is im- plied, however, for to Luke (or anyone who spoke either Greek or Latin) the term was simply applied to those who knew neither language. The Maltese, though hindered in their commu- nication with the survivors, did not let it affect their humanity, and they soon had a fire going to warm the visitors.

28:3-4 3 But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. 4 So when the natives saw the creature hanging from his hand, they said to one another, “No doubt this man is a murderer, whom, though he has escaped the sea, yet justice does not allow to live.” It was while attending the fire that God began to build some credibility with the locals for Paul. He had gathered some sticks to lay on the fire when a viper came out of the bundle and struck him so vigorously that it fastened on his hand. The Maltese observed Paul close- ly. They knew the local wildlife and fully expected Paul to fall over dead from the lethal poi- son. Their first reaction was to think that Paul was simply getting what he deserved. They said to one another, No doubt this man is a murderer, whom, though he has escaped the sea, yet justice does not allow to live. Better, though he has escaped the sea, yet Justice herself does not allow him to live. The word Justice should be capitalized, for the intent of the statement is to refer to the goddess Justice, whom the Maltese expected to strike Paul down. (See the remarks under Acts 17:18, where the Athenians infer the existence of the “goddess” Anastasis.) The observers’ theological blunder is still repeated today, for it is not uncommon for people to observe misfortune in others and automatically conclude that God is punishing them. One entire book of Scripture (Job) is dedicated to refuting this fundamen- tally pagan notion, but error dies hard in a fallen, darkened world: “This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind, having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart; who, being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness” (Eph. 4:17-19).

28:5-6 5 But he shook off the creature into the fire and suffered no harm. 6 However, they were expecting that he would swell up or suddenly fall down dead. But after they had looked for a long time and saw no harm come to him, they changed their minds and said that he was a god. Paul soon showed the natives’ assumption to be false, as he simply shook off the snake into the fire and went about his business. (This episode may well be an example of what the Lord 311 Jesus had in mind when He said to His disciples, “These signs will follow those who believe: In My name they will cast out demons; they will speak with new languages; they will take up serpents…” (Mark 16:17-18). Though Paul thought nothing of the event, the locals swung into an entirely different theological error: they changed their minds and concluded that he was a god. One commentator noted of this event: “The reader of Acts needs no reminder that the response of the Maltese was inappropriate. Rather, by ending on their acclamation, Luke emphasized another point altogether in this narrative—namely, that Paul was thoroughly under the protection of God. Whether a storm at sea or a viper on land, Paul was delivered against all expectations. Both were acts of divine providence; both were miraculous. Throughout Acts miracles are always shown to be in service to the word.”14

28:7-10 7 In that region there was an estate of the leading citizen of the island, whose name was Publius, who received us and entertained us courteously for three days. 8 And it happened that the father of Publius lay sick of a fever and dysentery. Paul went in to him and prayed, and he laid his hands on him and healed him. 9 So when this was done, the rest of those on the island who had diseases also came and were healed. 10 They also honored us in many ways; and when we departed, they provided such things as were necessary. Soon the story of Paul’s survival was being spread to the community, coming to the ears of the leading citizen of the island, a man named Publius. The name suggests that Publius had Roman connections, and the official shortly received Paul and his company (and perhaps some others) and entertained them courteously for three days. The visit coincided with the sickness of Publius’s father who was apparently in the son’s house. The father, suffering from fever and dysentery, grave maladies at the time, was called to Paul’s attention. The apostle paid a visit to the father’s room, prayed for him, laid his hands on him and healed him. This kindness soon attracted a crowd: the rest of those on the island who had dis- eases also came and were healed. The apostolic company thus came to be honored in many ways by the local population. Their kindness was even expressed by providing replace- ment supplies to the group when they eventually left Malta for Rome.

312 50 :11-31 paul turns to the gentiles summary With the winds calming in the spring, Paul and his companions leave Malta for Rome. After a brief layover in Sicily, the group arrives in Puteoli, a port near Rome. Paul heads overland for the city and is met on the way and encouraged by a group of Roman believers. Eventually, he seeks out members of the Jewish community, explains his legal situation, and gives them a defense of his behavior. After a time of consideration, most reject his insistence that Jesus is the Messiah. Paul thus considers his obligations to the synagogue fulfilled and turns to the Gentiles. Though the Jewish community does what it can to impede his work, the Gentiles are receptive and Paul enjoys a fruitful ministry while confined. exposition 28:11-14 11 After three months we sailed in an Alexandrian ship whose figurehead was the Twin Brothers, which had wintered at the island. 12 And landing at Syracuse, we stayed three days. 13 From there we circled round and reached Rhegium. And after one day the south wind blew; and the next day we came to Puteoli, 14 where we found brethren, and were invited to stay with them seven days. And so we went toward Rome.

313 Paul and his company spent three winter months on Malta waiting for the Mediterranean winds to die down. When the weather finally changed, they were able to secure passage on a vessel that, like themselves, had wintered on the island. It was an Alexandrian ship notable for its figurehead (the frontmost part of the vessel), which was the Twin Brothers or Dioscuri, a carved wooden representation of the twin deities Castor and Pollux. The ship may have been part of the Roman grain fleet as its predecessor had probably been. Most of Rome’s grain came either from Sicily or Egypt, the most notable city of the latter being Alexandria. Luke’s mention of the boat’s figurehead is perhaps more significant than the reader might first imagine. Believers’ lives are often touched by pagan associations, and these are not nec- essarily a cause for concern. Paul is not recorded here as objecting to traveling on a ship dec- orated with two imaginary pagan gods (though he had objected to the moral actions of pa- gans that affected him negatively). It is not a conscience compromise for a Christian to write, “Wednesday, March 1,” at the top of a letter, though both names have roots in paganism (Wednesday for “Woden’s Day,” the Norse god of war, and March for Mars, the Roman god of war). Paganism has colored most cultures over the centuries, and agreement with the results of that coloring cannot be reasonably inferred from the use of common language or art forms. The final stage of the voyage was uneventful, with brief stops at Syracuse in southeastern Sicily, Rhegium on the tip of the Italian boot, and finally at Puteoli, one of the commonly used destination ports for travelers to Rome. Puteoli turned out to be a special blessing, for it not only marked the end of their ocean travel, it contained a group of Christian believers. They invited Paul and his friends to stay with them, and the group spent seven days recover- ing from the stresses of the journey and enjoying fellowship with the brethren. The rest of the journey to Rome was made on foot.

28:15-16 15 And from there, when the brethren heard about us, they came to meet us as far as Appii Forum and Three Inns. When Paul saw them, he thanked God and took courage.

16 Now when we came to Rome, the centurion delivered the prisoners to the cap‐ tain of the guard; but Paul was permitted to dwell by himself with the soldier who guarded him. Though Paul had never been to Rome, he knew many people who were in or had been mem- bers of the church there (as an examination of Romans 16 will verify). Some of these brethren heard that Paul was in route to the city and came to meet him and his company as far away as Appii Forum (about 40 miles south of Rome) and Three Inns or Tabernae, a rest stop about 33 miles south of the city). Though his appearance before Nero promised to be a difficult time, he thanked God and took courage because of their visit. His long jour- ney finally complete, Paul was not placed in prison but under house arrest: he was permit- ted to dwell by himself with the soldier who guarded him. The distinction between Paul

314 and the other prisoners (who were given to the captain of the guard) may have been because of Paul’s great assistance on the journey, or it might have been simply because he was the only Roman citizen among them.

28:17-18 17 And it came to pass after three days that Paul called the leaders of the Jews together. So when they had come together, he said to them: “Men and brethren, though I have done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans, 18 who, when they had examined me, wanted to let me go, because there was no cause for putting me to death. Wherever he went, Paul was always concerned about the spiritual condition of the Jewish community, and Rome was no exception. After only three days in the city, he called the leaders of the Jews together and told them the story of why he was in Rome. He again called attention to his innocence and to his dedication to Jewish customs. He had been deliv- ered as a prisoner, however, all the way from Jerusalem, and that required some explana- tion. He recalls the verdict of Festus and Agrippa, who wanted to let him go, because there was no cause for putting him to death.

28:19-20 19 But when the Jews spoke against it, I was compelled to appeal to Caesar, not that I had anything of which to accuse my nation. 20 For this reason therefore I have called for you, to see you and speak with you, because for the hope of Israel I am bound with this chain.” Though Roman officials would have been content with Paul’s release, the Jews of Jerusalem were very much against it and wanted Paul killed. He was compelled to appeal to Caesar to make sure that he received a fair hearing away from the center of his enemies’ power. The animosity, however, was entirely on the Jews’ side. Paul had nothing of which to accuse his nation. He is not going to accuse them before Nero; he will merely defend himself from their unjust charges. He can’t help but believe that the Roman Jews, since they are not under the influence of his accusers, will give him a fair hearing. After all, he is no espouser of strange doctrine: for the hope of Israel I am bound with this chain.

21-23 21 Then they said to him, “We neither received letters from Judea concerning you, nor have any of the brethren who came reported or spoken any evil of you. 22 But we desire to hear from you what you think; for concerning this sect, we know that it is spoken against everywhere.”

23 So when they had appointed him a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening.

315 The Roman Jewish community knew nothing of Paul’s situation, however. They had not had any letters from Judea concerning him, nor had they received any personal reports about him from individuals. They claimed to be open to hearing his story, but admitted that they held a negative view of the Christian faith, which they regarded as an aberrant sect of orthodox Ju- daism: concerning this sect, we know that it is spoken against everywhere. The speakers had clearly been getting twisted data from questionable sources—probably the synagogues of Asia Minor, where the reaction to Paul’s preaching had been prejudiced and violent. In order to hear what Paul had to say, the group agreed to make an appointment to evaluate his teach- ing and doctrinal viewpoint. When the appointed day came, the group returned to Paul’s rented quarters, and the apos- tle spent the entire day explaining and solemnly testifying of the kingdom of God. Paul sought to persuade them from morning till evening about Jesus from both the Law of Moses and the Prophets (these two groupings of books were regarded as synonymous with what modern Christians call “the Old Testament.”

28:24-29 24 And some were persuaded by the things which were spoken, and some disbe‐ lieved. 25 So when they did not agree among themselves, they departed after Paul had said one word: “The Holy Spirit spoke rightly through Isaiah the prophet to our fathers, 26 saying, “Go to this people and say: ‘Hearing you will hear, and shall not understand; And seeing you will see, and not perceive; 27 For the hearts of this people have grown dull, their ears are hard of hearing; and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them.” ’

28 “Therefore let it be known to you that the salvation of God has been sent to the Gentiles, and they will hear it!” 29 And when he had said these words, the Jews departed and had a great dispute among themselves. The results of Paul’s day-long Bible study were mixed. Some were persuaded by what he had to say, but others disbelieved. The group who attended disagreed even among them- selves, but generally rejected what Paul had taught them. The apostle saw in their disap- proval a fulfillment in his own experience of the prophetic ministry of Isaiah. Seven centuries before, God had commissioned the prophet with words that must have been discouraging (especially since they had been given to him even before he began his ministry. Isaiah was to Go to this people and say: Hearing you will hear, and shall not understand; and seeing you will see, and not perceive; for the hearts of this people have grown dull. their ears are hard of hearing; and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them. Isaiah’s work in Judah had accomplished little, and Paul’s work among the Jewish dispersion had accomplished little. God had brought him to Rome, and the uniformly negative reception he had received throughout his ministry from the Jewish com-

316 munity had moved him to conclude, the salvation of God has been sent to the Gentiles, and they will hear it.

28:30-31 30 Then Paul dwelt two whole years in his own rented house, and received all who came to him, 31 preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him. Luke now steps back in the light of what had happened since Paul’s arrival in Rome and is- sues a comment that suggests the results of the decision announced in verse 29: Paul dwelt two whole years in his own rented house, and received all who came to him. Two points are worth observing in this verse. First, the reference to two years is significant. Roman law held that once a man had appealed to Caesar his accusers had two years to travel to Rome and file their charges. Apparently Paul’s accusers in Jerusalem did not make the deadline, so the charges against Paul would have been dropped. This is confirmed by what is known of Paul after this point. He was freed for a time, traveling apparently to Spain and other places bringing the gospel to Gentiles before being arrested again and sent to Rome a second time for trial. Secondly, Luke makes a point of noting the difference between the Jewish attitude toward Paul and the Roman attitude. Paul had complete freedom to teach and preach in Rome even while under house arrest. He took full advantage of his freedom, preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ. He used his two years well, teaching with all confidence, no one forbidding him. The openness that he found lacking in the Jewish community was very present among the Gentiles, and his work launched a movement that has flourished in Gentile communities around the world to the present day. Acts is, in a sense, merely a prelude to a book that is still being written. The gospel did not cease to make progress in Rome. Today churches thrive on every continent, and the Spirit is still moving not only in individuals but in whole populations to a consideration of the truths of Scripture and the message of Christ. Ask God to make you a participant in this ongoing story!

317 NOTES:

1 E.M. Blaiklock, “Acts of the Apostles,” in The Zondervan Encyclopedia of the Bible (ZEB). Merrill C. Tenney, General Editor / Moisés Silva, Revision Editor. Copyright © 2009 by The Zondervan Corporation. First edition copyright © 1975, 1976 by The Zondervan Corporation. Used by permission of Zondervan, Grand Rapids, MI 49530 U.S.A. All rights re- served.Electronic text hypertexted and prepared by OakTree Software, Inc. Version 1.5.

2 Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2128. 3 Map from The NET Bible, Copyright © 1996-2005, by Biblical Studies Press, L.L.C. All Rights Reserved. Version 3.3. 4 John Phillips, The John Phillips Commentary Series (Grand Rapids: Kregel Publications). Accordance edition hyper- texted and formatted by OakTree Software, Inc. Version 1.1. 5 Zane C. Hodges, “Acts.” Unpublished class notes, Department of New Testament Literature and Exegesis, Dallas Theo- logical Seminary, 1969. 6 Warren W. Wiersbe, Be Daring (BE Series Commentary; Accordance electronic ed. Colorado Springs: David C. Cook, 2010), 57. 7 David J. Williams, Acts (Understanding the Bible Commentary Series; Accordance electronic ed. Grand Rapids: Baker Books, 2011), 321-322. 8 “Ephesus,” Zondervan Encyclopedia of the Bible, 2:352. 9 Map from The NET Bible, Copyright © 1996-2005, by Biblical Studies Press, L.L.C. All Rights Reserved. Version 3.3. 10 Thomas Whitelaw, Acts, The Preacher’s Complete Homiletic Commentary (New York; London; Toronto: Funk & Wag- nalls Company, 1892), 446. 11 Silva, Moisés and Merrill C. Tenney. The Zondervan Encyclopedia of the Bible. Revised, Accordance electronic ed., version 1.5. Grand Rapids: Zondervan, 2009. 12 Map from The NET Bible, Copyright © 1996-2005, by Biblical Studies Press, L.L.C. All Rights Reserved. Version 3.3. 13 H. G. Anderson, “Adria, Adriatic Sea,” Zondervan Encyclopedia of the Bible, 1:74. 14 John B. Polhill, Acts, vol. 26, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 533.

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