Acts of the Apostles - Conclusions & Final Thoughts

Summing Up

What are the over-arching lessons to be learned from Acts? I believe there are five major conclusions that can be drawn from studying Acts of the Apostles. These are my personal opinions – you don’t have to agree. Here they are, starting with the most important, and working towards the more speculative.


The Primacy of the Holy Spirit

Almost everyone who has read this book carefully will agree with this: the Holy Spirit is the prime mover in Acts. The title of the book might well be “Acts of the Holy Spirit Working Through the Apostles”. Luke is absolutely convinced that everything of value accomplished by the apostles was done by the power of the Holy Spirit and would have been impossible otherwise.

Evidence of this can be found in almost every chapter of Acts and this forms an interesting contrast with the later chapters of Luke’s Gospel. Think of the actions of the disciples during the arrest, trial and crucifixion of Jesus. One of them, Judas, betrays Jesus to the authorities. The disciples argue among themselves during the Last Supper about who is greatest. They fall asleep while Jesus agonizes in Gethsemane and then put up a sham defense when Jesus is arrested. Peter famously disowns his Lord three times while Jesus is in custody and all of the disciples go underground during the crucifixion, hardly daring to show their faces.

When Jesus is buried, the disciples start heading homeward, out of Jerusalem and back to the country life they had led prior to joining the ministry of Jesus. But the resurrected Christ calls them back to Jerusalem – from Emmaus (Luke 24:13-35), from the Sea of Galilee (John 21) and from their various hiding places. And they obey! They obey even though big-city Jerusalem is a strange and unfamiliar place where they are wanted as known associates of Jesus. At the Ascension the disciples are charged with the Great Commission, but they are also promised a Councilor.

With the coming of the Holy Spirit at Pentecost everything changes. Peter, who once denied even knowing Jesus now speaks boldly in front of crowds and more significantly, at the temple itself. Peter and John are quickly arrested yet Peter speaks defiantly before the Sanhedrin. Miracles and healings are performed by the apostles and the early church quickly grows. Where before the resurrection Luke shows the disciples doing nothing right, now, empowered by the Holy Spirit, the apostles can do no wrong.

The Holy Spirit guides the apostles’ actions and is with them at every turn. Stephen is a man “filled with the Holy Spirit” and he preaches boldly and with great learning. The Holy Spirit gives Stephen strength, even as he is stoned to death (Acts 7:54). When Peter and John are sent for and travel to Samaria to pray for the people there - the Holy Spirit comes upon them (Acts 8:14-17).

Peter converts the entire household of Cornelius the centurion, and the Holy Spirit fills them all. Saul is blinded on the road to Damascus, but it is only when he becomes filled with the Holy Spirit that he can see again. When Paul is traveling on his second missionary journey, he crosses from Troas to Greece under the direction of the Holy Spirit, thus bringing Christianity to Europe. Paul also performs miracles and healings by the power of the Holy Spirit. In Ephesus it is the baptism into Jesus by Paul, and not the baptism into the repentance of John by Apollos that brings forth the Holy Spirit. And so it goes in every chapter of Acts.

The Holy Spirit fills every page of Acts and is the source of every goodness and power. The examples are almost too numerous to mention. Our understanding of the power of the Holy Spirit and its importance in Christianity is primarily due to Luke’s testimony in his Gospel and in Acts of the Apostles.


Acts is a Bridge to the Other Books of the New Testament

A good portion of Acts is devoted to the three main missionary journeys of Paul and describes how new Christian congregations were founded in Asia Minor and in Greece. The letters by Paul to these congregations comprise a number of books in our New Testament. So Acts is the bridge that connects the contents of these books with the actions by Paul in the founding of these churches. Paul also writes to his associates – Titus, Timothy and Philemon – and these are also included in the canon. So the events described in Acts are key to understanding the circumstances surrounding the writing of the Pauline Epistles.

The character of these epistles can often be understood best in light of the events described in Acts. In his earliest letter – I Thessalonians – we see Paul offering his advice to the church just founded there a few months earlier and this gives a perspective on the events described in Acts 16:11-15.

Paul’s difficulties with the strongly orthodox Jewish community in Galatia (Acts 13:13 to 14:7) point clearly to the subject of his Epistle to the Galatians: the backsliding of the Galatian churches into a sort of Christian Judaism. Paul’s description of the Council of Jerusalem in Galatians 2 offers a valuable second perspective on the same events as described in Acts 15.

The cordial environment enjoyed by the church in Philippi (there was no synagogue in this city) is reflected in the warm and heartfelt Epistle to the Philippians written when Paul was in prison in Caesarea or Rome. Similarly, the strong leadership of the church in Ephesus (Acts 20:17-38) gives us the valedictory tone of his Epistle to the Ephesians and Colossians also written from prison.

The culturally diverse city of Corinth led to difficulties experienced by that congregation (Acts 18:1-11) with respect to propriety in worship and in Christian living, and Paul deals with this in I Corinthians. In II Corinthians 8:1-12 we read of Paul’s plan to raise donations for the Jerusalem church, and this complements the description Luke provides in Acts 19:21.

Paul did not participate in the founding of the Christian church at Rome, but the experience of the Ephesians with the teachings of Apollos (Acts 18:24 to 19:7) illustrate the diversity of Christian theological thought that was circulating around the Mediterranean. As a result Paul carefully organizes his theology in his letter to the Romans because he wants to make sure his viewpoint is clearly understood in that important church. Paul’s plan to visit Rome is recorded by Luke in Acts 19:21, but his eventual arrival there took several more years.

Acts provides the backdrop and context for Paul’s letters and it is important to study Acts if for no other reason than Lutheran theology is grounded in Paul’s theology - in Romans and Galatians particularly.


Acts is the History of the Early Church – but Luke has an Agenda

Acts of the Apostles is the only intentional history we have of the early church in the New Testament, and this is stated explicitly in the introduction to the Gospel of Luke (Luke 1:1-4). In Acts, the second volume of this history, Luke follows the disciples from the resurrection and ascension of Christ to Paul’s final journey to Rome. The growth of the early church, its persecutions, conflicts and struggles are all carefully reported, and a number of important speeches by the early believers are quoted at length. There is no better or more complete historical record of the early church. But a close reading of Acts discloses, I believe, a definite agenda that Luke is pursuing in his historical account.

Luke’s record of the history of the church emphasizes, I believe, the inclusiveness practiced by Christianity from its earliest beginnings. At Pentecost, thousands in Jerusalem are baptized by Peter and become believers, as recorded by Luke in just a few sentences. Yet Luke spends two chapters describing the events surrounding Stephen, a man of Greek culture like Luke himself. Stephen is accepted into the church, assumes a position of leadership and, more importantly, is “filled with the Holy Spirit.” Yet he is martyred after only a brief sham trial (Acts 6 & 7) before the Sanhedrin. This is in stark contrast to the treatment given by the authorities to Peter and John (Acts 4:1-22, 5:17-41 and 12:1-19) or even Jesus. Luke’s Greek audience would likely be very sympathetic to Stephen and Luke is showing the importance of Greeks – and how they were discriminated against – in early church history.

Luke consistently goes to great lengths to describe the conversions of Gentiles into Christianity. Luke focuses on how the church ripples outward from Jerusalem, encountering - and accepting - various non-Jewish peoples. Philip preaches in Samaria with the result that they “accepted the word of God.” Samaritans were looked down-upon by the Jews, yet Peter and John are dispatched to Samaria so that the lowly Samaritans might receive the Holy Spirit (Acts 8:4-17).

Luke next describes how Philip is guided by a vision and travels southward. There he meets an Ethiopian – exotic by any standard - and baptizes him (Acts 8:26-40). The church in Antioch, founded by believers scattered from Jerusalem during the persecution following Stephen’s martyrdom, are reported by Luke to be converting Greeks into the church (Acts 11:19-24) with the result that “a great number of people believed and turned to the Lord.” This prompts a visit by Barnabas of the Jerusalem church to investigate yet Barnabas encourages the efforts in Antioch to convert Gentiles.

In one of Luke’s most important conversion stories, he takes almost a chapter and a half to exhaustively detail the events surrounding Peter’s meeting with Cornelius (Acts 9:32 to 11:18). Cornelius is a God-fearing Gentile, a centurion living in Caesarea who has a vision of an angel who asks him to send for Peter in nearby Joppa. Peter also has a vision about the acceptance of Gentiles into Christianity. Cornelius sends servants to bring Peter to Caesarea, and when they meet: “The Holy Spirit came upon all.. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles.” Peter is convinced by this event that the Christian church cannot discriminate against Gentiles, yet he is called to account for his actions (entering the house of a Gentile was against Jewish Law) by the elders of the church in Jerusalem. After hearing Peter’s story, however, Luke reports that the elders agree with Peter on the question of Gentiles entering the church. Luke is clearly pointing out to his audience that Peter - leader of the early church, foremost of the disciples of Jesus, able to raise Tabitha from the dead and a man who is filled with the Holy Spirit - is now calling for the entry of Gentiles into the church. And Luke reports that the elders of the church in Jerusalem agree.

Fully half of the entire book of Acts is the account of Paul’s missionary efforts, mostly among Gentiles in Asia Minor and Greece. Time and time again Paul accepts Gentiles into the church and preaches grace instead of law to the Jews. Paul is also called to account by his actions at the Council of Jerusalem (Acts 15), yet, with Peter as the swing vote, the elders in the Jerusalem church again agree that Gentiles can become Christians and are absolved from the observance of almost all of Mosaic Law.

The pattern that Luke is documenting shows that as the church grows it is purposefully embracing Gentiles. This would have been a key issue with Luke’s audience of converted Greek Christians. Luke’s agenda in Acts of the Apostles, then, is to show how the acceptance of Gentiles was an integral part, maybe even the most important part, of the growth of Christianity.


Acts of the Apostles as a Christian Apologetic

At the time of the writing of Acts (late 1st century) the Roman Empire considered Christians to be a Jewish sect. The problem for Christians was that the Jews were in rebellion against Rome in Palestine. The Romans had taken very stern measures, sacking Jerusalem in AD 70, burning the city and destroying the temple. Even peaceful Christians outside of Palestine were under suspicion – they were considered to be just another sort of Jew.

To counter this image, and to put some distance between the early church and the rebellious Jews, Christians wrote apologetics – articles and tracts designed to tell their side of the story: that Christians were a separate theological entity not at war with Rome. Luke’s Gospel and Acts fall into this category of literature. Luke is trying to explain to a neutral Greek and Roman audience what Christianity is and how it is very distinct from Judaism. I think this can be demonstrated in several ways.

Luke invariably portrays the Romans in a neutral or positive light. In Luke’s Gospel, the trial of Jesus is carried out very carefully and correctly: Jesus comes first before the Sanhedrin, then Pilate. Only in Luke’s Gospel does Pilate send Jesus before Herod, meticulously observing a legal technicality in hopes of freeing Jesus. Three times, according to Luke, does Pilate proclaim that Jesus has done nothing to deserve death. Pilate pronounces his sentence only under pressure from the Jews, who ask for Barabbas to be released instead of Jesus. Even the thief on the cross next to Jesus is quoted as saying that his sentence is just – but that Jesus is innocent. When Jesus finally dies, the centurion is quoted as saying “Surely this was a righteous (innocent) man.” And not “Surely this man is the Son of God” as quoted in Matthew.

Paul’s many dealings with the Roman justice system are almost always portrayed by Luke as fair and proper. During the second missionary journey Paul and Silas are put into jail in Philippi on trumped up charges. An earthquake liberates them but they stay in their cells, not wanting the jailer to pay for their escape. When it is realized by the magistrates that they have imprisoned a Roman citizen unjustly and without a trial, Paul receives the apologies due him from the town council.

When Paul makes his final journey to Jerusalem and is attacked in the temple courts, it is the Roman garrison that comes to his rescue. The Romans transport Paul out of harm’s way in Jerusalem to the safety of Caesarea. Paul is invariably treated correctly by the Romans during his imprisonment and subsequent trials. The lengthy descriptions by Luke of the various legal hearings in Caesarea before Felix, Herod and Festus are meant to show to Luke’s audience how carefully Paul was treated by the Roman judicial system. (The exception is Paul’s imprisonment for two years in Caesarea under Felix, yet Luke mitigates this by pointing out the known corrupt nature of Felix, who was fishing for a bribe.) And the absence of any mention of Paul’s ultimate execution in Rome simply adds to Luke’s thesis that Christians and Romans should have no reason to be enemies.

By necessity, then, the Jews are saddled with much of the villainy in Acts. It is reasonable to assume that the Romans and Jewish elite worked closely together in the rule, indeed the exploitation, of Palestine. Yet it is the temple priests, Sadducees, Pharisees and other religious authorities that are portrayed as the bad guys in Acts while Luke always gives the Romans the benefit of the doubt. Luke is saying to his audience that the rebellious Jews were also the enemies of the early church, that Christians have been treated fairly by Rome and are ready to be loyal citizens of the Empire.


Acts as an Explanation?

And this leads to the last, and perhaps most speculative lesson we can draw from Acts: Luke was trying to explain the destruction of Jerusalem in AD 70 in the context of Christian theology. This must have been a great question for the early Christians: why was the birthplace of Christianity, and with it the mother church, destroyed?

Luke does not answer this question directly, but rather by inference. In the Gospel of Luke we see a foreshadowing of this in the description of the entrance of Jesus into Jerusalem. In Luke 19:41-44, as Jesus approaches the city he begins weeping. Only Luke quotes Jesus as saying at this point: “If you, even you, had only known on this day what would bring you peace – but now it is hidden from your eyes. The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. They will dash you to the ground, you and the children within your walls. They will leave not one stone upon another, because you did not recognize the time of God’s coming to you.”

While preaching in the temple courts Jesus is confronted by the chief priests and teachers of the law (Luke 20:1-18) and they ask him by what authority he teaches. Jesus replies with the parable of the tenants, and in this Luke closely follows Mark. In all of the synoptic Gospels this parable is followed by a quote by Jesus from Psalm 118: “The stone the builders rejected has become the capstone.” But only in Luke is this quote followed by a further statement by Jesus: “Everyone who falls on that stone will be broken to pieces, but he on whom it falls will be crushed.” Jesus is using the Psalm 118 quote to explain the meaning of the parable of the tenants – a thinly disguised critique of the priests and temple authorities. But the added statement - found only in Luke - adds a darker dimension to the ultimate fate of Jerusalem.

At the temple later that week Jesus again preaches on signs of the end of the age – the coming destruction of Jerusalem. Luke follows the account given in Mark but adds unique material in Luke 21:24, quoting Jesus: “They will fall by the sword and be taken as prisoners to all the nations. Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.” Luke is emphasizing the coming destruction of Jerusalem – at the hands of the Gentiles - with independently sourced material not quoted in the other Gospels.

Another clue to understanding Luke’s explanation of the destruction of Jerusalem is that Luke’s style of writing is characterized by stories of divine retribution. There are several examples of this. The most obvious is the account of the death of Judas described in Acts 1:18: “With the reward he got for his wickedness, Judas bought a field; there he fell headlong and all his intestines spilled out.” Other accounts of the death of Judas involve suicide and hanging – only in Luke does Judas come to such a grisly end. In Acts 5, Ananias and Sapphira withhold money from the believers, and are struck dead. In Acts 12 Herod has James the brother of John executed and imprisons Peter with the intent to crucify him. Peter escapes, but Herod is struck down by an angel of the Lord and, as if this is not enough, Herod is eaten by worms before he dies.

When Saul is on his first missionary journey on Cyprus (Acts 13) he challenges a sorcerer named Elymas, who was “perverting the right ways of the Lord.” The result was that Elymas was struck blind for a time. In Ephesus some Jews tried to claim the power to exorcise demons as Paul was doing, only to have the demons turn on the impostors and beat them bloody (Acts 19:15-16). So there is a clear pattern in Luke’s writing that points to bad things happening to people who are on the wrong side of God.

I believe Luke is saying that the destruction of Jerusalem is God’s judgment – foretold by Jesus and accomplished by the Romans. The Christianity we know today is, by and large, the Christianity as preached by Paul. There were tensions in the early church regarding the inclusion of Gentiles, as we have repeatedly seen. Yet in the final analysis, the early church in Jerusalem could not break itself away from the customs and traditions of Jewish Law. The most telling evidence of this is in Acts 21:20 where the Jerusalem elders tell Paul: “You see brother, how many thousands of Jews have believed, and all of them are zealous for the Law.” Paul’s attempt to reconcile with the Jerusalem church through a vow backfires badly, and Paul is removed to Rome.

The deciding vote on the form of Christianity that would ultimately survive was cast by the Romans. The sack of Jerusalem, the destruction of its temple and the death of the elders of the church by AD 70 sealed the fate of Christianity as a subsidiary of Judaism. The Gentile churches founded by Paul would survive to be the protectors of the Gospel with its message of redemption by grace through faith. In the end Luke is trying to reconcile that fact with the events of the early church as he reported them.

Acts 24:1 to 28:30 - The Trial of Paul, The Final Journey to Rome

The Trial Before Felix – Read Acts 24:1-27

Paul is now caught in the cogs of the Roman justice system in Caesarea. Five days after his arrival the high priest Ananias, some other temple officials and a lawyer named Tertullus arrive from Jerusalem to prefer charges. Paul is brought before Felix and Tertullus states the Jewish case against him: he is a troublemaker and ringleader of the Nazarene sect (as the Christians were known) and worst of all, Paul had desecrated the temple. Paul makes his defence in a long speech quoted in full by Luke. Felix does not decide either way and adjourns the proceedings until he can hear further evidence from the Roman commander, still on duty in Jerusalem. Paul is given a bit more freedom in his confinement but no decision is ever announced.


The Trial Before Festus – Read Acts 25:1-22

Paul languishes in Caesarea for two years awaiting some action in his case. Luke reports that Felix kept Paul in prison partly as a favour to the Jews and partly in hopes of a bribe from the believers to release Paul. During this time Paul did not write any epistles and Luke does not record any interviews or visitors meeting with Paul.

Eventually Felix is relieved as Roman governor and succeeded by Porcius Festus. As his first order of business Festus goes to Jerusalem to meet the Jewish authorities there. Even though two years have passed, the chief priests of the temple request that Festus reopen the case against Paul. They further request that Paul be transferred to Jerusalem and Luke reports that they were plotting to ambush Paul along the way. Festus declines their transfer request, but agrees to reconvene the trial in Caesarea.

Once again charges of trouble-making and desecration are made and Paul again refutes them. Festus, wanting to ingratiate himself with the Jews, asks Paul if he would be willing to stand trial in Jerusalem. Paul declines and, as was his right as a Roman citizen facing a capital charge, appeals his case to Caesar. Festus confers with his council and grants Paul his request: he will be sent to Rome to be tried in the Emperor’s court.

But this is not the end of it. King Herod Agrippa arrives in Caesarea to pay his respects to the new Roman governor. Festus apprises Herod of the case against Paul, and privately admits that he can find nothing in the charges against Paul that deserve death. King Herod asks to interview Paul, and Festus agrees.


Paul Before Herod Agrippa – Read Acts 25:23 to 26:32

Festus, new to Palestine, is naturally unfamiliar with Jewish theology and politics and so he asks Herod Agrippa to help specify the charges that must be transmitted to the Emperor when Paul is sent to Rome. Amid much pomp and circumstance in Caesarea, both Festus and Herod Agrippa summon Paul to court for an interview. Festus opens the proceedings and Luke records Festus stating that he “found nothing deserving of death” in Paul. Next, Agrippa addresses Paul and asks Paul to make a statement.

Luke quotes Paul’s lengthy response in defence of his ministry. Paul describes his upbringing as a Pharisee, his persecution of the early church – in graphic terms – yet another detailed description (the third in Acts) of his conversion experience, and his subsequent obedience to the words of Jesus from his vision on the Damascus Road. At this point Festus interjects that Paul must be suffering from madness, but Paul persists, appealing to King Herod’s knowledge of the role of visions and angels in Jewish theology.

After the speech, Festus and Herod privately agree that Paul has done nothing deserving of death or imprisonment. In fact they would have freed Paul on the spot except for the fact that he had already appealed his case to the Emperor. Festus feels that he has no choice but to send Paul on to Rome.


Paul’s Final Journey to Rome – Read Acts 27 and 28

The last two chapters of Acts are filled with the details of Paul’s journey to Rome. Luke writes again in the first person, so perhaps the adventure of this final journey was very strong in his mind when he wrote Luke-Acts. Luke describes their route in detail and the fact that they soon fell behind schedule and had to make a crossing of the Mediterranean in winter. They encounter rough seas and a terrific storm, with the result that they are shipwrecked on the island of Malta.

Once safely ashore – although wet, exhausted and still under guard – Paul and the survivors are taken in by the Publius, the chief official of the island. Paul heals the father of Publius from dysentery, and this act of kindness is repaid by three months of hospitality on Malta until better sailing weather arrives.

Paul and his companions cross safely to Italy, arriving at the port of Puteoli. Paul is met by Christians there and begins the short overland journey to Rome. About halfway some Roman Christians came out to meet Paul at a place called Three Taverns. Paul lives in Rome under house arrest, but he is permitted to preach freely.

Three days after his arrival in Rome, Paul arranges to meet with the leaders of the Jewish synagogue. He was attempting to have a pre-emptive discussion to get his side of the story heard. Plots against Paul may have preceded him to Rome, and he wanted to know where the Jewish community stood. The leaders were unaware of anything against Paul – no letters or other messages about him from Judea had been received in Rome and they were only vaguely aware of the tensions between Christians and Jews. Paul later spent a full day with a large number of Jews explaining the Christian viewpoint but without a decisive result – “some were convinced by what he said, but others would not believe.”

Paul stayed under house arrest in Rome for some time, apparently free to communicate with other Roman Christians and write his letters. Luke reports that: “For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ.”

And with this ending sentence, Luke concludes his Acts of the Apostles.


Paul’s Later Epistles

While Paul was in prison in Caesarea and in Rome he wrote his later epistles to some of the congregations he had founded. These letters often refer to the fact that Paul is in prison: “Remember my chains” (Colossians 4:18) or “For this reason, I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles,” (Ephesians 3:1.)

The later epistles to Christian congregations are Ephesians, Philippians and Colossians. These epistles have a somewhat different character than the earlier letters that Paul wrote while on his second and third missionary journeys. These later epistles have a valedictory, almost sentimental character and some scholars dispute that Paul was the author – partly on theological grounds and partly on linguistic technicalities. The later epistles do not seem to emphasize Paul’s basic theology as strongly as his earlier letters. Some scholars also note that the Greek wording, syntax and grammar of these later epistles are distinctly different from the earlier ones.

Consensus of opinion on authorship vary epistle by epistle, but it is important to remember that the later writings were probably subject to censorship by the authorities – Paul would not want to send a theologically inflammatory letter to a congregation and cause them to come under suspicion. It may also be that Paul used a secretary to help write his later letters - the way a busy executive might let a secretary do most of the actual composing of the text – and this might account for some of the stylistic differences.

Paul also wrote to individuals while in prison and these are known as the Pastoral Epistles. These include I & II Timothy, Titus and Philemon. Similar arguments are made for and against Paul’s authorship of these letters and the timing of their writing. The contents of Titus suggest that perhaps Paul was released from confinement in Rome for a time and travelled to Crete (Titus 1:5). But Luke writing in Acts seems to leave this just as a possibility (Acts 28:30).


Links of Interest

Detailed commentary on Acts Chap 24 is here: http://www.ccel.org/ccel/mcgarvey/acts.ch24.html

Detailed commentary on Acts Chap 25 is here: http://www.ccel.org/ccel/mcgarvey/acts.ch25.html

Detailed commentary on Acts Chap 26 is here: http://www.ccel.org/ccel/mcgarvey/acts.ch26.html

Detailed commentary on Acts Chap 27 is here: http://www.ccel.org/ccel/mcgarvey/acts.ch27.html

Detailed commentary on Acts Chap 28 is here: http://www.ccel.org/ccel/mcgarvey/acts.ch28.html

Map of Paul’ route to Rome is here:
http://www.biblestudy.org/maps/paul-to-rome-map.html


Study/Discussion Questions

1. Why does Luke spend so many chapters discussing the various trials and hearings of Paul in such detail after his arrest in Jerusalem?

2. Why do you think Luke includes so many retellings of Paul’s Damascus Road conversion?

3. Why is Paul’s appeal to the Emperor important even though Festus was inclined to have released Paul in Caesarea?

4. Apart from the fact that Luke was with Paul through the storm on the ship, why does this story figure so prominently?

5. What is unusual about Paul’s meeting with the leaders of the Jewish synagogue in Rome?

6. Why do you think Luke does not include the death of Paul as the final chapter of his story?

Acts 21:17 to 23:35 - Paul In Jerusalem

Paul Arrives in Jerusalem – Read Acts 21:17-26

This is the climax of the book of Acts and one of the most difficult episodes in the New Testament to understand. Paul arrives from Caesarea with his delegation from the churches of Asia Minor and Greece. They have traveled to Jerusalem to present the Christians there with the donations received from the “Gentile churches” that Paul has founded. They arrive from their long journey and are received warmly. The delegation is put up in the house of a man named Mnason who was one of the early believers.

The following day Paul and his companions go to see James and the elders of the Jerusalem church. Paul gives a detailed report on his missionary journeys and when the elders heard this they “praised God.” But what they say next to Paul is totally unexpected: “You see brother, how many thousands of Jews believed, and all of them are zealous for the law. They have been informed that you teach all the Jews who live among the Gentiles to turn away from Moses, telling them not to circumcise their children or live according to our customs. What shall we do?”

What James and the elders are telling Paul is that he is a problem – that the Christians in Jerusalem are holding to the Law of Moses and that Paul’s teachings are at variance with those of the mother church. Jews and Christians alike will soon find out that Paul is in town and this could lead to trouble.

The sequence of events that follows has been the subject of much scholarly debate and thoughtful reflection by Christians everywhere.

Since Paul will be seen as an apostate – a lapsed and non-observant Jew – the elders propose to Paul that he should join with a group of four men who have taken a Nazarite vow. Paul will pay their expenses at the temple, join in the purification rites by shaving his head, and accompany the men to the temple after seven days to make the appropriate animal sacrifice. So by taking part in such a public Jewish ritual, Paul will be seen by all to be atoning for any lapses and participating fully in Jewish Law and customs.

And Paul agrees. The following day he and the four men purify themselves and go to the temple to make an appointment for the animal sacrifice that will conclude the purification ritual.

And this is why there is so much debate about this particular episode. Paul has written extensively in his epistles to the Galatians and Romans about the obsolescence of the Hebrew Law and how justification is freely available through faith in Jesus Christ. Why would Paul, stubborn and learned Christian that he is, agree to undergo such an obviously Jewish purification rite? A rite that is no longer relevant to the believing Christian? And why would the elders even propose it knowing the climate of hostile opinion against Paul in Jerusalem at the time?

Opinions vary widely on the interpretation of this event. Non-Christian skeptics have claimed that Paul’s mission to Jerusalem was a failure – the donations were never reported by Luke as having been accepted by the elders. James and the others simply wanted Paul out of the way so they proposed an obviously inflammatory act that would lead to Paul’s arrest or death. This would neatly eliminate Paul’s competitive theology.

Other scholars argue the technicalities – Paul has never preached against Jewish Law per se, only that it is no longer required for salvation. There is no harm in observing Jewish laws and customs, especially to those born Jewish like himself. Paul had Timothy circumcised in Galatia to appease Jewish sensibilities - Paul’s observance of a vow while he was in Jerusalem was, to him, no more or less than theological fence-mending, and allowable within the scope of his own theology.

Others say that the elders were sincere in their suggestion and simply made a miscalculation of public sentiment towards Paul. Paul likewise made a mistake – theologically and politically - by participating in such a public and obviously Jewish vow. The debate will likely continue among Christians far into the future, but this is clearly the critical turning point in Paul’s calling as an apostle.


Paul Arrested - Read Acts 21:27 to 21:36

At the end of the seven day interval following the vow, Paul returns to the temple. In order to make an animal sacrifice, Paul would have to cross through all of the temple courts – the Court of Gentiles, Court of Women, the Court of Israel - to get to the inner Court of Priests where the sacrificial altar was located. As Paul approaches some Jews from Asia Minor recognize him and stir up a crowd. These Jews believe Paul is an apostate Jew because of his preaching among the Christian churches in their home provinces. In addition, they thought they had seen Trophimus (one of Paul’s companions, a delegate from one of the Gentile churches) accompanying Paul on the temple grounds. The penalty for an outsider or an apostate who trespasses on the inner courts of the temple is death, and these Jews are trying to apprehend Paul for this crime of desecration.

The crowd grows into a mob and the mob begins to riot in their attempt to seize and beat Paul to death. The commotion is heard by the commander of the local Roman garrison – located in the nearby Antonia fortress – and Paul is saved by the soldiers from the violent mob. Paul is hustled off to the barracks so the Romans can interrogate him and get to the bottom of the story.


Paul Speaks to the Crowd – Read Acts 21:37 to 22:29

Just before he is to be taken inside for interrogation, Paul asks for permission to speak to the crowd from the steps of the Antonia fortress. Paul addresses the crowd in Aramaic so they will understand him, and they quiet down to be able to hear him clearly. Here Luke quotes a long speech by Paul, who presents an eloquent history of his ministry. Paul recounts how he was born in Tarsus, studied the Law under Gamaliel to become a Pharisee, approvingly saw Stephen martyred and persecuted the early church. Paul also gives a complete account of his conversion experience on the road to Damascus. Paul next describes a vision he had while praying at the temple on his first visit to Jerusalem as a Christian: Jesus tells Paul to leave Jerusalem and go: “I will send you far away to the Gentiles.”

The crowd had listened quietly enough to Paul up to this point, but upon hearing of his mission to the Gentiles they begin to shout and yell again, calling for his death. The Roman commander has seen enough and orders Paul to be taken inside and flogged to get the truth out of him. But just as the whip is raised, Paul mentions that he is a Roman citizen and the centurion immediately reports this to the commander – it is illegal to flog a Roman citizen without a trial. So Paul avoids the flogging but is closely held until the next morning when he is to appear before the Sanhedrin.


Paul Before the Sanhedrin – Read Acts 22:30 to 23:11

The next day the Roman commander orders the Sanhedrin to assemble so he can get their opinion on the validity of the accusations against Paul. Paul is defiant in his words to the Sanhedrin and is struck on the mouth – a sign that he is thought to be lying. Paul realizes that the Sanhedrin consists of both Sadducees and Pharisees, and he decides to turn this to his advantage. Paul states that he himself is a Pharisee and his arrest is because of his belief in the resurrection of the dead.

The Sadducees – the priestly class – were strict followers of the Law of Moses, and so did not believe in angels, spirits or hold that resurrection was possible. The Pharisees, however, did believe in angels and spirits and held that resurrection was possible. Immediately a theological dispute breaks out among the members of the Sanhedrin, no doubt revolving around Paul’s statement that he was acting sincerely on instructions from a vision of Jesus. The Pharisees, acknowledge the validity of such a vision and in their eagerness to win the theological argument, declare that Paul has done no wrong. The sadducees disagree and the dispute increases , threatening to turn violent. The Roman commander, who had sought guidance from the religious authorities, had no choice but to remove Paul back to the safety of the fortress and decide what to do next. Luke reports that during the night the Lord stood near Paul saying: “Take courage! As you have testified about me in Jerusalem, so you must also testify about me in Rome.”


The Plot to Kill Paul – Read Acts 23:12-35

Frustrated by the Romans and the inaction of the Sanhedrin, some 40 Jews began to plot to kill Paul, taking a vow not to eat or drink until this was accomplished. They actually conspire with the chief priests who are to ask the Romans that Paul be required to appear before the Sanhedrin again – Paul will have to be taken out of the fortress for this – so the conspirators will have their chance to effect his death. Luke reports that Paul’s nephew gets wind of the plot and reports it to Paul, who sends the young man to the commander. The commander listens to the boy, is convinced that the threat is real and decides to move Paul back to headquarters in Caesarea.

Later that night a “detachment of 200 soldiers, 70 horsemen and 200 spearmen” – a small army - accompany Paul out of town. Luke quotes the letter written by the commander to the Roman Governor Felix describing the events in Jerusalem. When Paul arrives in Caesarea the governor has him held in Herod’s palace until Paul’s accusers arrive for the formal trial.

In this way Paul is delivered safely from the mob in Jerusalem. But he is a prisoner of the Romans and now must endure a series of complicated legal proceedings that comprise the elaborate Roman justice system. His movements and actions are restricted and his work as an apostle, although not finished, has been permanently changed.


Links of Interest

A good explanation of the Nazarite vow is given here: http://www.bibleresearch.org/lawbook4/b4w5.html

Detailed commentary on Paul’s speech to the mob at the temple is here:
http://www.enduringword.com/commentaries/4422.htm

Detailed commentary on Acts 21 is here:
http://www.ccel.org/ccel/mcgarvey/acts.ch21.html

Detailed commentary on Acts 22 is here:
http://www.ccel.org/ccel/mcgarvey/acts.ch22.html

Detailed commentary on Acts 23 is here:
http://www.ccel.org/ccel/mcgarvey/acts.ch23.html


Study/Discussion Questions

1. Why did the elders in Jerusalem suggest that Paul take a vow?

2. Why do you think Paul agreed to the vow and to undergo purification at the temple?

3. Who was Trophimus and why was he with Paul?

4. Where were the Jews from who accused Paul, and why were they in Jerusalem?

5. Why did the Sanhedrin fail to act on Paul’s case? Why would they take part in a conspiracy to assassinate Paul? What does this say about Luke’s opinion of the state of the Jewish religious leadership?

6. Why do you think only his nephew - but none of the Christians - helped Paul after his arrest?

7. How would you characterize the actions of the Romans with respect to Paul? What is Luke trying to say?

Acts 18:23 to 21:16 – Paul’s Third Missionary Journey

Paul Sets Out Again – Read Acts 18:23

In just a single verse Luke hurriedly changes the scene once again. After returning from his second missionary journey, Paul “spends some time” in his home base of Antioch, but sets out again revisiting the churches in Galatia and Phrygia. Luke gives us only the briefest of accounts and simply states that Paul traveled “from place to place, strengthening the disciples.”


Paul and Apollos in Ephesus – Read Acts 18:24 to 19:22

The brevity in describing the beginnings of Paul’s third missionary journey point to Luke’s desire to give the readers of Acts a more detailed picture of important events that are now set to occur in Ephesus. In chapter 18, Luke described how Paul had traveled to Ephesus with Aquila and Priscilla, believers he had met in Corinth, and how Paul departed for Antioch after just a short initial stay. Now in chapters 18 and 19 Luke describes a phenomenon that was probably typical in the early church – another traveling missionary who is spreading a somewhat different interpretation of the ministry of Jesus.

While Paul was away in Antioch “a Jew named Apollos, a native of Alexandria, came to Ephesus.” Apollos, as a native of Alexandria, has had all the benefits of the great tradition of Jewish scholarship there (this is the city where the Septuagint was translated), and Luke describes him as a “learned man, with a thorough knowledge of the Scriptures.” Apollos begins to preach about Jesus, accurately according to Luke, but Apollos “knew only the baptism of John”, a baptism of repentance. Priscilla and Aquila, still in Ephesus, hear Apollos and “explained the way of God more adequately” – in other words, corrected Apollos in light of faith, grace and salvation through Jesus as preached by Paul. Apollos, a knowledgeable and eloquent preacher, is encouraged by the believers to travel on to Corinth and they write ahead to the church so he is welcomed there.

After Apollos leaves for Greece, Paul arrives back in Ephesus from Antioch. Paul inquires of the believers there if they had received the Holy Spirit from the teaching of Apollos. The answer is that the Holy Spirit was not known to them, and that they were baptized by “John’s baptism.” Now Paul undertakes to baptize them – a second time - into the name of the Lord Jesus. When Paul places his hands on them “the Holy Spirit came on them, and they spoke in tongues and prophesied.” Luke is drawing attention to the fact that different kinds of Christianity were circulating at that time and to note that the baptism as practiced by Paul carried with it the power of the Holy Spirit.

Apollos is received in Corinth and preaches to the church there. Paul later mentions him in his first letter (I Corinthians 1:10-12 and 3:1-9, written while Paul was staying in Ephesus) to appeal for unity in the church. Apollos is also mentioned in one of Paul’s last letters – Titus 3:13, so their relationship was apparently cordial and not competitive. But Luke seems to leave no doubt about whose authority was greater in theological matters.

Meanwhile Paul begins preaching in the synagogue at Ephesus, speaking “boldly there for three months.” This had the usual effect – many within the Jewish congregation took offense and publicly maligned the Christians. Paul then separates from the synagogue and the believers start to meet in a separate, secular lecture hall. Paul stays on in Ephesus preaching for a total of three years so that “all the Jews and Greeks in the province of Asia heard the word of the Lord.”

Ephesus is a Greek city and Paul also interacts with the non-Jewish inhabitants. Luke reports that the Holy Spirit gave Paul the power to heal so that “even handkerchiefs and aprons that had touched him were taken to the sick.” Some Jews tried to appropriate Paul’s popularity by claiming to be able to drive out evil spirits in the name of Jesus. This backfires spectacularly when Luke describes how the demon turns on the Jews, claiming they are not empowered by Jesus, and beating them bloody. This led to a widespread renown – and some fear - for the Christian church in Ephesus and Luke reports “In this way the word of the Lord spread widely and grew in power.”

It is at this point that Paul decides to undertake a collection campaign for the relief of the Christians in Jerusalem. He plans to revisit the churches in Macedonia and in Corinth, soliciting contributions, and then presenting the donations to Jerusalem church. Given the content of his recent letter, Paul probably wanted to visit Corinth to make sure the church there was in good order. He also plans to travel to Rome, and he sends his associates Timothy and Erastus ahead to Greece to lay the groundwork for this fundraising effort.


The Riot in Ephesus – Read Acts 19:23-41

Paul’s celebrity as a healer and exorcist soon leads to trouble. Ephesus is the location of a famous temple to the Greek god Artemis – we know her as Diana. There was a regular traffic of Greek pilgrims coming to the temple to offer sacrifices. A local industry had sprung up around the temple making silver images and amulets of Diana to sell to these pilgrims. These were more than souvenirs – they were thought to have actual powers when worn. Paul was preaching – and demonstrating – that the only true power came from God, not Artemis/Diana. A silversmith named Demetrius – a prominent local citizen – saw that the livelihood of all was under attack by these Christian beliefs.

Demetrius called together a great crowd and whipped them into an uproar, The mob seized two of Paul’s associates, Aristarchus and Gaius visiting from Macedonia, and hauled them into the public theatre and began shouting out various charges and epithets. Paul wanted rush into the theatre and address the mob, but this probably would have had led to tragic results, and he was wisely held back by some of the believers.

After about two hours of loud commotion the city clerk appeared and managed to quiet the crowd. In a masterful speech the clerk – who may have been a believing Christian – defuses the situation and recommends that the aggrieved silversmiths seek legal compensation. He reminds the crowd that rioting is not looked upon kindly by the Romans, and that the whole issue should be settled with due process. With that, the crowd is dismissed and the threat of violence dissipates.

But it was a very close call and Paul decides to leave on his fundraising trip to Macedonia straightaway. He encourages the disciples in Ephesus and heads for Greece, no doubt with a heavy heart. Altogether Paul had spent three years building up the church in Ephesus, only to see it now threatened by its own success.


Paul’s Early Epistles

It was during this time that Paul began writing letters to the various congregations that he had founded. These are collected and known in our New Testament as Epistles. There is much scholarly debate about the sequence of the letters Paul wrote to the various congregations he founded in Asia Minor and in Greece. The earliest letters were probably written during Paul’s second and third missionary journeys. It is usually assumed that the first letters he wrote were to the church in Thessalonica – I & II Thessalonians. These were probably written during his second missionary journey while he was staying in Corinth, just a few months after he first visited Thessalonica. (Some scholars argue that Paul’s letter to Galatians precedes Thessalonians as the churches in Galatia were the first congregations he founded.)

Paul writes to the church in Corinth while in Ephesus (third missionary journey) and we know this as I Corinthians. (An earlier letter to the church a Corinth in mentioned by Paul in I Corinthians, but its contents are unknown to us.) I Corinthians was in response to a series of problems that had arisen in that congregation concerning propriety in worship and the disciplines of the Christian life. The Second Letter to the Corinthians followed a few months later as Paul was traveling on his fundraising tour – in fact II Corinthians often reads like a solicitation for support, especially in the later chapters.

At about the same time, while Paul is in Ephesus, (or possibly while visiting Corinth) on his third missionary journey, most scholars believe he writes a letter to the churches in Galatia – we know it as the Epistle to the Galatians. The old tensions between Jewish and Gentile Christians are again surfacing. Other traveling missionaries have visited Galatia with a narrower version of Christianity that included circumcision and adherence to Hebrew Law. Paul writes to defend his theology and to convince the Galatians that he has proclaimed the full redeeming Gospel of Jesus Christ.

At this time Paul also writes a letter to the early church in Rome. Paul knows Rome will be an important center for Christianity – it is, after all, the heart of the Roman Empire and he has already decided to travel there. We know from Luke’s description of Apollos that other preachers were traveling through the Mediterranean and Paul wanted to be sure that his message was clearly understood and not misinterpreted. The Epistle to the Romans is the clearest exposition of Paul’s theology we have and is an important book in our New Testament. Much of Luther’s theology, in fact, can be traced directly to Romans and Galatians.

The later epistles - Ephesians, Colossians, Philippians and the Pastoral letters - are written while Paul is in prison in Caesarea or Rome (see Acts 23 through 28) and have a somewhat different character. But the letters Paul wrote during his second and third missionary journeys show an active, mature theology that is trying to deal with the many problems facing the early church.


In Macedonia and Greece – Read Acts 20:1-6

Luke gives us just six verses to describe Paul’s trip through Macedonia and Greece to Corinth. Paul visits the churches – Philippi, Thessalonica and most likely Berea and Derbe - collecting funds for the relief of the Christians in Jerusalem. There is another reason for taking up a collection and presenting it in person: the Council of Jerusalem had apparently not completely resolved the tensions between Jewish and Gentile Christians. Perhaps a substantial relief effort by the “Gentile churches” to the Jerusalem church would go a long way towards reducing these theological differences. Paul mentions these fundraising efforts in three of his epistles written about this time: I Cor 16:1-4, II Cor 8:1-4, II Cor 9:1-2 and Romans 15:25-26. With his collections completed, Paul now begins his journey towards Jerusalem, accompanied by representatives of the various churches.

Instead of sailing directly from Corinth to Syria, Paul decides to retrace his route through Macedonia because of – surprise - another plot against him; he is taking a different way home to confuse his adversaries. When Paul reaches Philippi Luke writes again in the first person: “we sailed from Philippi after the Feast of the Unleavened Bread and five days later joined the others at Troas, where we stayed seven days.” Paul is trying to get to Jerusalem by Pentecost because he knows that the maximum number of Christians will be there for this important festival and he can make his presentation. This gives him 50 days to complete his trip from Corinth – a fast pace for those times.


At Troas – Read Acts 20:7-12

At Troas while waiting for a ship headed east, Paul and his companions are having dinner one night in the third story of a house. Paul was scheduled to leave the next day on foot – he planned to meet the east-bound ship at Assos after some solitary walking time. Paul had much on his mind and his after-dinner speech runs very long. A disciple named Eutychus nods off to sleep and, in a freak accident, somehow falls out the window. After dropping from such a height the young man is “picked up, dead.” But Paul goes downstairs, puts his arms around the lifeless form and announces: “Don’t be alarmed. He’s alive!” And so he was. Paul continues his speech – until daybreak – and everyone is relieved at the revival of Eutychus. Note that Luke does not quote the speech itself, as he frequently does. Recall that Luke also records the raising of Tabitha by Peter (Acts 9:40) and perhaps this episode in Troas is described not to record what Paul has said on this occasion, but rather to give Paul a similar stature among the apostles and to emphasize the great power of those anointed with the Holy Spirit.


Paul’s Farewell to the Ephesians – Read Acts 20:13-38

Luke and the delegation headed for Jerusalem board the ship at Troas while Paul walks to Assos, the next port of call. Paul joins them on the ship at Assos and they sail down the coast of Asia Minor to Miletus. They did not stop at Ephesus – Paul did not want to get side-tracked by his many acquaintances there – but at Miletus he sends for the leaders of the Ephesian church for a quick meeting. Miletus is within walking distance to Ephesus, so the elders oblige and arrive a short time later.

Here Luke records another long speech, this time by Paul to the elders of the church of Ephesus. Paul speaks of grave dangers ahead – the Holy Spirit has warned him of prison and hardship. Paul also states that this will be the last time anyone from Ephesus will see him again, and this causes the elders much concern - Paul had, after all, worked with them for three years. Paul concludes with a quote from Jesus “It is more blessed to give than to receive.” They have a final prayer together and accompany Paul solemnly back to the ship.


On Towards Jerusalem – Read Acts 21:1-16

Luke continues to write in the first person. Leaving Miletus, the ship makes good progress to Cos, Rhodes and Petara, ports along the Asia Minor coast. They change ships and then cross the Mediterranean to Syria and call at the port of Tyre staying there seven days unloading and re-loading cargo. Paul and his companions stay with some local believers while waiting to continue the sea journey. These believers “through the Holy Spirit” urge Paul not to proceed to Jerusalem, but Paul is determined to deliver the donations raised on this trip in person. Luke reports that Paul and his companions sailed with the ship southward, which stopped at the port of Ptolemais. Paul and his compainions leave the ship at this point and walk to Caesarea. There they stay with Philip, who has apparently lived in Caesarea all this time (about 20 years, see Acts 8:40) and he has four grown daughters.

A more serious warning to Paul now appears in the person of Agabus, a believer and prophet from Judea. Agabus was first mentioned in Acts 11 and correctly predicted a future famine – Luke significantly notes that this prophesy was through the Holy Spirit. Agabus now dramatically takes Paul’s belt and, binding himself with it, declares: “In this way will the Jews take the owner of this belt and will hand him over to the Gentiles.” The believers now plead with Paul to call off his trip to Jerusalem, but Paul is adamant. Finally they give up trying to persuade him and say simply: “The Lord’s will be done.”

Paul and his party continue on toward Jerusalem and an uncertain reception.


Links of Interest

Detailed commentary on chapter 18 here: http://www.ccel.org/ccel/mcgarvey/acts.ch18.html

Detailed commentary on chapter 19 here: http://www.ccel.org/ccel/mcgarvey/acts.ch19.html

Detailed commentary on chapter 20 here: http://www.ccel.org/ccel/mcgarvey/acts.ch20.html

Detailed commentary on chapter 21 here: http://www.ccel.org/ccel/mcgarvey/acts.ch21.html

Map of Paul’s Third Missionary Journey here: http://goodnewspirit.com/pauljourney3.htm

A detailed chronology of Paul’s life and Epistles is here: http://www.bombaxo.com/paulchron.html


Study/Discussion Questions

1. Why do you suppose there were several versions of Christianity being circulated?

2. When Paul baptizes and the Holy Spirit appears, what is Luke saying about the priority of Paul’s version of Christianity?

3. Why do you think that Paul’s miracles and healings typically occur among Greeks and not Jews?

4. What does Paul’s letter to the Galatians indicate about the decision of the Council of Jerusalem?

5. What does the content of Paul’s letters to the Corinthian church seem to indicate about his abilities as a pastor?

6. How many letters did Paul write while staying in Ephesus?

7. Why did Paul have so many companions from the churches in Macedonia and Greece on his return to Jerusalem (Acts 20:4)?

8. Why does Luke recount the raising of Eutarchus in such detail?

9. Why do the believers at Tyre and Caesarea plead with Paul not to enter Jerusalem? What has Paul done to antagonize those in Jerusalem?

Acts Chapters 15:36 to 18:23 – Paul’s Second Missionary Journey

Paul and Barnabas Separate – Read Acts 15:36-41

With the decision of the council of Jerusalem in hand, Paul and Barnabas plan to take the message to the churches they founded in Galatia and Asia Minor. Barnabas proposes that they also include John Mark, but Paul disagrees because John Mark had left them on the previous trip, just as they were about to enter dangerous territory. The disagreement could not be resolved and Barnabas decides to sail for Cyprus with John Mark. Paul and Silas proceed to Cilicia overland via Syria.

Much has been made of the split between Barnabas and Paul over this issue but it might have been a more agreeable separation than generally assumed from the language Luke uses in Acts. It would be natural for Barnabas to want to return to his homeland of Cyprus, and there were Christian believers there as well. Barnabas – a very important influence in the early church - is not mentioned again in Acts. Paul, on the other hand, might have felt that Silas would be the better companion in Asia Minor inasmuch as Silas was representing the church in Jerusalem and could testify first-hand about the decision of the council and how it related to the new churches Paul and Barnabas had founded.


Timothy Joins Paul and Silas – Read Acts 16:1-5

Paul and Silas reach Derbe and then Lystra – cities that Paul and Barnabas had visited on their first journey (see Acts 14:8-20). In Lystra there was Christian named Timothy, whose “mother was a Jewess and a believer and whose father was a Greek.” Paul decides to take Timothy on his journey and has Timothy circumcised.

There is much scholarly debate about the circumcision of Timothy. The stated reason that Paul had this done is in deference to local Jewish sensibilities: the people of this area had beaten, stoned and otherwise caused Paul much trouble on his last visit there, so why provoke another confrontation? Yet Paul was also preaching a new relationship with God through Jesus Christ – things like circumcision and following the Law of Moses no longer mattered. Paul was a stubborn and brave fellow, and he was returning to Asia Minor expressly to reinforce his message with the decision from the council of Jerusalem. So why did he have Timothy circumcised?

One possible explanation is that Jews consider circumcision to be a sign of Jewishness, but not a part of the Law of Moses. Circumcision was commanded by God to Abraham – some 400 years before Moses. Timothy’s mother was a Jewess, so Timothy was considered to be ethnically Jewish as well. Paul probably thought it proper that Timothy have the sign of his Jewishness, but, being a believer in Christ, would not be required to follow the Law of Moses. This example might help to make Paul’s point among the Jews of the area.

Luke is very brief regarding the activities of Paul, Silas and Timothy among the churches founded on Paul’s first journey – the ostensible reason for this second trip. There are no details about Paul’s reception in places like Pisidian Antioch or Iconium. Luke simply states “As they traveled from town to town, they delivered the decisions reached by the apostles and elders in Jerusalem for the people to obey. So the churches were strengthened in the faith and grew daily in numbers.”


Paul’s Vision of the Man in Macedonia – Read Acts 16:6-10

Luke next places Paul, Silas and Timothy in Troas – we know it as Troy - a seaport on the coast of the Aegean. It was originally Paul’s intention to preach in other provinces of Asia Minor but Luke reports that “When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not allow them to.” While in Troas Paul has a vision of a man standing across the sea in Macedonia, and concluded that his ministry lay to the west in Greece.


Lydia’s Conversion in Philippi – Read Acts 16:11-15

Here Luke for the first time writes in the first person: “We put out to sea and sailed straight for Samothrace, and the next day on to Neapolis.” From this we see that Luke himself is now traveling with Paul and Silas. They arrived in Philippi, a Roman colony in Macedonia – what is now northern Greece. There were apparently no synagogues in the area, but some of the Jewish women would gather by a river bank on the Sabbath for prayer, and this is where Paul and his companions go.

A woman named Lydia was at this place and Luke describes her as “a worshipper of God” – not necessarily Jewish. Paul begins to preach to Lydia and those gathered, and “the Lord opened her heart to respond to Paul’s message.” Thus was converted the first European Christian. Lydia is dealer in purple cloth – a highly prized commodity – and she apparently has some wealth and influence.

Luke reports that everyone in Lydia’s household was baptized and Paul and his companions stayed in her house. This becomes the beginning of the church in Philippi and Paul later writes to them in our New Testament book of the Epistle to the Philippians. The church at Philippi prospers and was a mainstay of Paul’s ministry, frequently sending him aid (Philippians 4:14-16).


Paul and Silas Imprisoned – Read Acts 16:16-40

While in Philippi it did not take long for trouble to find Paul. A slave girl who made money for her masters by telling fortune started following Paul and Silas around. This troubled Paul and one day he said to the spirit” In the name of Jesus Christ I command you to come out of her!” This happens and the girl subsequently loses her ability to tell fortunes. The owners, now done out of an income, drag Paul and Silas to the marketplace and accuse them of subverting Roman customs. The magistrates of the city are convinced by this and both Silas and Paul are beaten and thrown into prison.

The two missionaries are chained in the innermost cell of the prison and carefully guarded. But at midnight, as Paul and the other prisoners are singing hymns, a violent earthquake shakes the jail to its foundations, opening the doors and throwing off the chains. The jailer awakes and panics at seeing the open jail. For a Roman guard to lose his prisoners is a capital offense, and he prepares to fall on his sword. But Paul calls out in the darkness that all the prisoners are still in place. The jailer asks what he must do to become a believer and Paul immediately baptized “he and all his family.”

The next day the magistrates send a messenger ordering Paul’s release. But Paul takes offense – he is a Roman citizen hand he has been beaten and jailed without a proper trial. Upon hearing that Paul is a Roman citizen the magistrates became alarmed and personally release Paul and Silas, no doubt with some apologies. After this episode, Paul and his companions depart Philippi for Thessalonica.


In Thessalonica– Read Acts 17:1-9

Luke returns to writing in the third person in Chapter 17, indicating he (and probably Timothy) stayed behind with the church in Philippi. But Paul and Silas travel on and arrive in Thessalonica - a city that has a synagogue. Following his usual pattern, Paul attends worship on three consecutive Sabbath days preaching Christ. Luke reports that “he reasoned with them from the Scriptures, explaining and proving that Christ had to suffer and rise from the dead.” This had the usual effect: some of the Jews became believers and the others were extremely offended. Those opposed to Paul’s preaching rounded up some “bad characters from the marketplace” forming a mob that arrived at the house where Paul was staying. Not finding Paul there the mob dragged Jason, Paul’s host, to the town officials. This produced much turmoil and the town officials made Jason and the other believers post a bond in order to let them all go.

The Christian church thus founded in Thessalonica received a letter from Paul sometime later on this same journey when he was in Athens (Acts 17:16). This first Epistle to the Thessalonians is the oldest book in our New Testament.


In Berea – Read Acts 17:10-15

Paul and Silas leave Thessalonica under cover of night and arrive at Berea. Again, Paul goes to the synagogue to preach to the Jews. But this time Luke reports that the “Bereans were of a more noble character than the Thessalonians”, and received Paul’s message “with great eagerness..” This gained a number of converts, but trouble was soon in coming. As happened in Lystra, some of those who resented Paul in Thessalonica followed him to Berea and began to stir up opposition. Luke reports that Paul was sent out from Berea – to Athens – while Silas stayed behind.


In Athens – Read Acts 17:16-34

Athens is a large city and is, naturally, very diverse. Paul spends time in the local synagogue as was his custom, but Luke does not report any results – one way or the other – from this. Paul also spends time in the city and among the many pagan temples located in Athens. Paul also tries his luck preaching among the people in the marketplaces. This catches the attention of some Greek philosophers who succeed in inviting Paul to a meeting so he can explain his ideas in full. This puts Paul in something at something of a disadvantage – he can’t use Hebrew Scripture or Jewish history as the framework for his message about Jesus because the Greeks would not be familiar with this.

But Paul responds with a long speech – quoted in full by Luke - that starts by citing the inscription on an Athenian altar: “To an Unknown God.” Paul uses this as a starting point to explain to the Greeks the nature of the Hebrew and Christian God, and of Jesus Christ. The Greeks listened patiently but some became very skeptical of the idea that a man could be resurrected from the dead. But Luke reports that “A few men became followers of Paul and believed.”

It may also be that at some point Timothy joins Paul in Athens. By reading I Thessalonians, Chapter 3, Paul seems to infer that he had sent Timothy from Athens to Thessalonica to see how the congregation there was getting along. Paul also reports in I Thessalonians 3:6 that Timothy "has just now come to us" with an encouraging report on their progress.

In Corinth – Read Acts 18:1-17

Luke’s reports indicate that Paul met with only limited success in Athens, so he set off for Corinth – a seaport in the southern part of Greece. Timothy returns from Thessalonica and Silas from Berea to join him. Paul also meets Aquila and his wife Priscilla, Jews who were recently expelled from Rome by the Emperor Claudius as part of a crackdown on Jews in general. Aquila and Priscilla were tent-makers by trade – same as Paul – so it was natural that they should stay and work together in their common profession.

As usual, Paul began attending the local synagogue and preaching the news of Jesus Christ. But once again, the Jews opposed his teaching and became abusive. Paul finally loses patience and declares to them: “Your blood be on your own heads! I am clear of my responsibility. From now on I will go to the Gentiles.” Corinth was a worldly place, full of a diverse population. Paul had no trouble finding converts, including the ruler of the local synagogue. Luke reports that “Many of the Corinthians who heard him believed and were baptized.”

The church thus founded in Corinth received at least two letters from Paul while he was away on further travels and these are the I and II Epistles to the Corinthians in our New Testament. The believers there, coming as they did from diverse backgrounds, had theological questions and problems early on and Paul’s letters to them were an attempt to settle some important issues with respect to proper Christian worship and the use of the sacraments.

Things went comparatively well for Paul in Corinth. Luke reports that he stayed there for a year and a half after receiving a vision from the Lord: “Do not be afraid, keep on speaking, do not be silent. For I am with you, and no one is going to attack and harm you, because I have many people in this city.” However the Jews eventually organized a united attack on Paul and he was brought before the local court accused of fomenting religious dissention. The judges had no time for religious questions and so all were ejected from the court – to the great embarrassment of the ruler of the synagogue upon whom the mob then turned.

Paul stayed on “a while longer” in Corinth before departing again for Antioch. He sailed with Priscilla and Aquila first to Ephesus, a seaport in Asia Minor. Priscilla would later be mentioned in Paul’s letter to the Romans, so Aquila and Priscilla must have eventually returned to Rome, perhaps to help found the Christian church there. Paul’s letter to the Romans is his great theological summation and shows he felt that the church there was important. The contacts he made in Corinth, and his later letters to the Philippians, Thessalonians, Corinthians and Romans are an important part of the New Testament.

Paul started to preach in the synagogue in Ephesus but Luke reports that he left for Caesarea promising to return. Paul arrived at the port of Caesarea and spent some time with the church there, and it may be that he also traveled "up to the church" in Jerusalem, before returning to Antioch. Thus ended Paul’s second missionary journey.


Links of Interest

Detailed commentary on Acts 16 is here: http://www.ccel.org/ccel/mcgarvey/acts.ch16.html


Detailed commentary on Acts 17 is here:
http://www.ccel.org/ccel/mcgarvey/acts.ch17.html


Detailed commentary on Acts 18 is here:
http://www.ccel.org/ccel/mcgarvey/acts.ch18.html


Map of Paul’s Second Missionary Journey is here: http://unbound.biola.edu/acts/index.cfm?item=second



Study/Discussion Questions

1. Do you think the split between Paul and Barnabas was amicable? Why or why not?

2. How do you suppose the New Testament might be different today if John Mark had accompanied Paul on his 2nd journey?

3. Do you think the circumcision of Timothy (Acts 16:1-5) had any effect on the Jewish opinion of Paul in Galatia? Why or why not?

4. Why does Paul cross to Greece (Acts 16:6-10) instead of continuing his journey in Asia as he had planned? How has this influenced history?

5. Why does Paul pass through the towns (Acts 17:1) of Amphipolis and Apollonia?

6. Why do you think there is no Epistle to the Bereans (Acts 17:10-12) in our New Testament?

7. Why did Paul fail to establish a significant Christian congregation at Athens (Acts 17:16-34)?

8. Why did Paul stay so long (Acts 18:9-17) in Corinth? Why does he leave?

Acts Chapter 15:1-35

The Council of Jerusalem – Read Acts 15:1-21

The return of Paul and Barnabas from Asia Minor, having founded Christian churches there among Gentiles, had repercussions. In Jerusalem the church was growing and now included members of the Pharisees. Some of these were teaching that circumcision – and its attendant responsibility to follow Mosaic Law – was a requirement of becoming Christian. Some of these Pharisaic Christians came to Antioch and made the same assertions. This brought them into sharp dispute with Barnabas and Paul who were just back from an extended journey that featured the conversion of Gentiles into the faith.

This was not a trivial issue for the early church. Jesus was a devout Jew and the apostles all were observant Jews – Christianity was, in one sense, just a different strain of Judaism. The Holy Spirit had brought the apostles into contact with all sorts of people outside of Judaism, and many had been converted to the new faith. What, exactly, were the obligations of the Christian with respect to observing Jewish Law?

This issue also cut to the heart of the missionary efforts in Antioch. A resolution was required so that the work could go forward. Paul and Barnabas as well as some others from Antioch were appointed to travel to Jerusalem to confer with the apostles there to formulate a workable policy. Although this issue was controversial within the church, Paul and Barnabas are received cordially both in Jerusalem and along the way. Once they arrive, they relate their missionary travels, and, as Luke notes, “reported everything that God had done through them.”

Again the Pharisees state: “The Gentiles must be circumcised and required to obey the Law of Moses.” This provoked much discussion among the elders and apostles. Peter then addresses the assembly and relates his experiences in the home of Cornelius (Acts 10:9-48). Peter makes the point that God chose to reach out to the Gentiles through the Holy Spirit and that God “made no distinction between us and them, for he purified their hearts by faith.” Peter concludes by stating that the Law has proven to be an impossible standard for Jews, and, in any case, Christians are now saved by the grace of Jesus Christ. Barnabas and Paul next related the events of their missionary journey and the acceptance by the Gentiles of the Christian message.

Finally, James – whose authority everyone seems to acknowledge – rises to announce his decision. James is apparently convinced by Peter’s arguments and adds further support by quoting from Amos that “the remnant of men may seek the Lord, and all the Gentiles who bear my name…” This quotation from the Hebrew Bible effectively counters the scriptural authority of the Pharisees’ argument and the result reported by Luke is that the church “should not make it difficult for the Gentiles who are turning to God.” The only requirements to be imposed on new Gentile Christians are a series of abstentions: from food polluted by idols, from sexual immorality, from the meat of strangled animals (sacrifices) and from the blood of animals. Many of the “God-fearing” Gentiles that Paul had converted were probably already observing these requirements – and possibly much more of the Mosaic law - and so the letter was seen as making a minimal burden on new Christian converts yet also making a distinctive contrast to what Gentiles may be hearing in Jewish synagogues.


Paul’s Account of the Council – Read Galatians Chap 2

Some years after the meetings in Jerusalem, Paul wrote of his experiences there in his letter to the Galatians. The Galatians were experiencing theological difficulties of similar nature – to what extent must the Christian observe Jewish Laws?

Paul’s description of the events at the Council of Jerusalem differ in a number of details from Luke’s account. Paul characterizes the meeting as a private one where Luke infers that it was more like a church-wide assembly. Paul, somewhat harshly, characterizes Christians preaching in favor of circumcision as “false brothers.” Paul also describes Peter as the “Apostle to the Jews” and himself as preaching to the Gentiles. Paul also takes issue with Peter who, on a visit to Antioch, associated freely with the Gentile Christians there – in violation of Jewish Law. But when other Christians of the Pharisaic persuasion arrived from Jerusalem, Peter withdrew and began to behave in a more orthodox fashion. Paul was outspoken in calling out Peter for his hypocrisy.

Paul uses the story as a way to illustrate the saving grace of Jesus Christ – as opposed to observance of the Law. But the account in Galatians is rather more adversarial in nature than the same events portrayed by Luke in Acts.


The Council’s Letter to Gentile Believers – Read Acts 15:22-35

The decision by James and the assembled body in Jerusalem is formalized in a letter to the churches in Antioch, Syria and Cilicia. This letter is transmitted to Antioch by Paul and Barnabas. Judas and Silas of the Jerusalem church accompanied them so that the decision of the council could be confirmed in person. The letter was received by the church in Antioch, who were “glad for its encouraging message.”


Links of Interest

Detailed commentary on Acts 15: http://www.ccel.org/ccel/mcgarvey/acts.ch15.html

A Summary of the Council of Jerusalem is here: http://www.keyway.ca/htm2000/20000730.htm

Detailed analysis of the Council of Jerusalem is here: http://www.ntgateway.com/weblog/2006/09/jerusalem-council-gal-21-10-acts-15.html


Study/Discussion Questions

1. Read Matthew 3:4-10, Matthew 23:1-36. What is the opinion about Pharisees expressed in these verses? Why are Pharisees in the Christian church at Jerusalem?

2. Why is Peter, a wanted man, back in Jerusalem?

3. Why is Peter’s speech so persuasive?

4. How do you account for the harsher tone of Paul’s recollection of the council as written in Galatians?

5. Do you think that the letter issued by the council was the last word on this issue in the early church? Why or why not?

6. To what extent does the Council of Jerusalem represent inclusiveness in Christianity? How is this different from Judaism?

7. What are some contemporary church issues that divide congregations? How are they resolved?

Acts 13 to 14:28 – Paul’s First Missionary Journey

Paul and Barnabas Travel to Cyprus – Read Acts 13:1-12

Luke again shifts the scene, this time to the church in Antioch. Saul has rejoined the believers there and after praying and fasting, the church hears the call of the Holy Spirit to send Saul and Barnabas on a missionary journey. Saul and Barnabas travel by way of Seleucia – the port for Antioch – and sail from there to the island of Cyprus. Once on Cypris they meet another believer, John Mark.

Barnabas was native to Cyprus and according to Acts 11:19 some of the believers who were scattered from Jerusalem after the stoning of Stephen had already preached there. So this was a logical place for the mission to start – it was the home of Barnabas and in a place where there were synagogues and possibly other believers. Their initial efforts in the port city of Salamis, however, were not very promising.

Luke is silent on the details except to establish what became the classic pattern for these missionary journeys – Saul typically seeks out the Jews first in their synagogues. He does this because he is trained in the Law as a Pharisee and is best able to explain how Jesus Christ fits into Jewish history, prophesy and tradition. But in Salamis, at least, nothing is accomplished.

From Salamis the three travel “through the whole island” until they arrive at Paphos a port on the southwestern coast of Cyprus. This is also the seat of the Roman governor, Sergius Paulus, who has in his employ a sorcerer named Bar-Jesus. Sergius Paulus had expressed an interest in the message of the missionaries, but the sorcerer tried to “turn the proconsul from the faith.” At this point Luke reports that “Saul, who is also called Paul, filled with the Holy Spirit” causes the sorcerer to become temporarily blind (the only recorded miracle resulting in harm to someone). This impresses Sergius Paulus who “saw what had happened, and believed”.

This represents a major turning point for Saul – he has successfully converted a major Roman official to the faith. It is probably for this reason that Saul now becomes known as Paul, long after his experience on the road to Damascus. From here forward Luke refers to Paul and he is always mentioned first in any list of names – indicating the prominence Paul has achieved by this conversion.

This is apparently the most consequential event on Cyprus. The missionaries sail away from Paphos and Luke now quickly shifts the scene to Perga on the coast of Asia Minor. John Mark here leaves Paul and Barnabas to return to Jerusalem. Luke does not explain why they separate, but it is something that Paul later holds against John Mark (see Acts 15:38).


In Pisidian Antioch – Read Acts 13:13-52

Pisidian Antioch is deep in the interior of Asia Minor and it was a dangerous and difficult journey inland from the coast. On arriving in the town Paul, as usual, attends the synagogue on the Sabbath hoping to preach to the Jews of the area. Luke gives us a detailed picture of what worship was like: a reading from the Law and another from the prophets. The synagogue was filled with both Jews and “God-fearing Gentiles” - non-Jews who worshipped God and might be candidates for conversion to Judaism. The rulers of the synagogue next ask to hear from Paul and Barnabas, partly out of hospitality but more likely out of curiosity; here were two travelers who had been in Jerusalem and would be able to give them first-hand information on the latest religious news.

Paul addresses the synagogue giving a concise history of Hebrew history that is reminiscent of the speech given by Stephen before the Sanhedrin. In this case Paul connects the events and prophesy of the Hebrew scripture to the crucifixion of Jesus in Jerusalem. Paul concludes with a provocative statement that sums up Christianity: “Therefore, my brothers, I want you to know that through Jesus the forgiveness of sins is proclaimed to you. Through him everyone who believes is justified from everything you could not be justified by the Law of Moses.”

Paul’s speech intrigues many in the congregation and he is invited to speak again on the next Sabbath. Afterwards Paul and Barnabas meet with many of the Jews and God-fearing Gentiles and urge them to “continue in the grace of God.” Luke reports that the following week “almost the entire city” is on hand to hear Paul speak. But this has consequences. The Jews take offense at what Paul is preaching and begin to “talk abusively against what he was saying.”

The reason for the Jewish backlash against Paul’s preaching is twofold. On one hand, Paul is preaching that Jesus has now fulfilled the Law and that grace is now possible through faith. This is contrary to orthodox Judaism which holds that the Law of Moses is the basis of man’s relationship to God. Secondly, Paul’s message seems to have found favor among the “God-fearing Gentiles” and this threatens to rob the synagogue of potential converts. Paul is essentially telling the Gentiles that there is a way to be “God fearing” through Jesus Christ that does not require observance of all the strict laws of Judaism.

The upshot of this is that the orthodox Jews began a campaign of “persecution against Paul and Barnabas” that resulted in their expulsion from Pisidian Antioch. Luke reports that despite the persecution “The word of the Lord spread through the whole region.”


In Iconium – Read Acts 14:1-7

Paul and Barnabas travel to another town in the region, Iconium. Here again they enter the synagogue and preached to the Jews and Gentiles gathered there. Again, this caused division within the congregation: some accept Paul’s preaching and others are insulted by it. Paul and Barnabas “spent considerable time there, speaking boldly for the Lord.” Soon the entire city becomes divided on the question of Christianity and a plot is hatched to stone the two missionaries. Paul and Barnabas learn of the plot, however, and move on to the next town in the area, “where they continued to preach the good news.”


In Lystra and Derbe – Read Acts 14:8-20

After leaving Iconium Paul and Barnabas arrive in Lystra, a small, rather backward sort of town with no synagogue. Paul heals a man crippled in his feet and by so doing, gains the attention of the pagan people of the city. Paul and Barnabas are hailed as Greek gods, and a sacrifice in their honor is proposed at the local pagan temple. Paul and Barnabas object to this in the most violent way they know: “They tore their clothes and rushed out into the crowd shouting ‘Men, why are you doing this?’” It was only with great difficulty that the crowd was convinced to call off the sacrifice.

At this point some of the Jewish opposition from Pisidian Antioch and Iconium appear in Lystra and begin to speak out against Paul and Barnabas. The crowd, a bit insulted after their sacrifice was refused, are won over and become hostile. Paul is stoned, dragged outside the city and left for dead. Paul recovers with the help of some disciples, and the next day he and Barnabas leave for Derbe.

In Derbe Paul and Barnabas preach the good news and have better luck. Luke reports that they “won over a large number of disciples.” In fact Paul and Barnabas recover sufficiently to return to Lystra, Iconium and Antioch to meet with the converts there and strengthen the nascent churches they have founded. Elders are appointed and some organization established. These become the Christian churches of Galatia and Paul later writes a letter to them that is in our New Testament as the Epistle to the Galatians.


The Return to Antioch in Syria – Read Acts 14:21-28

With the founding of the churches in Galatia, Paul and Barnabas turn homeward, via the port of Attalia after passing through Pamphylia and Perga. They sailed to Antioch and “reported all that God had done through them and how they had opened the door of faith to the Gentiles. And they stayed there a long time with the disciples.”

Paul’s first missionary journey illustrates the pattern typical of his ministry. Paul arrives in a town, attends the synagogue, speaks, describing Jesus as the fulfillment of the Law and proclaims God’s grace through the crucifixion. This tends to divide the congregation – orthodox Jews take offense at Paul’s obsolescence of the Law while Gentile proselytes tend to be attracted to the new Christianity. As a result Paul is usually beaten, stoned or simply run out of town. Yet this is effective as some of the Jews and Gentile leave the synagogue to found a new Christian church.


Links of Interest

Here are detailed commentaries for Acts 13 and 14:

Chap 13: http://www.ccel.org/ccel/mcgarvey/acts.ch13.html

Chap14: http://www.ccel.org/ccel/mcgarvey/acts.ch14.html

Here are photos of the places on Paul’s first missionary journey as they look today: http://www.ourfatherlutheran.net/biblehomelands/paul%27s%201st/paul%203-1st%20journ-begin/1stbegin.htm

Maps of Paul’s First Missionary Journey are here:
http://unbound.biola.edu/acts/index.cfm?item=first


Study/Discussion Questions

1. Compare Acts 13:2, Acts 13:4 and Acts 13:13. What is Luke trying to convey about the importance of each personality?

2. Why do you think Jews were living in Pisidian Antioch?

3. Re-read Paul’s speech to the synagogue in Acts 13:16-41. What do you think the Jews found so objectionable?

4. Who are the “God-fearing Gentiles” that Paul refers to? Why are they in the synagogue and why is this significant?

5. Why did the Jews “stir up persecution against Paul and Barnabas?” (Acts 13:50)

6. What does the tearing of one’s clothes signify in 1st century society? Where else has this been described?

7. Read Paul’s Letter to the Galatians. What does Paul discuss and why do you think these things would be issues?

8. What would happen if someone like Paul came to preach at your church? What are some of the issues in the contemporary Christian church that are divisive?