Acts of the Apostles

III. Synopsis and Commentary: Acts

Overview

G. Step D2. Ascension (A 1:1–11)

1. Theophilius Prologue (Acts 1:1-2)

1 The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach, 2 until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen.

Chapter one began with a prologue that paralleled that found in Lk 1:1-4. It addressed Theophilius, the enigmatic recipient.

2. The Ascension (Acts 1:3-11)

To these he also showed himself alive after he suffered, by many proofs, appearing to them over a period of forty days and speaking about God's Kingdom. 4 Being assembled together with them, he commanded them, "Don't depart from Jerusalem, but wait for the promise of the Father, which you heard from me. 5 For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now."

6 Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel?"

7 He said to them, "It isn't for you to know times or seasons which the Father has set within his own authority. 8 But you will receive power when the Holy Spirit has come upon you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth."

Indeed, I baptize you in water. But, One greater than me is coming, of whom I am not fit to unloosen the straps of his sandals. He himself will baptize you in the Holy Spirit and fire. (Lk 3:16)

However, in Acts 1:6-8, also notice Jesus pushed back on the apostles' eagerness for the Second Coming that the Baptist encouraged:

(The expected One had) in his hand the winnowing shovel in order to clear his threshing floor and in order to gather the grain into his barn. He will, however, burn the chaff up in an unquenchable fire. (Lk 3:17)

In other words, the baptism of the Spirit trumped Christ's return in glory. God's power would continued the Messianic in-gathering of the faithful that was necessary before the end of the age.

Luke quickly turned his attention to Jesus' final instructions to the apostles (Acts 1:4-8). Notice in 1:4-5,8, the Lord stressed the fulfillment of the Baptist's prophecy:

9 When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. 10 While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing, 11 who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky, will come back in the same way as you saw him going into the sky."

After Jesus gave his instructions, he ascended (Acts 1:9; Josephus Antiquities 4.320). Two messengers in white (either angels or symbolic neophytes) reassured the disciples the Lord would return in time (Acts 1:10-11).

The text mentioned the gift of the Spirit, once in the prologue (Acts 1:2) and three times in the dialogue between Jesus and his disciples (Acts 1:4-5, Acts 1:8). Jesus' stress on the Spirit set up the tone and the details for the rest of Acts.

H. Step C2. Jerusalem (1:12–8:3)

Jerusalem Directory

1. The replacement of Judas (Acts 1:12-26)

12 Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day's journey away. 13 When they had come in, they went up into the upper room where they were staying, that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James. 14 All these with one accord continued steadfastly in prayer and supplication, along with the women and Mary the mother of Jesus, and with his brothers.

15 In these days, Peter stood up in the middle of the disciples (and the number of names was about one hundred twenty), and said, 16 "Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 17 For he was counted with us, and received his portion in this ministry. 18 Now this man obtained a field with the reward for his wickedness; and falling headlong, his body burst open and all his intestines gushed out. 19 It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' 20 For it is written in the book of Psalms,

'Let his habitation be made desolate.
Let no one dwell in it;'

and,

'Let another take his office.'

21 "Of the men therefore who have accompanied us all the time that the Lord Jesus went in and out among us, 22 beginning from the baptism of John to the day that he was received up from us, of these one must become a witness with us of his resurrection."

23 They put forward two: Joseph called Barsabbas, who was also called Justus, and Matthias. 24 They prayed and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 25 to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place." 26 They drew lots for them, and the lot fell on Matthias; and he was counted with the eleven apostles.

After the Ascension, Luke turned his attention to restoring the Apostles to full strength. After the return to Jerusalem (Acts 1:12), he listed the Eleven (Acts 1:13) and noted their harmony along with the other disciples and women, even "Mary, the mother of Jesus" (Acts 1:13-14). Then, he turned to the task of appointing another to replace Judas Iscariot. Peter stated the traitor fulfilled Scripture (echoing Jesus in Lk 24:27, Lk 24:44-45; Acts 1:15-16), described Judas' end and its consequences (Acts 1:17-19) then quoted Psa 69:25 and Psa 109:8 to justify his utterance (Acts 1:20), finally listing the need and qualifications for the new Apostle (Acts 1:21-22). After identifying two candidates and praying over them (Acts 1:23-26), Matthias replaced Judas Iscariot by the draw of lots (Acts 1:26).

2. Pentecost (2:1-47)

i. Charism: Tongues/Prophecy (Acts 2:4)

ii. Kerygma: Peter's speech to the crowd (Acts 2:14-36)

iii. Positive Reaction: Three thousand joined (Acts 2:41) and idyllic life in community (Acts 2:45-47).

iv. Negative Reaction: Claims of drunkenness (Acts 2:13).

Pentecost Links

Pentecost
by El Greco

a. Descent of the Spirit and Speaking in Tongues (2:1-12)

1 Now when the day of Pentecost had come, they were all with one accord in one place. 2 Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 3 Tongues like fire appeared and were distributed to them, and one sat on each of them. 4 They were all filled with the Holy Spirit and began to speak with other languages, as the Spirit gave them the ability to speak.

Luke introduced the Spirit as the driving force of the community. It appeared as a great wind, reminiscent of the wind God breathed over the waters in Gen 1:2; then it spread out like tongues of fire, echoing the flaming torch in Abraham's vision (Gen 15:17) and the burning bush in Exo 3:2 (Acts 2:1-3). In those two images, the Spirit renewed the followers (the wind) and revealed God's will to them (the flames).

5 Now there were dwelling in Jerusalem Jews, devout men, from every nation under the sky. 6 When this sound was heard, the multitude came together and were bewildered, because everyone heard them speaking in his own language. 7 They were all amazed and marveled, saying to one another, "Behold, aren't all these who speak Galileans? 8 How do we hear, everyone in our own native language? 9 Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia, 10 Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, 11 Cretans and Arabians—we hear them speaking in our languages the mighty works of God!" 12 They were all amazed and were perplexed, saying to one another, "What does this mean?"

The followers reacted with the charisms of tongues and prophecy (Acts 2:4). In fact, think of this phenomena as a hybrid charism, a manifestation of tongues with prophetic meaning the audience could understand. In 1 Cor 15:1-25, St. Paul stressed the importance of prophecy that interpreted tongues; this charism revealed the message of the tongues and edified its audience. In this case, the charism evangelized those gathered for Pentecost in the city who represented pilgrims from every nation on earth (Acts 2:5-12).

b. Peter's Declaration of Prophecy Fulfilled in Charism (2:13-21)

13 Others, mocking, said, "They are filled with new wine."

14 But Peter, standing up with the eleven, lifted up his voice and spoke out to them, "You men of Judea and all you who dwell at Jerusalem, let this be known to you, and listen to my words. 15 For these aren't drunken, as you suppose, seeing it is only the third hour of the day. 16 But this is what has been spoken through the prophet Joel:

17 'It will be in the last days, says God,
that I will pour out my Spirit on all flesh.
Your sons and your daughters will prophesy.
Your young men will see visions.
Your old men will dream dreams.
18 Yes, and on my servants and on my handmaidens in those days,
I will pour out my Spirit, and they will prophesy.
19 I will show wonders in the sky above,
and signs on the earth beneath:
blood, and fire, and billows of smoke.
20 The sun will be turned into darkness,
and the moon into blood,
before the great and glorious day of the Lord comes.
21 It will be that whoever will call on the name of the Lord will be saved.'

Peter proclaimed the Good News in three steps. First, he responded to the complaints of some in the crowd (Acts 2:13-15) with a quote from Joel 2:28-32 (Acts 2:16-21), but shifted the prophet's words to the end times by adding the phrase "...in these last days..." (Acts 1:17) With this subtle addition, the apostle pointed to the gifts of the Spirit as proof that the time of judgment was near.

c. Peter's Kerygma about Jesus (2:22-36)

22 "Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him among you, even as you yourselves know, 23 him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 24 whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 25 For David says concerning him,

'I saw the Lord always before my face,
for he is on my right hand, that I should not be moved.
26 Therefore my heart was glad, and my tongue rejoiced.
Moreover my flesh also will dwell in hope,
27 because you will not leave my soul in Hades,
neither will you allow your Holy One to see decay.
28 You made known to me the ways of life.
You will make me full of gladness with your presence.'

29 "Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, 31 he foreseeing this, spoke about the resurrection of the Christ, that his soul wasn't left in Hades, and his flesh didn't see decay. 32 This Jesus God raised up, to which we all are witnesses. 33 Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you now see and hear. 34 For David didn't ascend into the heavens, but he says himself,

'The Lord said to my Lord, "Sit by my right hand
35 until I make your enemies a footstool for your feet." '

36 "Let all the house of Israel therefore know certainly that God has made him both Lord and Christ, this Jesus whom you crucified."

Then, Peter connected the charisms on display to the death and resurrection of Jesus (Acts 2:22-24). He backed up his assertion with quotes from the Psa 16:8-11 and Psa 110:1, which he attributed to King David (Acts 2:25-28; Acts 2:34-35). So, the paradigm regent of the nation, acting as a prophet, foresaw his descendant rising from the dead and that heir ascending to heavenly glory (Acts 2:29-31). He added to the personal witness of his fellow apostles to the selected words of the Psalms (Acts 2:32-33).

Lastly, Peter concluded with the statement that the crucified Jesus was Christ and Lord, a title Jews reserved to YHWH alone (Acts 2:36).

d. Peter's Exhortation and the Results (2:37-47)

37 Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?"

38 Peter said to them, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 39 For the promise is to you and to your children, and to all who are far off, even as many as the Lord our God will call to himself." 40 With many other words he testified and exhorted them, saying, "Save yourselves from this crooked generation!"

41 Then those who gladly received his word were baptized. There were added that day about three thousand souls. 42 They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 43 Fear came on every soul, and many wonders and signs were done through the apostles. 44 All who believed were together, and had all things in common. 45 They sold their possessions and goods, and distributed them to all, according as anyone had need. 46 Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, 47 praising God and having favor with all the people. The Lord added to the assembly day by day those who were being saved.

Kerygma disrupted the lives of its audience (Acts 2:37). Proclamation of the Good News demanded a response, hence Peter urged his listeners to repent and join the community (Acts 2:38-40). In the end, the evangelist described the results of the charism/kerygma as the faith-filled community living an ideal life (Acts 2:41-47; Dead Sea Scroll 4Q267 1, 1QS 6:5).

3. First trial before the Sanhedrin and Aftermath (3:1-5:11)

i. Charism: Peter and John heal lame man at Temple gate (Acts 3:1-10)

ii. Kerygma:

• Peter's speech in front of the Temple (Acts 3:11-26).

• Peter's speech to the Sanhedrin (Acts 4:8-12).

iii. Positive Reaction:

• Many in the Temple audience believed (Acts 4:4).

• Praise for Spirit overcoming human opposition (Acts 4:23-30).

• Idyllic life in community (Acts 4:32-37).

iv. Negative Reaction:

• Peter and John arrested for preaching (Acts 4:1-3).

• The deception of Ananias and Sapphira (Acts 5:1-11).

First Trial Links

a. Healing of the Man in the Temple (3:1-26)

1 Peter and John were going up into the temple at the hour of prayer, the ninth hour. 2 A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. 3 Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy. 4 Peter, fastening his eyes on him, with John, said, "Look at us." 5 He listened to them, expecting to receive something from them. 6 But Peter said, "I have no silver or gold, but what I have, that I give you. In the name of Jesus Christ of Nazareth, get up and walk!" 7 He took him by the right hand and raised him up. Immediately his feet and his ankle bones received strength. 8 Leaping up, he stood and began to walk. He entered with them into the temple, walking, leaping, and praising God. 9 All the people saw him walking and praising God. 10 They recognized him, that it was he who used to sit begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at what had happened to him. 11 As the lame man who was healed held on to Peter and John, all the people ran together to them in the porch that is called Solomon's, greatly wondering.

12 When Peter saw it, he responded to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk? 13 The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he had determined to release him. 14 But you denied the Holy and Righteous One and asked for a murderer to be granted to you, 15 and killed the Prince of life, whom God raised from the dead, to which we are witnesses. 16 By faith in his name, his name has made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all.

17 "Now, brothers, I know that you did this in ignorance, as did also your rulers. 18 But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled.

19 "Repent therefore, and turn again, that your sins may be blotted out, so that there may come times of refreshing from the presence of the Lord, 20 and that he may send Christ Jesus, who was ordained for you before, 21 whom heaven must receive until the times of restoration of all things, which God spoke long ago by the mouth of his holy prophets. 22 For Moses indeed said to the fathers, 'The Lord God will raise up a prophet for you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 23 It will be that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 24 Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, also told of these days. 25 You are the children of the prophets, and of the covenant which God made with our fathers, saying to Abraham, 'All the families of the earth will be blessed through your offspring.' 26 God, having raised up his servant Jesus, sent him to you first to bless you, in turning away every one of you from your wickedness."

Luke introduced a negative reaction to the Good News, one that would only grow and stiffen. Again, the action began by a work of the Spirit, the healing of the lame man just outside the Temple (Acts 3:1-8) and the ecstatic reaction of the witnesses (Acts 3:9-11). Like Jesus in the Temple, Peter proclaimed kerygma. He pointed all glory to the Jesus the citizens of the city had crucified (Acts 3:12-16). He partially mitigated their guilt and claimed the Nazarene's death fulfilled Scripture (Acts 3:17-18) then challenged them to repent in the face of the prophesied end times (Acts 3:19-21). He backed up his call with two quotes from Scripture. First, he cited Deu 18:15 and Deu 18:18-19 to defend the notion of the Messiah and the power of his words (Act 3:22-23). Second, he cited Gen 22:18 and Gen 26:4 to assert Jesus fulfilled the promise God made to Abraham (Acts 3:24-25). He implied that his audience needed to repent in order to fully realize God's blessing (Acts 3:26).

b. First Sanhedrin Trial (4:1-22)

1 As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them, 2 being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. 3 They laid hands on them, and put them in custody until the next day, for it was now evening. 4 But many of those who heard the word believed, and the number of the men came to be about five thousand.

Because of the uproar inside the Temple and the content of Peter's preaching, the religious leaders sent the guard to detain Peter and his companions for questioning (Acts 4:1-3). Nonetheless, Peter's kerygma had a positive effect; a large number of witnesses believed (Acts 4:4).

5 In the morning, their rulers, elders, and scribes were gathered together in Jerusalem. 6 Annas the high priest was there, with Caiaphas, John, Alexander, and as many as were relatives of the high priest. 7 When they had stood Peter and John in the middle of them, they inquired, "By what power, or in what name, have you done this?"

8 Then Peter, filled with the Holy Spirit, said to them, "You rulers of the people and elders of Israel, 9 if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed, 10 may it be known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, this man stands here before you whole in him. 11 He is 'the stone which was regarded as worthless by you, the builders, which has become the head of the corner.' 12 There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!"

The next morning, Annas the high priest, along with members of his clan and other leaders, gathered and questioned Peter directly: "By what power, or in what name, have you done this?" (Acts 4:5-7). Peter responded with kerygma. He healed the lame man In the name of Jesus whom the leadership had crucified and whom God raised from the dead (Acts 4:8-10). He quoted Psa 118:22 to back up his claim (Acts 4:11) and finished with the assertion that salvation only came in the name of the Nazarene (Acts 4:12).

When Peter proclaimed the name of Jesus, he called upon the power and presence of the Risen Lord. In other words, the leader of the Apostles acted as a conduit for the Christ. He implied Jesus himself healed the lame man; he merely acted "in persona Christi."

13 Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus. 14 Seeing the man who was healed standing with them, they could say nothing against it. 15 But when they had commanded them to go aside out of the council, they conferred among themselves, 16 saying, "What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in Jerusalem, and we can't deny it. 17 But so that this spreads no further among the people, let's threaten them, that from now on they don't speak to anyone in this name." 18 They called them, and commanded them not to speak at all nor teach in the name of Jesus.

19 But Peter and John answered them, "Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves, 20 for we can't help telling the things which we saw and heard."

21 When they had further threatened them, they let them go, finding no way to punish them, because of the people; for everyone glorified God for that which was done. 22 For the man on whom this miracle of healing was performed was more than forty years old.

The leaders reacted in awe of the ignorant Galileans posing such arguments with boldness. They also feared the irrefutable evidence standing before them that proved the disciple's assertions (Acts 4:13-14); in his forties, the healed man demanded the respect of an elder (Acts 4:22). In closed session, they decided that they could not dispute the healing due to the large numbers of witnesses (Acts 4:15-16). However, they needed to contain the charges Peter and the others made against them concerning the Crucifixion (Acts 4:17). So they commanded the disciples to remain silent which, of course Peter rejected (Acts 4:18-20). Yet, the leader's hands were tied; they made vague threats and released the head Apostle and his companions (Acts 4:21).

c. Life in the Community (4:23-37)

23 Being let go, they came to their own company and reported all that the chief priests and the elders had said to them. 24 When they heard it, they lifted up their voice to God with one accord and said, "O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them; 25 who by the mouth of your servant David, said,

'Why do the nations rage,
and the peoples plot a vain thing?
26 The kings of the earth take a stand,
and the rulers plot together,
against the Lord, and against his Christ.'

27 "For truly, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together against your holy servant Jesus, whom you anointed, 28 to do whatever your hand and your counsel foreordained to happen. 29 Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness, 30 while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus."

31 When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the word of God with boldness.

When the community heard the news, they praised God (Acts 4:23-24) by quoting Psa 2:1-2 (Acts 4:25-26). Then, they proclaimed a short credal statement about the death of Jesus (Acts 4:27-28). They ended with a prayer for boldness in preaching, for the ability to be divine conduits in healing and for "signs and wonders to be done in the name of...Jesus" (Acts 4:29-30).

32 The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things in common. 33 With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. 34 For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the proceeds of the things that were sold, 35 and laid them at the apostles' feet; and distribution was made to each, according as anyone had need.

36 Joses, who by the apostles was also called Barnabas (which is, being interpreted, Son of Encouragement), a Levite, a man of Cyprus by race, 37 having a field, sold it and brought the money and laid it at the apostles' feet.

As they prayed, the Spirit rushed upon them to speak the word of God, not unlike the Pentecost scene (see Acts 2:1-4; Acts 4:31). The charism-kerygma resulted in peaceful, communal living under the Apostles (Acts 4:32, Acts 4:34-37) and increased proclamation by the leadership (Acts 4:33). Acts 4:36 introduced Barnabas.

d. Death of Ananias and Sapphira (5:1-11)

1 But a certain man named Ananias, with Sapphira his wife, sold a possession, 2 and kept back part of the price, his wife also being aware of it, then brought a certain part and laid it at the apostles' feet. 3 But Peter said, "Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the price of the land? 4 While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God."

5 Ananias, hearing these words, fell down and died. Great fear came on all who heard these things. 6 The young men arose and wrapped him up, and they carried him out and buried him. 7 About three hours later, his wife, not knowing what had happened, came in. 8 Peter answered her, "Tell me whether you sold the land for so much."

She said, "Yes, for so much."

9 But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out."

10 She fell down immediately at his feet and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 11 Great fear came on the whole assembly, and on all who heard these things.

Just as the work of the Spirit in charism and kerygma received a positive reaction, it also created opposition, this time within the community. The story of Ananias and Sapphira was a case in point. Both sold a piece of property but, instead of donating all the profits to the community as they implicitly promised, they kept a portion for themselves and tried to deceive the leadership (Acts 5:1-2; Dead Sea Scroll 1QS 6:7). Peter saw through their deceit and accused the couple of breaking a divine vow (Acts 5:3-4, Acts 5:7-9). For their sin, they fell dead (Acts 5:5-6, Acts 5:10). The community reacted in awe (Acts 5:11).

4. Second trial before the Sanhedrin and Aftermath (5:12-6:7)

i. Charism:

• Apostles healing in Temple (Acts 5:12-16).

• Apostles miraculous freed from jail to proclaim Good News (Acts 5:19-21).

ii. Kerygma: Peter's statement to Sanhedrin (Acts 5:29 -32).

iii. Positive Reaction:

• Peter and others continue to preach Good News (Acts 5:42).

• Appointment of the Deacons (Acts 6:1-6).

• Growth of church within Temple leadership (Acts 6:7).

iv. Negative Reaction:

• Peter and others jailed (Acts 5:17-18).

• Peter and others brought before the Sanhedrin (Acts 5:26).

• Gamaliel calmed angry leaders; apostles ordered not to preach, beaten, then released (Acts 5:33-40).

Second Trial Links

a. Temple Ministry and Sanhedrin's Reaction (5:12-20)

12 By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 13 None of the rest dared to join them; however, the people honored them. 14 More believers were added to the Lord, multitudes of both men and women. 15 They even carried out the sick into the streets and laid them on cots and mattresses, so that as Peter came by, at least his shadow might overshadow some of them. 16 The multitude also came together from the cities around Jerusalem, bringing sick people and those who were tormented by unclean spirits; and they were all healed.

17 But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy 18 and laid hands on the apostles, then put them in public custody. 19 But an angel of the Lord opened the prison doors by night, and brought them out and said, 20 "Go stand and speak in the temple to the people all the words of this life."

Much of 5:12-42 paralleled the themes of Acts chapters 3-4: Spirit's activity in healing, arrest of the Apostles, their kerygma before Temple leaders and their release from arrest.

5:12-20 summarized these themes. The Apostles exercised their charisms, both at their gathering area just within the Temple (Solomon's Porch; Acts 5:12) and on the streets (Acts 5:15-16). On the positive side, their ministry increased their reputation (Acts 5:13) and their numbers (Acts 5:14). On the negative side, the Temple leadership became jealous and arrested the apostles (Acts 5:17-18). But, through divine intervention, they gained their freedom and returned to minister in the Temple (see Acts 12:4-10; Acts 5:19-20).

b. Second Sanhedrin Trial (5:21-42)

21 When they heard this, they entered into the temple about daybreak and taught. But the high priest and those who were with him came and called the council together, with all the senate of the children of Israel, and sent to the prison to have them brought. 22 But the officers who came didn't find them in the prison. They returned and reported, 23 "We found the prison shut and locked, and the guards standing before the doors, but when we opened them, we found no one inside!"

24 Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this. 25 One came and told them, "Behold, the men whom you put in prison are in the temple, standing and teaching the people." 26 Then the captain went with the officers, and brought them without violence, for they were afraid that the people might stone them.

27 When they had brought them, they set them before the council. The high priest questioned them, 28 saying, "Didn't we strictly command you not to teach in this name? Behold, you have filled Jerusalem with your teaching, and intend to bring this man's blood on us."

29 But Peter and the apostles answered, "We must obey God rather than men. 30 The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. 31 God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins. 32 We are his witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him."

33 But they, when they heard this, were cut to the heart, and were determined to kill them. 34 But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to put the apostles out for a little while. 35 He said to them, "You men of Israel, be careful concerning these men, what you are about to do. 36 For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves. He was slain; and all, as many as obeyed him, were dispersed and came to nothing. 37 After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad. 38 Now I tell you, withdraw from these men and leave them alone. For if this counsel or this work is of men, it will be overthrown. 39 But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God!"

40 They agreed with him. Summoning the apostles, they beat them and commanded them not to speak in the name of Jesus, and let them go. 41 They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus' name.

42 Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ.

The leaders ordered the Apostles brought before the Sanhedrin (Acts 5:21) but were amazed when the guards reported they had escaped and returned to the Temple (Acts 5:22-25). The leaders again commanded the guards to bring the Apostles before the Council (Acts 5:26). There, the leaders reminded the disciples not to preach about Jesus and blame his death on the city's elite (Acts 5:28). Peter responded, placing his duty on a higher plane, summarizing the Good News and appealing both to their personal witness and the power of the Spirit as proof of their righteousness (Acts 5:28-32). His kerygma inflamed the leaders' anger (Acts 5:33). But, in closed session, the respected teacher Gamaliel (see Acts 22:3) cooled their rhetoric by comparing nascent Christianity to failed movements of false Messiahs; instead of a proactive engagement, he urged patience to see if the new faith would fade away or gain strength (Acts 5:38-39). So, the leaders again ordered them not to preach and had them beaten (Acts 5:40). The Apostles, however, praised God for their suffering and returned to their daily routine of evangelizing in the Temple (Acts 5:41-42).

Notice, while Luke repeated the themes of charism, kerygma and reactions, he escalated the action from verbal warning to physical abuse. Soon, he would write of persecution and martyrdom.

c. The Diaconate (6:1-7)

1 Now in those days, when the number of the disciples was multiplying, a complaint arose from the Hellenists against the Hebrews, because their widows were neglected in the daily service. 2 The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. 3 Therefore, select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. 4 But we will continue steadfastly in prayer and in the ministry of the word."

Another controversy arose within the community, this time over the allocation of food to the poor (Acts 6:1). Since the community grew in numbers, leadership determined it needed to grow ministry to address internal needs. Hence, the apostles created the office of deacon to serve the expanding needs of widows and their children (Acts 6:2-4).

5 These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch, 6 whom they set before the apostles. When they had prayed, they laid their hands on them.

7 The word of God increased and the number of the disciples greatly multiplied in Jerusalem. A great company of the priests were obedient to the faith.

Luke placed the diaconate and the choice of men in this ministry (especially Stephen; Acts 6:5-6) as a transition from abuse to martyrdom. To heighten the drama, he hit the "beat" of faith growth, even within the priesthood of the Temple (Acts 6:7).

5. Martyrdom of Stephen and Introduction of Saul (6:8-8:3)

a. Charism: Stephen preached in the Spirit and performed miraculous signs (Acts 6:8)

b. Kerygma:

• Stephen debated against Diaspora Jews over Jesus (6:9-10).

• His speech before the Sanhedrin (Acts 7:2-53).

c. Negative Reaction:

• Stephen arrested on trumped up charges and put on trial (Acts 6:11-14).

• Mob stoned him (Acts 7:54-60).

• Saul appeared and persecution began; the community was dispersed (Acts 8:1-4).

Stephen Links

Martyrdom of St. Stephen

a. Introduction of Stephen and his Arrest (6:8-7:1)

8 Stephen, full of faith and power, performed great wonders and signs among the people. 9 But some of those who were of the synagogue called "The Libertines", and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen. 10 They weren't able to withstand the wisdom and the Spirit by which he spoke. 11 Then they secretly induced men to say, "We have heard him speak blasphemous words against Moses and God." 12 They stirred up the people, the elders, and the scribes, and came against him and seized him, then brought him in to the council, 13 and set up false witnesses who said, "This man never stops speaking blasphemous words against this holy place and the law. 14 For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us." 15 All who sat in the council, fastening their eyes on him, saw his face like it was the face of an angel.

1 The high priest said, "Are these things so?"

Opposition shifted from the Temple to a synagogue of Diaspora-born Jews, foreshadowing resistance missionaries would face on the road. Stephen displayed charisms (Acts 6:8). But some from a "free men" synagogue (possibly comprised of former slaves from Alexandria, Egypt and Cyrene, a region in Tunisia) engaged him in a losing debate (Acts 6:9-10), so they recruited false witnesses (Acts 6:11). Stirring up the crowd, opponents dragged the Spirit-filled Stephen before the council for judgment (Acts 6:12). The false witnesses accused him of following a man who would destroy the Temple and radically change Judaism (Acts 6:13-14). Then, the council waited for his response (Acts 6:15, Acts 7:1).

Notice the scene echoed Jesus' trial before the Sanhedrin (Lk 23:63-71) even down to the charge Jesus would destroy the Temple (Mt 26:61, Mk 14:58, Jn 2:19; Acts 6:15).

b. Stephen's Speech to the Sanhedrin (7:2-53)

As a response, Stephen's kerygma became an attack on his accusers, again foreshadowing the polemics employed later in the apostolic era. To understand his reasoning, let's begin at the end with his argument against the leadership. It contained three premises:

1) Christians stood within the Tradition (implied; 7:2-47).

2 He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, 3 and said to him, 'Get out of your land and away from your relatives, and come into a land which I will show you.' 4 Then he came out of the land of the Chaldaeans and lived in Haran. From there, when his father was dead, God moved him into this land where you are now living. 5 He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him for a possession, and to his offspring after him, when he still had no child. 6 God spoke in this way: that his offspring would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. 7 'I will judge the nation to which they will be in bondage,' said God, 'and after that they will come out and serve me in this place.' 8 He gave him the covenant of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs.

Stephen argued against the charge that Christianity would radically alter, even nullify, Jewish tradition by evoking the memories of Abraham, Joseph and Moses. He began with the narrative of Abraham and the divine promise he received (Gen 12:1; Acts 7:2-3, Acts 7:5), his journey from Ur to Canaan (Acts 7:4), his descendants' enslavement (Gen 15:13-14) and the sign of his covenant with God, circumcision of his heirs (Acts 7:8).

9 "The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him 10 and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. 11 Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. 12 But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. 13 On the second time Joseph was made known to his brothers, and Joseph's family was revealed to Pharaoh. 14 Joseph sent and summoned Jacob his father and all his relatives, seventy-five souls. 15 Jacob went down into Egypt and he died, himself and our fathers; 16 and they were brought back to Shechem and laid in the tomb that Abraham bought for a price in silver from the children of Hamor of Shechem.

17 "But as the time of the promise came close which God had sworn to Abraham, the people grew and multiplied in Egypt, 18 until there arose a different king who didn't know Joseph. 19 The same took advantage of our race and mistreated our fathers, and forced them to abandon their babies, so that they wouldn't stay alive. 20 At that time Moses was born, and was exceedingly handsome to God. He was nourished three months in his father's house. 21 When he was abandoned, Pharaoh's daughter took him up and reared him as her own son. 22 Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. 23 But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. 24 Seeing one of them suffer wrong, he defended him and avenged him who was oppressed, striking the Egyptian. 25 He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn't understand.

26 "The day following, he appeared to them as they fought, and urged them to be at peace again, saying, 'Sirs, you are brothers. Why do you wrong one another?' 27 But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? 28 Do you want to kill me as you killed the Egyptian yesterday?' 29 Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons.

30 "When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush. 31 When Moses saw it, he wondered at the sight. As he came close to see, the voice of the Lord came to him, 32 'I am the God of your fathers: the God of Abraham, the God of Isaac, and the God of Jacob.' Moses trembled and dared not look. 33 The Lord said to him, 'Take off your sandals, for the place where you stand is holy ground. 34 I have surely seen the affliction of my people who are in Egypt, and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.'

35 "This Moses whom they refused, saying, 'Who made you a ruler and a judge?'—God has sent him as both a ruler and a deliverer by the hand of the angel who appeared to him in the bush. 36 This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness for forty years.

Stephen continued with the Egypt sojourn of Joseph, Moses and the Exodus. Joseph moved his extended family to Egypt (Acts 7:9-16), but, over time his family grew into a people whom the Egyptians enslaved (Acts 7:17-19). In this morass, Moses arose, first as a member of the royal family (Acts 7:20-22), then as a misunderstood rebel (Acts 7:23-29) and finally as a savior appointed by God (see Exo 3:5-10; Acts 7:30-34). He faced opposition from both the Egyptians and the Hebrews, yet he succeeded in freeing the people with "signs and wonders" (Acts 7:35-36).

37 This is that Moses who said to the children of Israel, 'The Lord our God will raise up a prophet for you from among your brothers, like me.' 38 This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living revelations to give to us, 39 to whom our fathers wouldn't be obedient, but rejected him and turned back in their hearts to Egypt, 40 saying to Aaron, 'Make us gods that will go before us, for as for this Moses who led us out of the land of Egypt, we don't know what has become of him.' 41 They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. 42 But God turned away and gave them up to serve the army of the sky, as it is written in the book of the prophets,

'Did you offer to me slain animals and sacrifices
forty years in the wilderness, O house of Israel?
43 You took up the tabernacle of Moloch,
the star of your god Rephan,
the figures which you made to worship,
so I will carry you away beyond Babylon.'

44 "Our fathers had the tabernacle of the testimony in the wilderness, even as he who spoke to Moses commanded him to make it according to the pattern that he had seen; 45 which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations whom God drove out before the face of our fathers to the days of David, 46 who found favor in the sight of God, and asked to find a habitation for the God of Jacob. 47 But Solomon built him a house.

Stephen then introduced Deu 18:15 that famously prophesied The Prophet would had the power of Moses (Acts 7:37), then related the idolatrous intransigence of the Hebrews (see Exo 32:1; Acts 7:38-42) which foretold the feckless impiety of the population before the Babylonian Exile (Amos 5:25-27; Acts 7:42-43). Notice he set Moses' prediction for The Prophet and the people's worship in opposition. He flipped the order of his argument by stating that, yes, YHWH did will for a tabernacle, then Temple (Acts 7:44-47) but implied The Prophet took precedent over Temple cult, just as Moses had authority over his brother and chief priest, Aaron.

2) "Resisting the Spirit" (7:48-50)

48 However, the Most High doesn't dwell in temples made with hands, as the prophet says,

49 'heaven is my throne,
and the earth a footstool for my feet.
What kind of house will you build me?' says the Lord.
'Or what is the place of my rest?
50 Didn't my hand make all these things?'

In Acts 7:49-50, Stephen quoted Isa 66:1-2, reminding the leaders of the Temple that the edifice could not contain the divine presence. While in concept, the leadership acknowledged that fact, in practice they acted as if the presence was confined to that space by creating a web of rules and regulations for the Temple. Further, he implicitly equated the presence of God with the Spirit (Acts 7:51) and, so, indicted them for rejecting that same divine force at work in the Christian community. His arrest was proof of the charge.

c) Murder of the prophets and the Righteous One (7:51-53),/p>

51 "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 52 Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 53 You received the law as it was ordained by angels, and didn't keep it!"

Stephen accused the leaders of killing the Righteous One (The Prophet of Deu 18:15) in the same way their ancestors martyred the prophets who foresaw the coming Messiah (Acts 7:51-52). He implied that, since they persecuted Jesus and his followers to protect their status in the same way Judean leadership had killed the prophets who embodied fidelity to the Law, they were not faithful it (Acts 7:53).

Ergo, the leadership, not the Christians, broke the Law.

c. Death of Stephen and the Introduction of Saul (7:54-8:3)

54 Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth. 55 But he, being full of the Holy Spirit, looked up steadfastly into heaven and saw the glory of God, and Jesus standing on the right hand of God, 56 and said, "Behold, I see the heavens opened and the Son of Man standing at the right hand of God!"

57 But they cried out with a loud voice and stopped their ears, then rushed at him with one accord. 58 They threw him out of the city and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 59 They stoned Stephen as he called out, saying, "Lord Jesus, receive my spirit!" 60 He kneeled down and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep.

In the end, his audience could not hear anymore (Acts 7:54), they dragged Stephen outside to stone him (Acts 7:57-58). In his final words, he repeated three phrases Jesus spoke at the Passion: sight of the Son of Man in glory (Lk 24:69 ; Acts 7:55-56), offering his spirit to God (Lk 24:46; Acts 7:59) and forgiveness of opponents (Lk 24:34; Acts 7:60). In this scene, however, the work of the Spirit ended in martyrdom; opposition increased from arrest, then beating and, finally, execution.

1 Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 2 Devout men buried Stephen and lamented greatly over him. 3 But Saul ravaged the assembly, entering into every house and dragged both men and women off to prison.

In elegant style, Luke used a parallel construction to close out the story of Stephen and introduce two new story lines: ministry in outlying areas where many disciples fled and the figure of and early opponent, Saul (Acts 8:1-3).

I. Step B2. Judea and Samaria (A 8:3–12:25)

Judea and Samaria Directory

1. Simon Magus and the Ministry of Philip (8:4-40)

a. Charism:

• Philip healed and preached in Samaria (Acts 8:4-8).

• Peter and John arrived and laid hands of the neophytes who received the Spirit (Acts 8:14-17).

• Through a divine message, Philip traveled to Gaza and met the eunuch (Acts 8:26-29).

b. Kerygma: Eunuch and Philip discussed Isa 53:7-8 and Philip preached to eunuch (Acts 8:30-35).

c. Positive Reaction:

• Many Samaritans were baptized, even overshadowing Simon Magus (Acts 8:9-13).

• Philip baptized the eunuch (Acts 8:36-39).

d. Negative Reaction: Simon Magus offered money for the power of the Spirit; Peter condemned him (Acts 8:18-23).

Magnus and Eunuch Links

a. Simon Magnus (8:4-24)

Luke shifted curse of a scattered community into an opportunity for evangelization. The ministry of Philip created a quasi-chiasmus with the disciple's activities as the A Step (8:5-8; 8:40) and the controversy Simon Magus caused as the B Step (8:9-25).

4 Therefore those who were scattered abroad went around preaching the word. 5 Philip went down to the city of Samaria and proclaimed to them the Christ. 6 The multitudes listened with one accord to the things that were spoken by Philip when they heard and saw the signs which he did. 7 For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed. 8 There was great joy in that city.

Luke began with the ministry of Philip to the Samaritans, a group faithful Jews considered apostates. Philip proclaimed Christ (Acts 8:5) and performed signs in the Savior's name (Acts 8:6-7). The people listened attentively (Acts 8:7) and rejoiced (Acts 8:8).

9 But there was a certain man, Simon by name, who used to practice sorcery in the city and amazed the people of Samaria, making himself out to be some great one, 10 to whom they all listened, from the least to the greatest, saying, "This man is that great power of God." 11 They listened to him because for a long time he had amazed them with his sorceries. 12 But when they believed Philip preaching good news concerning God's Kingdom and the name of Jesus Christ, they were baptized, both men and women. 13 Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles occurring, he was amazed.

14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 15 who, when they had come down, prayed for them, that they might receive the Holy Spirit; 16 for as yet he had fallen on none of them. They had only been baptized in the name of Christ Jesus. 17 Then they laid their hands on them, and they received the Holy Spirit.

Luke introduced another controversy the early Church faced viz-a-viz the general culture: competing spiritual powers. A self-important practitioner of the magical arts, Simon Magus (Acts 8:9-11), heard Philip preach and awed at the disciple's charisms that drew people away from Simon. Many were baptized, even the magician himself (Acts 8:12-13).

The success of Philip's ministry impressed the leadership in Jerusalem, so Peter and John traveled to the region. There, they laid hands on the neophytes and empowered these new Christians to exercise the same charisms as Philip had (Acts 8:14-17).

18 Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, 19 saying, "Give me also this power, that whomever I lay my hands on may receive the Holy Spirit." 20 But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 21 You have neither part nor lot in this matter, for your heart isn't right before God. 22 Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 23 For I see that you are in the poison of bitterness and in the bondage of iniquity."

24 Simon answered, "Pray for me to the Lord, that none of the things which you have spoken happen to me."

25 They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the Good News to many villages of the Samaritans.

At this point, let's pause and discuss spiritual power in ancient societies. Pagan culture prized those with "spiritual" abilities. Practitioners of these "arts," like Simon, saw these powers in monetary terms simply because they controlled them through the use of magic incantations or rituals. Such knowledge could be brought and sold. So, no wonder Simon wanted to buy the gifts of the Spirit (Acts 8:18-19). But he mistook God's power for something people could manipulate. So, he was rebuked (Acts 8:20-23). Stung, Simon asked for prayers (Acts 8:24) Notice again the initiative of the Spirit resulted in the growth of the Church; people like Philip were mere conduits (Acts 8:25).

b. Philip and the Eunuch (8:25-40)

Philip Baptized the Eunuch
by Rembrandt

26 Then an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert."

27 He arose and went; and behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 28 He was returning and sitting in his chariot, and was reading the prophet Isaiah.

Luke finished this section with the conversion of the Ethiopian eunuch; this passage acted as a prelude to the conversion of Saul. In typical fashion, Luke portrayed the Spirit as the force behind the story, guiding Philip, his keygma and the baptism of the Ethiopian eunuch. Philip received a divine message to go south along the coastal road to Gaza (Acts 8:26) where he encountered the "minister of finance" to the queen of Ethiopia; he was a righteous, educated Gentile who worshiped YHWH (Acts 8:27) and read the prophet Isaiah on his way home from a pilgrimage (Acts 8:28).

We should pause here to consider two issues: 1) the status of eunuchs in Judaism and 2) the reason an Ethiopian would make a pilgrimage to the Temple. First, according to Deu 23:1-2, a castrated male could not enter the assembly of YHWH or marry into an Israelite family. Such men did serve in the royal household as prized servants since they could not father children and, thus have split priorities between family and king. But they could not enjoy equality within the Chosen People. Like the Samaritans Philip evangelized, the eunuch was an outsider.

Second, from ancient times until the twentieth century, a scattered Jewish community lived in Ethiopia. The Diaspora group there (also known as "Beta Israel") explained their existence with many different legends. According to one tradition, Menelik, son of King Solomon and Queen of Sheba (1 Kings 10:1-13, 2 Chron 9:1-12) led a group of Israelites to Ethiopia to settle the land; another story held their people descended from the tribe of Dan. In any case, Jews did live in the area and adhered to the Torah; the pilgrimage of the eunuch simply reflected that fact.

29 The Spirit said to Philip, "Go near, and join yourself to this chariot."

30 Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?"

31 He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 32 Now the passage of the Scripture which he was reading was this,

"He was led as a sheep to the slaughter.
As a lamb before his shearer is silent,
so he doesn't open his mouth.
33 In his humiliation, his judgment was taken away.
Who will declare His generation?
For his life is taken from the earth."

34 The eunuch answered Philip, "Who is the prophet talking about? About himself, or about someone else?"

35 Philip opened his mouth, and beginning from this Scripture, preached to him about Jesus. 36 As they went on the way, they came to some water; and the eunuch said, "Behold, here is water. What is keeping me from being baptized?"

37 38 He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him.

39 When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. 40 But Philip was found at Azotus. Passing through, he preached the Good News to all the cities until he came to Caesarea.

Let's return to the passage. The Spirit told Philip to approach the eunuch (Acts 8:29) when he heard the Ethiopian reading from the Suffering Servant Song (Isa 53:7-8). He struck up a conversation with the inquisitive eunuch over the meaning of the passage (Acts 8:30-34); this gave way to Philip's evangelization through he exposition of Scripture (Acts 8:35). Convinced by the disciple's kerygma, the eunuch asked for and received baptism, then went merrily on his way (Acts 8:36-39).

Notice the parallel between this narrative and that of the Road to Emmaus (Lk 24:13-32). In both stories, men traveled a road away from Jerusalem, burdened with questions. A stranger approached them, explained Scripture to them and evangelized them. The men in question partook in a sacrament of the community (Eucharist for those going to Emmaus, baptism for the Ethiopian). With the sacrament complete, the stranger left the scene. In both cases, questioning gave way to faith, and to joy.

Luke ended Philip's ministry in Acts with a transitional sentence noting the end of his mission at Caesarea (Acts 8:40).

2. Saul's Conversion (9:1-31)

a. Charism:

• Saul's vision of Jesus and resulting blindness (Acts 9:3-9).

• Ananias' vision to visit him (Acts 9:10-16).

• Ananias prayed over him to regain sight and receive the Spirit (Acts 9:17).

• Paul regained sight (Acts 9:18-19).

b. Kerygma:

• Saul preached about Jesus (Acts 9:20).

• He debated Diaspora Jews about Jesus in Jerusalem (Acts 9:26-29).

c. Positive Reaction:

• Saul's preaching caused wonder (Acts 9:21).

• After he left for Tarsus, the Church in Palestine grew (Acts 9:31).

d. Negative Reaction:

• Saul obtains credentials to arrest Christians (Acts 9:1-2).

• His preaching caused turmoil among the leadership in the Damascus synagogue, so the leaders plotted to kill him (Acts 9:22-23).

• Diaspora Jews in Jerusalem plotted to kill him (Acts 9:29).

Conversion Links

a. Saul's Vision on the Road to Damascus (9:1-9)

Conversion of Saul
by Caravaggio

1 But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest 2 and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 3 As he traveled, he got close to Damascus, and suddenly a light from the sky shone around him. 4 He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?"

5 He said, "Who are you, Lord?"

The Lord said, "I am Jesus, whom you are persecuting. 6 But rise up and enter into the city, then you will be told what you must do."

7 The men who traveled with him stood speechless, hearing the sound, but seeing no one. 8 Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand and brought him into Damascus. 9 He was without sight for three days, and neither ate nor drank.

In the previous passage, the eunuch who could never join Judaism as a full member now had an equal place with other Christians; now a fierce opponent would join the Church. Saul sought to expand his persecution to Damascus in order to suppress the spread of the new faith and bring disciples back to Jerusalem to face punishment (Acts 9:1-2). On the way, he encountered a blind light and the voice of Jesus: "Saul, Saul, why do you persecute me?" (Acts 9:3-4). Saul inquired as to the identity of the voice and the voice replied, "I AM Jesus, the one you are persecuting" (Acts 9:5). Then Jesus commanded him to rise up and go to city where he would receive his mission (Acts 9:6). Struck blind, he rose and went on to Damascus where he fasted for three days (notice the parallel with the length of time the crucified Jesus lay entombed; Acts 9:7-9).

Note the parallel with this scene on the road to Damascus and the scene of the burning bush in Exodus chapter three. Both Moses and Saul asked the name of the divine voice. God said to Moses "I AM WHO AM" (Exo 3:14). The phrase "I AM" denoted divinity. The voice said to Saul "I AM Jesus" (Acts 9:5); here, Luke fused divine identity with the Nazarene. In both scenes, Moses and Saul were given missions that required spiritual power in order to care their charges out.

b. Ananias (9:10-16)

10 Now there was a certain disciple at Damascus named Ananias. The Lord said to him in a vision, "Ananias!"

He said, "Behold, it's me, Lord."

11 The Lord said to him, "Arise and go to the street which is called Straight, and inquire in the house of Judah for one named Saul, a man of Tarsus. For behold, he is praying, 12 and in a vision he has seen a man named Ananias coming in and laying his hands on him, that he might receive his sight."

13 But Ananias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 14 Here he has authority from the chief priests to bind all who call on your name."

15 But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 16 For I will show him how many things he must suffer for my name's sake."

Luke shifted the scene to disciple in Damascus named Ananias. In a vision, he received the divine command to visit Saul and minister to him; he was also informed Saul knew of his visit (Acts 9:10-12). While he initially objected, the vision reassured him and previewed the convert's missionary work (Acts 9:13-16).

c. Healing of Saul and his Preaching (9:17-31)

17 Ananias departed and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you on the road by which you came, has sent me that you may receive your sight and be filled with the Holy Spirit." 18 Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 19 He took food and was strengthened.

Saul stayed several days with the disciples who were at Damascus. 20 Immediately in the synagogues he proclaimed the Christ, that he is the Son of God.

Notice the means of divine activity in this chapter shifted to visions. God revealed his will to Saul in his encounter with Jesus, then to Ananias with his command to visit the blind Pharisee. When Ananias visited Saul, he came not only to relieve the lack of sight (code word for unbelief) but to implicitly lay hands so Saul could receive the Spirit (Acts 9:17). As a result, the former persecutor joined the community though baptism (Acts 9:19) and gained strength with food in the midst of believers (implicitly Eucharist; Acts 9:20).

21 All who heard him were amazed, and said, "Isn't this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests!"

22 But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ. 23 When many days were fulfilled, the Jews conspired together to kill him, 24 but their plot became known to Saul. They watched the gates both day and night that they might kill him, 25 but his disciples took him by night and let him down through the wall, lowering him in a basket.

26 When Saul had come to Jerusalem, he tried to join himself to the disciples; but they were all afraid of him, not believing that he was a disciple. 27 But Barnabas took him and brought him to the apostles, and declared to them how he had seen the Lord on the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus. 28 He was with them entering into Jerusalem, 29 preaching boldly in the name of the Lord Jesus. He spoke and disputed against the Hellenists, but they were seeking to kill him. 30 When the brothers knew it, they brought him down to Caesarea and sent him off to Tarsus.

31 So the assemblies throughout all Judea, Galilee, and Samaria had peace and were built up. They were multiplied, walking in the fear of the Lord and in the comfort of the Holy Spirit.

Saul caused controversy by proclaiming his new faith, confusing believers and confounding his former Pharisaical partners (Acts 9:20-22). He enraged the later to the extend them plotted to kill him (Acts 9:23). Saul and the Christians learned of their enemies' intentions, so arranged for him to escape the city (Acts 9:24-25). At Jerusalem, he tried to join in fellowship with community there but met with resistance until Barnabas befriended him and vouched for his conversion story (Acts 9:27-28). After entering the city, he again proclaimed his kerygma to the Hellenic Jews (from the Mediterranean Diaspora) and again he faced murderous opposition, so he had to escape to Caesarea and eventually home to Tarsus (Acts 9:28-30). With Saul out of the picture, passage ended on a happy note with the growth of the Church (Acts 9:31).

Luke began a cycle of proclamation and resistance that would play out over the ministry of Paul.

3. The Conversion of the Gentiles (9:32-11:30)

a. Charism:

• Peter healed Aeneas (Acts 9:32-34).

• He raised Tabitha from the dead (Acts 9:36-41).

• Cornelius received a vision to fetch him (Acts 10:3-6).

• His vision of unclean animals and command to eat (Acts 10:10-16).

b. Kerygma:

• Peter's speech about the worthiness of Gentiles and life of Jesus (Acts 10:34-43)

• His defense of accepting Cornelius by baptism (Acts 10:4-17)

• Missionaries spontaneously begin to evangelize Gentiles in the eastern Mediterranean basin (Acts 11:19-21).

c. Positive Reaction:

• Healing of Aeneas caused conversions (Acts 9:35).

• Raising of Tabitha caused many to believe (Acts 9:42)

• The Spirit fell upon Cornelius and his household.

• Peter ordered them baptized (Acts 10:44-48).

• The acceptance of Peter's action by the Jerusalem church (Acts 10:18).

d. Negative Reaction: Jewish Christians took issue with Peter over baptism of Cornelius (Acts 11:1-3).

Conversion of Gentiles Directory

a. Healing of Lydda (9:32-43)

32 As Peter went throughout all those parts, he came down also to the saints who lived at Lydda. 33 There he found a certain man named Aeneas, who had been bedridden for eight years because he was paralyzed. 34 Peter said to him, "Aeneas, Jesus Christ heals you. Get up and make your bed!" Immediately he arose. 35 All who lived at Lydda and in Sharon saw him, and they turned to the Lord.

36 Now there was at Joppa a certain disciple named Tabitha, which when translated means Dorcas. This woman was full of good works and acts of mercy which she did. 37 In those days, she became sick and died. When they had washed her, they laid her in an upper room. 38 As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men; to him, imploring him not to delay in coming to them. 39 Peter got up and went with them. When he had come, they brought him into the upper room. All the widows stood by him weeping, and showing the tunics and other garments which Dorcas had made while she was with them. 40 Peter sent them all out, and knelt down and prayed. Turning to the body, he said, "Tabitha, get up!" She opened her eyes, and when she saw Peter, she sat up. 41 He gave her his hand and raised her up. Calling the saints and widows, he presented her alive. 42 This became known throughout all Joppa, and many believed in the Lord. 43 He stayed many days in Joppa with a tanner named Simon.

In 9:32-43, Luke shifted back to Peter with two miracle stories. In the first, the Apostle raised up Aeneas, the paralytic at Lydda (echoing the Lk 5:17-26; Acts 9:32-35). In the second, he raised a righteous woman from the dead (reminiscent of Jesus raising Jarius' daughter in Lk 8:49-56). At Joppa, she had been prepared for burial (Acts 9:36-37) when disciples called for Peter for help (Acts 9:38). Even though they mourned, he turned them out, prayed over her, bid her to rise up and restore her to the community ("saints and widow"; Acts 9:39-41). In case of both miracles, many in the locale joined the Church (Acts 9:35, Acts 9:42). Luke transitioned to the next passage with a comment that Peter stayed with Simon the tanner (Acts 9:43).

b. Baptism of Cornelius (10:1-48)

1 Now there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment, 2 a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. 3 At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him and saying to him, "Cornelius!"

4 He, fastening his eyes on him and being frightened, said, "What is it, Lord?"

He said to him, "Your prayers and your gifts to the needy have gone up for a memorial before God. 5 Now send men to Joppa, and get Simon, who is also called Peter. 6 He is staying with a tanner named Simon, whose house is by the seaside.

7 When the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier of those who waited on him continually. 8 Having explained everything to them, he sent them to Joppa.

In 10:1-43, Luke prepared for the conversion of the Gentiles with the story of Cornelius. The evangelist portrayed the officer as a contradiction to the Jewish community. On the one hand, he represented an enemy to the Chosen People, a commander in an occupying, oppressive force, living in a Gentile city (the port of Caesarea) planted on the soil of that people (Acts 10:1). On the other hand, he had a deep devotion to YHWH, possessed a family that shared his faith and performed acts of charity for the Jews of the area (Acts 10:2). If he did not have a commission in the Roman army, he might have converted. About three o'clock in the afternoon ("ninth hour"), the centurion received a divine vision, assuring him that God would answer his prayers and commanding him to send for Peter, which he did (Acts 10:3-8).

Peter's Vision
by Fetti

9 Now on the next day as they were on their journey and got close to the city, Peter went up on the housetop to pray at about noon. 10 He became hungry and desired to eat, but while they were preparing, he fell into a trance. 11 He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth, 12 in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 13 A voice came to him, "Rise, Peter, kill and eat!"

14 But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean."

15 A voice came to him again the second time, "What God has cleansed, you must not call unclean." 16 This was done three times, and immediately the thing was received up into heaven.

17 Now while Peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon's house, stood before the gate, 18 and called and asked whether Simon, who was also called Peter, was lodging there.

At noon the next day, a hungry Peter prayed on Simon's rooftop when he beheld a vision of non-kosher animals lowered to his view on a large sheet (Acts 10:9-12). A heavenly voice commanded him to "rise, kill and eat" (Acts 10:13). The message stunned him since the it contradicted Torah duties (Acts 10:14). But the voice repeatedly assured him that "What God has cleansed, you must not call unclean." Then, the vision ended (Acts 10:15-16). This left Peter confused but, then, the messengers from Cornelius arrived and called for the Apostle (Acts 10:17-18).

19 While Peter was pondering the vision, the Spirit said to him, "Behold, three; men seek you. 20 But arise, get down, and go with them, doubting nothing; for I have sent them."

21 Peter went down to the men, and said, "Behold, I am he whom you seek. Why have you come?"

22 They said, "Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say." 23 So he called them in and provided a place to stay.

On the next day Peter arose and went out with them, and some of the brothers from Joppa accompanied him. 24 On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 25 When Peter entered, Cornelius met him, fell down at his feet, and worshiped him. 26 But Peter raised him up, saying, "Stand up! I myself am also a man." 27 As he talked with him, he went in and found many gathered together. 28 He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 29 Therefore I also came without complaint when I was sent for. I ask therefore, why did you send for me?"

30 Cornelius said, "Four days ago, I was fasting until this hour; and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing 31 and said, 'Cornelius, your prayer is heard, and your gifts to the needy are remembered in the sight of God. 32 Send therefore to Joppa and summon Simon, who is also called Peter. He is staying in the house of a tanner named Simon, by the seaside. When he comes, he will speak to you.' 33 Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all things that have been commanded you by God."

34 Peter opened his mouth and said, "Truly I perceive that God doesn't show favoritism; 35 but in every nation he who fears him and works righteousness is acceptable to him. 36 The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ—he is Lord of all— 37 you yourselves know what happened, which was proclaimed throughout all Judea, beginning from Galilee, after the baptism which John preached; 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. 39 We are witnesses of everything he did both in the country of the Jews and in Jerusalem; whom they also killed, hanging him on a tree. 40 God raised him up the third day and gave him to be revealed, 41 not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 43 All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins."

Inspired by the Spirit, Peter received the messengers, heard their request and traveled with them to Caesarea (Acts 10:19-23). When Peter entered the home of the centurion, Cornelius, surrounded by family and friends, prostrated himself before the Apostle (Acts 10:24-25), but Peter objected to such honor and raised the soldier up (Acts 10:26-27). Then, the Apostle recognized the Law called for adherents to live separate, "holy" lives (see Lev 11:44-45) but the calling of the Spirit superseded Torah duties (Acts 10:28-29). Cornelius confirmed the work of the Spirit in his vision that led to Peter's visit (Acts 10:30-33). The Apostle responded with his kerygma. He recognized the universality of salvation from the God of all (Acts 10:34-36). He personally attested to the baptism, ministry, death and resurrection of Jesus (Acts 10:37-41). And he related the commission to evangelize others about the Lordship of the Christ and the forgiveness of sins (Acts 10:42-43).

44 While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word. 45 They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 46 For they heard them speaking in other languages and magnifying God.

Then Peter answered, 47 "Can anyone forbid these people from being baptized with water? They have received the Holy Spirit just like us." 48 He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days.

During Peter's keygma, the Spirit poured out his charisms upon the Apostle's Gentile audience, to the surprise of his fellow Jews (Acts 10:44-46). Since Peter saw Cornelius and his family had received the Spirit at the very moment of his kerygma, he could find no reason to deny them full fellowship in the believing community. So he ordered them baptized (Acts 10:47-48).

Notice the manifestation of the Spirit in this passage. Luke paralleled the narrative of Cornelius with that of Saul's conversion through the use of visions. The apostles, Paul (then, Saul in Acts 9:3-9) and Peter received direct revelations from God, while the minor characters (like Cornelius) saw intermediaries (angels; see Acts 9:10-16) with individual messages. In later case, the angel proclaiming the Good News went to the person who would become a believer. When a disciple proclaimed the Gospel, the recipients indicated faith by speaking in tongues and praising God. The Spirit moved both in the missionary and in his audience.

So, the power of the Spirit manifest itself in growing circles: a eunuch, a zealous Jewish opponent, then in an officer in the Roman power structure. The Spirit would push the apostles to look beyond their own parochial vision and see the Gentiles as a field rich for an evangelical harvest.

c. Peter's Report on Cornelius to Jerusalem Church (11:1-18)

1 Now the apostles and the brothers who were in Judea heard that the Gentiles had also received the word of God. 2 When Peter had come up to Jerusalem, those who were of the circumcision contended with him, 3 saying, "You went in to uncircumcised men and ate with them!"

4 But Peter began, and explained to them in order, saying, 5 "I was in the city of Joppa praying, and in a trance I saw a vision: a certain container descending, like it was a great sheet let down from heaven by four corners. It came as far as me. 6 When I had looked intently at it, I considered, and saw the four-footed animals of the earth, wild animals, creeping things, and birds of the sky. 7 I also heard a voice saying to me, 'Rise, Peter, kill and eat!' 8 But I said, 'Not so, Lord, for nothing unholy or unclean has ever entered into my mouth.' 9 But a voice answered me the second time out of heaven, 'What God has cleansed, don't you call unclean.' 10 This was done three times, and all were drawn up again into heaven. 11 Behold, immediately three men stood before the house where I was, having been sent from Caesarea to me. 12 The Spirit told me to go with them without discriminating. These six brothers also accompanied me, and we entered into the man's house. 13 He told us how he had seen the angel standing in his house and saying to him, 'Send to Joppa and get Simon, who is called Peter, 14 who will speak to you words by which you will be saved, you and all your house.' 15 As I began to speak, the Holy Spirit fell on them, even as on us at the beginning. 16 I remembered the word of the Lord, how he said, 'John indeed baptized in water, but you will be baptized in the Holy Spirit.' 17 If then God gave to them the same gift as us when we believed in the Lord Jesus Christ, who was I, that I could withstand God?"

18 When they heard these things, they held their peace and glorified God, saying, "Then God has also granted to the Gentiles repentance to life!"

In Acts 11:1-3, Peter returned to Jerusalem to face a backlash of Jewish-Christians who held salvation was for Israel only. Peter recounted his vision of the divine command to consume unclean animals (Acts 11:4-10), the urging of the Spirit to accompany the messengers from Cornelius to visit the centurion (Acts 11:11-12), Cornelius' vision (Acts 11:13-14), the Apostle's kerygma and the manifestation of charisms among his audience (Acts 11:15-16). His report temporarily resolved the matter (Acts 11:17), but it would resurface in Paul's ministry in Acts 15:1-31.

d. Preaching to Gentiles and Re-introduction of Paul (11:19-30)

19 They therefore who were scattered abroad by the oppression that arose about Stephen traveled as far as Phoenicia, Cyprus, and Antioch, speaking the word to no one except to Jews only. 20 But there were some of them, men of Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hellenists, preaching the Lord Jesus. 21 The hand of the Lord was with them, and a great number believed and turned to the Lord. 22 The report concerning them came to the ears of the assembly which was in Jerusalem. They sent out Barnabas to go as far as Antioch, 23 who, when he had come, and had seen the grace of God, was glad. He exhorted them all, that with purpose of heart they should remain near to the Lord. 24 For he was a good man, and full of the Holy Spirit and of faith, and many people were added to the Lord.

25 Barnabas went out to Tarsus to look for Saul. 26 When he had found him, he brought him to Antioch. For a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch.

In Acts 11:19-21, Luke related the dispersion of believers after Stephen's death. These disciples traveled north and west. Some evangelized their fellow Jews. Others in Cyrus and Cyrene evangelized Gentiles ("Hellenists") at random and had great success. Leaders in the Jerusalem Church sent the highly regarded Barnabas (Acts 11:24) to investigate (Acts 11:22). The enthusiasm of the neophytes heartened him, so he encouraged them in their new faith (Acts 11:23). Later, he sought Saul and stayed to Antioch for a year; here, believers gained their "Christian" moniker (Acts 11:25-26).

27 Now in these days, prophets came down from Jerusalem to Antioch. 28 One of them named Agabus stood up and indicated by the Spirit that there should be a great famine all over the world, which also happened in the days of Claudius. 29 As any of the disciples had plenty, each determined to send relief to the brothers who lived in Judea; 30 which they also did, sending it to the elders by the hands of Barnabas and Saul.

After the Christian prophet Agabus predicted a "world-wide" famine, well-to-do disciples gathered a collection which they entrusted to Barnabas and Saul. They returned to the Judean capital with charitable donations (Acts 11:27-30), foreshadowing of the ministry Paul would later undertake in the communities he established (see 1 Cor 16:1–4;,2 Cor 8:1–9:15, Rom 15:14–32).

4. Persecution of Jerusalem Church (12:1-25)

a. Charism: An angel killed Herod for the blasphemy (Acts 12:23).

b. Positive Reaction:

• On the night before Peter's trial and execution, an angel appeared, freed him and led him out to freedom on the streets (Acts 12:6-10).

• Church continued to grow (Acts 12:24).

c. Negative Reaction:

• Herod moved against the Jerusalem church, executed James (Acts 12:1-2).

• Peter arrested and held by multiple guards; community prayed for him (Acts 12:3-5).

This transitional passage twice mentioned Herod Agrippa (11BCE-44CE), grandson of Herod the Great. Early in life, he was sent to Rome to live in the Imperial court and receive his education. His fortunes were intertwined with the political machinations of imperial politics and the rise of emperors Caligula, then Claudius. Through his acumen, he gained control over Judea and Samaria and ruled as a vassal king between 41-44 CE. According to tradition, he favored Jews over other groups in the kingdom, including Christians.

1 Now about that time, King Herod stretched out his hands to oppress some of the assembly. 2 He killed James, the brother of John, with the sword. 3 When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread. 4 When he had arrested him, he put him in prison and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. 5 Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 6 The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison.

7 And behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side and woke him up, saying, "Stand up quickly!" His chains fell off his hands. 8 The angel said to him, "Get dressed and put on your sandals." He did so. He said to him, "Put on your cloak and follow me." 9 And he went out and followed him. He didn't know that what was being done by the angel was real, but thought he saw a vision. 10 When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out and went down one street, and immediately the angel departed from him.

11 When Peter had come to himself, he said, "Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting." 12 Thinking about that, he came to the house of Mary, the mother of John who was called Mark, where many were gathered together and were praying. 13 When Peter knocked at the door of the gate, a servant girl named Rhoda came to answer. 14 When she recognized Peter's voice, she didn't open the gate for joy, but ran in and reported that Peter was standing in front of the gate.

15 They said to her, "You are crazy!" But she insisted that it was so. They said, "It is his angel." 16 But Peter continued knocking. When they had opened, they saw him and were amazed. 17 But he, beckoning to them with his hand to be silent, declared to them how the Lord had brought him out of the prison. He said, "Tell these things to James and to the brothers." Then he departed and went to another place.

18 Now as soon as it was day, there was no small stir among the soldiers about what had become of Peter. 19 When Herod had sought for him and didn't find him, he examined the guards, then commanded that they should be put to death. He went down from Judea to Caesarea, and stayed there.

Each narrative that mentioned Herod involved divine intervention. First, in order to gain favor with the Jerusalem elite during Passover, he moved against the Church leadership, martyring James and arresting Peter (Acts 12:1-3). Herod placed the Apostle under heavy guard and intended to execute him after the festival (Acts 12:4-6). During the night, a divine messenger freed Peter, passing by two sets of guards (Acts 12:7-10). Peter visited the praying community who gathered at the home of John Mark's mother; at first, they were incredulous but then rejoiced (Acts 12:11-16). He told of his rescue to the faithful as an answer to their prayers (Acts 12:5, Acts 12:12-17). Infuriated at the report of Peter's escape, Herod had the guards executed (Acts 12:18-19).

20 Now Herod was very angry with the people of Tyre and Sidon. They came with one accord to him and, having made Blastus, the king's personal aide, their friend, they asked for peace, because their country depended on the king's country for food. 21 On an appointed day, Herod dressed himself in royal clothing, sat on the throne, and gave a speech to them. 22 The people shouted, "The voice of a god, and not of a man!" 23 Immediately an angel of the Lord struck him, because he didn't give God the glory. Then he was eaten by worms and died.

24 But the word of God grew and multiplied.

In the second case, Herod attempted to intervene in Roman affairs by quietly negotiating with neighboring territories over food supplies (Acts 12:19-20). During a celebration, he gave a speech; the audience responded with praise comparing his words with that of a god (Acts 12:21-22). At this, he fell with deep abdominal pains and died shortly there after; the author of Acts attributed his death to the act of an angel when the king did not reject the blasphemous adulation (Acts 12:23). This account had a parallel in Josephus' Antiquities 19.8.2 343-361. We must note inter-province politics did occur under Roman rule. And, in their praise, the pagan visitors in the Herod's court would naturally compare his words to that of the gods; the Hellenistic culture in eastern Mediterranean basin had a tradition of deifying their rulers. In both Acts and Josephus, Herod sinned when he did not immediately reject such praise as blasphemous. After the despot died, the Church grew (Acts 12:24)

25 Barnabas and Saul returned to Jerusalem when they had fulfilled their service, also taking with them John who was called Mark.

The passage ended with the return of Saul and Barnabas, along with John (Mark) to Jerusalem (Acts 12:25), thus setting up their travels to Gentile territories and closing out the narrative on Peter.

J. Step A2. To the ends of the earth (A 13:1–28:31)

Ends of the Earth Directory

1. Paul's First Journey (13:1-14:28)

First Journey Links

a. At Cyrus (13:1-12)

1) Charism:

• At Antioch, Barnabas and Saul are chosen through prayer and prophecy (Acts 13:1-3).

• Saul (now called "Paul") curses bar-Jesus (Acts 13:9-11).

2) Kerygma: Barnabas and Paul preached to pro-consul and against false prophet, bar Jesus ("Elymus" in Greek; Acts 13:6-8).

3) Positive Reaction: In response to the curse, the pro-consul believed (Acts 13:12).

1 Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster brother of Herod the tetrarch, and Saul. 2 As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them."

3 Then, when they had fasted and prayed and laid their hands on them, they sent them away. 4 So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. 5 When they were at Salamis, they proclaimed God's word in the Jewish synagogues. They also had John as their attendant. 6 When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew whose name was Bar Jesus, 7 who was with the proconsul, Sergius Paulus, a man of understanding. This man summoned Barnabas and Saul, and sought to hear the word of God. 8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn the proconsul away from the faith. 9 But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him 10 and said, "You son of the devil, full of all deceit and all cunning, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? 11 Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!"

Immediately a mist and darkness fell on him. He went around seeking someone to lead him by the hand. 12 Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.

In Antioch, Christian prophets of note chose Saul and Barnabas for missionary work (Acts 13:1-4). The men, accompanied by John Mark, traveled to the island of Cyprus to preach in the synagogues there (Acts 13:5). Then, they traveled to to the island of Paphos where they encountered bar Jesus, a Jewish magician in the court of the pro-consul, Sergius Paulus. The pro-consul wished to hear the missionaries message, but bar Jesus opposed them (Acts 13:6-8). In reality, the occasion provided an area for spiritual battle, the power of the Spirit vs. the powers held by bar-Jesus. Those who vanquished their opponent would win the day. The pro-consul believed simply because Paul cursed bar-Jesus with blindness (Acts 13:9-12). The Spirit was victorious (see Acts 8:9-24, the story of Simon Magus).

Note that at Acts 13:9, the author marked a turning point; the Hebrew name "Saul" became the Greek equivalent "Paul." From now on, he would use the Greek name.

b. At Pisidian Antioch (13:13-18)

1) Kerygma: Paul's speech in the synagogue (Acts 13:16-41).

2) Positive Reaction:

• Many wanted to hear more from Paul on the next Sabbath (Acts 13:42-43).

• Facing opposition, Paul and Barnabas preach to the Gentiles (allusion to Isaiah 42:6, 49:6) who eagerly accepted the message (Acts 13:46-49).

• Despite opposition to Paul and Barnabas, the disciples rejoiced (Acts 13:52).

3) Negative Reaction:

• On the following Sabbath, the city gathered to hear Paul and Barnabas, but the missionaries faced opposition from many Jews (Acts 13:44-45).

• Mounting opposition forced them from the area; they went to Iconium (Acts 13:50-51).

13 Now Paul and his company set sail from Paphos and came to Perga in Pamphylia. John departed from them and returned to Jerusalem. 14 But they, passing on from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day and sat down. 15 After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."

16 Paul stood up, and gesturing with his hand said, "Men of Israel, and you who fear God, listen."

Luke presented the next paradigm scene: kerygma in a synagogue. Here, Paul and Barnabas sailed from the islands to southern Anatolia (but john Mark left for Jerusalem; Acts 13:13) where the Apostle to the Gentiles preached to a mixed audience of Jews ("men of Israel") and Gentiles who worshiped YHWH ("you who fear God"; Acts 13:16). The scene described an early synagogue service where readings from the law and the prophets were publicly read, then someone in the community would comment. In this case, the synagogue leader asked the visitor (Paul) to speak (Acts 13:14-15).

17 The God of this people chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt, and with an uplifted arm, he led them out of it. 18 For a period of about forty years he put up with them in the wilderness. 19 When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance for about four hundred fifty years. 20 After these things, he gave them judges until Samuel the prophet. 21 Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 22 When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 23 From this man's offspring, God has brought salvation to Israel according to his promise, 24 before his coming, when John had first preached the baptism of repentance to Israel.; 25 As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me, the sandals of whose feet I am not worthy to untie.'

Paul presented his kerygma in three steps: history, proclamation and exhortation. First, the apostle summarized the story of Israel. He began with the Exodus (Acts 13:17-19) and moved quickly to King David (Acts 13:20-22) where he honored the great monarch with a phrase that combined Psa 89:20 and 1 Sam 13:14 with an allusion to Isa 44:28. Then he jumped to the Promised One as a descendant of David (Acts 13:23) and discounted any claims people made for the Baptist as the Messiah see (Acts 19:1-7) by quoting John (see Mt 3:11, Mk 1:7, Lk 3:16, Jn 1:19-27; Acts 13:24-25).

26 "Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 27 For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 28 Though they found no cause for death, they still asked Pilate to have him killed. 29 When they had fulfilled all things that were written about him, they took him down from the tree and laid him in a tomb. 30 But God raised him from the dead, 31 and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 32 We bring you good news of the promise made to the fathers, 33 that God has fulfilled this to us, their children, in that he raised up Jesus. As it is also written in the second psalm,

'You are my Son.
Today I have become your father.'

34 "Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 35 Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 36 For David, after he had in his own generation served the counsel of God, fell asleep, was laid with his fathers, and saw decay. 37 But he whom God raised up saw no decay.

Next, he proclaimed salvation to his audience of Jews and righteous Gentiles (Acts 13:26) by recounting the Passion and Resurrection of Jesus, asserting these events fulfilled Scripture (Acts 13:27-32). He defended the notion of the Resurrection by quoting Scripture (Psa 2:7 in Acts 13:33; Isa 55:3 in Acts 13:34; Psa 16:10 in Acts 13:35) and, through these verses, presented Risen Christ as superior to the deceased David (Acts 13:36-37).

38 Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins; 39 and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 40 Beware therefore, lest that come on you which is spoken in the prophets:

41 'Behold, you scoffers!
Wonder and perish,
for I work a work in your days,
a work which you will in no way believe, if one declares it to you.' "

Finally, he proclaimed forgiveness of sins through faith in Jesus and warned those in the synagogue who rejected the message (Hab 1:5; Acts 13:38-41).

42 So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. 43 Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God.

44 The next Sabbath, almost the whole city was gathered together to hear the word of God. 45 But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.

46 Paul and Barnabas spoke out boldly, and said, "It was necessary that God's word should be spoken to you first. Since indeed you thrust it from yourselves, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 47 For so has the Lord commanded us, saying,

'I have set you as a light for the Gentiles,
that you should bring salvation to the uttermost parts of the earth.'"

48 As the Gentiles heard this, they were glad and glorified the word of God. As many as were appointed to eternal life believed. 49 The Lord's word was spread abroad throughout all the region. 50 But the Jews stirred up the devout and prominent women and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders. 51 But they shook off the dust of their feet against them, and came to Iconium. 52 The disciples were filled with joy and with the Holy Spirit.

As mentioned above, Paul's kerygma produced positive and negative results. Some listeners were intrigued and eventually believed (Acts 13:42-44, Dead Sea Scroll 4Q267; Acts 13:48-49). But many others became so hostile (Acts 13:45, Acts 13:50) that Paul and Barnabas turned to the Gentiles as a field of evangelical harvest (Isa 49:6; Acts 13:46-47). In the end, the pair moved on to Iconium in protest (Acts 13:51), yet the inspired believers they left behind rejoiced for receiving the Good News (Acts 13:52). This mixed reception of kerygma foreshadowed events that would follow. Some would believe, others would oppose.

Note Paul's kerygma and its aftermath implicitly were the work of the Spirit: the apostle's commission as a missionary (13:1-3), his preaching in the synagogue (13:14b-41) and the followup where the faith grew despite opposition (13:42-52).

c. At Lystra and Return to Antioch (14:1-28)

1) Charism: As Paul preached in Lystra, he saw and healed a lame man (Acts 14:8-10).

2) Kerygma:

• Paul and Barnabas preached at synagogue in Iconium with some resistance, preaching and healing (Acts 14:1-3).

• They used the commotion as an opportunity to evangelize, but their words failed to persuade the crowd (Acts 14:14-18).

3) Positive Reaction:

• Paul and Barnabas returned to the cities they evangelized (Lystra, Iconium, Pisidian Antioch), encouraged the faithful and appointed leadership for the new church communities (Acts 14:21-23).

• They came back to the coast, evangelized, then sailed home to Antioch (Acts 14:24-26).

• They reported their gains among the Gentiles on their journey (Acts 14:27-28).

4) Negative Reaction:

• Opponents in the divided city moved against Paul and Barnabas, so they fled to Lystra to evangelize (Acts 14:4-7).

• The people in Lystra saw Paul's healing of the lame man as a divine sign of Zeus (Barnabas) and Hermes (Paul); they prepared to offer them sacrifice (Acts 14:11-13).

• Jews from the cities Paul and Barnabas had visited came to Lystra and turned the crowd against the missionaries; they stoned Paul but he revived the next day and went to Derbe (Acts 14:19-20).

1 In Iconium, they entered together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and of Greeks believed. 2 But the disbelieving Jews stirred up and embittered the souls of the Gentiles against the brothers. 3 Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. 4 But the multitude of the city was divided. Part sided with the Jews and part with the apostles. 5 When some of both the Gentiles and the Jews, with their rulers, made a violent attempt to mistreat and stone them, 6 they became aware of it and fled to the cities of Lycaonia, Lystra, Derbe, and the surrounding region. 7 There they preached the Good News.

Acts 14 continued the cycle detailed in chapter 13. First, Paul and Barnabas preached (especially in the local synagogue) to Jews and Gentiles (Acts 14:1, Acts 14:3). Next, they received a divided reaction with some believing (Acts 14:1), others opposing (Acts 14:2). Finally, they faced mounting pressure to leave town (Acts 14:4-6). But they continued to proclaim the Good News (Acts 14:7).

8 At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. 9 He was listening to Paul speaking, who, fastening eyes on him and seeing that he had faith to be made whole, 10 said with a loud voice, "Stand upright on your feet!" He leaped up and walked. 11 When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men!" 12 They called Barnabas "Jupiter", and Paul "Mercury", because he was the chief speaker. 13 The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice along with the multitudes.

14 But when the apostles, Barnabas and Paul, heard of it, they tore their clothes and sprang into the multitude, crying out, 15 "Men, why are you doing these things? We also are men of the same nature as you, and bring you good news, that you should turn from these vain things to the living God, who made the sky, the earth, the sea, and all that is in them; 16 who in the generations gone by allowed all the nations to walk in their own ways. 17 Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness."

18 Even saying these things, they hardly stopped the multitudes from making a sacrifice to them. 19 But some Jews from Antioch and Iconium came there, and having persuaded the multitudes, they stoned Paul and dragged him out of the city, supposing that he was dead.

20 But as the disciples stood around him, he rose up, and entered into the city. On the next day he went out with Barnabas to Derbe.

In Acts 14:8-20, the healing charism of Paul and Barnabas clashed with the pagan piety of Lystra. When the townsfolk saw preaching Paul heal a lame man (Acts 14:8-10), the people interpreted the sign as divine visitation (Barnabas as Jupiter and Paul as Mercury the messenger; Acts 14:11-12) and mounted sacrifices to the men as a citywide festival (Acts 14:13). The missionaries struggled to use the moment as an opportunity to proclaim Jewish monotheism; they spoke to the "Living God" in Acts 14:15 who created all things, including the conditions for a good harvest (Acts 14:14-17), But, their efforts were in vain (Acts 14:18). Acts 14:19 does not tell us whether the crowd spontaneously turned against the men upon the urging of Jewish opponents or the tide turned over time. Nonetheless, the mob ejected Paul and Barnabas, leaving the former for dead. Of course, this fact didn't deter the missionaries who pushed on to Derbe (Acts 14:20).

21 When they had preached the Good News to that city and had made many disciples, they returned to Lystra, Iconium, and Antioch, 22 strengthening the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into God's Kingdom. 23 When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord on whom they had believed.

24 They passed through Pisidia and came to Pamphylia. 25 When they had spoken the word in Perga, they went down to Attalia. 26 From there they sailed to Antioch, from where they had been committed to the grace of God for the work which they had fulfilled. 27 When they had arrived and had gathered the assembly together, they reported all the things that God had done with them, and that he had opened a door of faith to the nations. 28 They stayed there with the disciples for a long time.

In Acts 14:21-25 (Dead Sea Scroll 4Q174 a), Paul and Barnabas returned to the cities they evangelized to encourage the neophytes and appoint leadership. Then, the two returned home to Antioch where they reported their success (Acts 14:26-28).

2. Jerusalem Council (15:1-35)

1. Charism: Agreement with the Spirit and the leadership in Jerusalem to the compromise for the Gentile converts (Acts 15:28)

2. Kerygma:

• James proposed a solution to the problem of Gentiles joining the Church (Acts 15:13-21).

• The letter of the council that embodied James' solution (Acts 15:23-30).

3. Positive Reaction:

• Antioch church sent Paul and Barnabas to Jerusalem for ruling on Gentiles joining the movement (Acts 15:2b-4).

• Peter testified about the Spirit coming upon Cornelius and his household, implying God's initiative trumps the rulings of men (Acts 15:7-11).

• Paul and Barnabas explain their ministry to the Gentiles (Acts 15:12).

• The pair, along with representatives from Jerusalem arrive at Antioch and explain the compromise; the faithful there receive the ruling with joy (Acts 15:30-31).

4. Negative Reaction:

• Debate between Paul and Judaizers (Acts 15:1-2).

• Pharisaic Christians insist Gentiles must convert to Judaism before they can join the community (Acts 15:5).

1 Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved." 2 Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul, Barnabas, and some others of them to go up to Jerusalem to the apostles and elders about this question. 3 They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 4 When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported everything that God had done with them.

5 But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to command them to keep the law of Moses."

6 The apostles and the elders were gathered together to see about this matter. 7 When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made a choice among you that by my mouth the nations should hear the word of the Good News and believe. 8 God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 9 He made no distinction between us and them, cleansing their hearts by faith. 10 Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 11 But we believe that we are saved through the grace of the Lord Jesus, just as they are."

12 All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the nations through them. 13 After they were silent, James answered, "Brothers, listen to me. 14 Simeon has reported how God first visited the nations to take out of them a people for his name. 15 This agrees with the words of the prophets. As it is written,

16 'After these things I will return.
I will again build the tabernacle of David, which has fallen.
I will again build its ruins.
I will set it up 17 that the rest of men may seek after the Lord:
all the Gentiles who are called by my name,
says the Lord, who does all these things.'

18 "All of God's works are known to him from eternity. 19 Therefore my judgment is that we don't trouble those from among the Gentiles who turn to God, 20 but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 21 For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath."

In Acts, Paul and his companions faced opposition not only from the outside (pagans and non-believing Jews) but from the inside as the controversy over Gentile converts came to a head. Jewish Christians who adhered to the philosophy of the Pharisees ("Judaizers"), insisted Gentiles had to convert to Judaism in order to become followers of Jesus (Acts 15:1, Acts 15:5). Paul and Barnabas (along with other missionaries) had evangelized non-Jews with great success, but did not impose the duties of the Law upon these neophytes. In Acts 15:2, a nasty struggle broke out between the two camps (indeed, Paul dedicated the majority of his letter to the Galatians to attack his opponents and defend his position).

The church community in Antioch sent Paul and Barnabas to represent their Gentile brethren before the leaders in the mother Church at Jerusalem (Acts 15:2-3). That assembly heard about and discussed the spontaneous growth of the faith among the Gentiles (Acts 15:4, Acts 15:6, Acts 15:12). Even Peter supported both the evangelization efforts among the Gentiles (Acts 15:7-8) and their equality within the believing community (Acts 15:9-11). James, the leader of the Jerusalem church, recognized the missionary success by quoting Amos 9:11-12 (Acts 15:14-18; Dead Sea Scroll 4Q174 c). Then, he proposed a compromise that maintained the freedom and equality of the Gentiles, but would not give offense to Jewish Christians. The Gentiles were to abstain from sexual immorality (attending worship rites of fertility gods, as well as adultery), meats sacrificed at pagan religious festivals then distributed to the people (a source of protein especially for the poor), the blood of animals (forbade in Genesis 9:4-5 and Leviticus 17:13-14) and the meat of strangled animals (considered to be animal cruelty by Jews, but pagans thought such meat a delicacy; Acts 15:20). Notice, as a Jew, James encapsulated the compromise within the context of the Law (Acts 15:21) and the Prophets (Acts 15:16-17). In other words, he made a halakhic declaration (see the commentary on Galatians for more context).

22 Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers.; 23 They wrote these things by their hand:

"The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings. 24 Because 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 commandment; 25 it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth. 28 For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 29 that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell."

30 So, when they were sent off, they came to Antioch. Having gathered the multitude together, they delivered the letter. 31 When they had read it, they rejoiced over the encouragement. 32 Judas and Silas, also being prophets themselves, encouraged the brothers with many words and strengthened them. 33 After they had spent some time there, they were dismissed in peace from the brothers to the apostles. 34 35 But Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord, with many others also.

The community approved the compromise by consensus and chose a party of witnesses (Silas and Judas Barsabbas) along with Paul and Barnabas to report back to the community at Antioch (Acts 15:22; Acts 15:25-27). They composed a letter laying out the controversy (Acts 15:23-24) and explaining their joint ruling that insured their equality within the community and respected fellow Jewish believers (Acts 15:28-29). The churches in Antioch and the surrounding region received the news with joy (Acts 15:30-31) and shared fellowship with the witnesses (Acts 15:32-35).

Scholars have debated the impact of the food restrictions on the Gentile Christians, since the majority of the population was poor; they basically ate a vegetarian diet with meat consumed on rare occasion. However, we cannot deny the social impact these converts faced. In the ancient world, meals were the prime social events in cities with certain unwritten rules and expectations of behavior. Gentile Christians isolated themselves from pagan communities that shared city-wide common meals during regularly held religious festivals; such meals served meats sacrificed to the gods, so they were communion with false deities. As a result, prejudice against Christians quickly grew among the pagans.

3. Paul's Second Journey (15:36-18:22)

Second Journey Links

a. Paul and Silas begin their Journey (15:36-16:5).

1) Positive Reaction: Retracing his steps from his first journey, Paul passed the decree of the Jerusalem council onto all the churches in the area; the churches grew (Acts 16:4-5).

36 After some days Paul said to Barnabas, "Let's return now and visit our brothers in every city in which we proclaimed the word of the Lord, to see how they are doing." 37 Barnabas planned to take John, who was called Mark, with them also. 38 But Paul didn't think that it was a good idea to take with them someone who had withdrawn from them in Pamphylia, and didn't go with them to do the work. 39 Then the contention grew so sharp that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus, 40 but Paul chose Silas and went out, being commended by the brothers to the grace of God. 41 He went through Syria and Cilicia, strengthening the assemblies.

At the beginning of his second missionary journey, Paul broke ranks with Barnabas over John Mark. The apostle wanted to retrace his steps in Anatolia (Acts 15:36). Barnabas wanted to include the young man on their journey (Acts 15:37). But, Paul rejected the idea; he interpreted Mark's departure early on in their first journey as an act of cowardice (see Acts 13:13; Acts 15:38). The two went their separate ways (Acts 15:39).

1 He came to Derbe and Lystra; and behold, a certain disciple was there, named Timothy, the son of a Jewess who believed, but his father was a Greek. 2 The brothers who were at Lystra and Iconium gave a good testimony about him. 3 Paul wanted to have him go out with him, and he took and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek. 4 As they went on their way through the cities, they delivered the decrees to them to keep which had been ordained by the apostles and elders who were at Jerusalem. 5 So the assemblies were strengthened in the faith, and increased in number daily.

At Lystra, Paul chose Timothy as a traveling companion, along with Silas from Antioch (Acts 15:40-41). Well thought of in the community as a believer, Timothy had a Greek pagan father and a Jewish mother (Acts 16:1-2). The apostle had the young man circumcised so they could freely pass between Jewish and Gentile audiences without giving offense to the former (Acts 16:3). Of course, Timothy freely chose to follow the Law in order to evangelize; his and Paul's effort bore fruit (Acts 16:4-5).

b. Paul and Silas at Philippi (16:6-40)

1) Charism:

• The Holy Spirit prevented Paul to evangelize in the interior of Anatolia, so they went to Troas on the coast of the Aegean Sea (Acts 16:6-8)

• He received a vision of a Macedonian man who begged the apostle to visit his area; the apostle took this as a sign (Acts 16:9-10)

• He exorcised a slave girl who served as a fortune teller; she proclaimed his mission (Acts 16:16-18).

• While Paul and Silas prayed in jail, an earthquake shook the building and loosen the prisoner's bonds (Acts 16:25-26).

2) Kerygma:

• Outside the Philippi, Paul converts a rich, "God-fearing" Gentile woman, Lydia; she invited them to stay at her house (Acts 16:13-15).

• Paul and Silas evangelized the jailer (Acts 16:31-32).

3) Positive Reaction:

• At the sight, the jailer on duty assumed all escaped and prepared to commit suicide; Paul and Silas called out and reassured him all were present; the jailer fell at the feet of the missionaries (Acts 16:27-29).

• The jailer asked how he could be saved. After he was evangelized, he and his household were baptized; then he hosted a meal for the missionaries (Acts 16:30, Acts 16:33-34).

• City officials sent soldiers to announce the release of Paul and Silas (Acts 16:35-36).

• The missionaries objected, stating they were Roman citizens. When the city officials heard this, they personally escorted them out of jail and pleaded with them to leave the city. After staying for a short while at Lydia's house, they left (Acts 16:37-40).

4) Negative Reaction:

• Seeing their source of income gone, the slave girl's owners dragged Paul and his party to court and charged them with disrupting the peace (Acts 16:19-21).

• The judges had the missionaries beaten with rods and imprisoned in a secure cell and placed in stocks (Acts 16:22-24).

6 When they had gone through the region of Phrygia and Galatia, they were forbidden by the Holy Spirit to speak the word in Asia. 7 When they had come opposite Mysia, they tried to go into Bithynia, but the Spirit didn't allow them. 8 Passing by Mysia, they came down to Troas. 9 A vision appeared to Paul in the night. There was a man of Macedonia standing, begging him and saying, "Come over into Macedonia and help us." 10 When he had seen the vision, immediately we sought to go out to Macedonia, concluding that the Lord had called us to preach the Good News to them. 11 Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis; 12 and from there to Philippi, which is a city of Macedonia, the foremost of the district, a Roman colony. We were staying some days in this city.

13 On the Sabbath day we went outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. 14 A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us. The Lord opened her heart to listen to the things which were spoken by Paul. 15 When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house and stay." So she persuaded us.

Paul and his companions traveled through the interior of modern-day Turkey, but had little success in evangelizing the area (Acts 16:6-8). They came to Troas on the Aegean coast where Paul had another sign of the Spirit, a vision, urging the entourage to visit Philippi in Macedonia (Acts 16:9-10). When they arrived (Acts 16:11-12), the apostle evangelized, then baptized a rich merchant woman, Lydia, who was a righteous Gentile and a gracious host (Acts 16:13-15). She was the first of many rich women who sponsored the missionaries along their journeys.

Acts 16:10 marked the beginning of the "we" verses. At this point, the subject shifted from third person ("they") to first person ("we"). In other words, the narrative included the author's first hand experience. These verses would continue to Acts 16:17.

16 As we were going to prayer, a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 17 Following Paul and us, she cried out, "These men are servants of the Most High God, who proclaim to us a way of salvation!" 18 She was doing this for many days.

But Paul, becoming greatly annoyed, turned and said to the spirit, "I command you in the name of Jesus Christ to come out of her!" It came out that very hour. 19 But when her masters saw that the hope of their gain was gone, they seized Paul and Silas and dragged them into the marketplace before the rulers. 20 When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 21 and advocate customs which it is not lawful for us to accept or to observe, being Romans."

22 The multitude rose up together against them and the magistrates tore their clothes from them, then commanded them to be beaten with rods. 23 When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely. 24 Having received such a command, he threw them into the inner prison and secured their feet in the stocks.

In Acts 16:16-18, Paul again clashed with pagan spiritual powers. In this case, a slave girl possessed by a fortune telling spirit harassed the missionaries by constantly shouting their purpose to all who met them. Finally, Paul ordered the spirit to leave her. The girl's owners, realizing the could not make money from her, dragged Paul and his entourage into court (Acts 16:19-21).

Notice two things about the passage. First, the scene presented a battle of the spirits; the Spirit through Paul controlled a lesser spirit (Acts 16:18). Second, since the owners could no longer monetize the advantages that lesser spirit offered, they pressed charges against the missionaries based upon their message and their customs (Acts 16:19). Since the faith stood antithetical to pagan customs, they claimed it was anti-social (Acts 16:20). As a result of the Spirit's activity, Paul and his friends suffered punishment and imprisonment (Acts 16:22-23)

25 But about 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 bonds were loosened. 27 The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped. 28 But Paul cried with a loud voice, saying, "Don't harm yourself, for we are all here!"

29 He called for lights, sprang in, fell down trembling before Paul and Silas, 30 brought them out, and said, "Sirs, what must I do to be saved?"

31 They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household." 32 They spoke the word of the Lord to him, and to all who were in his house.

33 He took them the same hour of the night and washed their stripes, and was immediately baptized, he and all his household. 34 He brought them up into his house and set food before them, and rejoiced greatly with all his household, having believed in God.

In the next scene (Acts 16:25-34), and earthquake stuck the jail and the jailer despaired. Many people read this section and wonder why the jailer reacted in this manner. We moderns forget the ancients saw every event as an interaction between the gods and humans.

The authorities had Paul and Silas roundly beat, then placed into the most secure accommodation they could, in an inner cell, in stocks (Acts 16:24). This heightened the miracle of the earthquake (Acts 16:25-26). After the event, the jailer assumed the prisoners escaped. His fear was not misplaced. He would have been blamed for his lack diligence by his superiors; he faced torture and execution. But his fear ran deeper. In his mind, the earthquake and the loosened bonds proved the divine displeasure. The jailer despaired not only over human judgment, but over divine condemnation. No wonder he prepared for suicide (Acts 16:27) until Paul calmed his fears (Acts 16:28).

In this light, his question about salvation made sense (Acts 16:29-30). With the prisoners secure, he turned his focus on the greater question: how could he make himself right with a higher power? This opened the door to his evangelization by Paul and Silas (Acts 16:31-32). The baptism of the jailer and his household marked a reconciliation. The jailer was not only right with his superiors, but with God himself (Acts 16:33-34).

35 But when it was day, the magistrates sent the sergeants, saying, "Let those men go."

36 The jailer reported these words to Paul, saying, "The magistrates have sent to let you go; now therefore come out and go in peace."

in Acts 16:35-36, the city officials released Paul and Silas for expedient reasons. With the men gone, the city's atmosphere would return to normal. While they hoped the missionaries would leave quietly, they did not consider these men might be Roman citizens. While the officials could treat commoners with impunity, they had to address the treatment of those with Roman citizenship.

37 But Paul said to them, "They have beaten us publicly without a trial, men who are Romans, and have cast us into prison! Do they now release us secretly? No, most certainly, but let them come themselves and bring us out!"

38 The sergeants reported these words to the magistrates, and they were afraid when they heard that they were Romans, 39 and they came and begged them. When they had brought them out, they asked them to depart from the city. 40 They went out of the prison and entered into Lydia's house. When they had seen the brothers, they encouraged them, then departed.

Paul and Silas realized their rights had been violated and they made sure they would not face the same treatment again in Philippi. When they were escorted by the city officials out of jail, they put those officials directly in sight of the public, shaming this men for their misjudgment (Acts 16:37-39). In essence, they flipped their mistreatment back on the officials.

Enjoying the hospitality of the rich patroness, Lydia, for a short time, Paul and Silas eventually left on their mission (Acts 16:40).

c. Paul and Silas at Thessalonica and Beroea (17:1-15)

1) Kerygma:

• In Thessalonica, Paul preached at the local synagogue on three Sabbaths (Acts 17:1-3).

• He preached in the synagogue at Beroea to a more open-minded audience (Acts 17:10-11).

2) Positive Reaction:

• At Thessalonica, many believed after Paul preached (Acts 17:4)

• At Beroea, many in the synagogue Paul preached to, along with leading Gentiles, believed (Acts 17:12).

3) Negative Reaction:

• At Thessalonica, opponents formed a mob and attacked Jason's (?) house when they sought Paul and Silas there. They dragged Jason and some fellow Christians before the courts and accused them of disrupting the peace and teaching treason (Jesus as a king);. The believers were jailed, but then freed after bail was posted (Acts 17:5-9)

• Opponents from Thessalonica arrived to rile up opposition to Paul (Acts 17:13-14).

1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. 2 Paul, as was his custom, went in to them; and for three Sabbath days 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 proclaim to you, is the Christ."

4 Some of them were persuaded and joined Paul and Silas: of the devout Greeks a great multitude, and not a few of the chief women. 5 But the unpersuaded Jews took along some wicked men from the marketplace and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people. 6 When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also, 7 whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!" 8 The multitude and the rulers of the city were troubled when they heard these things. 9 When they had taken security from Jason and the rest, they let them go.

Moving south along the Aegean coast, Paul and his companions (including Silas) came to Thessoalonica where he preached in the synagogue on three Sabbaths (Acts 17:1-3). Some believed (Acts 17:4) while others played mob politics and moved against the apostle (Acts 17:5). When the crowd didn't find Paul or Silas, they dragged Jason, the apostle's host, and other disciples to court. In the presence of city officials, they charged their prisoners and the Jesus movement itself of treason against Caesar (Acts 17:6-7). Jason and his companions posted bail (in reality, a bribe) to city officials in order to calm civic fears (Acts 17:8-9).

The attack upon Jason and the others formed a pattern of persecution that would be repeated. Opponents of the faith would form a mob, even bribing the local rift-raft to join the protest. They would drag believers before the court and demand condemnation. The sight of a large group put pressure on the magistrates to deliver a favorable verdict. In this case, the courts jailed Jason and his companions until their family and friends raised money for the fines.

10 The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue.

11 Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the Scriptures daily to see whether these things were so. 12 Many of them therefore believed; also of the prominent Greek women, and not a few men. 13 But when the Jews of Thessalonica had knowledge that the word of God was proclaimed by Paul at Beroea also, they came there likewise, agitating the multitudes. 14 Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there. 15 But those who escorted Paul brought him as far as Athens. Receiving a commandment to Silas and Timothy that they should come to him very quickly, they departed.

Paul and his entourage made their way to Beroea where, again, Paul preached in the synagogue (Acts 17:10). At first, he received a warmer welcome since the Jews in assembly had a more open-mind; many became believers, along with rich Greek women (Acts 17:11-12). But a delegate from the synagogue in Thessalonica arrived to stir up trouble for Paul (Acts 17:13). Paul moved on to the sea, while Silas and Timothy remained behind (Acts 17:14-15).

d. Paul in Athens (17:16-34)

1) Kerygma: Paul's preaching to the Athenians (Acts 17:22-31).

2) Positive Reaction: Some who heard Paul preach converted (Acts 17:34)

3) Negative Reaction: Those who heard Paul scoffed and dismissed him (Acts 17:32).

Paul Preaching in Athens
by Raphael

The scene at the Aeropagus in Athens marked a different kind of kerygma, one without a single Scripture quote.

In Roman times, Athens made claims as the keeper of Greek culture, both in its polytheistic traditions and in its philosophic schools. Platonism dominated the city's outlook; at the time, Athens still housed the institution Plato began in the sixth century BCE. The spirituality of Platonism held that a single divine entity, the "One," stood as the ultimate reality; all things emanated from the "One." So, how did this belief in one god square with polytheism? Analogous to Hinduism, the idols were faces that revealed different facets of the "One." This way, the intelligentsia could contemplate true reality through philosophy while commoners could maintain their devotions to the many gods.

Of course, other schools of philosophy existed in Athens, including Stoicism began by Zeno in the city around the third century BCE. Stoics held to a pantheistic theology; the single god was nature and the faces of the "gods" were nothing more than windows into nature. As the founder of the philosophy that borne his name, Epicurus taught in Athens. He proposed a way of life that prized a lack of suffering in the face of divine indifference; while the gods existed, they took no interest in the affairs of humanity. Acts 17:18 mentioned the two later schools.

16 Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 17 So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who met him. 18 Some of the Epicurean and Stoic philosophers also; were conversing with him. Some said, "What does this babbler want to say?"

Others said, "He seems to be advocating foreign deities," because he preached Jesus and the resurrection.

19 They took hold of him and brought him to the Areopagus, saying, "May we know what this new teaching is, which you are speaking about? 20 For you bring certain strange things to our ears. We want to know therefore what these things mean." 21 Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing.

22 Paul stood in the middle of the Areopagus and said, "You men of Athens, I perceive that you are very religious in all things. 23 For as I passed along and observed the objects of your worship, I also found an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, I announce to you. 24 The God who made the world and all things in it, he, being Lord of heaven and earth, doesn't dwell in temples made with hands. 25 He isn't served by men's hands, as though he needed anything, seeing he himself gives to all life and breath and all things. 26 He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons and the boundaries of their dwellings, 27 that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 28 'For in him we live, move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 29 Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and design of man. 30 The times of ignorance therefore God overlooked. But now he commands that all people everywhere should repent, 31 because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; of which he has given assurance to all men, in that he has raised him from the dead."

After preaching in the Athenian synagogue, Paul was troubled to see a city so full of idols (Acts 17:16). Soon, he found himself debating with a few of the city's many philosophers (Acts 17:17-18). These free-thinkers brought him to the Aeropagus, a court north west of the Acropolis (Acts 17:19). There, he first appealed to the notion of the unknown God, a thought that would appeal to the Platonists and would resonate with the Stoics (Acts 17:22-23). Next, however, he rejected polytheism (Acts 17:24-25), a move that his audience might expect from a Jew but would cause a few raised eye brows. Third, he held his Deity created everyone and everything (Acts 17:26-29), even quoting from the poet Aratus (310-245 BCE). Finally, he concluded with a turn to morality; a universal God called for universal repentance (Acts 17:30-31). While ancient philosophy addressed morals on some level, pagan piety did not. Only Judaism tightly integrated faith and morality. So, any divine command to moral change sounded unusual to pagan ears.

32 Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you again concerning this."

33 Thus Paul went out from among them. 34 But certain men joined with him and believed, including Dionysius the Areopagite, and a woman named Damaris, and others with them.

But if any claim Paul made caused controversy, it would be his coda about the Resurrection (Acts 17:31). Ancient philosophy either encouraged a spirituality that emphasized contemplation over bodily needs (Platonism), a detachment from suffering (Stoicism) or fatalism (Epicureanism). None could not fathom the notion of a person returning from the dead, much less that person transcending death. Hence, the audience dismissively ended Paul's message (Acts 17:32) but a few believed (Acts 17:32-33).

Paul's kerygma in Athens showed the flexibility of the message. Along with other examples found in Acts, the one proclaiming Good News began with an item that created a bridge between speaker and listener, then proceeded to the message of guilt/repentance and faith in Christ.

e. Paul in Corinth (18:1-22)

1) Charism: Paul had a vision that assured him of his safety in Corinth (Acts 18:9-10).

2) Kerygma: Paul preached in the synagogue (Acts 18:4-5).

3) Positive Reaction: The synagogue leader in Corinth and many others believed (Acts 18:8).

4) Negative Reaction:

• Some Corinthian Jews opposed Paul (Acts 18:6).

• Paul's opponents in Corinth dragged him and other followers into court; since they did not receive any satisfaction from the Roman proconsul, they beat a Christian in the official's presence (Acts 18:12-13, Acts 18:17).

1 After these things Paul departed from Athens and came to Corinth. 2 He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them, 3 and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 4 He reasoned in the synagogue every Sabbath and persuaded Jews and Greeks.

5 When Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 6 When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!"

Acts 18:1-17 dovetailed details of Paul's life with events and people recorded in pagan sources. After he moved from Athens to Corinth (Acts 18:1), he met Aquila and Priscilla (1 Cor 16:19, Rom 16:3) who emigrated from Rome to Corinth because of Claudius' edict (Acts 18:2-3). The historian Suetonius (69-122 CE) recorded the expulsion of Jews from Rome in his Divus Claudius 25 (49 CE?); he noted local synagogues fought over a person named "Chrestus." In his Roman History 60.6.6-7, Cassius Dio (155-235 CE) merely pointed to the emperor's ban on synagogue meetings in the capital. In either case, imperial officials distrusted the gathering of Jews in Rome, for they feared these gatherings could lead to disturbances. So, the Jewish tent maker and his wife left Rome for Corinth.

As was his custom, Paul preached in the local synagogue with some results (Acts 18:4). Yet, after Silas and Timothy rejoined him in Corinth, he faced such fierce opposition that he cursed his opponents and dedicated his efforts towards the evangelization of the Gentiles (Acts 18:5-6).

7 He departed there and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 8 Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, when they heard, believed and were baptized. 9 The Lord said to Paul in the night by a vision, "Don't be afraid, but speak and don't be silent; 10 for I am with you, and no one will attack you to harm you, for I have many people in this city."

11 He lived there a year and six months, teaching the word of God among them. 12 But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat, 13 saying, "This man persuades men to worship God contrary to the law."

14 But when Paul was about to open his mouth, Gallio said to the Jews, "If indeed it were a matter of wrong or of wicked crime, you Jews, it would be reasonable that I should bear with you; 15 but if they are questions about words and names and your own law, look to it yourselves. For I don't want to be a judge of these matters." 16 So he drove them from the judgment seat.

17 Then all the Greeks seized Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things.

Paul visited Justus, a neighbor of the synagogue, and Cripus, the synagogue leader (the person who maintained the compound, not a rabbi). Because of their belief, many others converted (Acts 18:7-8). At this point Paul received a vision that assured his safety (Acts 18:9-10), so he continued his evangelizing activities (Acts 18:11).

After a year and a half, Jewish opponents moved against Paul. They dragged him before the magistrate Gallio to charge him with violating the Jewish Law (Acts 18:11-13). But, the Roman official would have none of their internal religious squabbles and drove them away (Acts 18:14-16). When a pagan mob moved against the synagogue leader Sosthenes even in the official's presence, Gallio did nothing (Acts 18:17).

Portion of
the Delphi Inscription

18:12-17 described the inaction of the Roman official Gallio (5 BCE-59 CE). He was proconsul in Acacia (the Corinthian isthmus and lower Greece) between 51-52 CE (?). As the son of Seneca the Elder and the brother of Seneca the Younger, he was well connected in Roman society. His brother penned an ode to the official's character. During the 26th acclamation as Caesar (spring 52 CE), the emperor Claudius wrote a letter to him, calling him a "friend" (the Delphi inscription).

Note, however, some flexibility exists for the dating above. Some scholars argue that Luke conflated various events into these few verses. Others argue for an earlier time frame, since Gallio took ill and retired from his post, possibly in 51 CE. Nonetheless, if we take the author at his word, we can reasonably date Paul' stay in Corinth between 50-52 CE.

18 Paul, having stayed after this many more days, took his leave of the brothers, and sailed from there for Syria, together with Priscilla and Aquila. He shaved his head in Cenchreae, for he had a vow. 19 He came to Ephesus, and he left them there; but he himself entered into the synagogue and reasoned with the Jews. 20 When they asked him to stay with them a longer time, he declined; 21 but taking his leave of them, he said, "I must by all means keep this coming feast in Jerusalem, but I will return again to you if God wills." Then he set sail from Ephesus.

22 When he had landed at Caesarea, he went up and greeted the assembly, and went down to Antioch. 23 Having spent some time there, he departed and went through the region of Galatia and Phrygia, in order, establishing all the disciples.

We do not know if Crispus and Sosthenes were the same person (Acts 18:8, Acts 18:17). Paul did identify a man named Sosthenes as a missionary companion in 1 Cor 1:1. Again, we do not know if the man listed by Paul in his letter and the synagogue leader in 18:17 were one and the same.

Before Paul left Corinth for Syria (accompanied by Priscilla and Aquila), he shaved his head at Cenchreae (port of Corinth) because of a vow he took (Acts 18:18). The type of vow (possibly Nazarite outlined in Num 6:1-21) the reason for the vow remain a subject of discussion. He did intend to celebrate Passover in Jerusalem after a stopover in Ephesus (where he evangelized in a synagogue with some success; Acts 18:19-21), so made his way to the Palestinian port of Caesarea and met with the mother church in Jerusalem. Afterwards, he returned to Antioch (Acts 18:22).

4. Paul's Third Journey (18:23-21:16)

Third Journey Links

a. Apollos (18:24-28)

1) Kerygma:

• Apollos from Alexandria arrived at Ephesus; the verse indicated he had a background in rhetoric and in the Scriptures; he proclaimed the Good News "fervently and accurately" (Acts 18:24-25).

• Apollos went to the region of Achaia across the Aegean Sea with letters of recommendation; there, he argued with non-Christian Jews about Jesus as the Christ; he was assisted by those who believed "by grace" (Acts 18:27-28).

24 Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures. 25 This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 26 He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately.

27 When he had determined to pass over into Achaia, the brothers encouraged him; and wrote to the disciples to receive him. When he had come, he greatly helped those who had believed through grace; 28 for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ.

Luke quickly tracked Paul from Antioch in southeast Anatolia to the northwestern corner of the modern day Turkey (Acts 18:23). Then, he introduced the figure of Apollos at Ephesus. As a Jewish native of Alexandria, he could have been steeped in that city's learned traditions, including such known Jewish luminaries as the philosopher Philo. No doubt, he had a classical education which emphasized rhetoric; he applied his learning when he studied about Jesus (Acts 18:24). Despite his fearless and intellectual defense of Christ, he was unfamiliar with the charismatic life of the Ephesian and Corinthian churches; he only knew about the "baptism of John" (Acts 18:25). In other words, he enthusiastically promoted the message of repentance in the light of the Resurrection, but had little familiarity with the promised gift of the Spirit. Here, Aquila and Priscilla at Ephesus filled out his theology with experience of the Spirit's charisms (Acts 18:26). He applied that knowledge and experience when he assisted the "brothers" in Achaia (Acts 18:27-28).

Apollos stood as respected missionary in Achaia and Asia Minor. In 1 Corinthians, Paul mentioned his missionary activity (1 Cor 3:6), invoked his name as a rhetorical device in the internal divisions tearing at the church (1 Cor 1:10-13) and implored him to return to Corinth (1 Cor 16:12). In many ways, Paul considered Apollos an equal in ministry.

b. Paul encountered followers of John the Baptist at Ephesus (19:1-10)

1) Charism: After Paul baptized the men in the name of Jesus, he laid hands on them; they received the charisms of tongues and prophecy (Acts 19:5-7).

2) Kerygma:

• While Apollos ministered in Corinth, Paul found seven followers of the Baptist; they experienced an immersion of repentance, but not of the Spirit; he shared the Good News with them (Acts 19:1-4).

• Paul continued his routine of preaching in the synagogue, but soon moved to the school hall of Tyrannus; he preach for two years there (Acts 19:8-10).

1 While Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus and found certain disciples. 2 He said to them, "Did you receive the Holy Spirit when you believed?"

They said to him, "No, we haven't even heard that there is a Holy Spirit."

3 He said, "Into what then were you baptized?"

They said, "Into John's baptism."

4 Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, in Christ Jesus."

5 When they heard this, they were baptized in the name of the Lord Jesus. 6 When Paul had laid his hands on them, the Holy Spirit came on them and they spoke with other languages and prophesied. 7 They were about twelve men in all.

The appearance of Apollos and the Baptist's disciples (Acts 19:1) implied the popularity of the repentance message and its apocalyptic view. Despite the death of John twenty five years before, groups formed in his name and continued his ministry of baptism, even hundreds of miles from the Jordan (Acts 19:2-3). Apollos seemed to pass along that message, just as Jesus did after the death of the Baptist. As mentioned in the comment for Apollos above, the call to reform lacked the gift of charisms (imagine a Christian theology that emphasized the moral without any theology of grace). Paul completed the evangelization when he connected John to Jesus (Acts 19:4; Dead Sea Scroll 1QS 3a). With a baptism in the name of Christ and a laying of hands, the Spirit rushed upon the seven men (Acts 19:5-7).

8 He entered into the synagogue and spoke boldly for a period of three months, reasoning and persuading about the things concerning God's Kingdom.

9 But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them and separated the disciples, reasoning daily in the school of Tyrannus. 10 This continued for two years, so that all those who lived in Asia heard the word of the Lord Jesus, both Jews and Greeks.

Paul continued his missionary work in his usual way, at first in the local synagogue (Acts 19:8), but, when facing fierce opposition, exclusively with Gentile believers (Act 19:9-10).

c. In Ephesus, non-believers exorcise in the name of Jesus (19:11-22).

1) Charism: Paul performs extraordinary miracles (Acts 19:11-12)

2) Positive Reaction:

• The seven sons of Sceva, a Jewish high priest in the city, tried to exorcise in the name of Jesus (Acts 19:13-14).

• Reports of the incident caused awe among Jews and Gentiles alike; the people held the name of Jesus in high esteem (Acts 19:17).

• Because of what happened, many Christians in the city confessed to their involvement in "magic"; books worth 50,000 silver pieces were burned in public; the Good News gained power and many more converts (Acts 19:18-20).

3) Negative Reaction: The demon that the sons of Sceva tried to exorcise acknowledged the power of the name, even through Paul, but denied their authority. It viciously attacked them to the point of shaming them (Acts 19:15-16).

11 God worked special miracles by the hands of Paul, 12 so that even handkerchiefs or aprons were carried away from his body to the sick, and the diseases departed from them, and the evil spirits went out. 13 But some of the itinerant Jews, exorcists, took on themselves to invoke over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches." 14 There were seven sons of one Sceva, a Jewish chief priest, who did this.

15 The evil spirit answered, "Jesus I know, and Paul I know, but who are you?" 16 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 wounded. 17 This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 18 Many also of those who had believed came, confessing and declaring their deeds. 19 Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted their price, and found it to be fifty thousand pieces of silver. 20 So the word of the Lord was growing and becoming mighty.

Like the other incidents that pitted Christian spirituality vs. pagan piety, Luke not only envisioned an ongoing battle of spirits, but also a struggle of world views. Christians rooted their faith in the notion of grace, pagans held onto the notion of reciprocity. In this case, Paul demonstrated the healing power of Jesus' name (Acts 19:11-12). But the seven sons of Sceva assumed that, by invoking his name like any other magic spell, they could exorcise demons (Acts 19:13-14). They found out otherwise (Acts 19:15-16). Their shameful failure gave the message of grace the upper hand. The power of the name and the Spirit behind it was pure gift. But, that gracious gift caused great personal change, to the extent that people repented and burnt books of spells worth thousands of dollars (in today's currency; Acts 19:17-19).

Notice, Luke slyly continued his theology of grace. Apollos and the seven disciples of the Baptist received a piety based upon God's gift in the Spirit. Now, he pitted that theology against the popular notion that the spiritual world could be manipulated by the right word. In both cases, the author subtly pushed forward the work of the Spirit in the life of believers (Acts 19:20).

21 Now after these things had ended, Paul determined 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."

Paul sent Timothy and Erastus northward and remained in Asia Minor (Acts 19:22).

d. Riot by the Ephesian pagans against the Way (19:23-41)

1) Negative Reaction:

• In Ephesus, the silversmith, Demetris, spoke to his guild about their trade in idols and made charges against Paul of impiety against the gods, especially against Artemis, the patron goddess of the city (Acts 19:23-27).

• The mob Demetris inspired dragged two companions of Paul to the city's amphitheater (Acts 19:28-29)

• Friends and allies of Paul prevented him from addressing the gathering (Acts 19:30-31).

• Confusion reigned in the assembly. The non-believing Jews pushed Alexander to the front to speak, but was shouted down. For two hours, the mob yelled patriotic chants (Acts 19:32-34).

• The city secretary spoke to the crowd. He asserted the veracity of the city's piety, then warned them against rash action that could incur the wrath of the Romans. He declared those in the mob's control innocent and addressed the legal remedies the silversmiths had through the courts. Finally, he reminded the crowd of penalty for civic disturbance and dismissed them (Acts 19:35-41).

Statue of Artemis

22 Having sent into Macedonia two of those who served him, Timothy and Erastus, he himself stayed in Asia for a while. 23 About that time there arose no small disturbance concerning the Way. 24 For a certain man named Demetrius, a silversmith who made silver shrines of Artemis, brought no little business to the craftsmen, 25 whom he gathered together with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. 26 You see and hear that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods that are made with hands. 27 Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing and her majesty destroyed, whom all Asia and the world worships."

In Luke's narrative, the work of the Spirit always met resistance. In this case, the renunciation of pagan reciprocity (the burning of "magic" books in Acts 19:17-19) was followed by city wide rejection. As the popularity of the Christian message grew, its message of monotheism cut into the religious tourism that enriched Ephesus. The temple to Artemis was one of the seven wonders of the ancient world; pilgrimage to the site added greatly to the city's prosperity. The silversmith Demetris gathered his fellow craftsmen to push back against Paul and his message, for they were losing business in their trade of idols (Acts 19:23-27).

28 When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!" 29 The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. 30 When Paul wanted to enter in to the people, the disciples didn't allow him. 31 Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. 32 Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. 33 They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. 34 But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!"

Demetris appealed to civic pride (Acts 19:28, Acts 19:34). Devotion to Artemis, the patron goddess of Ephesus, closely matched the rabid fan base many sports teams have in the Western world. If one critiqued the devotion, he showed disrespect for the city. So, the crowd took the ones accused to the city's assembly point, its amphitheater, to proceed with mob justice (Acts 19:29). Disciples in the city restrained Paul from getting involved (Acts 19:30-31). For, Demetris, however, the affair got out of hand; even a Jew named Alexander could not gain the crowd's attention (Acts 19:32-33). Many were swept up into the heat of the moment, not knowing why. So, the assembly morphed into an out-of-control "pep rally," where the crowd kept shouting chants to Artemis (Acts 19:34).

35 When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn't know that the city of the Ephesians is temple keeper of the great goddess Artemis, and of the image which fell down from Zeus? 36 Seeing then that these things can't be denied, you ought to be quiet and to do nothing rash. 37 For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. 38 If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open and there are proconsuls. Let them press charges against one another. 39 But if you seek anything about other matters, it will be settled in the regular assembly. 40 For indeed we are in danger of being accused concerning today's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion." 41 When he had thus spoken, he dismissed the assembly.

Finally, the city secretary addressed the crowd (Acts 19:35-40). He acknowledged the rightness of the city's devotion to the goddess without admitting impiety on the part of the Christians. He chided Demetris and his co-workers for taking the wrong road of act and implicitly reminded the citizens about the ruthless wrath of the Romans. Their foreign rulers prized peace and order above all; any perceived challenge to that state would meet with a swift and sure response.

This incident was a snapshot of the pagan resistance early Christians faced. Non-believers not only shunned followers of the Way on a social level, many times they dragged Christians into court on charges of impiety and even treason against the emperor. Pagans felt threatened by the monotheistic message of Christians; in a few instances, those fears fueled persecution.

e. Paul traveled to Caesarea (20:1-21:15)

1) Charism:

• On the day after the Sabbath, the disciples broke bread. Paul talked well into the night in a third story room. A young man named Eutychus fell asleep in a window sill and fell to the ground. Everyone presumed he was dead, but Paul revived him. The apostle continued to speak until dawn, then left. (Acts 20:7-12)

• Paul, Luke and their companions stayed at the house of Philip. The prophet Arabus warned of coming suffering. Paul reasserted his intent to go to the capital (Acts 21:8-15).

2) Kerygma: Paul's farewell to the leadership of Ephesus (Acts 20:18-35).

1 After the uproar had ceased, Paul sent for the disciples, took leave of them, and departed to go into Macedonia. 2 When he had gone through those parts and had encouraged them with many words, he came into Greece. 3 When he had spent three months there, and a plot was made against him by Jews as he was about to set sail for Syria, he determined to return through Macedonia. 4 These accompanied him as far as Asia: Sopater of Beroea, Aristarchus and Secundus of the Thessalonians, Gaius of Derbe, Timothy, and Tychicus and Trophimus of Asia. 5 But these had gone ahead, and were waiting for us at Troas. 6 We sailed away from Philippi after the days of Unleavened Bread, and came to them at Troas in five days, where we stayed seven days.

Paul traveled from Ephesus, through Macedonia and into Greece, then, facing threats on his life, he retraced his steps back to Asia Minor (Acts 20:1-4). The author we call Luke traveled from Philippi and rejoined Paul (Acts 20:5-6). This was the second of four sections where the subject shifted from third person singular ("Paul" ) to first person plural ("we"). Compared to the first instance of "we" in Acts 16:10-17, Luke appeared to live in Macedonia region at the time.

7 On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day; and continued his speech until midnight. 8 There were many lights in the upper room where we were gathered together. 9 A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third floor and was taken up dead. 10 Paul went down and fell upon him, and embracing him said, "Don't be troubled, for his life is in him."

11 When he had gone up, had broken bread and eaten, and had talked with them a long while, even until break of day, he departed. 12 They brought the boy in alive, and were greatly comforted.

The rest of the passage (Acts 20:7-12) gave a glimpse into life in the assembly, meeting on the first day of the week (Resurrection reference) to break bread (Eucharistic reference), celebrating the charism of healing (reviving the young man).

13 But we, going ahead to the ship, set sail for Assos, intending to take Paul aboard there; for he had so arranged, intending himself to go by land. 14 When he met us at Assos, we took him aboard and came to Mitylene. 15 Sailing from there, we came the following day opposite Chios. The next day we touched at Samos and stayed at Trogyllium, and the day after we came to Miletus. 16 For Paul had determined to sail past Ephesus, that he might not have to spend time in Asia; for he was hastening, if it were possible for him, to be in Jerusalem on the day of Pentecost.

17 From Miletus he sent to Ephesus and called to himself the elders of the assembly. 18 When they had come to him, he said to them, "You yourselves know, from the first day that I set foot in Asia, how I was with you all the time, 19 serving the Lord with all humility, with many tears, and with trials which happened to me by the plots of the Jews; 20 how I didn't shrink from declaring to you anything that was profitable, teaching you publicly and from house to house, 21 testifying both to Jews and to Greeks repentance toward God and faith toward our Lord Jesus.

While Paul intended to return to Jerusalem (Acts 20:13-16), now he made those plans tangible, sailing from port to port down the Anatolian coast. At Miletus, he called together the Ephesian elders to bid them farewell (Acts 20:17), reminding them of his tireless efforts to spread the Good News (Acts 20:18-21).

22 Now, behold, I go bound by the Spirit to Jerusalem, not knowing what will happen to me there; 23 except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. 24 But these things don't count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the Good News of the grace of God.

25 "Now, behold, I know that you all, among whom I went about preaching God's Kingdom, will see my face no more. 26 Therefore I testify to you today that I am clean from the blood of all men, 27 for I didn't shrink from declaring to you the whole counsel of God. 28 Take heed, therefore, to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and; God which he purchased with his own blood. 29 For I know that after my departure, vicious wolves will enter in among you, not sparing the flock. 30 Men will arise from among your own selves, speaking perverse things, to draw away the disciples after them. 31 Therefore watch, remembering that for a period of three years I didn't cease to admonish everyone night and day with tears. 32 Now, brothers, I entrust you to God and to the word of his grace, which is able to build up and to give you the inheritance among all those who are sanctified. 33 I coveted no one's silver, gold, or clothing. 34 You yourselves know that these hands served my necessities, and those who were with me. 35 In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, 'It is more blessed to give than to receive.'"

36 When he had spoken these things, he knelt down and prayed with them all. 37 They all wept freely, and fell on Paul's neck and kissed him, 38 sorrowing most of all because of the word which he had spoken, that they should see his face no more. Then they accompanied him to the ship.

Notice the work of the Spirit in his life. It warned him of danger, yet drove him to meet his fate (Acts 20:22-23; Acts 21:4; Acts 21:8-11). While he discounted his sufferings for the sake of evangelization, he did act in clear conscience (Acts 20:24-27). Just as he acted in good faith, so should the elders of the community; the Spirit tasked them to defend the faithful against false teachers (Acts 20:28-30). Previously, he built up the community, even through his tears; now he placed them in the hands of God and his life-changing Word (Acts 20:31-32). He set himself as an example of a self-sustaining missionary, not dependent on the community for financial support (Acts 20:33-34), so he could encourage the community to focus their riches on the poor. He closed with the proverb: "It is better to give than to receive" (Acts 20:35). Understandably, the elders mourned his goodbye (Acts 20:36-38). The speech to the elders from Ephesus closed off a chapter in his life; his missionary days were ending.

1 When we had departed from them and had set sail, we came with a straight course to Cos, and the next day to Rhodes, and from there to Patara. 2 Having found a ship crossing over to Phoenicia, we went aboard and set sail. 3 When we had come in sight of Cyprus, leaving it on the left hand, we sailed to Syria and landed at Tyre, for the ship was there to unload her cargo. 4 Having found disciples, we stayed there seven days. These said to Paul through the Spirit that he should not go up to Jerusalem. 5 When those days were over, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out of the city. Kneeling down on the beach, we prayed. 6 After saying goodbye to each other, we went on board the ship, and they returned home again.

7 When we had finished the voyage from Tyre, we arrived at Ptolemais. We greeted the brothers and stayed with them one day. 8 On the next day, we who were Paul's companions departed and came to Caesarea.

We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him. 9 Now this man had four virgin daughters who prophesied. 10 As we stayed there some days, a certain prophet named Agabus came down from Judea. 11 Coming to us and taking Paul's belt, he bound his own feet and hands, and said, "The Holy Spirit says: 'So the Jews at Jerusalem will bind the man who owns this belt, and will deliver him into the hands of the Gentiles.' "

12 When we heard these things, both we and the people of that place begged him not to go up to Jerusalem. 13 Then Paul answered, "What are you doing, 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 When he would not be persuaded, we ceased, saying, "The Lord's will be done."

15 After these days we took up our baggage and went up to Jerusalem. 16 Some of the disciples from Caesarea also went with us, bringing one Mnason of Cyprus, an early disciple, with whom we would stay.

Paul and his companions made their way from Asia Minor to the coast of Phoenicia via isles of Rhodes and Cyrus, landing at Tyre to offload cargo (Acts 21:1-3). After a bitter-sweet stay with the local community (Acts 21:4-6), they arrived in Palestine and made their way to Caesarea, the province capital of Judea (Acts 21:7). Here, he met the family of Philip the missionary and his four daughters, along with Agabus who prophesied Paul's imprisonment; in light of this message, the apostle's companions resisted his plans but finally relented (Acts 21:8-14). Finally, Paul arrived at Jerusalem (Acts 21:15-16).

5. Paul's Arrest and Hearing in Jerusalem (21:17-23:10)

a. Charism:

• At the Temple, Paul had a vision ordering him to preach to the Gentiles (Acts 22:18-21).

• The night of his arrest in Jerusalem, Paul had a vision insuring his testimony in Rome (Acts 23:10-11).

b. Kerygma:

• Paul's Apologia to the mob at the Temple (Acts 21:39-22:23).

• Paul split the Pharisees from the Sadducees He sided in the belief of the former in the resurrection of the just against the denial of the later in any afterlife (Acts 23:6).

c. Negative Reaction:

• Jews from the Diaspora recognized Paul in the Temple and moved against him for two reasons: 1) his rumored heresy (Acts 21:21) and 2) the perceived notion that he would bring a known Gentile Christian into the Temple (Acts 21:29; Acts 21:27-29).

• Many in the city joined in the riot, dragging Paul out of the Temple (Acts 21:30).

• Riot ensued when Paul announced his mission to the Gentiles (Acts 22:22-23).

Arrest and Hearing Links

a. Paul at the Temple (21:17-29)

17 When we had come to Jerusalem, the brothers received us gladly. 18 The day following, Paul went in with us to James; and all the elders were present. 19 When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry. 20 They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 21 They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children and not to walk after the customs. 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 purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. 25 But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality."

At Jerusalem, Paul reported his missionary success among the Gentiles to the leadership of the mother Church (Acts 21:17-19). Yet, due to popular rumors he taught Jews to abandon the Law (Acts 21:18-22), they urged him to take four witnesses who had taken a vow to vouch for Paul's veracity and pay for their expenses to publicly shave their heads. He, along with them, would publicly purify themselves thus demonstrating to all his adherence to the Torah (Acts 21:23-24). They also distanced themselves from Paul's teaching by hewing to their halakhic ruling concerning the Gentiles (see Acts 15:19-20; Acts 21:25).

26 Then Paul took the men, and the next day purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. 27 When the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him, 28 crying out, "Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple and has defiled this holy place!" 29 For they had seen Trophimus the Ephesian, with him in the city, and they supposed that Paul had brought him into the temple.

Paul's entry into the Temple marked a pivotal moment in his life. He and the leadership in Jerusalem attempted an advertising campaign to deny innuendo and rumors about Paul; Paul and his witnesses ritual cleansed themselves and had sacrifices offered to prove his fidelity to the Law (Acts 21:26-27). But the opposition proved to be too much.

Paul's opponents charged him with heresy and sacrilege (Acts 21:27-28). First, they held he taught that Jewish Christians were free from the dictates of the Law (Acts 21:21) Second, they assumed that, because he taught Gentiles held equal status with Jews in the Christian community, he would demonstrate that equality in the Temple itself. (Acts 21:29) They thought he would pollute holy ground by accompanying a Gentile into God's house. So, they moved to kill Paul outside.

b. Paul's Arrest and Speech (21:30-22:23)

30 All the city was moved and the people ran together. They seized Paul and dragged him out of the temple. Immediately the doors were shut. 31 As they were trying to kill him, news came up to the commanding officer of the regiment that all Jerusalem was in an uproar. 32 Immediately he took soldiers and centurions and ran down to them. They, when they saw the chief captain and the soldiers, stopped beating Paul. 33 Then the commanding officer came near, arrested him, commanded him to be bound with two chains, and inquired who he was and what he had done. 34 Some shouted one thing and some another, among the crowd. When he couldn't find out the truth because of the noise, he commanded him to be brought into the barracks.

Paul's opponents based their assumptions on misunderstandings of Paul's teaching. Yes, he did teach an equality among members in the community. Yes, he did assert that equality extended to the worship before YHWH within the community. But he was practical enough to recognize unique status of the Chosen People in salvation history and their duties to the covenant they had with God. His opponents, however, ignored his caveats and pushed his logic to its extreme. They assumed he taught heresy and would prove it by desecrating the Temple; they assumed the later charge simply by association (Acts 21:29). Thus, they dragged out of the Temple (Acts 21:30).

From the pretorium next to the Temple (the former palace of David), the Roman commander of the city moved his troops into the fray in order to quell the riot; at the sight of the leader and his imperial troops, those who harmed Paul ceased (Acts 21:31-32). Assuming Paul caused the commotion, the commander arrested the apostle and bound him in chains, then began questioning him but to no avail, due to the crowd noise. So the leader ordered Paul inside (Acts 21:33-34).

35 When he came to the stairs, he was carried by the soldiers because of the violence of the crowd; 36 for the multitude of the people followed after, crying out, "Away with him!" 37 As Paul was about to be brought into the barracks, he asked the commanding officer, "May I speak to you?"

He said, "Do you know Greek? 38 Aren't you then the Egyptian who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins?"

39 But Paul said, "I am a Jew from Tarsus in Cilicia, a citizen of no insignificant city. I beg you, allow me to speak to the people."

The apostle asked to speak to the commander from the steps that led to the barracks (Acts 21:35-37). The question surprised the commander for two reasons. First, Paul inquired in an intelligible, even cosmopolitan Greek, not like the mixed local dialects the military leader probably heard in Judea. Second, the commander assumed Paul might be "The Egyptian," a warlord revolutionary that led four thousand "Assassins, "in Greek "Sicarii" (Acts 21:38); Josephus identified such a figure and his army in The Jewish War, II, 254-263 [xiii, 3-5]. Paul identified himself as native of Tarsus in southern Anatolia and asked to speak to the crowd (Acts 21:39); we can only assume Paul's speech and demeanor impressed the commander since he allowed the apostle to address those gathered (Acts 21:40).

40 When he had given him permission, Paul, standing on the stairs, beckoned with his hand to the people. When there was a great silence, he spoke to them in the Hebrew language, saying,

1 "Brothers and fathers, listen to the defense which I now make to you."

2 When they heard that he spoke to them in the Hebrew language, they were even more quiet.

He said, 3 "I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict tradition of the law of our fathers, being zealous for God, even as you all are today. 4 I persecuted this Way to the death, binding and delivering into prisons both men and women, 5 as also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and traveled to Damascus to bring them also who were there to Jerusalem in bonds to be punished.

6 "As I made my journey and came close to Damascus, about noon suddenly a great light shone around me from the sky. 7 I fell to the ground and heard a voice saying to me, 'Saul, Saul, why are you persecuting me?' 8 I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.'

9 "Those who were with me indeed saw the light and were afraid, but they didn't understand the voice of him who spoke to me. 10 I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.' 11 When I couldn't see for the glory of that light, being led by the hand of those who were with me, I came into Damascus.

12 "One Ananias, a devout man according to the law, well reported of by all the Jews who lived in Damascus, 13 came to me, and standing by me said to me, 'Brother Saul, receive your sight!' In that very hour I looked up at him. 14 He said, 'The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth. 15 For you will be a witness for him to all men of what you have seen and heard. 16 Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.'

17 "When I had returned to Jerusalem and while I prayed in the temple, I fell into a trance 18 and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.' 19 I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. 20 When the blood of Stephen, your witness, was shed, I also was standing by, consenting to his death, and guarding the cloaks of those who killed him.'

21 "He said to me, 'Depart, for I will send you out far from here to the Gentiles.' "

22 They listened to him until he said that; then they lifted up their voice and said, "Rid the earth of this fellow, for he isn't fit to live!"

23 They cried out, threw off their cloaks, and threw dust into the air.

Paul gained the attention of the crowd by addressing them, not in Aramaic mixed with Greek (probably the Palestinian tongue) but in Hebrew, thus showing his education (Acts 21:40-22:3). Relating his life story, he stated that he was rabidly anti-Christian (Acts 22:3-5) until his conversion (see Gal 1:11-24, Acts 9:1-22, Acts 22:3-16, Acts 26:9-20; Acts 22:6-16), but added a new detail in his Temple vision (see Acts 7:54-60; Acts 22:18-21), similar to Zechariah's (Luke 1:11-20). Notice the sudden turn of the crowd. They erupted with the command to go the Gentiles (Acts 22:21). Up to this point, they had no objection to Paul evangelizing other Jews; indeed, many in the crowd could have admired Jesus or even held to the school of "Judaizers." Paul's ministry to non-Jews was the point of contention. It denied the privileged place those in the mob assumed they had before God as Jews and that could not be tolerated. They demanded Paul's death (Acts 22:22-23).

c. Paul Interigated (22:24-23:10)

24 The commanding officer commanded him to be brought into the barracks, ordering him to be examined by scourging, that he might know for what crime they shouted against him like that. 25 When they had tied him up with thongs, Paul asked the centurion who stood by, "Is it lawful for you to scourge a man who is a Roman, and not found guilty?"

26 When the centurion heard it, he went to the commanding officer and told him, "Watch what you are about to do, for this man is a Roman!"

27 The commanding officer came and asked him, "Tell me, are you a Roman?"

He said, "Yes."

28 The commanding officer answered, "I bought my citizenship for a great price."

Paul said, "But I was born a Roman."

29 Immediately those who were about to examine him departed from him, and the commanding officer also was afraid when he realized that he was a Roman, because he had bound him. 30 But on the next day, desiring to know the truth about why he was accused by the Jews, he freed him from the bonds and commanded the chief priests and all the council to come together, and brought Paul down and set him before them.

The commander ordered his men to bring Paul into the barracks and interrogate him with torture, a standard Roman practice for prisoners without Roman citizenship (Acts 22:24). However, an imperial citizen had the right to stand before a judge to defend himself before he was condemned and punished (Acts 22:25-26). When the commander discussed the matter of citizenship with Paul, the apostle "one upped" the military leader. The commander paid a steep fee for his status. Paul received his by birthright (Acts 22:27-28). So, fearing possible political connections Paul might have and repercussions from improper protocol, the commander released the apostle from bondage and arranged a hearing for Paul in front of the Sanhedrin, for this was a religious matter, not strictly an imperial one (Acts 22:29-30).

1 Paul, looking steadfastly at the council, said, "Brothers, I have lived before God in all good conscience until today."

2 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! Do you sit to judge me according to the law, and command me to be struck contrary to the law?"

4 Those who stood by said, "Do you malign God's high priest?"

5 Paul said, "I didn't know, brothers, that he was high priest. For it is written, 'You shall not speak evil of a ruler of your people.' "

6 But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged!"

7 When he had said this, an argument arose between the Pharisees and Sadducees, and the crowd was divided. 8 For the Sadducees say that there is no resurrection, nor angel, nor spirit; but the Pharisees confess all of these. 9 A great clamor arose, and some of the scribes of the Pharisees' part stood up, and contended, saying, "We find no evil in this man. But if a spirit or angel has spoken to him, let's not fight against God!"

10 When a great argument arose, the commanding officer, fearing that Paul would be torn in pieces by them, commanded the soldiers to go down and take him by force from among them and bring him into the barracks.

Before the council, Paul claimed a clear conscience, but Ananius, the high priest, struck him because the priest assumed the apostle's guilt (Acts 23:1-2). Paul insulted the high priest but backtracted when he discovered the priest's status (see Exo 22:28; Acts 23:3-5). Then, he split the Sanhedrin by siding with the Pharisees (Acts 23:6-7). That group believed in the resurrection of the just on the Day of YHWH; the opposing Sadduccees rejected the apocalyptic world and its afterlife rewards (Acts 23:8). Instead of proclaiming THE Resurrection, he only appealed to the resurrection of all peoples. In other words, he simply stood with his brother Pharisees who willingly came to his defense (Acts 23:9).

Fearing another riot, even in the council, the commander intervened and brought Paul back to the barracks (Acts 23:10).

6. Paul in Caesarea (23:11-26:32)

Caesarea Links

a. Plot against Paul and his rescue (23:11-35)

1) Charism: Paul received a vision stating his evangelization in Rome (Acts 23:11).

2) Positive Reaction:

• The captain ordered two centuries of foot soldiers (200 men), two centuries of spear bearing soldiers (200 men) and a portion of the cavalry (70 horsemen) to escort Paul to Caesarea when the governor Felix held court (Acts 23:23-24).

• After a day's march, the 400 soldiers returned to the Jerusalem barracks; the horsemen rode to Caesarea with Paul (Acts 23:31-33).

3) Negative Reaction: Forty men solemnly vow to kill Paul; their plans were reported to the chief priests and elders (Acts 23:12-15).

11 The following night, the Lord stood by him and said, "Cheer up, Paul, for as you have testified about me at Jerusalem, so you must testify also at Rome."

12 When it was day, some of the Jews banded together and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul. 13 There were more than forty people who had made this conspiracy. 14 They came to the chief priests and the elders, and said, "We have bound ourselves under a great curse to taste nothing until we have killed Paul. 15 Now therefore, you with the council inform the commanding officer that he should bring him down to you tomorrow, as though you were going to judge his case more exactly. We are ready to kill him before he comes near."

16 But Paul's sister's son heard they were lying in wait, and he came and entered into the barracks and told Paul. 17 Paul summoned one of the centurions and said, "Bring this young man to the commanding officer, for he has something to tell him."

18 So he took him and brought him to the commanding officer and said, "Paul, the prisoner, summoned me and asked me to bring this young man to you. He has something to tell you."

19 The commanding officer took him by the hand, and going aside, asked him privately, "What is it that you have to tell me?"

20 He said, "The Jews have agreed to ask you to bring Paul down to the council tomorrow, as though intending to inquire somewhat more accurately concerning him. 21 Therefore don't yield to them, for more than forty men lie in wait for him, who have bound themselves under a curse to neither eat nor drink until they have killed him. Now they are ready, looking for the promise from you."

22 So the commanding officer let the young man go, charging him, "Tell no one that you have revealed these things to me."

In the barracks at Jerusalem, Paul received a vision that insured his safety until he witnessed in Rome (Acts 23:11). Yet, he still faced danger. What his enemies could not achieve legally, they would attempt covertly. Forty men took a vow to kill the apostle and presented their plan to the high priest and leading Sadducees (Acts 23:12-14). The leaders would call for another session in order to judge Paul, but the assassins would attack when the apostle was in transit (Acts 23:15). However, Paul's nephew overheard the plot and reported it to the apostle, who, in turn, had the young man repeat the message to the Roman commander (Acts 23:16-22).

23 He called to himself two of the centurions, and said, "Prepare two hundred soldiers to go as far as Caesarea, with seventy horsemen and two hundred men armed with spears, at the third hour of the night."

In response, the military officer planned a show of force (Acts 23:22-24). On the surface, the size of Paul escort seemed excessive. Why would the captain order a large part of the Roman contingent in Jerusalem to guard one man out of town? To answer that question, we must consider two facts about life in the Empire, especially in first century Palestine. First, the Romans controlled an area through the control of its urban centers; the city might be secure, but the wilderness between cities might be lawless. Second, only 250,000 soldiers kept order among 70 million people in the Empire at the time; too few soldiers to control such a great number. So, a response to any threat posed required a creative strategy.

24 He asked them to provide mounts, that they might set Paul on one, and bring him safely to Felix the governor. 25 He wrote a letter like this:

26 "Claudius Lysias to the most excellent governor Felix: Greetings.

27 "This man was seized by the Jews, and was about to be killed by them when I came with the soldiers and rescued him, having learned that he was a Roman. 28 Desiring to know the cause why they accused him, I brought him down to their council. 29 I found him to be accused about questions of their law, but not to be charged with anything worthy of death or of imprisonment. 30 When I was told that the Jews lay in wait for the man, I sent him to you immediately, charging his accusers also to bring their accusations against him before you. Farewell."

31 So the soldiers, carrying out their orders, took Paul and brought him by night to Antipatris. 32 But on the next day they left the horsemen to go with him, and returned to the barracks.

Forty men vowed to kill one man. Some of them were Sadduccees who saw that man, Paul, as a significant threat to their power; he had embarrassed them before their co-religionists, the Pharisees. Now, these assassins, with the blessing of the high priest and elders in Jerusalem wanted to move against that threat. But, the size of the killing party posed a greater challenge to the "pax Romana." While Roman officials might have a hands-off attitude towards local religious affairs, such a large plot opposed a threat against the social (hence, political) order of a Roman controlled territory. Hence, the captain planned accordingly. He wrote Felix the governor a transfer letter stating Paul's status as a Roman citizen, the apostle's innocence viz-a-viz imperial law and the plot to assassinate him (Acts 23:25-30). For the first day, he ordered slow travel with a demonstrative display of power (Acts 23:31); the next day, he would rely on the speed of horseback riders to deliver Paul to the governor (Acts 23:32).

Luke might have exaggerated the threat against Paul and the response, but he did reveal the probable logic behind the captain's actions. The soldier understood that one man could cause a riot in the Temple, the man in question was a Roman citizen with rights to due process and the fate of that man could pose a threat to the order of the region in his care. So, he erred on the safe side.

b. Paul's before Felix and Festus (23:33-25:12)

1) Kerygma: Paul's defense before the governor Felix in Caesarea (Acts 24:10-21).

2) Negative reaction:

• At Caesarea, the high priest and elders, through an attorney named Tertullus, presented charges against Paul of disrupting public order though out parts of the Empire as a Christian leader and of desecrating the Temple (Acts 24:1-9).

• Festus met with the leaders in Jerusalem who requested Paul's presence in the capital to face charges. Many still intended to kill him on the way to the city. Festus ordered them to press charges against the apostle in Caesarea (Acts 25:1-5).

33 When they came to Caesarea and delivered the letter to the governor, they also presented Paul to him. 34 When the governor had read it, he asked what province he was from. When he understood that he was from Cilicia, he said, 35 "I will hear you fully when your accusers also arrive." He commanded that he be kept in Herod's palace.

When Felix received the prisoner from the soldiers, he asked the apostle of his place origin, then ordered Paul to be held in Herod's palace while he awaited the arrival of the high priest and his entourage for another hearing (Acts 23:33-35).

1 After five days, the high priest, Ananias, came down with certain elders and an orator, one Tertullus. They informed the governor against Paul. 2 When he was called, Tertullus began to accuse him, saying, "Seeing that by you we enjoy much peace, and that prosperity is coming to this nation by your foresight, 3 we accept it in all ways and in all places, most excellent Felix, with all thankfulness. 4 But that I don't delay you, I entreat you to bear with us and hear a few words. 5 For we have found this man to be a plague, an instigator of insurrections 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 arrested him. 7 8 ;By examining him yourself you may ascertain all these things of which we accuse him."

9 The Jews also joined in the attack, affirming that these things were so.

When they arrived, the chief priests and elders shifted tactics; they employed a lawyer with a Latin name to argue their case (Acts 24:1). In ancient time, a lawyer was a professional rhetorician, one steeped in a formal education emphasizing public speaking. We do not know whether Tertullus was Jewish or not, but he used his name to identify with the Latin governor and his skills on the behalf of his clients to impress Felix with an important case. After Tertullius made his opening flourish, he argued Paul instigated unrest as a leader of the Nazarenes, even to the point of profaning the Temple (Acts 24:2-7); in other words, he presented Paul's case as one of civic unrest and an implicit danger Roman social order, not one of internal religious dispute that the governor could clearly see (Acts 24:8). Other accusers chimed in (Acts 24:9).

10 When the governor had beckoned to him to speak, Paul answered, "Because I know that you have been a judge of this nation for many years, I cheerfully make my defense, 11 seeing that you can verify that it is not more than twelve days since I went up to worship at Jerusalem. 12 In the temple they didn't find me disputing with anyone or stirring up a crowd, either in the synagogues or in the city. 13 Nor can they prove to you the things of which they now accuse me. 14 But this I confess to you, that according to the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; 15 having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. 16 In this I also practice always having a conscience void of offense toward God and men. 17 Now after some years, I came to bring gifts for the needy to my nation, and offerings; 18 amid which certain Jews from Asia found me purified in the temple, not with a mob, nor with turmoil. 19 They ought to have been here before you and to make accusation if they had anything against me. 20 Or else let these men themselves say what injustice they found in me when I stood before the council, 21 unless it is for this one thing that I cried standing among them, 'Concerning the resurrection of the dead I am being judged before you today!' "

In 24:10-21, Paul countered the lawyer's presentation with a two prong defense. First, he simply laid out his case as a peaceful, observant Jew who ritually prepared to worthily worship in the Temple (Acts 24:11-13, Acts 24:18). Yes, he was a Christian who held to Jewish Law and believed in the resurrection of the dead (Acts 24:14-15) but was innocent (Acts 24:16). Then, he added to his innocence with one of the reasons he visited the city, to deliver charitable donations to the poor (24:17).

Second, he pointed to his true accusers, Jewish opponents from the Diaspora. Implicitly, he charged those men with creating the riot, for he had worshiped in the Temple for several days without incident (Acts 24:18). He also implied that the chief priest and elders did not have standing in court to press charges against him; only the absent opponents at the Temple had that right (Acts 24:19). In other words, he was the victim, his true accusers did not have the courage to be present at his hearings and his present opponents had no right to make accusations against him. Finally, the only charge the leadership could make against him was his belief in the resurrection of the dead (Acts 24:20-21) which the Pharisees in the leadership also held (24:15).

However, Paul did have a weakness in his argument. The leadership implicitly claimed to act on behalf of not only the Diaspora Jews but for all Judaism. They pressed their case against him based upon the disruptive nature of kerygma. Proclaiming the Good News divided people, even to the point of violence. By charging him with disturbing the social contract between pagans and Jews, with upending the social order in a new religious movement, they attacked not only him, but the Way itself. In his defense, he did not address them or their concerns directly.

22 But Felix, having more exact knowledge concerning the Way, deferred them, saying, "When Lysias, the commanding officer, comes down, I will decide your case." 23 He ordered the centurion that Paul should be kept in custody and should have some privileges, and not to forbid any of his friends to serve him or to visit him.

24 After some days, Felix came with Drusilla his wife, who was a Jewess, and sent for Paul and heard him concerning the faith in Christ Jesus. 25 As he reasoned about righteousness, self-control, and the judgment to come, Felix was terrified, and answered, "Go your way for this time, and when it is convenient for me, I will summon you." 26 Meanwhile, he also hoped that money would be given to him by Paul, that he might release him. Therefore also he sent for him more often and talked with him.

27 But when two years were fulfilled, Felix was succeeded by Porcius Festus, and desiring to gain favor with the Jews, Felix left Paul in bonds.

In the end, Felix postponed any judgment upon hearing further testimony (Acts 24:22), but, like a good politician, he kept his options open. He allowed Paul some latitude while he sat in prison (Acts 24:23), even to the point of allowing the apostle to witness to him and his Jewish wife at times (Acts 24:23-25). The governor actually hoped Paul and his followers would bribe him for the apostle's release but none arrived (Acts 24:26). After two years, Festus, who curried favor with the Jewish population, succeeded Felix (Acts 24:27).

1 Festus therefore, having come into the province, after three days went up to Jerusalem from Caesarea. 2 Then the high priest and the principal men of the Jews informed him against Paul, and they begged him, 3 asking a favor against him, that he would summon him to Jerusalem, plotting to kill him on the way. 4 However Festus answered that Paul should be kept in custody at Caesarea, and that he himself was about to depart shortly. 5 "Let them therefore", he said, "that are in power among you go down with me, and if there is anything wrong in the man, let them accuse him."

6 When he had stayed among them more than ten days, he went down to Caesarea, and on the next day he sat on the judgment seat, and commanded Paul to be brought. 7 When he had come, the Jews who had come down from Jerusalem stood around him, bringing against him many and grievous charges which they could not prove, 8 while he said in his defense, "Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all."

9 But Festus, desiring to gain favor with the Jews, answered Paul and said, "Are you willing to go up to Jerusalem and be judged by me there concerning these things?"

In Jerusalem, the new governor met with religious leaders who requested Paul's transfer back to the city, but he insisted they try him in Caesarea (Acts 25:1-5). In turn, when the new governor asked Paul whether he would travel to Jerusalem for trial, the apostle claimed his innocence and stated the religious leadership had no jurisdiction (Acts 25:6-9).

10 But Paul said, "I am standing before Caesar's judgment seat, where I ought to be tried. I have done no wrong to the Jews, as you also know very well. 11 For if I have done wrong and have committed anything worthy of death, I don't refuse to die; but if none of those things is true that they accuse me of, no one can give me up to them. I appeal to Caesar!"

12 Then Festus, when he had conferred with the council, answered, "You have appealed to Caesar. To Caesar you shall go."

Luke implicitly paralleled the judgment of Paul with that of Jesus. Jewish leaders wanted to condemn them both, but did not have the power to carry out their judgment. Only Rome could make the final decision. But, the question of citizenship made the difference. Jesus had no standing before Pilate. As a Roman citizen, Paul did have legal standing before Festus. So, the apostle appealed to Caesar and to Caesar he would go (25:10-12).

c. Paul before Agrippa and Bernice (25:13-26:32)

1) Kerygma: Paul's defense and kerygma to Agrippa at Caesarea (Acts 26:2-23, Acts 26:25-27, Acts 26:29)

King Herod Agrippa II was the last in the Herodian line. We can assume he received a Greco-Roman education but was nominally a Jew, like his father, Herod Agrippa; so, he moved comfortable between pagan and Jewish cultures. After his father died (Acts 12:1-32), he inherited a small portion of his father's realm, first a region in southern Syria, later the Galilee. He was also named guardian of the Temple in Jerusalem with the power to name the high priest. His connection with Jerusalem could have been one of the reasons Festus deferred to him in the matter of Paul.

13 Now when some days had passed, King Agrippa and Bernice arrived at Caesarea and greeted Festus. 14 As he stayed 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, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, asking for a sentence against him. 16 I answered them that it is not the custom of the Romans to give up any man to destruction before the accused has met the accusers face to face and has had opportunity to make his defense concerning the matter laid against him. 17 When therefore they had come together here, I didn't delay, but on the next day sat on the judgment seat and commanded the man to be brought. 18 When the accusers stood up, they brought no charges against him of such things as I supposed; 19 but had certain questions against him about their own religion and about one Jesus, who was dead, whom Paul affirmed to be alive. 20 Being perplexed how to inquire concerning these things, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters. 21 But when Paul had appealed to be kept for the decision of the emperor, I commanded him to be kept until I could send him to Caesar."

22 Agrippa said to Festus, "I also would like to hear the man myself."

"Tomorrow," he said, "you shall hear him."

23 So on the next day, when Agrippa and Bernice had come with great pomp, and they had entered into the place of hearing with the commanding officers and the principal men of the city, at the command of Festus, Paul was brought in. 24 Festus said, "King Agrippa, and all men who are here present with us, you see this man about whom all the multitude of the Jews petitioned me, both at Jerusalem and here, crying that he ought not to live any longer. 25 But when I found that he had committed nothing worthy of death, and as he himself appealed to the emperor, I determined to send him, 26 of whom I have no certain thing to write to my lord. Therefore I have brought him out before you, and especially before you, King Agrippa, that, after examination I may have something to write. 27 For it seems to me unreasonable, in sending a prisoner, not to also specify the charges against him."

1 Agrippa said to Paul, "You may speak for yourself."

Then Paul stretched out his hand, and made his defense. 2 "I think myself happy, King Agrippa, that I am to make my defense before you today concerning all the things that I am accused by the Jews, 3 especially because you are expert in all customs and questions which are among the Jews. Therefore I beg you to hear me patiently.

4 "Indeed, all the Jews know my way of life from my youth up, which was from the beginning among my own nation and at Jerusalem; 5 having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee. 6 Now I stand here to be judged for the hope of the promise made by God to our fathers, 7 which our twelve tribes, earnestly serving night and day, hope to attain. Concerning this hope I am accused by the Jews, King Agrippa! 8 Why is it judged incredible with you if God does raise the dead?

9 "I myself most certainly thought that I ought to do many things contrary to the name of Jesus of Nazareth. 10 I also did this in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chief priests; and when they were put to death I gave my vote against them. 11 Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities.

12 "Whereupon as I traveled to Damascus with the authority and commission from the chief priests, 13 at noon, O king, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. 14 When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.'

15 "I said, 'Who are you, Lord?'

"He said, 'I am Jesus, whom you are persecuting. 16 But arise, and stand on your feet, for I have appeared to you for this purpose: to appoint you a servant and a witness both of the things which you have seen and of the things which I will reveal to you; 17 delivering you from the people and from the Gentiles, to whom I send you, 18 to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.'

19 "Therefore, King Agrippa, I was not disobedient to the heavenly vision, 20 but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. 21 For this reason the Jews seized me in the temple and tried to kill me. 22 Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses said would happen, 23 how the Christ must suffer, and how, by the resurrection of the dead, he would be first to proclaim light both to these people and to the Gentiles."

24 As he thus made his defense, Festus said with a loud voice, "Paul, you are crazy! Your great learning is driving you insane!"

25 But he said, "I am not crazy, most excellent Festus, but boldly declare words of truth and reasonableness. 26 For the king knows of these things, to whom also I speak freely. For I am persuaded that none of these things is hidden from him, for this has not been done in a corner. 27 King Agrippa, do you believe the prophets? I know that you believe."

28 Agrippa said to Paul, "With a little persuasion are you trying to make me a Christian?"

29 Paul said, "I pray to God, that whether with little or with much, not only you, but also all that hear me today, might become such as I am, except for these bonds."

30 The king rose up with the governor and Bernice, and those who sat with them. 31 When they had withdrawn, they spoke to one another, saying, "This man does nothing worthy of death or of bonds." 32 Agrippa said to Festus, "This man might have been set free if he had not appealed to Caesar."

Since Festus recently arrived in Judea, he demurred to Agrippa's judgment over a matter of civic instability vs. intra-religious controversy (Acts 25:13-22); the governor considered Paul innocent, lacking any substantial charges (Acts 25:23-27). So, in essence, the king held court to determine Paul's fate. Given a chance to defend himself (Acts 26:1), Paul recognized Agrippa's knowledge of Jewish matters (Acts 26:2-3), asserted his imprisonment was due to his belief in the resurrection of the dead (Acts 26:6-8), gave a brief outline of his life (Acts 26:4-5, Acts 26:9-11), especially his vision/commission (Acts 26:12-20), then stated the reason for the disturbance in the Temple lie in his obedience to that commission (Acts 26:21-23). Despite an interlude with Festus (Acts 26:24), Paul presented Agrippa with the question of faith (Acts 26:25-29). At this point, the trial broke up. Paul's appeal to Rome superseded any acquittal in his case (Acts 26:30-32).

In his scene, Luke also included the sister of Agrippa, the infamous Queen Bernice (also known as Berenice, 28-81? CE). According to Josephus, she was twice widowed, then went to live with her brother. Rumors swirled about an incestuous relationship she had with Agrippa (reported by the poet Juvenal in his sixth satire). The fact Agrippa never married only magnified the slander. To deny the rumors, she married a minor puppet king within the Empire, but quickly abandoned him and returned to her brother's side.

In the approaching Jewish War (66-70 CE), Bernice tried to intervene on the people's behalf with Florus, the procurator of Judea, but was turned away. Then at the side of Agrippa, both regents tried to calm the citizens of their province, but in vain. Fleeing the revolt of their subjects, she and her brother surrendered to the Roman authorities. Around 69 CE, she began an affair with the much younger Titus, the son of the emperor Vespasian and the general in charge of the siege at Jerusalem. In the late 70's, she lived in Rome as the general's mistress with power and a reputation that the elite resented. When Titus became emperor, he sent her away, possibly for political reasons. And she slipped into obscurity.

Luke most likely listed her in Acts 26 because of her status as Agrippa's equal and because of her reputation as social climber.

7. Paul's Journey and Stay in Rome (27:1-28:31)

Rome Links

a. From Caesarea to Rome (27:6-28:10)

1) Charism:

• During the storm that drove the ship westward, Paul related a divine vision that guaranteed the safety of the crew, urged them to stay strong and ordered them to run aground on an island (Acts 27:21-26).

• Paul bitten by viper as he sat by a campfire, but shook it off (Acts 28:3, Acts 28:5).

• Paul healed the father of the landowner who hosted the apostle, his guards and companions. He healed others on the island (Acts 28:7-10).

2) Positive Reaction:

• At dawn, the crew beached the ship in a bay on Malta; crosscurrents broke the ship apart but all made it to shore. To save Paul's life, the centurion prevented the soldiers from killing the prisoners (Acts 27:39-44).

• Paul's hosts were amazed he was unharmed from the viper's bite, thinking he had divine power (Acts 28:4, Acts 28:6).

3) Negative Reaction:

• The ship that was transporting Paul from Myra to Rome was caught in storm. The crew hoped to winter in Phoenix on Crete. However, a westward gale caught the ship. Not able to gain control for several days, the crew despaired (Acts 27:12-20).

1 When it was determined that we should sail for Italy, they delivered Paul and certain other prisoners to a centurion named Julius, of the Augustan band. 2 Embarking in a ship of Adramyttium, which was about to sail to places on the coast of Asia, we put to sea, Aristarchus, a Macedonian of Thessalonica being with us. 3 The next day, we touched at Sidon. Julius treated Paul kindly and gave him permission to go to his friends and refresh himself. 4 Putting to sea from there, we sailed under the lee of Cyprus, because the winds were contrary. 5 When we had sailed across the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia. 6 There the centurion found a ship of Alexandria sailing for Italy, and he put us on board.

In Acts 27:1-5, Luke wrote that Paul was placed into the care of a centurion named Julius. They booked passage on a ship that sailed north, then west along the Anatolian coast and made port in Myra where they transferred to an Alexandrian vessel on its way to Italy (Acts 27:6). (The "we: passages return and continue to the end of Acts.)

In the following verses, Luke described a large merchant vessel that carried primarily a cargo of wheat from Alexandria, Egypt to Rome. From the end of the Republic until the fifth century CE, the imperial city housed a million people and, so, required vast qualities of imported wheat to feed its inhabitants. As the bread basket of the Empire, Egypt supplied a major portion of that grain. So, with the support of the Imperial government, an entire industry developed to transport wheat. From Egypt. it was transferred from the farmers, up the Nile on barges to Alexandria (where it was inspected for quality) and loaded on large merchant ships; these vessels set sail first for Crete, journeyed across 550 miles in open sea to Malta, then made their way around Sicily and up the Italian boot to Ostia, the port of ancient Rome. They carried as much as 1300 metric tons of cargo. While the trip from Rome to Alexandria took only ten days to two weeks (as ships sailed with prevailing winds), the return trip took over two months (as ships sailed into the winds). Hence, merchant ships sailed only once a year from Alexandria to Rome and back.

When we had sailed slowly many days, and had come with difficulty opposite Cnidus, the wind not allowing us further, we sailed under the lee of Crete, opposite Salmone. 8 With difficulty sailing along it we came to a certain place called Fair Havens, near the city of Lasea.

9 When much time had passed and the voyage was now dangerous because the Fast had now already gone by, Paul admonished them 10 and said to them, "Sirs, I perceive that the voyage will be with injury and much loss, not only of the cargo and the ship, but also of our lives." 11 But the centurion gave more heed to the master and to the owner of the ship than to those things which were spoken by Paul. 12 Because the haven was not suitable to winter in, the majority advised going to sea from there, if by any means they could reach Phoenix and winter there, which is a port of Crete, looking southwest and northwest.

13 When the south wind blew softly, supposing that they had obtained their purpose, they weighed anchor and sailed along Crete, close to shore. 14 But before long, a stormy wind beat down from shore, which is called Euroclydon. 15 When the ship was caught and couldn't face the wind, we gave way to it and were driven along. 16 Running under the lee of a small island called Clauda, we were able, with difficulty, to secure the boat. 17 After they had hoisted it up, they used cables to help reinforce the ship. Fearing that they would run aground on the Syrtis sand bars, they lowered the sea anchor, and so were driven along. 18 As we labored exceedingly with the storm, the next day they began to throw things overboard. 19 On the third day, they threw out the ship's tackle with their own hands. 20 When neither sun nor stars shone on us for many days, and no small storm pressed on us, all hope that we would be saved was now taken away.

The centurion and Paul booked passage on a large merchant ship en route to Rome (passengers and crew numbered 276; Acts 27:37). Because of early autumn storms (after the "Fast" or Day of Atonement; Acts 27:9), they found making headway difficult, so they sailed on the southern shore of Crete, landing at the fishing village of Fair Havens (Acts 27:7-8). Despite Paul's apprehension (Acts 27:10), the ship's owner pushed on, hoping to lodge for the winter in the port of Phoenix, Crete (Acts 27:11-13) when Mediterranean shipping shut down. The owner miscalculated conditions when a strong, cyclonic wind storm, called a Euroclydon, blew down from the Cretan heights and pushed the ship into open seas (Acts 27:14). Instead of fighting the wind, the sailors decided to lean into the storm (Acts 27:15), then made repairs on the small island of Clauda, just south of Crete (Acts 27:16). Since they could not sail north for Phoenix, they implicitly made a run for Malta, but feared beaching upon the Syrtis sand bars, a shifting shallows some distance from the north African coast (Acts 27:17). The storm bore down on them, so they threw unnecessary cargo overboard (Acts 27:18-19). Calm conditions in fog replaced the wind and did not allow the sailors to get their bearings, so they lost heart (Acts 27:20).

21 When they had been long without food, Paul stood up in the middle of them and said, "Sirs, you should have listened to me, and not have set sail from Crete and have gotten this injury and loss. 22 Now I exhort you to cheer up, for there will be no loss of life among you, but only of the ship. 23 For there stood by me this night an angel, belonging to the God whose I am and whom I serve, 24 saying, 'Don't be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.' 25 Therefore, sirs, cheer up! For I believe God, that it will be just as it has been spoken to me. 26 But we must run aground on a certain island."

In the face of dire conditions, Luke portrayed Paul as the person closest to God, for he had confidence in a dangerous situation (Acts 27:10, Acts 27:21-26), not unlike Jesus in the storm (Luke 8:22-25). He warned against proceeding in the face of the storm season (Acts 27:10). He had visions of safety for the passengers and crew (Acts 27:23-24). He urged courage and directed action when others despaired (Acts 27:22, Acts 27:25).

27 But when the fourteenth night had come, as we were driven back and forth in the Adriatic Sea, about midnight the sailors surmised that they were drawing near to some land. 28 They took soundings and found twenty fathoms. After a little while, they took soundings again, and found fifteen fathoms.; 29 Fearing that we would run aground on rocky ground, they let go four anchors from the stern, and wished for daylight. 30 As the sailors were trying to flee out of the ship and had lowered the boat into the sea, pretending that they would lay out anchors from the bow, 31 Paul said to the centurion and to the soldiers, "Unless these stay in the ship, you can't be saved." 32 Then the soldiers cut away the ropes of the boat and let it fall off.

Still, the crew approached sailing with caution. On the fourteenth night of their journey, some feared they drifted towards a rocky shore line, so they took soundings that grew shallower (Acts 27:27-28). They again tried to lighten the load by cutting four anchors (Acts 27:29). Some panicked and tried to escape (Acts 27:30), but the centurion prevented their efforts, based upon Paul's admonition (Acts 27:31-32). Note the officer took the apostle at his word, thus implicitly putting his faith in Paul.

33 While the day was coming on, Paul begged them all to take some food, saying, "Today is the fourteenth day that you wait and continue fasting, having taken nothing. 34 Therefore I beg you to take some food, for this is for your safety; for not a hair will perish from any of your heads." 35 When he had said this and had taken bread, he gave thanks to God in the presence of all; then he broke it and began to eat. 36 Then they all cheered up, and they also took food. 37 In all, we were two hundred seventy-six souls on the ship. 38 When they had eaten enough, they lightened the ship, throwing out the wheat into the sea. 39 When it was day, they didn't recognize the land, but they noticed a certain bay with a beach, and they decided to try to drive the ship onto it. 40 Casting off the anchors, they left them in the sea, at the same time untying the rudder ropes. Hoisting up the foresail to the wind, they made for the beach. 41 But coming to a place where two seas met, they ran the vessel aground. The bow struck and remained immovable, but the stern began to break up by the violence of the waves.

After dawn, Paul urged passengers and crew to eat, reassuring both groups of their safety (Acts 27:33-34). Then he blessed bread and shared it in fellowship (notice the Eucharistic overtones; Acts 27:35-36). After all had eaten their fill, they threw the rest of the wheat cargo overboard (Acts 27:38). They made one last effort to save the crew, cutting loose their anchors and rudder, driving the boat onto a beach (Acts 27:39-40). But, because the winds drove them to intersection of two opposing sea currents, the force of the water torn the ship apart (Acts 27:41).

42 The soldiers' counsel was to kill the prisoners, so that none of them would swim out and escape. 43 But the centurion, desiring to save Paul, stopped them from their purpose, and commanded that those who could swim should throw themselves overboard first to go toward the land; 44 and the rest should follow, some on planks and some on other things from the ship. So they all escaped safely to the land.

Military protocol required soldiers to kill prisoners who might escape (Acts 27:42), but the centurion dissuaded his men in order to spare Paul, then gave the order to either swim or ride a plank of wood to shore (Acts 27:43-44). In the end, all were accounted for on the beach.

1 When we had escaped, then they learned that the island was called Malta. 2 The natives showed us uncommon kindness; for they kindled a fire and received us all, because of the present rain and because of the cold. 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 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 from the sea, yet Justice has not allowed to live." 5 However he shook off the creature into the fire, and wasn't harmed. 6 But they expected that he would have swollen or fallen down dead suddenly, but when they watched for a long time and saw nothing bad happen to him, they changed their minds and said that he was a god.

In the cold and rain, the Maltese welcomed the passengers and crew as guests around their shore fires (Acts 28:1-2). As Paul gathered kindling for the fire, a poisonous viper bit him (Acts 28:3). The locals expected certain death but he simply shook the snake into the fire, to the amazement of onlookers who considered his survival as divine activity (Acts 28:4-6).

7 Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us and courteously entertained us for three days. 8 The father of Publius lay sick of fever and dysentery. Paul entered in to him, prayed, and laying his hands on him, healed him. 9 Then when this was done, the rest also who had diseases in the island came and were cured. 10 They also honored us with many honors; and when we sailed, they put on board the things that we needed.

The island's spirit of hospitality extended to Publius, the Maltese magistrate who hosted the visitors for three days (Acts 28:7). When the leader's father fell ill, Paul prayed over him and was healed; this led to others seeking physical relief through the apostle's charisms (Acts 28:8-9). In response, the locals honored Paul and his companions with praise and needed supplies for the last leg of their journey (Acts 28:10).

Throughout the journey, Luke portrayed Paul as Spirit-driven, even in face of evil. While sea travel was expedient, it remained dangerous. Despite the size of the ships, storms damaged and sank vessels on a regular basis. (As an aside, marine archaeologists provide proof of economic growth in ancient times by dating numerous ship wrecks on the Mediterranean sea floor.) Because of the high casualty rate and the economic loss due to uncertain sea conditions, many ancient people considered deep water as the home of chaotic evil (see Prov 8:27-29, Psa 69:14-15, Psa 144:7). Jews held YHWH controlled such malevolence (Psa 93:3-4, Psa 29:3-10, Job 38:8-11, Psa 104:6-9, Hab 3:8-15, Nah 1:4). Note Paul's prophetic faith stood in stark contrast to the uncertainty of the crew; since the Spirit promised the apostle's safe journey to Rome (Acts 23:11), the passengers and crew would enjoy divine protections despite sailing conditions. In the same way, the passage of the viper bite indicated the Spirit's protection over poisonous serpents, the sign of the devil (Gen 3:1-15). Read from an analogous point of view, Luke inferred the Spirit protected the followers of Jesus in spite of natural evils or persecution.

11 After three months, we set sail in a ship of Alexandria which had wintered in the island, whose figurehead was "The Twin Brothers." 12 Touching at Syracuse, we stayed there three days. 13 From there we circled around and arrived at Rhegium. After one day, a south wind sprang up, and on the second day we came to Puteoli, 14 where we found brothers, and were entreated to stay with them for seven days. So we came to Rome. 15 From there the brothers, when they heard of us, came to meet us as far as The Market of Appius and The Three Taverns. When Paul saw them, he thanked God and took courage. 16 When we entered into Rome, the centurion delivered the prisoners to the captain of the guard, but Paul was allowed to stay by himself with the soldier who guarded him.

In the early spring, Paul, his guard and companions boarded "The Twin Brothers," another merchant ship from Alexandria, (Acts 28:11) and set sail for Rome. They first stopped in Syracuse, Sicily, then made their way up the Italian boot; news among the followers spread (Acts 28:12-15). At Rome, the centurion turned over Paul to the captain of the guard, but the apostle enjoyed some freedoms under house arrest (Acts 28:16).

b. Paul in Rome (28:17-31)

1) Kerygma:

• Speaking the Jewish leadership in Rome, Paul began with a defense for his present condition as a prisoner. He included the desire of the Roman officials to acquit him, the Jerusalem leaders' objections and his appeal to Caesar. He implied his belief that he was imprisoned because of his faith in the resurrection (Acts 28:17-20).

• Paul evangelized the Jewish leaders in Rome (Acts 28:23).

2) Positive Reaction: Some of the leadership believed Paul (Acts 28:24).

3) Negative Reaction: Other leaders did not believe Paul (Acts 28:24).

17 After three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, "I, brothers, though I had done nothing against the people or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans, 18 who, when they had examined me, desired to set me free, because there was no cause of death in me. 19 But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation. 20 For this cause therefore I asked to see you and to speak with you. For because of the hope of Israel I am bound with this chain."

21 They said to him, "We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you. 22 But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against."

23 When they had appointed him a day, many people came to him at his lodging. He explained to them, testifying about God's Kingdom, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. 24 Some believed the things which were spoken, and some disbelieved. 25 When they didn't agree among themselves, they departed after Paul had spoken one message: "The Holy Spirit spoke rightly through Isaiah the prophet to our fathers, 26 saying,

'Go to this people and say,
in hearing, you will hear,
but will in no way understand.
In seeing, you will see,
but will in no way perceive.
27 For this people's heart has grown callous.
Their ears are dull of hearing.
Their eyes they have closed.
Lest they should see with their eyes,
hear with their ears,
understand with their heart,
and would turn again,
then I would heal them.'

28 "Be it known therefore to you that the salvation of God is sent to the nations, and they will listen."

29 When he had said these words, the Jews departed, having a great dispute among themselves.;

Acts came to a close by looping back and summarizing chapters 2-3. Paul first gathered the leaders of local synagogue together, introduced himself and gave a brief apologia (Acts 28:17-20). Then, like Peter (Acts 2:22-36, Acts 3:12-26), Paul proclaimed the Good News to the Jewish community (Acts 28:21-23); some accepted, others rejected and the community was torn apart (Acts 28:24). So, in Acts 28:25-27, Paul condemned the unbelief of those who rejected him by quoting Isa 6:9-10. Unlike the first time evangelist quoted the prophet in Luke 8:10 ("'seeing they may not see, and hearing they may not understand"), he finished the quote ("For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, hear with their ears, understand with their heart, and would turn again, then I would heal them.") Then he turned his attention to the Gentiles (Acts 28:28).

30 Paul stayed two whole years in his own rented house and received all who were coming to him, 31 preaching God's Kingdom and teaching the things concerning the Lord Jesus Christ with all boldness, without hindrance.

The book's end (Acts 28:30-31) fulfilled the command of Jesus at the end of Luke's gospel. In Luke 24:46-48, we read:

"It has been written thus: for the Christ to suffer and rise from the dead on the third day, and, to be preached in his name, for repentance and forgiveness of sins to all nations, beginning in Jerusalem. You are witnesses to these events "

Acts 28:31 showed that command was fulfilled. In Rome, the multi-cultural, multi-ethnic, multi-language capital of the Empire, Paul was a witness to all the nations, "proclaiming (kerygma) the kingdom of God and teaching about the Lord Jesus Christ boldly and freely." In essence, the activity of Spirit continued, through Peter, then Paul, and beyond both.

Photo Attributions

Pentecost. El Greco [Public domain}

Martyrdom of St. Stephen. Lucini [Public domain}

Baptism of the Eunuch. Rembrandt [Public domain}

Conversion of Saul. Caravaggio [Public domain}

Peter's Vision. Fetti [Public domain]

Paul Preaching in Athens. Raphael [Public domain]

Fragment of Delphi Inscription. Gérard [CC BY-SA 4.0 (https://creativecommons.org/licenses/by-sa/4.0)]

Statue of Artemis. David Stanley from Nanaimo, Canada [CC BY 2.0 (https://creativecommons.org/licenses/by/2.0)]