Act 25:1

Act 25: “After two years of miserable waiting in the Caesarea prison, and with the change of authority from Felix to Festus, the apostle Paul faces another trial. It is to be a dramatic moment, as Paul appeals to the highest court in the empire. [1] Paul’s appeal to Caesar: vv 1-12). [2] Agrippa desires to hear Paul’s case: vv 13-22. [3] Before Agrippa, Bernice and Festus: vv 23-27. [4] Paul’s defence before Agrippa: 26:1-32.

“The chronology suggests that these events were about AD 59-60 in Caesarea. Porcius Festus died in AD 62. Paul was then about 53-54 years old. The drama of the times is recorded in Act 25:10. His appearance at Caesar’s judgment commenced at Caesarea (how appropriate, for Festus represented Caesar!). The literal text has ‘I am standing…’ He was already standing, and would continue to stand before Caesar until, at the last, judgment would be given. That would require him ultimately to appear in Rome” (GEM).

Act 25:2

THE JEWISH LEADERS: Quite possibly the whole of the Sanhedrin.

Act 25:4

The shrewd Festus sees through their subterfuge.

Act 25:7

WHICH THEY COULD NOT PROVE: That’s the problem, when you have no witnesses nor evidence!

Act 25:9

FESTUS, WISHING TO DO THE JEWS A FAVOR: Thus Festus could diplomatically get rid of his problem — and keep the powerful Sanhedrin happy.

Act 25:11

I APPEAL TO CAESAR!: This was the solemn and guaranteed right of any Roman citizen: to appeal to the highest court in the world. Evidently, Paul now feels this is the only way he can reach Rome.

Act 25:13

AGRIPPA: The only son of Agrippa I and Cypros, he was the last of the royal Herodian line. Marcus Julius Agrippa, as he was named, received a royal education at Rome in the palace of the emperor. Being only 17 when his father died in AD 44, he was considered too young to rule over the difficult kingdom of the Jews. Claudius sent Cuspius Fadus as procurator and thus restored the land of the Jews to a Roman province. In the meantime, the youth was useful to his countrymen at Rome through his influence at the court.

When his uncle, Herod of Chalcis, died (AD 48), Claudius conferred on Agrippa the little province of Chalcis with the oversight of the temple and the right to appoint the high priest. This latter right he exercised from time to time down to AD 66, but his impulsive appointments offended the Jews. Agrippa continued to reside in Rome, for the most part at least, until AD 53, when Claudius, in exchange for Chalcis, bestowed on him the larger tetrarchies which had formerly been held by Lysanias and Herod Philip. Later, Nero added important parts of Galilee and Perea, including Tiberias, Tarichea, and the lands belonging to them. The title of king was permitted.

Agrippa’s private life was blighted by scandal. His sister Bernice, widow of Herod of Chalcis, moved to his house in AD 48 and soon had the weak man in her control. Their incestuous relationship was commonly discussed in Rome as well as among the Jews. To stop the report, Bernice married Polemon of Cilicia, but soon returned to her brother and apparently resumed the old relations.

The public policy of his reign reflected complete dependence upon Rome. He provided auxiliary troops in the Parthian campaign of AD 54. When the new procurator Festus arrived in Palestine, he and Bernice hastened with great pomp to offer him a welcome (Acts 25:13,23). His coins, almost without exception, bore the names and images of the reigning emperor (Nero, Vespasian, Titus, and Domitian). He seems to have been more of a visitor at Jerusalem than a resident. His gestures toward Jewish law were less extravagant than his father’s and proved less convincing to the people.

However, Agrippa did seek to keep on good terms with Judaism. His brothers-in-law, Azizus of Emesa and Polemon of Cilicia, were required to be circumcised. Questions of law were put by the king directly or indirectly to Rabbi Elieser. Even Bernice took a vow in Jerusalem, shaving her head and going barefoot. But the general, undisguised mood was one of indifference. Rather than please the Jews by quick condemnation of Paul, as his father would likely have done, he indulged his curiosity with a hearing (Acts 26:1). Then admitting the force of Paul’s argument, he straightway dismissed it (Acts 26:28). His interest was in external matters. He imported wood from Lebanon to support the temple when its foundations began to sink, allowed the psalm-singing Levites to wear the linen garments of the priests, and paved Jerusalem with marble. But he had no reputation for personal piety.

When in AD 66 the revolution broke out, Agrippa earnestly warned the nation against revolt. When the peace party was defeated, Agrippa stood unflinchingly loyal to Rome, even though much of his territory joined the rebellion. He entertained the Roman general Vespasian magnificently in Caesarea Philippi, fought on the Roman side, was wounded at the siege of Gamala, became a companion of Titus (to whom the war had been entrusted), and almost certainly joined in the festive celebration at Caesarea Philippi to rejoice over the destruction of the Jews in the war. His loyalty to Rome was rewarded by additions to his territory. But he and Bernice resided in Rome, where he died in the reign of Trajan in AD 100 without heir. His Kingdom was undoubtedly incorporated in the province of Syria.

BERNICE: The oldest daughter of Herod Agrippa I (Jos Ant 18:5:4). She was born in AD 28 and was early married to Marcus, the son of Alexander (Jos Ant 19:5:1). After his death, Bernice was given by Agrippa to his brother Herod, king of Chalcis. To this union two sons were born (Jos Ant 18:5:4). When Herod of Chalcis died in AD 48, she “lived a widow a long while” and was assumed to have been involved in incestuous relations with her brother Agrippa II (Jos Ant 20:7:3) with whom she appears in the book of Acts 25:13,23; 26:30. “She persuaded Polemo, who was king of Cilicia, to be circumcised and to marry her” (Jos Ant 20:7:3), but soon left him and returned to her brother. Eventually she came into contact with the Roman rulers Vespasian and Titus, to both of whom she became a mistress, according to the historian Tacitus. She was famous as a great beauty, but infamous as an unchaste harlot.

Act 25:15

CONDEMNED: Gr “dike” = a decision in a court case, but only one of its four NT occurrences carries precisely that meaning — the chief priest pressing Festus for a decision against Paul in Jerusalem (Acts 25:15). In the other instances the ref is to God’s judgment against wickedness — Sodom and Gomorrah suffering the “vengeance” of eternal fire (Jude 1:7), the enemies of the faithful being “punished” (suffering judgment) with everlasting destruction from the Lord’s presence (2Th 1:9), and the pagan assessment of Paul with a viper fastening on his wrist: “vengeance (of the gods) suffers him not to live” (Acts 28:4).

Act 25:19

RELIGION: Note, of course, that Agrippa was nominally Jewish.

Act 25:23

This was not, strictly speaking, a trial — since Festus and Herod Agrippa lacked the necessary authority — but more in the nature of an entertainment.

AGRIPPA AND BERNICE CAME WITH GREAT POMP: These two children of the first Herod Agrippa displayed their pride and pomp in the very city where their father had been ignominiously eaten by worms because he failed to give glory to God (Act 12:23).

Act 26:1

Act 26: “When Paul appeared before Agrippa, he pleaded: (a) A changed life: vv 4-7. (b) An appeal to reason: v 8. (c) The renowned persecutor: vv 9-12. (d) A witness for Christ: vv 13-20. (e) The record of the persecuted: vv 21-23. (f) The Interruption as Paul appeals to Agrippa: vv 24-29. Here is displayed the fervency of the great apostle for the things of the Truth, notwithstanding that it brought indictment by his contemporaries, lies from his enemies, and intimidation from the authorities. Paul continued his service to his Master, and will ultimately find himself vindicated before all his opponents. What a grand association we are privileged to enjoy with such a high and spiritual man!” (GEM).

Paul did not need to defend himself, since he had already appealed to Caesar and thus was out of their hands. But this was an opportunity to preach to them, and Paul seized it. Cp Christ’s words in Act 9:15: “This man is my chosen instrument to carry my name before the Gentiles and their kings and before the people of Israel.”

Act 26:4

EVER SINCE I WAS A CHILD: From his earliest years, Saul of Tarsus had been marked out for special office and honors.

Act 26:5

A LONG TIME: “Anothen” = either “from the top” (ie beginning) or “again”. Is this a correct translation? Or did Paul mean that Jews from the highest rank (ie, “from above”) knew him as full of promise?

RELIGION: “Threskeia”: ceremonies of worship. Occurs also in Col 2:18; Jam 2:16,17.

Act 26:6

Promises concerning Abraham: Gen 12:1-3; 13:14-18; David: 2Sa 7:12-14; restoration of Israel: Ezek 37, etc. The Kingdom will be set up on earth: Lord’s prayer: Mat 6:10; Dan 2:35,44; Isa 2:2-4.

Act 26:8

See VL, Christ’s resurrection, reality.

THE DEAD: Plural: ref to saints in Christ.

Act 26:9

Vv 9-18: Paul’s amazing conversion argues for a miraculous and divinely-established conviction.

Act 26:10

I CAST MY VOTE AGAINST THEM: Literally, “I paid down a pebble (psephon) against them.” Paul is referring to the black pebble of guilt or condemnation, in contrast to the white pebble of innocence or acquittal — which is referred to in Rev 2:17: “He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it.”

“It was the custom, in the days of the Apostles, to vote in judicial trials with either a white or black pebble; the former for acquittal and the latter for condemnation, From this ancient custom there has arisen the saying that one has been ‘black-balled’… A white stone was also the symbol of victory in the Grecian games. Thus, in the Apocalypse the white stone represents victory and acquittal at the Judgement Seat” (ApEp).

Act 26:14

In this chapter Paul reveals details of his conversion experience on the road to Damascus which were not mentioned in the historical account of Acts 9: “We all fell to the ground, and I heard a voice saying to me in Aramaic, ‘Saul, Saul, why do you persecute me? It is hard for you to kick against the goads’ ” (Acts 26:14).

This last statement of the Lord is very interesting; its meaning turns on the precise definitions of two words: (1) “Kick” is “laktizo”: literally, it means “to lift up the heel”: the Greek word occurs only here and Acts 9:5. (The Acts 9:5 word occurs only in KJV, but not NIV and other translations: it is probably an interpolation, or borrowing, from Acts 26:14.) (2) “Goads” is literally “pricks” (Greek “kentron”: a point, a sting). It occurs elsewhere in NT: 1Co 15:55,56; Rev 9:10.

Thus, taken together, the statement might be translated: “It is hard for you to lift up your heel against the sting of the serpent!” Now this may be seen as an obvious allusion to Gen 3:15. The Pharisee Saul of Tarsus, zealous for the Law, had sought to conquer the sin-power through personal effort, but inevitably he failed — as all men must! Only the Lord Jesus Christ could successfully destroy the serpent-power of sin (Gen 3:15), either for himself or for others!

Such an allusion, from Christ, implies that the young man Saul must have felt, for some time, an uneasiness in attacking Christianity — having realized that he had not been able to, nor could he ever by his own strength, resist the power of sin successfully… but that this man Jesus had done what he could not.

‘How long, Saul, will you resist my appeal to repent of your own pride and self-righteousness, and find true peace in me?’

Act 26:16

A WITNESS OF WHAT YOU HAVE SEEN OF ME: Did Paul know Jesus during his ministry? Consider the qualifications of an apostle: to have seen Jesus in the flesh (Act 1:21,22).

Act 26:18

// Isa 29:18; 32:3; 35:5; 42:7; 43:8; and Isa 9:2; 49:6; 60:1-3.

SATAN: In this context, sig: (a) idols: 1Th 1:6-10); (b) ignorance, vanity, and lusts: Eph 4:17-20.

Act 26:19

I WAS NOT DISOBEDIENT: “It is a mistake to hamper the question of duty with any secondary consideration whatever. The time has not come for the saints to keep the world right. It has to be made right before even keeping it right can be in question. The position of the saints is that of sojourners on trial for eternal life. God will take care that their probation is not interfered with by murder and violence before the time. The matter is His. We are in His hands: so is all the world. We need not therefore be distressed by thoughts of what will be the effect of any course required by Christ. He will take care that His work comes out right at last. The simple and only question for us, is that which Paul put near Damascus: ‘Lord, what wouldst Thou have me to do?’ We may not do what involves disobedience to Him” (XdmAst 305).

Act 26:21

THAT IS WHY: That is, because I accorded the Gentiles equal treatment with the Jews.

Act 26:22

See VL, Christ’s resurrection, reality.

Act 26:23

AS THE FIRST TO RISE FROM THE DEAD: Thus giving proof of his divine Sonship: Rom 1:4.

Act 26:25

Vv 25,26: ‘I would expect you, Festus, to be confused… but the king here understands what I am talking about!’

Act 26:28

DO YOU THINK THAT IN SUCH A SHORT TIME YOU CAN PERSUADE ME TO BE A CHRISTIAN?: “Paul’s direct question embarrassed Agrippa. He had his reputation to maintain before Festus and the other dignitaries. Whatever he may have thought about Paul’s message personally, he was too worldly-wise to commit himself in public to what others thought was madness. So he parried Paul’s question with his own clever, though rather inane, one: ‘Do you think that in such a short time you can persuade me to be a Christian?’ The adjective ‘oligos’ often has reference to quantity and here could mean ‘with such few words’ or ‘with such a brief argument.’ But it is also used with the preposition ‘en’ (‘in’) to denote duration. And this is how NIV rightly translates it here — ‘in such a short time’ (so also RSV and TEV). The KJV’s translation of Agrippa’s reply to Paul, ‘ALMOST thou persuadest me to be a Christian’, has become one of the famous quotations in history. Countless sermons have been preached on it and a gospel hymn inspired by it. Nevertheless, it is not what Agrippa said, nor is the KJV’s translation of v 29 what Paul said” (EBC).

CHRISTIAN: This is the Greek name for a follower of Jesus Christ. The Jews called them “Nazarenes” (Acts 24:5).

Act 26:29

“Courageous, faithful, and wonderful words… they testified that Paul that saw beyond his trials to the glorious reality of the kingdom of God… He was more illustrious than any of his judges in that court, wiser than the greatest of them, and for all his poverty, in possession of riches such as they would never attain” (SB 14:95).

Act 26:30

THE KING ROSE: Herod, seemingly embarrassed and afraid of further discussion with Paul, abruptly terminates the “entertainment”. The would-be judge had found himself in the witness box!

Act 26:31

THIS MAN IS NOT DOING ANYTHING THAT DESERVES DEATH OR IMPRISONMENT: This counsel, probably sent to Rome along with Paul, would aid him in receiving a better hearing and more lenient treatment.

Act 26:32

“Not guilty!” The verdict of Agrippa (here), Lysias (Acts 23:29), and Festus (Acts 25:25). How would this opinion be known? By a public announcement?

Act 27:1

Description of weather in Mediterranean: Xd 119:376.

JULIUS: This centurion, mentioned half a dozen times in Acts 27, and once in Acts 28:16 (according to some mss but not in others), was the man put in charge of Paul the prisoner when he was sent to Rome after his appeal to Caesar. Julius was presumably his family name. There is no certainty that he was a Roman citizen. Soldiers in Palestine were not members of the legionary forces but rather auxiliary troops recruited from the provincial subjects. Julius treated Paul kindly (Acts 27:3) and spared his life when his soldiers counseled killing him prior to the shipwreck (Acts 27:42,43). There is some possibility that this man (and some of the others) became believers (Phi 1:12-14).

THE IMPERIAL REGIMENT: The emperor’s bodyguard, or a diplomatic corps.

Act 27:2

ADRAMYTTIUM: A seaport in Mysia of the Roman province of Asia.

A SHIP: With 276 passengers, one of the largest ships afloat at this time (Xd 119:376).

ARISTARCHUS: A Macedonian from Thessalonica (Acts 19:29; 27:2), probably of Jewish ancestry (Col 4:10,11), who accompanied Paul on his third missionary journey. He is with Paul when he writes to the ecclesia at Colosse and to Philemon, who was also at Colosse.

Act 27:3

Paul seems to have developed a relationship of trust with Julius, all in one day.

Act 27:4

THE WINDS WERE AGAINST US: In summer the winds blow regularly and strong from the north and the west (HistGeo 44).

Act 27:5

MYRA: A city in Lycia on the south coast of Asia Minor, where Paul transferred to a grain ship from Alexandria on his voyage to Rome (Acts 27:5). Myra was located two miles from the sea on a navigable river.

LYCIA: This Roman province occupied the sw tip of Asia Minor. A rather mountainous region, its chief importance lay in its harbors, of which two are mentioned in the NT. Paul touched at Patara in the course of his last journey to Jerusalem, where he changed ships, presumably to make faster time (Acts 21:1,2). Later, on his journey to Rome as a prisoner, his ship touched at Myra and there he was transferred to a grain ship bound for Italy (Acts 27:5.6). Lycia became Roman territory in 188 BC, but was not organized into a Roman province until Claudius ordered it in AD 43.

Act 27:8

// Psa 107:23-30: “their desired haven”.

Act 27:9

FAST: Or “Day of Atonement”. In October the regular northern and western winds became erratic, and travel was not as predictable (HistGeo 44).

PAUL WARNED THEM: The Day of Atonement was a time of warning, and soul-searching and repentance!

Act 27:10

Paul was a man of prudence, not tempting providence: “We should not test the Lord” (1Co 10:9).

Act 27:12

THE HARBOR WAS UNSUITABLE TO WINTER IN: The “fair havens” (v 8) of Christ are not pleasant to the flesh; and many seek to leave their “confines”.

Act 27:14

“NORTHEASTER”: AV has “Euroclydon” (Acts 27:14): From “euros” (east wind) and “kludon” (to billow or dash over, as a wave of the sea). It was a violent wind which frequently arose in the Cretan waters, swooping down from the mountains in strong gusts, or squalls. It is still common that tempestuous winds from the east, south, and ne agitate the Mediterranean.

Act 27:17

SYRTIS: “The quicksands” of the AV is transliterated “the Syrtis” in other versions: a tempest from the Gulf of Sidra, on the coast of Africa southwest of Crete.

Act 27:19

THE SHIP’S TACKLE: Sail-cloth tied by ropes, prob thrown overboard to act as a brake.

Act 27:21

YOU SHOULD HAVE TAKEN MY ADVICE: Not an unkind ‘I told you so!’, but a renewed encouragement to them to listen to Paul’s advice.

Act 27:22

KEEP UP YOUR COURAGE: Paul’s face stood firm in the face of a seemingly hopeless situation (2Th 1:4; Heb 11:6; 13:7). He saw the providence of God in events which might otherwise seem mere chance (Phi 1:12; Rom 8:28).

NOT ONE OF YOU WILL BE LOST: V 44.

Act 27:23

Vv 23,24: An angel strengthened Paul as the shipwreck was approaching. An angel strengthened Christ in the garden of Gethsemane, just before his death (Luk 22:43).

Paul, a man of prayer: 1Th 5:7; 1Ti 2:8.

Act 27:24

Power of faith and intercession of others: Mat 8:13; 9:32; 15:28; 17:14-18; Luk 8:50; Joh 4:49; Jos 6:17; Gen 7:1; 18:25-33; 19:12; Act 27:24.

Act 27:27

SENSED THEY WERE APPROACHING LAND: “The long talk of the Lord’s coming will end in the event itself, and that end is close upon us, though how close we cannot exactly say. The great prophetic periods are nearly all elapsed; and the tokens are visible on every hand to the eyes able to see, but the exact place in the latter-day programme at which the Lord appears to His house is unknown. We are like a ship at the end of a long voyage. We have travelled the great ocean for many months, letting the months stand for centuries that have passed since Christ’s departure. We know by the general reckonings that we are not far from land; and our conclusion on this head is confirmed by the altered appearance of the sea, the shallowness of the soundings, the landmists on the horizon, and certain other tokens in the shape of birds, seaweed, etc. but exactly how many miles we are from port, we do not know. We know we are sufficiently near that the pilots may come in sight at any moment” (RR).

Act 27:30

The sailors attempt to abandon the passengers — including the Roman soldiers!

Act 27:31

Whereas the centurion who was travelling with and guarding Paul starts the trip trusting the captain more than Paul (Acts 27:9-11), he ends up having great respect for Paul (Acts 27:31-32,42-43; 28:16). Cp this with the centurion who guarded Christ on the cross and ended up having great respect for him (Mat 27:54), although initially the soldiers were very disrespectful of him (Mat 27:27-31).

Paul was vigilant, recognizing that prayer is efficacious only if men also use the means they have at hand to make it so: “Be on your guard; stand firm in the faith; be men of courage; be strong” (1Co 16:13). “So then, let us not be like others, who are asleep, but let us be alert and self-controlled” (1Th 5:6).

Act 27:33

Vv 33-36: On the fourteenth night Paul “took bread, and gave thanks to God in the presence of them all: and when he had broken it he began to eat… and they also took some meat.” Jesus on the fourteenth night, which was the passover, “took bread, and gave thanks, and brake it, and gave it to them” (Luk 22:19).

Paul was practical: ‘You need to eat something.’ Cp 1Ti 4:4-8; 5:23.

Act 27:34

NOT ONE OF YOU WILL LOSE A SINGLE HAIR FROM HIS HEAD: A phrase descriptive of long life: Luk 12:7; 21:18; Mat 10:30; Acts 27:34; 1Sa 14:45; 2Sa 14:11.

Act 27:38

THEY LIGHTENED THE SHIP…: They heed Paul’s prophecy (v 22), realizing the ship itself is doomed.

Practical lesson: is there something we need to throw “overboard”?

Act 27:39

WHEN DAYLIGHT CAME: “The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light” (Rom 13:12).

THEY DID NOT RECOGNIZE THE LAND: “Principles are like stars, constant and comprehensive, but not local or particular. The pilot with only local knowledge may guide the ship through the well-known channel and into the old port, but a knowledge of the stars is necessary when sailing in unknown seas. If a pilot should mistake a foreign port for the one he knows and attempt to guide the vessel according to the old rules he will bring it to disaster. Ships of various kinds have been wrecked through such mistaken confidence. Oftentimes men have ignored principles and have applied the lessons learned in former years to circumstances that are totally different. They have even quoted the words of former leaders in a manner that would horrify such leaders could they rise from their graves and witness the application” (PrPr 1).

Act 27:43

Every NT ref shows centurions in a good light: Luk 7:1-10; 23:47; Act 10:1,2; 22:25,26; 23:17,18; 27:43.

“You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions” (Heb 10:34).

Act 28:1

Act 28: “So concludes the wonderful and exciting record of the work of the apostles, in fulfilling the prayer of the Lord Jesus from the cross: ‘Forgive them, for they know not what they do.’ The preaching of the gospel brought their responsibility clearly before the people. Thus the prayer was answered by the provision of such chosen vessels as Peter and Paul — and through their works, both Jews and Gentiles were brought to learn of the divine purpose in Christ. They now ‘knew what they should do.’ So in the concluding words of Luke, Paul cited from the prophecy of Isa 6:9-10 (Act 28:26,27), and declared that the means of salvation would be taken to all mankind (v 28). The chapter also records the emotions of the apostle as he had at last reached the apex of his appointments: to witness before kings. Notice the personal encouragement in v 15, that the meeting with the brethren was seen by the apostle as a gift from God, through which he would take courage for the final work. So the victory of faith and understanding concludes the record. The chapter reveals: (1) Miracles at Malta: vv 1-10; (2) Journey to Rome: vv 11-16; (3) With the Jews in Rome: vv 17-20; (4) Paul’s ministry in Rome: vv 30,31” (GEM).

MALTA: This tiny island (95 square miles) about 60 miles south of Sicily, was the site of Paul’s shipwreck. During his three months’ stay he healed sick people, was considered a god, and won a number of converts (Acts 28:1-10). Today many churches there honor Paul.

Occupied by Phoenicians as early as the 10th century BC, the island later became a Roman province. The inhabitants apparently did not speak Greek.

Act 28:2

ISLANDERS: “Barbarians” (KJV): lit, foreigners, and specifically those who did not speak Greek or Latin. (They were prob Phoenician, with a language — Punic — closely related to Hebrew.)

Act 28:3

VIPER: Poisonous: Job 20:16; Isa 59:5.

Act 28:4

JUSTICE HAS NOT ALLOWED HIM TO LIVE: The natives interpreted this event in terms of their own superstition. They concluded that Paul actually was a murderer; and although he had escaped death in the sea, the goddess of justice, Dike, had now brought a proper fate upon him.

Act 28:5

Paul survives a deadly serpent bite: Mar 16:18; Luk 10:19; cp Num 21:1-9.

Act 28:6

This is now considered a miracle; no man can escape the bite of the serpent — without Christ!

Lystra in reverse: Acts 14:11,19!

Act 28:10

HONORED: By gifts of money, clothing — prob shared by Paul with his companions.

Act 28:11

CASTOR AND POLLUX: The twin sons of Jupiter, and the patron “gods” of sailors.

Act 28:12

SYRACUSE: A Corinthian colony founded in the 8th century BC, Syracuse became one of the most magnificent Greek states. It successfully fought off the Athenian expedition of 415-13 but fell to Rome in 241 BC. at the end of the First Punic War. The city suffered terribly during the Roman civil wars of the 1st century BC, but Augustus made efforts to restore it.

Act 28:13

RHEGIUM: A city on the “toe” of the “boot” of Italy. It lies opposite Messina in Sicily. Here Paul’s ship stopped on his way to Rome (Acts 28:13). The name means “breach,” which is a reference to the ancient belief that Sicily was rent from the continent by an earthquake. Other early writers believed the name was derived from ‘regium’, the Latin word for “royal.” Because of its strategic location, Rhegium has played a prominent role in history. It is now called Reggio, and is the capital of Calabria.

PUTEOLI: The harbor on the Bay of Naples where Paul landed after the long, almost disastrous journey from Palestine. The city was on one of the best harbors on the Italian coast and had been established centuries earlier by the Greeks. Because it was a great trading center, many Jews lived there; and a Christian church was already established when Paul arrived (Acts 28:13,14). A part of the pier where Paul may have landed is still to be seen in the modern Pozzuoli. After seven days, Paul and the others set out to walk to Rome

Act 28:14

TO SPEND A WEEK WITH THEM: A favor which Julius prob gladly granted.

AND SO WE CAME TO ROME: Note Luke’s almost palpable excitement, at the prospect of seeing Rome!

Act 28:15

FORUM OF APPIUS AND THE THREE TAVERNS: 33 and 43 miles, respectively, from Rome.

AND WAS ENCOURAGED: Cp Pro 27:17.

Act 28:20

Just because Paul preached to the Gentiles did not mean he had abandoned his Jewishness.

THE HOPE OF ISRAEL: “The restoration of Israel is today, and has been down through the ages, the Hope of Israel. Paul, in Acts 28:20 said, ‘Because that for the hope of Israel, I am bound with this chain.’ Two men, shortly after the crucifixion of Christ, walked to Emmaus. They were sad. Why? ‘We trusted that it had been he which should have redeemed ISRAEL’ (Luke 24:21). These sad men were talking to the risen Christ, the one who is to redeem Israel. Just before Christ’s ascension, the disciples, their hopes revived on learning that he had been raised from the dead, asked him saying, ‘Lord, wilt thou at this time restore again the kingdom of ISRAEL?’ (Acts 1:6)” (OLD).

Act 28:23

Paul forcefully set forth the gospel of the Kingdom in his letters: ie Col 1:13; 4:11; Heb 12:28; 1Co 4:20; 6:9; 2Th 1:5; 2Ti 4:18.

The Book of Acts ends with Paul preaching in Rome, in fulfillment of Christ’s promise in Acts 1:8.

Act 28:26

Paul was the one “sent” with a message to the nation (Isa 6:8). The outcome: desolation and captivity (Isa 6:11,12).

Act 28:28

GOD’S SALVATION HAS BEEN SENT TO THE GENTILES: Now that the gospel has been preached across the empire, and as far as Rome, the principle of “to the Jew first, and then to the Gentile” may now be set aside.

Act 28:30

FOR TWO WHOLE YEARS PAUL STAYED THERE IN HIS OWN RENTED HOUSE: Or “at his own expense” (RSV) welcoming all visitors, to whom he spoke of the Kingdom of God and of the Lord Jesus Christ “quite openly and unhindered” (RSV). Here (vv 30,31) is a clear testimony to the legality of Christianity: Paul, even while a prisoner, is allowed to preach it even in Rome!

“During this period he also wrote to the believers at Ephesus, Philippi and Colosse, and sent the letter to Philemon. Luke thus establishes that Paul bore witness in Rome to the resurrected Christ as the Lord had foretold, but there is no reference in Acts to Paul appearing before Caesar as the angel had foretold (Act 27:23,24); an event which Luke would surely have recorded if it had taken place when he wrote. It can be assumed then that Paul remained a prisoner chained to a Roman guard during the two years” (Tes 50:71,72).

During these two years, Paul was constantly under Roman guard (Eph 1:20; Phi 1:7), enduring much privation and suffering (Col 1:24; Eph 3:13) — being prematurely aged by extreme persecutions (Phm 1:8,9).

Apparently, some of the Praetorian Guard, assigned to guard Paul, were converted by his preaching (Phi 1:13).

Act 28:31

THE KINGDOM OF GOD: What the apostles had believed and preached at the beginning of Acts — the restoration of the kingdom to Israel (Act 1:8) — is the subject of Paul’s preaching at the end of Acts: “the kingdom of God”. We need not embellish the message; it strength is its simplicity.

Act 23:1

Acts 23,24: “There is a distinct similarity betw the experiences of Paul and those of Christ, and both faced the trials brought against them by their contemporaries and the Gentiles. Acts 23 records the trial of Paul before the Jewish Sanhedrin, whilst in Acts 24 he appears before the governor Felix. Though, like his Lord whom he, as Saul of Tarsus, would have witnessed at the trials in Jerusalem, Paul is acquitted of the charges against him, but nevertheless continues in bonds. He also faced a plot against his life, as the Lord was betrayed by his fellows. So the record reveals: [1] Paul’s defence before the Sanhedrin: vv 1-9. [2] Divine encouragement for Paul: vv 10,11. [3] Plot to Murder Paul: vv 12-22. [4] Paul is sent to Caesarea: vv 23-35. [5] Accused by Judaizers in Caesarea: Act 24:1-9. [6] Paul’s confession of faith: Act 24:10-21. [7] Paul kept bound by Felix: Act 24:22-27.

“As in the case of the Lord, so in the trial of Paul, the Gentile authorities sought to placate the murderous intent of the Jews (Act 24:27), and therefore became implicated in the same crime” (GEM).

PAUL LOOKED STRAIGHT AT THE SANHEDRIN: “Earnestly” (AV), as though to awaken in them some twinge of conscience.

THE SANHEDRIN: The same council which, about 22 years before, had commissioned Saul of Tarsus to hunt down and imprison and execute Christians.

I HAVE FULFILLED MY DUTY: “Politeuomai” = to behave as a citizen. Cp Phi 1:27; 3:20 (sw).

Act 23:2

THE HIGH PRIEST ANANIAS ORDERED THOSE STANDING NEAR PAUL TO STRIKE HIM ON THE MOUTH: Paul did not use the courteous address of “Fathers” in v 1. Does the High Priest resent this?

Cp Micaiah in 1Ki 22:24; Jeremiah in Jer 20:2; Christ in John 18:22.

Act 23:3

WHITEWASHED WALL: “That is, thou hypocrite — a mud-wall, trash and dirt and rubbish underneath, but plastered over, or white-washed. It is the same comparison in effect with that of Christ, when he compares the Pharisees to whited sepulchres (Mat 23:27). Those that daubed with untempered mortar failed not to daub themselves over with something that made them look not only clean, but gay” (Henry). Cp Eze 13:10.

“Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and everything unclean” (Mat 23:27). It is said that at Passover time, all sepulchres near Jerusalem were marked out and freshly marked with whitewash — to warn passersby against unwittingly touching them and being contaminated.

Prob Paul’s words were an inspired utterance, as Christ had promised in Mat 10:18,19.

Act 23:5

I DID NOT REALIZE THAT HE WAS THE HIGH PRIEST: “At regular meetings of the Sanhedrin, the high priest presided and would have been identifiable for that reason. But this was not a regular meeting, and the high priest may not have occupied his usual place or worn his robes of office. Also, since Paul had visited Jerusalem only sporadically during the past twenty years, and since the high priest’s office had passed from one to another within certain priestly families… Paul might very well not have known who the high priest in AD 58 was — Ananias who reigned since AD 48 or Ishmael ben Phabi who took the office in AD 58-59. Nor, in fact, would he have known any of the current high priestly claimants by sight. All he could do when told he was speaking to the high priest was apologize — though more to the office than to the man — and acknowledge by citing Scripture that… he had no intention… to act contrary to the law or do less than the law commanded” (EBC).

Other possibilities: (a) Ananias was not now the legal High Priest, but was filling the office temporarily (Tes 51:279); (b) ‘A true High Priest would never act the way you just did!’; or (c) ‘I Paul recognize no one but Jesus Christ as the true High Priest of Israel!’ (Perhaps more than one of these are true at the same time!)

Act 23:6

SOME OF THEM WERE SADDUCEES AND THE OTHERS PHARISEES: Paul knows that he cannot expect justice from such a council, so he resolves to set one faction against another. Or, better perhaps, he appeals to one faction (the Pharisees) who just might listen to him.

I AM A PHARISEE: In exploiting the division amongst those who opposed him, Paul was not avoiding the issue. Rather, he was highlighting that he had a consistent message, but that they — his enemies — could not even agree among themselves.

HOPE IN THE RESURRECTION OF THE DEAD: The KJV has “hope AND resurrection of the dead”, but NIV is better.

Act 23:8

“The Sadducees did not believe any such species of beings as angels, nor indeed any spirits whatever, which were immaterial or immortal; for as for the spirit or soul of man, they took that to be only the temperament of the body, and that it died with it, and did not exist in any separate state after this life: for so Josephus says, that they deny the permanence of the soul, and rewards and punishments in the invisible state. And, according to the Talmudic writers, they denied that there was any other world than this” (Gill).

“The Sadducees were descendants of the Hasmoneans, who looked back to Mattathias, Judas, Jonathan, and Simon (168-134 BC) as having inaugurated the Messianic Age (cf Book of Jubilees 23:23-30; 31:9-20; 1Mac 14:4-15,41) and saw themselves as perpetuating what their fathers had begun. As priests from the tribe of Levi, they claimed to represent ancient orthodoxy and were uninterested in innovations. Thus they opposed any developments in Biblical law (ie, the ‘Oral Law’), speculations about angels or demons, and the doctrine of the resurrection (cf Act 23:8; Mar 12:18; Jos War II, 119 [viii.2], 164,165 [viii.14]; Jos Ant XIII, 171-73 [v.9]; XVIII, 11 [i.1], 16-17 [i.4]). Likewise, they rejected what they considered to be vain hopes for God’s heavenly intervention in the life of the nation and for a coming Messiah, since, as they believed, the age of God’s promise had begun with the Maccabean heroes and was continuing on under their supervision. For them, the Messiah was an ideal, not a person, and the Messianic Age was a process, not a cataclysmic or even datable event. Furthermore, as political rulers and dominant landlords, to whom a grateful nation had turned over all political and economic powers during the time of the Maccabean supremacy, for entirely practical reasons they stressed cooperation with Rome and maintenance of the status quo. Most of the priests were of Sadducean persuasion; the temple police force was composed entirely of Levites; the captain of the temple guard was always a high-caste Sadducee, and so were each of the high priests” (EBC).

Act 23:9

WHAT IF A SPIRIT OR AN ANGEL HAS SPOKEN TO HIM?: In which the Sadducees did not even believe! It looks as though the Pharisees are getting into Paul’s spirit of things, and now arguing with the Sadducees!

Act 23:10

The Great Sanhedrin was joined to the Tower of Antonia by a stairway. The Roman captain could hear the uproar.

Act 23:11

Other visions by night: Act 18:9; 27:23,24.

AS YOU HAVE TESTIFIED ABOUT ME IN JERUSALEM: Even though no one seems to have listened!

Act 23:15

Just as with Jesus, the Chief priest and Sanhedrin conspire together — contrary to the Law — to kill an innocent man.

Act 23:16

Paul, previously estranged, now seems to be reconciled to his family.

Act 23:17

ONE OF THE CENTURIONS: Every NT ref shows centurions in a good light: Luk 7:1-10; 23:47; Act 10:1,2; 22:25,26; 23:17,18; 27:43.

Act 23:26

FELIX: Procurator of Judea under Claudius and Nero (AD 52-60), and one before whom Paul was brought to trial in Caesarea (Acts 23:24–24:27). The descriptions by Tacitus are classic. “He thought he could do any evil act with impunity”, and “(He) exercised the power of a king in the spirit of a slave.”

Felix listened to Paul’s defense, postponed any decision pending more information from Lysias, the Roman commander in Jerusalem who had originally arrested Paul (Acts 21:33), often listened to and conversed with the apostle, but left him in prison, hoping for a bribe and also as a move pleasing to the Jews.

Felix was noted for his cruelty (he aided in the assassination of a High Priest) and his licentiousness (he had four wives). Felix had married Drusilla, a Jewess and a sister of Agrippa II, when she was about 16 years of age, after having persuaded her to leave her husband for him. Paul’s reasoning with them (Acts 24:25) may be compared to John the Baptist’s accusing Herod Antipas and Herodias of an illicit relationship (Mar 6:18).

In AD 60, Felix was recalled by Nero and was replaced in office by Festus.

Act 23:27

FOR I HAD LEARNED THAT HE IS A ROMAN CITIZEN: Claudius Lysias has the order of his facts a little muddled! He writes the report so as to present himself in the best light.

Act 23:31

ANTIPATRIS: About 38 miles away.

Act 23:33

CAESAREA: Paul returned bound to the city where Agabus had so recently given his prophecy (Act 21:10,11).

Act 23:34

AND ASKED WHAT PROVINCE HE WAS FROM: Prob hoping to “pass the buck” to Herod (Luk 23:8).

Act 18:1

Act 18: “The exciting record of the apostle Paul continues, as Luke outlines their experiences in Corinth and the travel to Antioch. It was here that they met two very dedicated Jews, Aquila and Priscilla, in the same trade as the apostle. One can only imagine the exciting discussions that would have passed between the tent-makers in their daily occupation. It is an example to those who have opportunity to discuss the principles of the Truth with their fellow-workers. But soon, the enjoyment of fraternal association was disturbed by the presence of controversy, as the Jews in the area rejected Paul’s preaching at Corinth. The courage of the apostle is again manifested as he maintained his work in the city for ‘a long time’ (v 18), until he continued in his service for the Truth to make a journey to Syria, Ephesus and towards Jerusalem” (GEM).

CORINTH: “A very ancient city; the earliest settlers came in the 5th or 6th millennium BC. But Corinth of the classical period was really established with the Dorian invasion. About 1000 BC these Gr people settled at the foot of the acropolis of Corinth. Occupying a place of safety, they also controlled the main overland trade route between the Peloponnesus and central Greece, as well as the Isthmian route. Coming early to a height of prosperity, the city colonized Syracuse on Sicily and the island of Corcyra and achieved a peak of prosperity through commercial and industrial development. Corinthian pottery and bronzes were exported widely over the Mediterranean. About the middle of the 5th century the city’s fortunes declined as a result of the effective competition of Athenian industrial production. During the classical period Corinth controlled about 248 square miles of territory, approximately one-fourth the size of Rhode Island.

“It is not possible to tell the history of Corinth in detail. Suffice it to say that she clashed with Rome during the 2nd century BC, was finally destroyed by the Romans in 146 BC, and lay virtually uninhabited until Julius Caesar refounded it in 44 BC. The growth of Corinth was rapid, and by the time of Paul or soon thereafter it became the largest and most flourishing center in southern Greece. It served as capital of the Roman province of Achaia, with a population estimated variously from 100,000 to several hundred thousand.

“In Paul’s day the city lay about one and a half miles south of the Corinthian gulf on the north side of its acropolis at an altitude of c 400 feet. The Acrocorinthus or acropolis hill towered c 1,500 feet over the city to an altitude of 1,886 feet. The city and its acropolis were enclosed by a wall over six miles in circumference. Outside the walls in the surrounding plain stretched grain fields, olive groves, vineyards, and other agricultural holdings of the city.

“In the N central part of town stood the Agora, nerve center of the metropolis. The Agora was almost 700 feet east and west, and about 300 feet north and south… Here Paul appeared before Gallio governor of Achaia, as a result of Jewish accusations to the effect that he had broken the law (Acts 18:12-13). Along the S side of the Agora stood a stoa or colonnaded shipping center about 500 ft long. Here and on the nw side near the temple of Apollo were shops for meat and wine merchants, probably the ‘shambles’ or market which Paul referred to in 1Co 10:25 (KJV). An inscription was found near the theater stating that Erastus had laid the pavement at his own expense…

“Near Corinth the Isthmian games were held every two years in honor of Poseidon, god of the sea. Athletic events included footraces, two-horse chariot racing, the pentathlon, (running, jumping, discus and javelin throwing, wrestling) and the pankration (a combination of boxing and wrestling). The victor’s crown seems to have been withered wild celery during the 1st century AD, a corruptible crown indeed (1Co 9:25)” (WyE).

Act 18:2

AQUILA: “A Jew from Pontus in N Asia Minor, resident in Rome, where he and his wife Priscilla became Christians. The edict of the emperor Claudius (c AD 49) expelling Jews from Rome, forced this couple to migrate to Corinth, where they set up a branch of their tentmaking or leather-working business, and met Paul, who joined them because that was his trade too (Acts 18:1-3). When Paul left Corinth in AD 52, they accompanied him as far as Ephesus, where they settled for some years. Early in their residence there, they gave hospitality to the Alexandrian Jew Apollos and repaired deficiencies in his knowledge of Christianity (Acts 18:18-26). By AD 57 they were probably back in Rome, according to Rom 16:3. Claudius’ expulsion edict doubtless lapsed for practical purposes with his death in AD 54. According to 2Ti 4:19, they seem to have located in Ephesus again. The picture of such tradespeople moving from place to place, probably leaving branches of their business here and there in charge of a manager, is quite true to conditions of life under the Roman Empire. Wherever they lived, Aquila and Priscilla provided the local church with accommodation in their home (Rom 16:5; 1Co 16:19). On one occasion, possibly in Ephesus, they risked their lives for Paul (Rom 16:4)” (WyE).

PRISCILLA: “The wife of Aquila. While Luke calls her by this familiar name (Acts 18:2, Paul prefers to give her the more formal name of Prisca (Rom 16:3, ASV, RSV; 1Co 16:19, ASV, RSV; 2Ti 4:19). The name belonged to a noble Roman family, the Prisca. Both Luke and Paul usually mention her before her husband; this may reflect her higher social status or (more probably) her more impressive personality” (WyE).

CLAUDIUS: “The fourth Roman emperor, who reigned AD 41-54. He was a nephew of Tiberius Caesar (AD 14-37), under whose rule Jesus’ ministry was carried on. Between these two emperors came the short rule of Caligula, who greatly antagonized the Jews by his cruel policies toward them. Claudius revived the more generous attitude of Augustus and Tiberius, the first two Roman emperors, who had been conciliatory toward the Jews.

“At the beginning of his reign Claudius issued an edict in favor of the Jews of Alexandria, who had been undergoing persecution, Josephus reports part of it as reading thus: ‘I will, therefore, that the nation of the Jews be not deprived of their rights and privileges on account of the madness of Caius; but that these rights and privileges, which they formerly enjoyed, be preserved to them, and that they may continue in their own customs’ (Ant 19:5:2). Josephus further relates that Claudius sent an edict throughout the world in which he wrote: ‘Upon the petition of king Agrippa and king Herod, who are persons very dear to me, that I would grant the same rights and privileges should be preserved to the Jews which are in all the Roman empire, which I have granted to those of Alexandria, I very willingly comply therewith’ (Ant 19:5:3). ‘Agrippa’ was Herod Agrippa I, grandson of Herod the Great. Claudius gave him the territory ruled by his grandfather, with the title of king.

“Claudius is mentioned by name only twice in the NT. In Acts 11:28 a famine is recorded as occurring in his reign. Historical records indicate that famines were frequent and severe in this period.

“Aquila and Priscilla are said to have been compelled to leave Rome when Claudius made a decree expelling all Jews from that city (Acts 18:2).

“The unfortunate emperor was murdered by his wife Agrippina in AD 54” (WyE).

Agrippina had persuaded Claudius to name her son Nero heir instead of his son Britannicus. After Claudius was murdered, Nero became emperor.

Act 18:3

Paul worked for his living, so as not to be a burden to any believers: 1Th 2:9; 2Th 3:8.

See Lesson, Carpenter and tentmaker.

Act 18:4

REASONED: Gr “dialegomai”: an argument; an appeal to reason. Possibly a quiet, indirect preaching method.

Act 18:5

SILAS AND TIMOTHY CAME FROM MACEDONIA: They brought favorable reports of the new ecclesias (1Th 1:3), but Paul could not return to Thessalonica (1Th 2:18); so he wrote them the first letter instead.

PAUL DEVOTED HIMSELF EXCLUSIVELY TO PREACHING: Did the good news invigorate Paul in his preaching?

Act 18:6

THE JEWS OPPOSED PAUL: “They displease God and are hostile to all men in their effort to keep us from speaking to the Gentiles so that they may be saved. In this way they always heap up their sins to the limit” (1Th 2:15,16).

HE SHOOK OFF HIS CLOTHES: Cp Mat 10:14: “Shake the dust off your feet.” But in ct Jesus, Paul does not leave the city; instead, he now goes to the Gentile Corinthians.

Act 18:8

See Lesson, Acts, conversions.

CRISPUS: He was one whom Paul baptized, along with Gaius and the household of Stephanas (1Co 1:14,16).

HIS ENTIRE HOUSEHOLD: That is, all who believed (cp Act 16:33).

MANY OF THE CORINTHIANS: Including many “sinners” (1Co 6:9,10).

Act 18:9

Vv 9,10: Parenthetical: an explanation; should be inserted betw v 6 and v 7.

Examples of prophetic reluctance: Exo 4:10; Jer 1:6; Eze 3:14; Jon 1:3; 1Ki 19:10; Luk 5:8,10; 9:59; 18:23; Act 13:13; 18:9. Ct Isa 6:8.

Act 18:10

I HAVE MANY PEOPLE IN THIS CITY: “This should be a great encouragement to try to do good, since God has among the vilest of the vile, the most reprobate, the most debauched and drunken, an elect people who must be saved” (CHS).

Paul writes of his “weakness and fear, and with much trembling” (1Co 2:3); was this malaria? And does it explain his slowness to preach, and his need for encouragement from the Lord?

// 7,000 who have not bowed to Baal: 1Ki 19:18; Rom 11:4.

Act 18:11

SO PAUL STAYED FOR A YEAR AND A HALF: Prob also preaching in neighboring districts of Achaia (2Co 1:1).

Act 18:13

CONTRARY TO THE LAW: The Roman law, not the LM. (This was a Roman court. Ct v 15: ‘your own law”.) The Jews had a special dispensation from Rome to practice their own religion, but Paul and the Christians did not!

Act 18:17

THEY: The Greeks, according to KJV. “Taking their cue from the snub Gallio gave the leaders of the Jewish community, the crowd at the forum — in an outbreak of the anti-Semitism always near the surface in the Greco-Roman world — took Sosthenes, the synagogue ruler, and beat him in the marketplace before the forum. Gallio, however, turned a blind eye to what was going on, evidently because he wanted to teach a lesson to those who would waste his time with such trivialities. Larger Jewish synagogues sometimes had more than one leader or ruler (cf Act 13:15), and Sosthenes may have served jointly with Crispus (before his conversion) in the local synagogue chapter at Corinth. Or perhaps he took Crispus’ place after the latter’s conversion. Perhaps he became a Christian and is the Sosthenes of 1Co 1:1, who served as Paul’s amanuensis in writing the Corinthian believers from Ephesus, though that is only conjecture” (EBC).

SOSTHENES THE SYNAGOGUE RULER: “The name occurs twice in the NT. The man in Acts 18:17 was chief ruler of the synagogue at Corinth when Gallio was proconsul of Achaia. He may have become a Christian believer through Paul’s preaching, as had his predecessor Crispus (Acts 18:8). If so, he quickly suffered for his faith, for when trouble broke out Sosthenes was beaten before the judgment seat of Gallio, who failed to intervene. It is possible that he did not become a Christian at this time, however, and that he was beaten because he was a Jew stirring up trouble in Corinth.

“If 1Co 1:1 refers to the same man, Sosthenes remained (or became) a firm believer, however; for several years later when Paul wrote his first letter to the Corinthians, Sosthenes was not only with Paul but Paul bracketed his name with his own in saluting the church in Corinth. It is not to be understood that Paul meant that he and Sosthenes enjoyed joint inspiration in writing 1Co, but it does indicate Sosthenes’ stature as that of a traveling companion of Paul” (WyE).

Why 2 “chief rulers” of the synagogue (vv 8,17)? (1) Poss “archisunagogus” does not indicate chief ruler to the exclusion of any others; the word occurs in the plural in Acts 13:15; cp Mar 5:22; (2) Or, note interval of 18 months (v 11); or (3) Perhaps there was more than one synagogue in Corinth.

BUT GALLIO SHOWED NO CONCERN WHATEVER: Callous indifference is a deadly enemy of the gospel.

Act 18:19

EPHESUS: “Christianity was founded in Jerusalem, extended to the Gentiles from Antioch, and branched out into all the world from Ephesus” (SB 13:187).

Act 18:22

GREETING THE CHURCH: The apostles at Jerusalem?

WENT DOWN: The classic language of theophany, or Yahweh-manifestation, occurs often in Acts in the context of gospel preaching, as if the witness to the gospel were another manifestation of the Yahweh-Name: Act 8:5; 10:21; 13:4; 14:25; 15:30; 16:8; 18:22.

Act 18:24

APOLLOS: “The name is a shortened form of Apollonius. He is described in Acts 18:24-28 as an Alexandrian Jew, an eloquent man, and one ‘mighty in the scriptures.’ He had been ‘instructed in the way of the Lord’; that is, he knew of the teachings of the followers of Jesus (cf Acts 9:2, ‘the Way’). His teaching, done with fervency, concerned ‘the baptism of John’ (cf Luk 7:29).

“His preaching in Ephesus, listened to by Priscilla and Aquila, was not incorrect; rather, it was incomplete. They explained to him ‘the way of God’ more accurately; ie, the rest of the message was made known to him, particularly concerning the ascension of Christ and the advent of the Holy Spirit. That these elements seemed to be lacking in his initial preaching is implied by Acts 19:1-3.

“Other NT passages giving information about Apollos are 1Co 1:12; 3:4-6,22; 4:6; 16:12 and Tit 3:13. We learn there that he had been associated with Paul, and that he had become one of four ‘party favorites’ in the church at Corinth (along with Cephas, Paul, and Christ). Paul referred to him as a ‘fellow worker’ and as ‘our brother,’ although making it clear that he himself had ‘laid the foundation.’

“Apparently Apollos’ eloquence had made an impression on the Corinthians, and Paul took pains to emphasize that he (Paul) ‘did not come with superiority of speech or of wisdom’ (1Co 2:1, NASB), and that their faith ‘should not rest on the wisdom of men, but on the power of God’ (v 5).

“Apollos seems to have become aware of the problem of tensions in the Corinthian church, and although Paul encouraged him to revisit them, he declined to go at that time (1Co 16:12). Tit 3:13 appears to indicate that he was with Titus in Crete at a later date” (WyE).

Act 18:25

AND TAUGHT ABOUT JESUS ACCURATELY: This plainly indicates that John’s “gospel” included some knowledge of the sacrifice of Jesus (“the lamb of God”).

Act 18:27

APOLLOS… WAS A GREAT HELP…: Apollos visits Corinth, “watering the seed” which Paul had “sown” (1Co 3:6).

Act 19:1

Paul as a type of Christ, esp with the events surrounding his death and resurrection: (1) Journey to Jerusalem: Jesus: Luke 9-19. Paul: Acts 19-21; (2) Suffering and four trials: Jesus: Luke 20-23. Paul: Acts 21-26; (3) Death: Jesus: Luke 23. Paul: Acts 27 (shipwreck); (4) Resurrection: Jesus: Luke 24. Paul: Acts 28 (escape from the depths).

Act 19: “This chapter introduces the activity of Apollos, a man of great ability, who supported the work of the apostle Paul. His influence was enriched by the knowledge of the Truth. In Ephesus, the apostle came in conflict with many of different trades: vagabonds, exorcists and shrine makers. He was challenged by Demetrius and the envious union of the great goddess Diana, with the great god ‘Self’ whose worship still exists, though Diana is long extinct. The Truth calls men and women of courage and devotion, who are prepared to stand up for the things of Yahweh, and remain faithful to the exalted calling, whatever the costs” (GEM).

Act 19:2

THAT THERE IS A HOLY SPIRIT: Or, ‘that the Holy Spirit has been given.’

Alternatively, since the Holy Spirit was a prominent part of John Baptist’s preaching (Luk 3:16), these particular men — in distinction to others — were seriously deficient, thus explaining their need for rebaptism.

Act 19:6

See Lesson, Laying on of hands.

Act 19:12

Was this done without Paul’s approval?

// Peter in Acts 5:18.

Act 19:13

SOME JEWS… TRIED TO INVOKE THE NAME OF THE LORD JESUS: “Contemporary pseudo-exorcists made a great show in repetition of impressive religious names, and especially in the (invented) names of angels” (WGos 120).

DEMON-POSSESSED: The actual Greek word “demon” is not in this text at all. KJV reads: “Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus.”

Act 19:15

JESUS I KNOW, AND I KNOW PAUL: Why? Because Paul had been preaching there for the past 2 years (Act 19:10), about Jesus (Act 19:13). It is not unreasonable that even a mentally ill man, or a schizophrenic, might have heard a considerable amount about the gospel.

BUT WHO ARE YOU?: That is, ‘you are not behaving like Paul… so why are you invoking his name?’

Act 19:16

JUMPED ON THEM: “The both of them” (RV); ie, 2 of the 7.

Act 19:17

THEY WERE ALL SEIZED WITH FEAR: They see that those who take Jesus’ name in vain will be punished!

Act 19:19

BROUGHT THEIR SCROLLS TOGETHER AND BURNED THEM PUBLICLY: Were these disciples graduating from an imperfect to a more perfect faith? Or new converts renouncing their old ways? Or both?

“The Word of God has power in this wicked city, and the power must have been mighty, which would make them willing to destroy their property.

“From this instructive passage we may learn that:

• True religion has the power to break the hold of unjust and dishonest means of living over sinners.
• Those who have been engaged in an un-Christian and dishonorable practice will abandon it when they become Christians.
• Their abhorrence of their former course ought to be expressed as publicly as was the offense.
• The evil practice will be abandoned at any sacrifice, however great. The question is ‘what is right?’ Not ‘what will it cost?’

“If what they did when they were converted was right — and who can doubt it? — it sets forth a great principle on which new converts should act” (Barnes).

FIFTY THOUSAND DRACHMAS: At a day’s wages per drachma (as per the NIV margin), the total value could be several million dollars in today’s terms.

Act 19:20

THE WORD OF THE LORD SPREAD WIDELY: Suggestion: did this give rise to a new industry — the copying of mss of OT and letters, to replace the old industry that had been lost?

Act 19:22

ERASTUS: “A name used three times in the NT of a friend or friends of Paul. The Erastus of Rom 16:23 was a chamberlain or treasurer of the city of Corinth who sent his greetings to the Christians at Rome. He appears to be the same as mentioned much later in 2Ti 4:20 as remaining in Corinth. It is hard to say if the Erastus sent by Paul from Ephesus into Macedonia is the same man (Acts 19:22). He is mentioned as one who specifically ministered to Paul, and may have followed him from Corinth to Ephesus in order to help him there. A Latin inscription carved into a stone paving block near the theater at Corinth states that for receiving the position of ‘aedile’ (treasurer) Erastus laid this pavement at his own expense. Scholars generally agree that he is Erastus of Rom 16:23” (WyE).

Act 19:23

Vv 23-41: Since Paul remained in Ephesus until Pentecost (1Co 16:8), this riot probably occurred in May, the month given over to the festivals and debauchery of the worship of Diana (SB 14:22-24).

Act 19:27

THE TEMPLE OF THE GREAT GODDESS ARTEMIS: Diana is the Latin name for the virgin goddess hunting, also identified with the moon and Hecate, and patroness of childbirth. Her Gr name was Artemis. This twin sister of the sun-god Apollo, chaste goddess of nature and protectress of wild animals, especially of their young, was also regarded as the patroness of hunters. Armed with a bow and arrow and accompanied by a bounding stag, this goddess of the moon was a mighty huntress. To her the Spartans sacrificed a goat before each battle. Young girls regarded her as the guardian of their maiden years. But in Asia Minor during Roman times she was identified with the Phrygian mother-goddess Cybele, a sensuous nature goddess… Diana of the Ephesians (Acts 19:24-37), as known from many statues of her image and as depicted on coins, had her thorax covered with three or four rows of pendant breasts, or possibly ostrich eggs, either of which were symbolic of fertility. The front of her garment was trimmed with sequences of lions, goats, and other sacrificial animals. Down the sides of her garment were alternate rows of nymphs, seashells, sphinxes, bees and roses. Her mural crown was decorated with signs of the Zodiac denoting the seasons, unlike the simple tiara symbolizing the crescent moon which was characteristic of the Gr virgin huntress Artemis.

“Originally the Artemis worshiped at Ephesus was not a Gr divinity but was Asiatic. Ultimately the various goddesses of love in Syria and Asia Minor all owed their origin to the earlier Babylonian and Assyrian Ishtar through the link of the Phoenician Astarte. She impersonated the reproductive powers of man and animals and all other life. She assisted at childbirth. Associated thus with the various fertility cults she became the patroness of ceremonial prostitution, which was part of her worship at Ephesus.

“The great temple of Diana at Ephesus, called the Artemision and considered as one of the seven wonders of the Hellenistic world, was the scene of an annual festival in her honor during the month of Artemisios (in the spring). The religious ceremonies included athletic, dramatic and musical contests. Ephesus was proud of her position as ‘temple-keeper’ of Diana (Acts 19:35), a boast which has been found on inscriptions excavated there. The temple treasury acted as a bank in which deposits were made by cities, kings and private persons. Here the Ionians came with their wives and children, bringing costly offerings and presents to the priests. Her worship was characterized by sensuous orgies. Great throngs attended. Multitudes of female temple slaves or ‘priestesses’ who came as virgins were here dedicated to service in the temple which may have included ritual or cultic prostitution.

“The silversmiths of Ephesus carried on a lucrative business by the forging and sale of images of this goddess (Acts 19:23f). Hence it was inevitable that Paul’s message of Christianity should arouse their indignation because it jeopardized their trade” (WyE).

Facts about the temple: 425 feet by 220 feet. 127 white marble columns, 62 feet tall. Capacity 57,000.

Act 19:29

GAIUS AND ARISTARCHUS: Paul must have been hidden.

THEATER: A site now excavated. Capable of holding 25,000 to 50,000.

Act 19:31

OFFICIALS OF THE PROVINCE: “Asiarches”: persons of wealth and position who presided over the games. They would have recognized and implemented Rome’s current policy of recognition and toleration toward all religions that did not disturb the state (SB 14:25).

Act 19:32

THE ASSEMBLY WAS IN CONFUSION…: A weakness of human nature: most people can be so easily misled.

Act 19:33

ALEXANDER: Poss the same as “Alexander the coppersmith” (2Ti 4:14; cp 1Ti 1:20). He would have accused Paul and the Christians, but was not allowed to speak because the crowd recognized him as a Jew.

Act 19:34

// 1Ki 18:26.

Act 19:35

CITY CLERK: “Recorder”. On 66 other occasions, translated “scribe”.

WHICH FELL FROM HEAVEN: The translation of a single Greek word meaning literally “from the sky”, and probably ref to a meterorite in which the worshipers of Artemis thought they detected a likeness of the goddess and which they worshiped in the temple.

Act 19:37

ROBBED TEMPLES: AV has “robbers of churches” (Acts 19:37) is the Greek “hierosulos” — “hiero” being lit “temple”. This is the only occasion in the KJV that “church” is not the translation of the Greek “ecclesia”.

Act 19:40

WE ARE IN DANGER OF BEING CHARGED…: ‘It might even be that these Christians will want to take YOU to court!’

Act 20:1

Act 20: “The drama of the witnessing to the people by the apostle Paul continues in our readings for today. Paul’s troubles were accentuated towards the close of his stay in Ephesus (cp 2Co 1:9-11). In Act 20 Luke records his experiences as (1) Three months in Greece: vv 1-6. (2) The company leaves for Jerusalem via Troas: vv 3-6. (3) A remarkable incident at Troas: vv 7-12. (4) From Troas to Miletus: vv 13-16. (5) Paul’s farewell address to the elders at Ephesus: vv 17-35. (6) A tearful farewell: vv 36-38. Paul’s message draws attention to the desperate condition of the Truth when attacked by the ‘grievous wolves’ and ‘hirelings’ (vv 29,30). Paul made no mistake about the nature of flesh. He recognized the ease with which error permeates the community. His identification of ‘grievous wolves’ describe the Judaizers who would enter the ecclesia under the guise of sheep to devour those weak in the faith. But more sadly, the apostle notes that even from their own ranks, errorists would arise to seek a hearing and to draw aside groups of followers. They would speak ‘perverse things’ (the word means that which is distorted, or twisted). Such are devious doctrines which seem to present the Truth, but contain elements that would cause a misunderstanding of it. The exhortation of the apostle is vital: to be strengthened by the ‘word of His grace.’ Let us elevate Truth above the personalities of individuals, and thereby protect our great heritage. It is vital that we ‘stand for the things earnestly believed,’ and not to countenance a change of emphasis in any respect. Then will we stand alongside the great apostle in the day of joy to come” (GEM).

V 1: In these days, Paul probably feared for the total collapse of the work there (2Co 1:8,9).

Act 20:3

THE JEWS MADE A PLOT AGAINST HIM: How did he learn of this plot?

Act 20:4

V 4: The representatives to accompany the gift of money to the Jerusalem ecclesia.

SOPATER: Probably the same person as the Sosipater of Rom 16:21 who sent greetings to the Romans with Paul.

ARISTARCHUS: Cp Acts 19:27.

GAIUS: There are four, and perhaps five, different men by this name in the NT.

TYCHICUS: One of the most frequently mentioned of Paul’s companions and delegates (Acts 20:4; Eph 6:21; Col 4:7; 2Ti 4:12; Tit 3:12). He was an Asian (Ephesian?) who probably accompanied Paul as he carried the collection to the church in Jerusalem (1Co 16:1-4). High praise is given Tychicus by the apostle: “the beloved brother and faithful minister and fellowservant in the Lord” (Col 4:7; cf Eph 6:21). He was sent, together with Onesimus, from Paul (in prison) to the church at Colosse (and possibly to the one at Ephesus), to deliver the apostle’s letters and to inform the believers of his state. According to Tit 3:12, Tychicus was a possible replacement for Titus in Crete, for Paul wanted Titus to join him during his stay in Nicopolis.

TROPHIMUS: Later he was seen with Paul in Jerusalem (Acts 21:29), and the Jews accused Paul of defiling the temple by bringing a Gentile into the court of Israel, an act forbidden by the temple authorities. A notice (written in Greek and Latin), now preserved in a museum in Istanbul, reads: “Let no foreigner enter within the screen and enclosure surrounding the sanctuary. Whosoever is taken so doing will be the cause that death overtaketh him.” The resulting uproar led to Paul’s being taken into custody by the Roman soldiers and ultimately being sent to Rome for trial. After Paul was released from his first Roman imprisonment, Trophimus was left by Paul in Miletus ill (2Ti 4:20), presumably shortly before Paul’s final trip to Rome and his execution there.

Act 20:6

WE: Luke joins the company again here.

Act 20:7

The Lord’s Supper: a memorial of Christ (Mat 26:26,27); a feast of remembrance (1Co 11:24); a banquet of victory (Act 20:7); a token of fellowship (1Co 10:16); and a confession of hope (1Co 11:26).

Act 20:8

MANY LAMPS: Rapidly consuming the available oxygen, and leading to stupor.

Act 20:9

Do we “fall asleep” on the “back row” because the “night” is long? See Article, Eutychus (Acts 20:9).

Act 20:11

AFTER TALKING UNTIL DAYLIGHT: “This is the only occasion we are told of an all-night vigil of this sort, but it is described with a certain matter-of-factness that makes me inclined to feel that it was not that rare an occurrence. They were so full of the things of God that they could not stop talking about them. Are we?” (PC).

Act 20:12

All things — even a fatal fall from an upper window — work together for good to them that love God (Rom 8:28).

Act 20:13

ASSOS: Which was about 20 miles south of Troas. The ship would take a much longer route, around the peninsula, and would arrive about the same time as did Paul.

Act 20:16

HE WAS IN A HURRY TO REACH JERUSALEM, IF POSSIBLE, BY THE DAY OF PENTECOST: His purpose was to meet as many brethren as possible at one time and place (ie when assembled at Pentecost), and to show to them the Gentile converts.

Act 20:17

Acts 20;17.

Was Paul perhaps forbidden to return to Ephesus?

Act 20:20

I HAVE NOT HESITATED TO PREACH ANYTHING…: “The Apostle was driven by the need to warn men and women that he might be pure from the blood of all men, having faithfully discharged that commission which Ezekiel the prophet named when he said that the blood of those who perished would be upon his head if he should remain silent instead of witnessing. This is an individual responsibility. There are some, faithful and hard workers for the Lord. That is good. Many of us have failed; all of us fail in some respects. The reason that most of us fail is that we are too much part of the world and we cannot fulfil our responsibilities to the world if we are part of it” (John Roberts, Xd 117:93).

Act 20:23

PRISON AND HARDSHIPS ARE FACING ME: “So do not be ashamed to testify about our Lord, or ashamed of me his prisoner. But join with me in suffering for the gospel, by the power of God” (2Ti 1:8).

Act 20:24

I CONSIDER MY LIFE WORTH NOTHING: Cp Phi 3:3-9.

Act 20:27

// Eze 3:8,20; 33:5,6.

Act 20:28

“The elders of Ephesus were exhorted by Paul to feed the ecclesia of God, the word feed in this text being the verb, poimaino, of which the word pastor (poimen) in Eph 4:11,12 is the noun. Many elders would therefore be teachers… Paul singled out for special honor those elders who labored in the word and doctrine. It is well today not to overlook the pastoral aspect of Christian teaching. The ideal is not so much to have pupils learning a set of doctrines, which may be more correct than nutritious, but to have them first realize their starving condition, then lead them to the Chief Pastor who said: ‘I am the bread of life; he that cometh to me shall never hunger, and he that believeth on me shall never thirst.’ The true pastor does not lead his flock to rich grass on cliff edges, nor does he always keep them in one small field” (FCE 145).

WITH HIS OWN BLOOD: Or, “with the blood of His own” (RSV mg). In a special sense, it was God’s blood (Xd 119:82).

Act 20:29

This great apostasy (falling away) from the truth began to happen in the first century. Internal and external sources would lead to error. This would be a great crisis to the early church: cp v 19. Cp 1Ti 4:1-4.

Apostasy prophesied: Rev 11:16-18; 1Ti 4:1,6; 2Ti 3:1; 4:3; Gal 1:6-9; 1Jo 4:3; Col 2:8; 2Th 2:3,8. Nations in darkness: Rev 17:2; 18:23; 1Co 1:21; Mat 7:14; Luk 18:8; 2Co 11:13.

Act 20:31

SO BE ON YOUR GUARD: They must have paid attention to Paul, because some years later, Jesus commends these elders for resisting the Nicolaitans (Rev 2:6).

WITH TEARS: Cp 2Ti 1:4.

Act 20:32

THE WORD OF HIS GRACE: The “Word” = Christ in Act 10:36,37; Joh 1:1,14; 1Jo 1:1,2; Rev 6:9; 19:13; Heb 4:12,13; Luk 1:2; 1Pe 1:23,25.

Act 20:34

Cp Act 18:3; 1Co 4:12; 9:3-18; 1Th 2:5,6,9; 2Th 3:8,9.

Act 20:35

Is Paul citing Mat 10:8; Luk 14:14? Or is he quoting a saying of Jesus not otherwise recorded?

IT IS MORE BLESSED TO GIVE THAN TO RECEIVE: “Be big. Most people are small: small-minded; small-hearted; small-thoughted. The children of God are called on to make the supreme effort to grow up from mankind’s natural, infantile, self-centered smallness. Think eternity, not peanuts. Devote your life to giving, not getting. The getting will come in God’s good time — eternally: ‘heaped up, pressed down, shaken together, running over’ — divine good measure. Relax into goodness and largeness of heart. Let the little minds burn themselves out in anxious seeking and fear of being shortchanged. Have no fear that you are going to lose something unless you constantly consider your self-interest and fret about your fair share. You cannot possibly lose if you are in track with God. He gives abundantly to all. He will see you do not lose — eventually and eternally — if you have the faith and the patience to wait” (GVG).

See Lesson, Giving (IC).

Act 20:36

HE KNELT DOWN WITH ALL OF THEM AND PRAYED: The same prayer as in Eph 3:14-21?

Act 21:4

WE STAYED WITH THEM SEVEN DAYS: So as to attend a breaking of bread?

THROUGH THE HOLY SPIRIT THEY URGED PAUL NOT TO GO ON TO JERUSALEM: The Holy Spirit did not COMMAND Paul not to go. Instead, God (through the Holy Spirit) was telling Paul what to expect. Thus Paul’s friends, acting on this information, sought to dissuade him. In fact, the Holy Spirit COMPELLED him to go (Acts 19:21; 20:22). (This is finally interpreted as God’s will: v 14.)

Act 21:9

FOUR UNMARRIED DAUGHTERS WHO PROPHESIED: Dedicated to a single life (1Co 7:32)?

Act 21:10

AGABUS: Sig “locust”: the insect of famine: previously he had prophesied of a great famine throughout the empire (Act 11:28).

Act 21:11

Cp enacted parables of Isa 20:2; Jer 13:1; Eze 5:1. Cp Christ’s words re Peter in John 21:18. Fulfilled at Caesarea (Acts 26:29).

WILL HAND HIM OVER TO THE GENTILES: Cp Christ in Luk 9:44; 24:7.

Act 21:13

BUT ALSO TO DIE IN JERUSALEM: “Pray that I may be rescued from the unbelievers in Judea” (Rom 15:30-32).

Act 21:17

Paul’s visit to Jerusalem marked a fundamental turning point in his life. Up to this time he was free to go where he pleased preaching the gospel. During the time up to this visit to Jerusalem, Paul had been actively involved in the formation of a number of ecclesias. From this time, however, he is never a free man again. He is a prisoner of Rome — though he viewed himself as a “prisoner of Christ” (Eph 3:1; Phm 1:1); it was during this long imprisonment that Paul wrote most of his letters.

We can be useful in the service of the Master whatever our circumstances, though we may need to modify what we think we should be doing because of our circumstances.

WHEN WE ARRIVED AT JERUSALEM: Bringing the gifts to the poor (Acts 24:17).

Act 21:18

JAMES: This is the last ref in the Bible to James the brother of Jesus.

An ossuary reportedly from the first century bears the inscription, “James, son of Joseph, brother of Jesus” (CNN, 10/21/02). A limestone burial box, almost 2,000 years old, may provide the oldest archeological record of Jesus of Nazareth, according to several experts. (Previously, the earliest known mention of Jesus was in a papyrus containing a fragment of John’s Gospel, written in Greek, and dated to AD 125.) The ossuary, as the bone boxes are known, dates to AD 63 and has an inscription in Aramaic, said Andre Lemaire, an expert in ancient writing who identified the writing on the box in Jerusalem last spring. At the time of Jesus’ life, Aramaic was the common language of the Jews. Hebrew was the language of government, religion and the upper classes.

Writing about his findings in the new issue of BAR, Lemaire, who teaches at the Sorbonne in Paris, called it “very probable” that the box belonged to Jesus’ brother James, who by Christian tradition was the leader of the early church in Jerusalem.

While most scholars agree that Jesus existed, no physical evidence from the first century has ever been conclusively tied with his life.

Two scientists from the Israeli government’s geological survey tested the box last month, inspecting the surface patina and inscription under a microscope. They concurred that the object is more than 19 centuries old, the archaeology magazine reported.

“It’s hard to avoid the conclusion that these three names refer to the personages so identified in the NT,” said Hershel Shanks, editor of BAR.

Many of the conclusions reached by experts relied on the inscription written on the ossuary. The boxes commonly were used by Jewish families between 20 BC and AD 70 to store the bones of their loved ones. Lemaire said out of hundreds of such boxes found with Aramaic writing only two contain mentions of a brother. From this, scholars infer that the brother was noted only when he was someone important. The inscription reads, “James, son of Joseph, brother of Jesus,” according to scholars. But it is unlikely there would have been more than one James who had a brother of such importance that it merited having him mentioned on his ossuary, Lemaire said.

Act 21:19

WHAT GOD HAD DONE AMONG THE GENTILES THROUGH HIS MINISTRY: Since he had last “greeted the ecclesia” at Jerusalem (Act 18:22), Paul had (1) consolidated his labors in Galatia and Phrygia; (2) established a flourishing center for the Truth in Ephesus; (3) strengthened the brethren in Asia, Macedonia, and Achaia; (4) vigorously corrected heresy and wrong conduct; (5) taken up alms for Jewish brethren; and (6) helped the ecclesias at Miletus, Tyre, Acre, and Caesarea — all in the face of bitter opposition and violence!

Act 21:21

THEY HAVE BEEN INFORMED: Gr “katacheo” = to be systematically instructed, ie as by a catechism. “Indoctrinated”: sw Luk 1:4; Act 18:25; 21:21,24; Rom 2:18; Gal 6:6.

Act 21:24

JOIN IN THEIR PURIFICATION RITES: Apparently, Paul submitted himself to a Nazarite vow of 7 days duration (v 26).

AND PAY THEIR EXPENSES: It was customary that a wealthy Jew become the sponsor of poor brethren when the time came to offer sacrifices at the completion of a vow (Josephus in SB 14:69). Paul was able to do this, using a part of the gift provided by the Gentile brethren. (See Num 6:13-21; cp Temple 370). James the brother of Jesus was supposed to have been a Nazarite-for-life (Eusebius 2:23:3).

Act 21:26

The last 7 days of this vow were spent in the precincts of the Temple.

Act 21:27

Vv 27,28: The sharp distinction between Jew and Gentile in matters of worship was based upon the law given through Moses. In the temple at Jerusalem there was an area which was strictly ‘out of bounds’ to all but Jews, and one of the accusations made against the Apostle Paul was that he had brought Greeks into the temple. The Bible record is illustrated by a white limestone notice found in Jerusalem, and dating from about 30 AD. The inscription reads: “Whoever is caught doing so (ie entering the forbidden area) will have himself to blame that his death ensues.” This find gives point to the Apostle’s teaching that “in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us” (Eph 2:13,14). That is, in Christ the barrier that separates Jew and Gentile has been removed — “For ye are all one in Christ Jesus” (Gal 3:28).

THEY STIRRED UP THE WHOLE CROWD: Probably a planned “riot”!

Act 21:28

Cp the charges in Act 6:11-14, when Paul was on the other side!

AGAINST… OUR LAW: But THEY were preventing him from keeping the Law!

HE HAS BROUGHT GREEKS INTO THE TEMPLE: In a figurative and spiritual sense, this is exactly what Paul was doing: Eph 2:14!

Act 21:30

THEY DRAGGED HIM FROM THE TEMPLE: The only concern of the Levitical guard was to avoid defilement.

AND IMMEDIATELY THE GATES WERE SHUT: So Paul, like Christ, suffered “outside the camp” (Heb 13:12).

Act 21:32

AND RAN DOWN TO THE CROWD: This confirms details of the layout of the Temple Mount and the Antonia Fortress. The fortress was at the northern end of Temple Mount, elevated up on a rock escarpment. From the castle the largest part of Temple Mount could be observed. Steps ran down to the paved area. It is these steps which the soldiers ran down and upon which Paul spoke to the people (v 37).

Act 21:33

BOUND WITH TWO CHAINS: And prob held betw two soldiers.

Act 21:35

THE VIOLENCE OF THE MOB WAS SO GREAT HE HAD TO BE CARRIED BY THE SOLDIERS: Paul was knocked from his feet by the crowd, and then dragged up the steps by the two soldiers.

Act 21:36

The crowd was insistently pressing at him, trying to lay hands on him.

Act 21:38

TERRORISTS: Gr “sikarios”: lit, dagger-men; Zealots, revolutionaries.

Act 21:40

HAVING RECEIVED THE COMMANDER’S PERMISSION…: Why would the commander allow a prisoner to speak? “The Roman commander may well have been impressed by Paul’s courteous composure under such trying circumstances. He may also have thought that by letting him speak, he might gain some insight into the cause of the riot. As for the crowd, they may also have been momentarily impressed by Paul’s composure and their attentiveness encouraged by gestures of the commander and his soldiers for them to be quiet. Moreover, Paul’s use of Aramaic (the lingua franca of Palestine) — though probably frustrating for the commander — would have been appreciated by the crowd and elicited for him a temporary measure of good will” (EBC).

ARAMAIC: “Hebrew” in KJV, but that would be understood only very imperfectly by many Jews.

“Paul spoke to the crowd in Aramaic (lit ‘in the Hebrew dialect,’ which throughout the NT means ‘in Aramaic,’ except at Rev 9:11; 16:16)” (EBC).

Act 22:3

In other words, ‘You are only doing what I once did!’

Act 22:10

WHAT SHALL I DO, LORD?: “It is a mistake to hamper the question of duty with any secondary consideration whatever. The time has not come for the saints to keep the world right. It has to be made right before even keeping it right can be in question. The position of the saints is that of sojourners on trial for eternal life. God will take care that their probation is not interfered with by murder and violence before the time. The matter is His. We are in His hands: so is all the world. We need not therefore be distressed by thoughts of what will be the effect of any course required by Christ. He will take care that His work comes out right at last. The simple and only question for us, is that which Paul put near Damascus: ‘Lord, what wouldst Thou have me to do?’ We may not do what involves disobedience to Him” (XdmAst 305).

Act 22:12

HE WAS A DEVOUT OBSERVER OF THE LAW: Note Paul’s subtle point here: it was not unusual at all for a Christian believer also to be devoted to the Law.

Act 22:14

AND TO SEE THE RIGHTEOUS ONE: This was important, to prove Paul’s credentials as an apostle.

THE RIGHTEOUS ONE: OT title of the Messiah: Jer 23:6; Psa 72:2; Isa 53:11 (cp Rev 19:11).

Act 22:16

See Lesson, Acts, conversions.

A figurative washing away of sins: 1Pe 3:21; Tit 3:5; 1Co 6:11; Acts 2:38.

CALLING ON HIS NAME: “Stephen just before his execution, had a clear vision of his Advocate at the right hand of God, and was both comforted and strengthened in his faith thereby. ‘And they stoned Stephen, calling upon the Lord, and saying, Lord Jesus, receive my spirit’ (Act 7:54-60). The believers suffering persecution at the hands of Saul of Tarsus are described as ‘all that call upon thy name’ and ‘them which call upon this name’ (Act 9:14,21). Paul’s own conversion caused a deep pricking in his heart, and so he eagerly responded to Ananias’ exhortation here. How closely this follows Peter’s advice to the assembled multitude at Pentecost! In 1Co 1:2 we see once more what we could almost describe as a ‘fellowship of calling and being called,’ when Paul addresses the brethren as ‘sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ, our Lord, both theirs and ours.’ With such a calling who could turn away from the exhortation to ‘flee youthful lusts… with them that call upon the Lord out of a pure heart’ (2Ti 2:22)?” (NSp 136).

Or, “calling the Name of the LORD upon himself”: cp Acts 2:21; Jam 2:7; Gen 48:16.

Act 22:17

AND WAS PRAYING AT THE TEMPLE: Even as a Christian, Paul still frequented the Temple. The Temple was, of course, the house of prayer for ALL people: Isa 56:7 (cp point of v 21).

Act 22:19

Vv 19,20: As if Paul were saying, “But, Lord, surely they will believe me… when they see the tremendous change in me personally!”

Act 22:21

Paul’s reference to the Gentiles is the “last straw” to his audience (v 22)!

Act 22:23

SHOUTING: Sw John 18:40; 19:6,12,15.

// Shimei toward David: 2Sa 16:13.

Act 22:25

Every NT ref shows centurions in a good light: Luk 7:1-10; 23:47; Act 10:1,2; 22:25,26; 23:17,18; 27:43.

STRETCHED HIM OUT TO FLOG HIM: Bound by hands and feet, and stretched out, in preparation for flogging. Is this the same place where Christ was scourged (John 19:1)?

Act 22:27

How could Paul substantiate his Roman citizenship? Did he carry a passport? or a birth certificate? (Such documents were not uncommon in these days.) Those who usurped the rights of citizenship were subject to execution (Xd 121:286).

Act 22:30

Cp Christ before the Sanhedrin: Mat 26:57.