The Shipwreck at Malta
27: 27-44

Late 59 AD

The shipwreck at Malta DIG: Compare verse 31 with verse 11. What do you think the centurion feels about Paul now? About the God Paul serves? How do Paul’s words and example serve to encourage the others? How would your estimation of Paul have changed during the two-week storm? What do you imagine the scene in verses 39-44 was like? What was said? How did people look? Feel? How do Paul’s attitudes and actions compare with those of the sailors? To what would you attribute Paul’

REFLECT: What are some of the blessings you’ve experienced because of the wisdom and faithfulness of others? How would it affect your own daily battle with sin and selfishness if you knew that your obedience was as important to those around your as it is to you yourself? When have you reacted in crisis as Paul did – urgent forewarnings, maintaining hope, counseling, common sense, giving thanks, remaining calm, persevering to the end? What is the greatest pressure situation you’re facing now? How can Paul’s example and the principles you’ve learned from this story help you in your situation? What is your part and what is God’s part in the resolution of your storm? When have you been tempted to bail out of a stormy situation, to sneak away in a lifeboat? What happened? What did you learn? What weaknesses of Jonah can you most relate to? What strengths of Paul do you most wish to obtain?

The tempest had driven the drifting ship for two weeks. Now when the fourteenth night had come, as we (to see link click Bx – Paul’s Vision of the Man of Macedonia: A closer look at the “us” or “we” passages and sea passages)were drifting about 476 miles off course across the Adriatic Sea. The Adriatic Sea mentioned here is not to be confused with the modern Adriatic Sea, located between Italy and Croatia. In Paul’s day, that body of water was known as the Gulf of Adria, referring to the central Mediterranean.⁶²⁴ It is bordered on the north by Italy, on the west by Sicily, on the south by Cyrene, and on the east by the island of Crete. Approaching the bay the breakers were especially violent and noisy.

About midnight the sailors began to hear breakers and sense that they were nearing some land. The crew was afraid of running onto the rocks in the dark, so they took soundings and found the water was twenty fathoms deep. Standard practice as the ship approached land was to check the depth of the water at half-hour intervals. One fathom is six feet, so at that point they were 120 feet above the floor of the ocean. A bit farther along, they took another sounding and found it was fifteen fathoms deep, or 90 feet. Yes, they were getting closer to the land. But fearing that they might run aground on the rocks, they threw out four anchors from the stern to stop the ship (27:27-29). Paul, Luke and Aristarchus (27:2) had been praying (Greek: euchomai) to ADONAI for day to come, and the other men on board were probably praying to their various pagan gods as well.

Now some of the sailors were trying to escape from the ship and save themselves and get to land at the expense of the others on board. Evidently they didn’t trust their gods to deliver them and decided to take matters into their own hands. They had lowered the dinghy into the sea, pretending they were going to put out anchors from the bow. This would have seemed to be a perfectly natural operation. Anchors from the bow, or the back of the ship, would have given the ship even greater stability, and it would have been necessary to set them out some distance from the ship, which could only have been accomplished by using the dinghy. Paul, however, realized their true motive and said to the centurion, “Unless these men remain on the ship, you cannot be saved” (27:30-31).

But hadn’t God already promised that would be no loss of life (27:22)? Think of it this way; the prophecy includes God’s foresight concerning decisions that are nevertheless made by free will. If the sailors had left the boat, would the centurion and his soldiers’ lives have been saved? This is a hypothetical question that need not be answered, since that is not what happened, and we have no framework for dealing with such questions. Once again we are reminded of Rabbi Akiva’s summary of the paradox, “All is known, yet free will is given” (Avot 3:15).

Moreover, in the Bible, even what appears to be an absolute prediction (X will happen) may be implicitly conditional (If you disobey, X will happen). Jonah’s apparently unconditional prediction of Nineveh’s destruction is a good example (see the commentary on Jonah Ax – The Ninevites Believed God). The prophet was wrong (and angry about it) because the people of Nineveh repented (which, rather than the city’s ruin, is what God actually wanted). Why did the sailors need to remain on board? It was a practical matter. Had they left, there would not have been enough skilled personnel left to beach the ship when the time came. Learning to respect Paul’s direction, the soldiers cut away the ropes of the dinghy and let it drift away empty (27:32).⁶²⁵

With the thwarted attempt of the sailors, a ship badly battered by the storm, and no assurance they could get safely to shore, Paul once again rose to encourage the shaky voyagers. As day was about to dawn, Paul continually urged them all to take some food, saying: Today is the fourteenth day that you have kept waiting and going without food, having taken nothing. Luke’s point in this hyperbole is that it had been a long time since they had had much to eat.⁶²⁶ Paul need them to strengthen themselves for the last hurtle, getting from the ship to the shore. Therefore, I urge you to take some food – literally, for this is for your salvation (Greek: soteria, meaning salvation). There may be a veiled symbolism in the use of this word, a reminder to the believing reader that the same God who delivered the storm-tossed voyagers from physical harm is the God who in Messiah brings ultimate salvation and true eternal life. The theme is not developed Luke’s narrative, however, and remains implicit at most. There is in fact no explicit reference to Paul’s witnessing in the entire voyage narrative from 27:1 to 28:16, though one cannot imagine Paul bypassing the opportunity. The emphasis at this point is the physical rescue. Since not one of you will lose a hair from his head (27:33-34). This was a proverbial expression for physical salvation seen in First Samuel 14:45; Second Samuel 14:11 and First Kings 1:52, also in the B’rit Chadashah in Matthew 10:30; Luke 12:7 and 21:18. God had provided their physical salvation by means of eating.⁶²⁷

And when he had said these things, like a good Jewish father beginning a family meal, he set the example, took bread, and said the b’rakhah that Jews normally make over bread: Barukh Attah, Adonai Eloheynu, Melekh-ha’olam, hamotzi lechem min ha’aretz (Praise be you, Adonai our God, King of the universe, who brings forth bread from the earth, see Matthew 14:19). Then, he broke it and began to eat. Then all were encouraged. And because their appetite had returned, they took some food themselves. In all we were 276 persons on the ship. When they had eaten enough – being revived both physically and emotionally – they began to lighten the ship, throwing the rest of the wheat into the sea (27:35-38). That way the ship would sit higher in the water and allow it to slide as far up the beach as possible before being beached.

Then when daylight came, they did not recognize the land because it was not on the normal sea route; but despite the stormy conditions, they noticed a bay with a beach, where they planned to run the ship aground on the sand, and avoid the rocks if they could. The rudder of the ancient ships consisted of four large paddles, one on each quarter. In a storm these would be lifted from the water and tied down. Now, to guide the ship for the beaching, they were untied and let back down into the water.⁶²⁸

They also cut off the anchors and left them in the sea. Then, hoisting the forward sail to the wind to pick up speed, they made for the beach. But, despite their best efforts, the ship struck a sandbar between the seas and ran the ship aground before it reached the beech. The bow stuck fast and remained immovable, and the stern began to break up by the pounding of the waves (27:39-41). When a swell reaches an island, its waves split to pass it, and they may meet head on at the far end of the island. At this place, the sand carried along by the currents from both directions are deposited as a sandbar, on which the waves break from two nearly opposite directions, sometimes even running straight into each other. Such a spot is very treacherous for ships.⁶²⁹ The ship was stuck in the sandbar perhaps fifty yards from the shore, giving even those unable to swim a good chance of survival. At that point there was nothing else to do but abandon ship.

Roman military discipline made soldiers personally responsible for their prisoners, and those who allowed their captives to escape could pay with their own lives. Acting without orders, the plan of the soldiers was to kill the prisoners so that none of them would escape by swimming away. But again, it was Paul who provided for the safety of his fellow prisoners. Julius, wanting to save Paul, risked his own life by keeping them from carrying out their plan. Whatever the centurion’s attitude to the other prisoners might have been, he was unwilling to put Paul’s life in danger, especially in view of his leadership during the voyage.⁶³⁰ So he ordered those able to swim to throw themselves overboard first and get to land – and the rest to get there on boards and pieces of the ship. And in this way all 276 were brought safely to land (27:42-44). Thus, Paul’s prophecies of 27:22-24 and 34 were fulfilled.

Let’s allow God to open our eyes to the importance of faithfulness and obedience through a study in contrasts, by seeing the umbrella of protection or destruction in one person’s hand can often cover many heads. The kind of cover these figurative umbrellas provide is not only determined by belief in God versus unbelief, but also by faithfulness verses unfaithfulness.

In Acts 27, God gave Paul an umbrella of protection because of his obedience in ministry. Whether or not the others on board his sinking ship realized it, many were gathering under his umbrella and found safety. But let’s take a look at another kind of umbrella in the storm, on display in the familiar account of the prophet Jonah. You’ll recall that God called him to go preach to the people of Nineveh (see the commentary on Jonah Aj – The Word of the LORD came to Jonah: Go to Nineveh), but Jonah ran the other way (see the commentary on Jonah Ak – Jonah Flees From the LORD), booked a passage to Tarshish and wound up in a whale of a mess (see the commentary on Jonah Ar – The LORD Prepared a Great Whale to Swallow Jonah). Consider the similarities between Paul and Jonah.

• Both were Hebrews, had Jewish backgrounds, and believed in the one true God.
• Both were preachers.
• Both were called to preach unpopular messages in pagan cities.
• Both boarded a ship.
• Both experienced a terrible, life-threatening storm.
• Both greatly impacted the rest of the crew.
• Both knew the key to the crew’s survival.

Paul and Jonah hand many similarities, didn’t they? But let’s consider a few contrasts between the two. They differed in the following ways.

• Paul was compelled to go to Rome; while Jonah was repelled by his calling to Nineveh.
• Paul faced many obstacles on his way to Rome, including imprisonment, injustices, inclement weather, and other difficulties; while Jonah’s only obstacle was himself.
• Paul had to sit and wait for the Lord; while Jonah stood and ran from Him.
• Paul felt responsibility for the crew, although the calamity was not his fault; while Jonah slept while the others worked to survive the calamity he had brought upon them.

Paul and Jonah are great characters to compare and contrast because we can relate to both of them! Sometimes we respond with obedience like Paul. Other times we run from God like Jonah.

Let’s ask a fair question based upon their examples: Does prompt obedience really make a difference? When all was said and done, didn’t Paul suffer through a terrible storm although he had been entirely obedient? Didn’t Jonah get another chance to obey, and an entire city was spared? So . . . what difference does prompt obedience or faithfulness make anyway?

God loves us whether or not we are obedient, but the quality of our lives as believers is dramatically affected by our response. There is a big difference between an obedient believer and a disobedient one, between obedient and disobedient times. Yeshua said: If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love. These things I have spoken to you so that My joy may be in you, and your joy may be full (John 15:10-11). Although Jonah was ultimately obedient and surprisingly successful, you will search in vain for a single hint of joy in his life. Although Paul seemed to suffer at every turn, he had more to say about joy than any other mouthpiece in the Word of God.

An attitude of obedience makes a difference both to the servant and to those close by. Servants of God can dramatically affect the lives of others positively or negatively. Under Jonah’s umbrella in the storm, many experience calamity; under Paul’s umbrella, however, many found safety.

Is the sky rumbling? Are clouds darkening? Is a storm rising in the horizon? Child of God, you will hold an umbrella in the storm. You will not be under the umbrella alone. Neither will I. Our spouses and children will be under the umbrella with us. Our friends, relatives, neighbors and coworkers will be there also. The flocks that God has entrusted to us will be there. Even the lost are often drawn to people of faith when the hurricane winds begin to blow. Child of God, all eyes are on us on the bow of the ship when the storms come and the waves crash. May the rest of the crew find an umbrella of blessing in our midst.⁶³¹

The Storm along the Shore of Crete
27: 12-26

Late 59 AD

The storm along the shore of Crete DIG: What things in verses 13-20 show how severe this storm was? Verse 27 indicates this situation lasted two weeks. How would you be feeling be the end of the first week? After being in Caesarea for at least two years, why might Paul need to hear the promise of 23:11 again repeated in verse 24?

REFLECT: What would a page from your ship’s diary sound like? As a sailor on board, how would you feel about Paul’s message in verses 21-26? When have you felt caught in a “Nor’easter,” driven along by the wind? What happened? What did you learn from the situation? In terms of a weather report, how would you describe your life at present? Your life five years ago? The crew in charge of Paul’s ship eventually started throwing some things overboard to lighten their load. Are you carrying an extra baggage you should probably be without? Think or someone you know who’s enduring their own blinding storm right now. How could you encourage them with these insights from Paul life?

Now begins the dramatic story of the storm and shipwreck that vindicated Paul’s evaluation of the situation (to see link click Da – Paul Sails to Rome). The anticipated journey was quite short, a day’s journey, a “three-hour-tour” if you will – and a gentle southerly breeze which arose deceived them into thinking that they could manage another forty nautical miles. As the ship left Fair Havens, Julius, the captain, and the navigator surely felt quite confident of their decision, but it wouldn’t take long for them to see they had made a critical mistake.

The sailing of the ship: And because the open harbor at Fair Havens was unsuitable for wintering, the majority reached a decision to set out to sea from there – if somehow they might reach Phoenix, a closed, protected harbor of Crete facing northeast and southeast, and spend the winter there. When the south wind blew gently, supposing their decision to sail to Phoenix was a wise one, so they raised the anchor and started coasting along the shoreline by Crete (27:12-13). Six miles to the west of Fair Havens, a peninsula known as Cape Matala jutted out. Around the cape, the shoreline then ran sharply northward as one sailed the thirty or so miles remaining to Phoenix. Since they were traveling close to shore, the trip should have not taken Paul’s ship more than a few hours with the favorable south wind. But such was not to be.

The Northeaster: Crete is dotted with mountains, some of them towering 8,000 above sea level. Things started well, but as they rounded Cape Matala, a violent wind rushed down from the mountains, striking the ship. But before long, a hurricane-force wind called “the Northeaster” swept down from the island. Paul and the crew were immediately in danger because once they were blown away from Crete into the open sea, the larger waves were impossible to deal with. When the ship was caught and could not face into the wind enough to sail toward Phoenix, we gave way to it and were driven along (27:14-15; and see Bx – Paul’s Vision of the Man of Macedonia: A closer look at the “us” or “we” passages and sea passages). Ancient ships were not built to head into such a violent wind, so there was no way the Alexandrian ship could hold its course to Phoenix.

Helpless against the wind, the ship was carried some twenty-five nautical miles to a small island called Cauda, which offered some protection from the storm. For the first time the sailors were able to take measures to secure the ship. The first thing they did was to haul in the lifeboat, or dinghy. Luke noted that we were barely able to get control of the dinghy, probably because it had filled with water. Next, when the crew had hoisted it up, they made use of ropes, which passed under the ship to undergird the ship and prevent it from breaking up against the pounding of the wind and the waves. Then, fearing they might run aground on the Greater Syrtis, they also let down the anchor, which they hoped would act as a drag and help prevent the ship from drifting that far south. Nevertheless, we were driven along (27:16-17). The Syrtis were shallow sandbars off the North African coast, the dreaded graveyard of ships in the ancient world. Although the Syrtis were some 400 nautical miles to the south of Cauda, the sailors didn’t know how far the storm might blow the ship.⁶¹⁵

There was really little that the ancient ship could do to fight the violent storm, and they were probably taking on water. Surely, they had the mainsail down and allowed the ship to be driven along as it may. Having already taken all the available precautions above, they
then undertook the more serious measure of jettisoning the cargo. But as we were violently battered by the storm, the next day they began throwing cargo overboard. Luke didn’t specify what was thrown from the ship. It was probably most of the wheat, though it later became clear later (27:38) that not all of it at that time (27:18).

Carrying grain raised serious safety hazards on board wooden ships, requiring dry storage in order to prevent infestation, rotting, or fermentation. When wet, grain can swell to double its normal size, and a full load is capable of splitting the plates even of a modern ship. Likewise, because grain “breathes” – taking in oxygen and giving off heat, carbon monoxide, and moisture – it acts as something “alive” and mobile. If not stored in sacks or bins, it not only “flows” in rough seas but also exerts a vertical pressure – nearly 240 pounds when piled up to a height of six feet, for example. In rough seas, its movement can produce a sudden lateral pressure up to 160 pounds per square foot on the hull, creating a real threat of breaking through the wood, or even capsizing the ship.⁶¹⁶

On the third day, they threw out the ship’s gear (miscellaneous equipment not crucial to sailing the ship) with their own hands. With the ship now lightened, there was nothing left but to roll with the punches of the wind and the waves. The storm raged on. Luke noted: Neither sun nor stars appeared for many days, and no small storm pressing on us. Without the stars and sun, they had no way of knowing where they were – no gear, no sun, no stars, no hope. Humanly speaking, there appeared to be no chance of survival. They were clearly lost at sea. Despair set in. All hope of being saved was vanishing (27:19-20).⁶¹⁷

So far in Acts, Luke had depicted Paul as the apostle to the Gentiles, the pioneer of the Three Missionary Journeys, the prisoner, and the defendant. Now, however, he portrays him in a different light. He is no longer an honored apostle, but an ordinary man among men, a lonely believer (apart from Luke himself and Aristarchus) among 273 (27:37) unbelievers, who were either soldiers, prisoners, merchants or crew members. Surely, Paul was the most experienced traveler on board that ship. All total, Paul sailed eleven voyages and at least 3,500 nautical miles on the Mediterranean before he set sail for Rome. However, it was more than his experience at sea that made Paul stand out as a leader on board ship. It was his unshakable faith and character.⁶¹⁸

Paul’s message of hope: The storm was at its height. All sense of direction was lost. Morale was at its lowest ebb. It was at this dark moment that Paul’s leadership skills shone most brightly. No one had the stomach for food, as the ship lurched in the waves. As they had long been without food (they had wheat on board, but they were probably too busy trying to keep the ship together to eat). At this dramatic point, Paul came and stood up in their midst to offer a reassuring word, saying: Men, you should have listened to me and not sailed from Crete, to avoid this disaster and loss. He had been right then, so his words now should be taken with more confidence. Yet now I urge you to take heart, for there will be no loss of life among you – but only of the ship (27:21-22). 

Paul began the voyage as a prisoner, but he ended up as the captain. Paul took over the situation when it was obvious that nobody knew what to do. A crisis does not make a person; a crisis shows what a person is made of, and it tends to bring true leadership to light. Paul gently rebuking the centurion, the navigator and the captain for ignoring his warning. Soon they would discover that ADONAI had spared all of them only because of Paul.⁶¹⁹

At this point Paul’s prediction changed radically from his former warning. Then he spoke of loss both of ship and life (27:10). Now he spoke only of salvation (Greek: sozo). Since their failure to hear his words of warning led to their current catastrophe, they should not fail to listen to his message of salvation; they must keep up their courage and not give in to despair: For this very night, there came to me an angel of the God (in contrast to their pagan gods) to whom I belong and whom I serve (Greek: latreuo), said: Do not fear, Paul. You must stand before Caesar; and indeed, God has granted (Greek: charizomai, meaning to exercise grace) you all who are sailing with you. So take heart, men, for I believe (Greek: pisteuo, meaning to believe or have faith in) God that it will be exactly as I have been told (27:23-25). Paul didn’t lose any time communicating the gospel.

Take note of what Paul said: I believe God. He didn’t say: I believe in God. Every demon in hell agrees with the existence of God. Paul declared his total confidence in God’s promise. Paul believed God when there was nothing else to believe. He couldn’t believe the sailors, the ship, the sails, the wind, the centurion, human ingenuity or anything else – only God and God alone. This was not a fair-weather faith; he believed God in the midst of the storm, when circumstances were at their worst. His terrible situation was real, but God was more real to Paul than the dreadful circumstances.⁶²⁰

The salvation from the storm was due to the providence of God and His preservation of the apostle for the witness before Caesar. Paul, in effect, served as the salvation of the other 273 men on board. His service (Greek: latreuo) of God indicates his own faithfulness to the Protector, and on that basis of he called upon his listeners for courage to put their own belief and faith in his God.⁶²¹ This also marks a dramatic turning point in the account of the storm; it had reached its fullest fury. Despair had turned to hope. The focus was no longer on sinking but salvation. Still, their rescue was in the future. Paul encouraged them to take heart, but warned them, “We must run aground on some unknown island before final deliverance (27:26). This prophecy by Paul was fulfilled in 27:41.⁶²²

The sailors on board with Paul took steps to deal with the storm that enveloped their ship. In their actions I see practical behaviors we can also apply in our lives for surviving our personal storms. Although the points I am about to make might not apply to a literal ship on an angry sea, they will be helpful in the storms we encounter when someone close to us exercises poor judgment.

First: Don’t pull up the anchor (27:13). The ship’s masters were ill advised to attempt to sail, but they decided to do so anyway. Jesus Christ is our anchor behind the veil, where our forerunner, Jesus, has entered on our behalf (see the commentary on Hebrews Bc – We Have This Hope as an Anchor for the Soul). When gentle breezes blow in our lives and all seems calm and peaceful, we often become less attentive to Him. We’re not as aware of our need for the One who secures our lives and holds us steady . . . until the storms begin to rage. Don’t let a few calm breezes give you a false sense of security in yourself or your surroundings. Stay anchored to Yeshua Messiah in gentile times also.

Second: Don’t give way to the storm (17:15). Peril caused by another person’s poor judgment can often cause feelings of immense helplessness. Don’t give way to the storm. Give way to the Master of the seas.

Third: Do throw some cargo overboard (27:18). As the storm worsened, the crew began to jettison cargo to keep the ship afloat. Raging storms have ways of identifying some old stuff we’re still hanging on to. When we’re upset over someone’s poor judgment, we have a tendency to drag up memories of other times we’ve been wronged as well. Storms complicate life enough. Ask God to simplify and clarify a few things in your life by helping you throw some old cargo overboard.

Fourth: Do throw the ship’s gear overboard (27:19). After jettisoning the cargo, the crew still needed to further lighten the ship. The gear on board included ropes, pulleys, spars, masts, and planks. They were man-made provisions needed to master the storm. Storms are seldom pleasant, but they can serve an important purpose. They help us to see the man-made solutions we’re substituting in place of depending on and getting to know God.

Fifth: Never give up the ship (27:20). Luke uses the word we when identifying those who gave up hope. This is a man who wrote one of the gospels! How could he lose hope? The text reminds us that anyone can lose hope when a storm rages. But the psalmist offers us a lifesaver in our raging storms, “Yes, my soul, find rest in God; my hope comes from Him” (Psalm 62:5 NIV). The word hope in this psalm is the Hebrew word tikvah, which literally means a cord, as an attachment. The psalmist contrasted the disappointment he often experienced in mankind with the security he found in his faithful God. We’re all holding on to a rope of some kind for security, but if anyone but God is on the other end, we’re hanging on by a thread! Hang on to Christ for dear life when the waves break harshly against you. He will be your security no matter what the storm may destroy. Only He can keep you from becoming bitter. Only He can rebuild what gale-force winds tear apart. He is our blessed hope, our great God and Savior, Messiah Yeshua (Titus 2:13).

Sixth: Listen for God to speak (27:24). Listen to the Master of the seas when storms rage. He will not be silent. Just when the passengers and crew had lost hope, Paul stood to testify. He told them, “For this very night, there came to me an angel of God to whom I belong and whom I serve. He said: Do not fear, Paul. You must stand before Caesar; and indeed, God has granted [grace] you all who are sailing with you. God won’t send an angel from heaven to speak audibly to you, but He may send a fellow believer, a neighbor, a messianic rabbi, a pastor, relative, spouse, or a friend. You can also hear Him speak through His Word anytime you are willing to open the Bible and receive.

Job also suffered for reasons outside of his control, in ways we will never experience. His faith (Greek: pisteuo, meaning belief or trust) in God never wavered, but Job had questions. The place in which God spoke to Job is very applicable to us today. Job 40:6 tells us that ADONAI answered Job from the whirlwind. God will speak to you also – straight to your heart. Sometimes others can make decisions that are devastating to our lives. I cannot promise you everything will be OK. It may be, it may not be. But I promise you based on the faithfulness of God that you can be OK. Just don’t pull up the anchor. And never let go of the rope.⁶²³

Lord, there are times when terrors seem to overtake me like a flood, when the storm winds seem ready to sweep me away at night (Job 27:20). But I know that You have made darkness Your hiding place, Your sukkah is all around You – dark waters, thick clouds. You reach down from on high and took hold of me; You drew me out of mighty waters (Psalm 18:12 and 17).

Paul Sails to Rome
27: 1-11

Late 59 AD

Paul Sails to Rome DIG: As Paul sets sail for Rome (see the map on Cz – Paul’s Journey to Rome), what points of interest can you locate along the way from Paul’s diary? From verses 1-3 and 43, what do you know about the centurion in charge? How does his concern for Paul indicate how Paul used his time while imprisoned in Caesarea? If you were the ship’s owner or navigator, how would you react to Paul’s warning about the 50-mile trip they wanted to make in verse 10? Would you have responded any differently than Julius did to Paul’s concern? Why? Why not?

REFLECT: When have you sailed off on a voyage where you were unprepared? What did you learn? How have you been about to help others from making the same mistakes that you did? Perhaps you’re dealing with an issue right now where you can’t get others to cooperate or agree with your advice and suggestions. How does this have you feeling? How have you responded? How have you been harmed by another person’s errors, whether deliberate or accidental? What has this done to your relationship? How are you handling your anger or regret?

From the perspective of Luke’s purposes as a historian and theologian, one is somewhat at a loss to explain the detailed treatment of this voyage. It does little to advance knowledge of the spread of the gospel. There are still theological points to be made and will be noted. The greater part of the story, however, doesn’t focus on theology, but rather concentrates on the voyage itself. Luke relates in delightful detail the threat of the storm and the narrow escape from death at sea.

But that is exactly through this extensive presentation of the story itself that the full theological impact is conveyed. Luke was at his literary best in this account, building up suspense in his dramatic portrayal of the violence of the storm, and the description of the sailors, the abandonment of all hope. At each point, however, when the situation seemed most desperate, there came a word of encouragement from Paul – his God would not abandon them . . . take heart, eat, be of good cheer. Then the final deliverance came. All were saved. Paul’s God had indeed not abandoned them to the anger of the seas. One cannot miss the emphasis on the divine providence of God, and it is precisely through the detailed telling of the story that the lesson has it greatest impact. It is “narrative theology” at its best.⁶⁰⁷

The journey from Caesarea to Crete: When it was decided that we should sail for Italy, they handed Paul and some other prisoners over to a centurion named Julius, one of the ten centurions of the Augustan Cohort (27:1; to see link click Bx – Paul’s Vision of the Man of Macedonia: A closer look at the “us” or “we” passages and sea passages). Evidently Luke stayed in Caesarea the whole time that Paul was detained there and would then accompany him to Rome. This is why he could offer such detail when writing the book of Acts. He may have also written the gospel of Luke while he was there for two years. He would have had easy access to Jerusalem to gather all the information he needed. There were two ships involved between the start of the journey and the shipwreck (see Dc – The Shipwreck at Malta), and this was the first.

Since all vessels were cargo ships in the ancient world, travelers seeking passage were in the habit of going down to the waterfront and searching until they found a ship scheduled to sail in the direction they wished to take. So we boarded a ship from Adramyttium, which was about to sail to the ports along the coast of Asia (27:2a). In all likelihood the vessel was privately owned, and passage was available to any who could pay. Sailing schedules were not only determined by favorable winds but also according to superstitions that plagued Roman soldiers. The Roman religious calendar prohibited sailing on ill-omened days such as August 24th, October 5^th, and November 8^th, the end of the month also being generally regarded as a dangerous time to be on the water. Having tentatively set a date, the ship’s officers would offer a pre-sailing sacrifice. If all the initial omens proved “positive,” sailing could still be delayed by such petty omens as a sneeze on boarding, a crow or magpie croaking in the rigging, or dreams. While the weather lasted, for example, no traveler was permitted to cut his hair or nails, although if it turned bad, nail clippings and locks of hair tossed into the sea as an appeasement offering. Blasphemy was completely forbidden, even if written in a letter carried abroad, and the body of anyone who died at sea was immediately thrown overboard, death on board constituting the worst possible omen.⁶⁰⁸

Adramyttium, its homeport, was located on the northwest coast of Asia Minor, south of Troas. Julius was probably hoping to find a larger ship bound for Rome as it stopped at the ports along the coast back to Adramyttium. From Asia Minor, they would have little trouble finding passage to Italy. And we set out to sea – accompanied by Aristarchus, a Macedonian from Thessalonica (27:2b). Aristarchus was with Paul in Ephesus (19:29), accompanied him with the collection from the Gentile congregations to Yerushalayim (20:4), and went with Paul all the way to Rome (Colossians 4:10). It was likely that Aristarchus paid his way as a passenger, and Luke was on board as the ship’s doctor.

The next day we put out to sea, making port the next at Sidon, seventy nautical miles to the north. That would have only taken one day for the ship and her crew. It may have related to commercial factors, the port city of Sidon being a major grain importer. In just one day at sea, Paul won the friendship of the centurion Julius. He treating Paul kindly, let him leave the ship and go to his believing friends at Sidon to receive care (27:3). The kindness Paul received reflected both his status as an uncondemned man awaiting an appeal before Caesar, and his evident godly character, giving him favor before others. In addition, Julius seems like he was naturally kind by nature, and, no doubt, Paul had already made a favorable impression on him. Beside the crew, all the others on board were condemned prisoners (28:42) being sent to Rome to die in the arena.⁶⁰⁹

From Sidon the direct route to Myra was to the west the island of Cyprus. But setting out to sea from there, we were compelled to sail under the shelter of Cyprus, because the winds were against us. In contrast to the trip from Caesarea to Sidon – which was only 70 nautical miles – the voyage from Sidon to Myra, was a stretch of open sea in excess of nautical 400 miles. Having hugged the shelter of Cyprus as long as possible, the ship then forced its way into open waters between Cyprus and Asia Minor, moving along the coast past Cilicia and Pamphylia with the help of night breezes and westerly sea current. Then Luke commented that we came down to Myra, a port city of Lysia (27:4-5). The length of the voyage was probably around 15 days.

They likely docked at Andriace, which was the chief port for ships that supplied the Roman Empire with Egyptian grain, and especially for those ships that traveled between Alexandria, Egypt and Rome. Being part of the Roman Empire, Egypt was her main source of grain. So these private ships received special consideration from the Roman government in view of the importance of that lifeline.⁶¹⁰ There the centurion found a second ship from Alexandria sailing for Italy and put us on board (27:6). The fact that Luke specifically mentions that the ship was carrying wheat (27:38), confirms that she was an Egyptian grain carrier on her way to Rome. This was the larger ship that Julius was looking for. Because of its practical and political significance as a commodity in the ancient world, grain is frequently compared in importance to present-day oil.

Since Egyptian ships carrying grain tended to travel in fleets to gain both safety and navigational advantages, the fact that the ship sailed off alone was very dangerous. Rudderless, they were steered with two huge paddles on each side of the stern. Power depended on a single gigantic square sail made of heavy Egyptian linen or animal hides stitched together. They were not designed for sailing against the wind – which was exactly what the sailors faced on their ill-fated voyage.⁶¹¹ However, the promise of lucrative returns offset the hazards to a significant degree. Profits were high in order to offset the expense of building and maintaining ships the size demanded by the government and could carry between 2,500 and 3,500 tons of wheat.⁶¹²

However, the Alexandrian ship soon found its course for Italy somewhat difficult. The voyage continued, but with lack of progress because it appeared that they were sailing into the wind. Luke relates that with difficulty we made it to Cnidus, 130 nautical miles away. But when we left Cnidus, we left the shelter of the mainland. As the wind did not allow us to go further west across the lower end of the Aegean Sea, it forced us due south towards Crete. Already the voyage was somewhat off course because the normal route from Myra would have taken the ship past Crete, along its northern coast. However, the winds were so great that we were forced to round Cape Salone and hug Crete’s southern coast. That made sailing slow for a number of days. Coasting again with difficulty, we came to a place ironically called Fair Havens, near the city of Lasea (27:7-8). There, weary from fighting the weather, the weary travelers entered the bay. It is an open bay, a poor harbor in bad weather, but it would protect them for a while from the winds they were facing. The trip from Alexandria to Rome normally took 10 to 13 days, but adverse conditions could slow the trip to as much as 45 days.⁶¹³

The warning of the storm: Since considerable time had passed at Crete waiting for a change in the winds, the voyage was already dangerous because the Fast of Yom-Kippur on October the fifth that year had already passed (27:9a). Shipping became increasingly dangerous after mid-September and was rarely engaged in after mid-October because of the likelihood of storms. Yom-Kipper can occur between September 14 and October 14. So they had already entered into that dangerous season for sailing.

Apparently the sailors and Julius had a meeting to plan their course of action, where Paul, an experienced traveler, was allowed to speak. He kept on warning them, telling them, “Men, I can see that the voyage is about to end in disaster and great loss – not only of the cargo and the ship, but also of our lives” (27:9b-10) In fact, he had been shipwrecked three times and had been adrift overnight on wreckage (Second Corinthians 11:25). But his advice was overruled and the centurion was persuaded more by the owner and the captain of the ship than by what was said by Paul, which they would later regret (27:11). 

In You, ADONAI, have I taken refuge. Let me never be ashamed. Deliver me and rescue me in Your justice. Turn Your ear to me and save me. Be to me a sheltering rock where I may always go. Give the command to save me – for You are my rock and my fortress. My God, rescue me out of the hand of the wicked, out of the grasp of an evil ruthless man. For You are my hope, ADONAI my Lord – my trust from my youth. From my birth I have leaned on You. You took me out of my mother’s womb. My praise has always been about You. I am like an ominous sign to many, but You are my strong refuge. My mouth is filled with Your praise and with Your glory all day (Psalm 71:1-8).

A closer look at Paul’s perils, travels and travails in antiquity: One could hardly find a better description of the perils of travel in antiquity than one finds in Second Corinthians 11:23-29. Paul speaks of danger from bandits, from rivers; of being shipwrecked three times, being adrift in the sea for a night and a day; of having sleepless nights, going hungry and thirsty, being cold and even on occasion also naked; of experiencing anxiety, and this doesn’t even include the difficulties Paul faced because of determined opposition to his ministry by both Jews and Gentiles.

From Paul’s list of perils one might come to the conclusion that it was a very dark time to be on the road. However, it can be argued that the several centuries after Messiah’s death were untroubled days for a traveler. He could make his way from the shores of the Euphrates to the border between England and Scotland without crossing a foreign frontier, always within the bounds of Roman authority. A purse full of Roman coins was the only kind of cash he had to carry; they were accepted or could be changed everywhere. He could sail through any waters without fear of pirates, thanks to the Emperor’s patrol squadrons. A planned network of good roads gave him access to all major centers, and the routes were policed well enough for him to ride them with relatively little fear of bandits. He needed only two languages: Greek would take him from Mesopotamia to Yugoslavia, and Latin from Yugoslavia to Britain. Wherever he went, he was under the protective umbrella of a well-organized, efficient legal system. If he was a Roman citizen and got into trouble, he could, as Paul did, insist upon trial in Rome. This is somewhat optimistic, but it is near the truth to explain why so many believers and unbelievers did so much traveling at that time.

In some parts of the Empire travel on land could be undertaken year-around, or almost so, but travel on sea was limited to the sailing season. The prime time was between May twenty-seventh and September fourteenth, but troops and others who had a necessity or were adventurous might sail in March, April, October, or even November. The sea was very changeable from March 10^th to Mary 26^th and from September 14^th to November 11^th, but still sailable. The winter storms made the seas extremely dangerous for sailing in December, January, or February.

There were no passenger ships as we know them today. One had to pay an exit tax to leave a country and book passage on a merchant ship, and while the big ones would venture out into the sea, such as the one Paul sailed on from Patara to Tyre (21:1-3), the smaller ones tended to hug the coastline and pull into port each night. On a big vessel, and with prevailing winds, passage from Rome to Corinth took about five days at least, and Alexandria was ten days from Rome. Most travelers on large ships simply booked passage as deck passengers, sleeping out in the open or under a small tent. They would travel with bags that would contain not only clothes, but also cooking utensils, food, bathing items, and sometimes bedding as well. Sometimes a very large vessel might hold up to six hundred passengers or slaves, but this was out of the ordinary.

In general, ships never left on a fixed schedule, but according to the winds and weather, which meant that if one wished to go on such a ship, one needed to stay near the port, where one could hear the ship’s captain signal departure. Also sailors, like many others in the Roman world, were a superstitious lot, and there were certain days (for example August 24^th, October 5^th, November 8^th, religious holidays, and in general at the end of the month when it was thought unwise to sail. Most ship captains or owners would make a sacrifice before sailing, and if the omens were ill, sailing would be delayed. Some of the above explains why it was that on the one hand Paul was so anxious to sail from Caesarea. One had to go while the going was good, and one could never be sure of making a passage by a certain date unless one made allowance for some of the delaying factors mentioned above.⁶¹⁴

Paul’s Witness before Caesar
27:1 to 28:16

Seasonal data suggest the journey to Rome took place in late 59
during the risky time for sea travel, and the Paul probably arrived in Rome
at least by the early February 60 AD.

What was different about Paul’s voyage to Rome? In the final two chapters of Acts, all the major themes of the book come together. Not least among these is the journey motif. From the time the church at Antioch first commissioned Paul and Barnabas, the apostle had constantly been seen as traveling – to Cyprus, the towns of southern Galatia, to Asia Minor, Macedonia, Greece, Ephesus. Three times he made the return trip to Yerushalayim. Now he departed Palestine, seemingly for the last time, bound for the capital of the empire and his appearance before Caesar. He and his companions traveled this time by sea. Paul had traveled by sea before, and Luke had often depicted these voyages in extreme detail, naming ports and landmarks and even time spent sailing. But this voyage was different. It is told with considerably more detail, occupying three-fourths of the total text of Chapters 27 and 28.⁶⁰⁴ This account of Paul’s journey to Rome is considered on the finest ancient descriptions of any sea voyage.

Did Paul ever stand before Caesar in Rome? The overarching theme of the voyage is the providence of God. The central verse is 27:24 where the angel of God spoke to Paul and said, “Do not fear, you must stand before Caesar; and indeed, God has granted safety to you all who are sailing with you.” Paul’s witness in Rome had been the central focus since he resolved in the Ruach . . . to go to Rome (19:21). While imprisoned in Jerusalem, the Lord assured him in a vision that he would surely witness in the Roman city (23:11). Now, in the midst of the howling storm, Paul was given a final assurance that in God’s providence the witness before Caesar would take place. It is perhaps the major theme of Acts – the triumphful witness of Yeshua Messiah!⁶⁰⁵

Did the apostle ever appear before Caesar? Some have contended that probably he didn’t. It is surmised that his accusers from Judea never showed up to press their case, so the charges were dropped. There is no evidence for this view, and it runs counter to the testimony of the angel who informed Paul, “You must stand before Caesar” (Acts 27:24).

Was Peter ever in Rome? According to Roman Catholic tradition, Peter was the first bishop of Rome. His pontificate supposedly lasted for twenty-five years until he was martyred in Rome in 67 AD. The remarkable thing, however, about Peter’s alleged reign as pope in Rome, is that the New Covenant does not say one single word about it. The word Rome appears only nine times in the Bible, and never is Kefa mentioned in connection with it. There is no mention to Rome in either of Peter’s letters. But Paul’s journey to Rome is recorded in great detail in Acts 27 and 28. In fact, there is no evidence in the New Covenant, nor any historical proof of any kind, that Peter was ever in Rome.

Moreover, the most compelling reason for believing that Peter was never in Rome is found in Paul’s letter to the Romans! According to Roman Catholic tradition, Kefa reigned as pope in Rome from 42 to 67 AD. It is generally agreed that Paul’s letter to the church in Rome was written in the year 58 AD, at the very height of Peter’s alleged reign there. He did not address his letter to Peter, as he should have if he was pope, but to the believers in Rome. How strange for a missionary to write to a church and not mention its pastor! That would have been an inexcusable insult. What would we think of a missionary today who would dare to write a congregation in a distant city and without mentioning their pastor, tell them that he was anxious to go there so that he might bare some fruit among them even as he had seen in his own community (Romans 1:13), that he was anxious to instruct and strengthen them, and that he was anxious to preach to gospel there where it had not been preached before? How would the pastor feel if he knew that such greetings had been sent to 27 of his most prominent members, but not him? Would he stand for such unethical actions? Even more so the pope! If Peter had been ministering in the church at Rome for 16 years, why did Paul write to the people of the church in these words: I long to see you so that I may impart to you some spiritual gift to make you strong (Romans 1:11). Would that not be an insult to Kefa? Would it not be presumptuous for Paul to go over the head of the pope? And if Peter had been there for 16 years, why was it necessary for Paul to go there at all, especially since in his letter he says that he does not build on another’s foundation: it has always been my ambition to preach the gospel where Christ was not known, so that I would not be building on someone else’s foundation (Romans 15:20). At the conclusion of his letter to the Roman church, Paul sends greetings to the 27 people mentioned above, including some women. But he does not mention Kefa at all.

And again, had Peter been pope in Rome prior to, or at the time Paul arrived there as a prisoner in 61 AD, Paul could not have failed to mention him, for in the letters written in Rome during his imprisonment – Ephesians, Philippians, Colossians and Philemon – he gives quite a list of his fellow-workers in Rome and Peter’s name is not among them. He spent two whole years there as a prisoner and welcomed all who came to see him (Acts 28:30).
Nor does he mention Peter in his second letter to Timothy, which was written form Rome during his second imprisonment, in 67 AD, the year that Peter is alleged to have suffered martyrdom in Rome, and shortly before his own death (Second Timothy 4:6-8). He says that all his friends had abandoned him, and that only Luke was with him (Second Timothy 4:10-11). Where was Peter? If he was the pope in Rome when Paul was a prisoner, why did Peter not call on Paul and offer aid? What kind of spiritual leader would that be?

All of this makes it quite clear that Peter was never in Rome at all, even though the Vatican has publicly unveiled a handful of bone fragments purportedly belonging to him. Not one of the early church fathers gives any support to the belief that Peter was bishop in Rome until Jerome in the fifth century. Du Pin, a Roman Catholic historian, acknowledges “the primacy of Peter is not recorded by the early church writers, Justin Martyr (139 AD), Irenaeus (178 AD), Clement of Alexandria (190 AD), or others of the most ancient fathers.” Catholicism builds her foundation neither on biblical teaching, nor upon the facts of history, but like the Oral Law, only on the unfounded traditions of men (Mark 7:8).⁶⁰⁶

Paul’s Witness before Agrippa
26: 1-32

59 AD

Paul’s witness before Agrippa DIG: Why might Agrippa be in a position to help Paul? From 23:6, 24:21 and 26:6-8, what is the issue Paul continually says is the real source of his conflict with the Jewish leaders? Why do his adversaries never directly bring this out (see 18:15)? How does his conviction about the resurrection differ from that of the Pharisees, who believed in a general resurrection as well? Compare 26:20 with 20:21. How could you tell someone what it means to be a believer from these two verses? Would you describe Paul’s speech as a legal defense or a personal testimony? How are the two related? Do you think Paul’s primary goal I this speech is to convince Agrippa of his innocence, or of the truth of the gospel? Why? From 25:19 and 26:24, how much conviction does Festus have regarding the resurrection of Yeshua? How might Paul’s response in verses 25-27 surprise Festus? Up to this point the Romans considered believers and Jews as being one and the same. Within five years, Emperor Nero became aware enough of the differences to persecute believers in Rome. From this speech, what might the Romans begin to see as some of the differences?

REFLECT: How does verse 18 fit as a description of your spiritual journey? What other images describe what being saved was like for you besides, “Opening your eyes?” In verse 14, Paul adds a comment not found in his conversion story in Chapters 9 or 22. Before being saved, has God ever pointed out to you that your struggle has been against Him all along? How has he redirected you since then? Paul considered himself a servant and a witness. In what ways is God’s call to you similar to His call to Paul? How is it different? What difference does it make to you that the events in Jesus’ life were public knowledge – not done in a corner? How does that fact negate charges some people make today that the disciples made up all those stories about Him? How has Messiah brought light into your life? How can you pass it on to someone this week? If someone asked you to hear your best defense of the gospel and of Christ’s impact on your life, what are some of the things you would point to? What are the main differences in believing something and knowing something? How has Yeshua become a “known” reality to you?

Paul’s speech before Agrippa is the culmination and climax of Paul’s defense in chapters 21-26. It brings together, and presents in final form, all the themes of the previous five chapters. It started in his speech before the crowd in the Temple Compound (to see link click Cp – Paul’s Testimony on the Steps of Fort Antonia) and was repeated in the speech here before Agrippa. He wanted everyone to know of his commitment to the risen Christ. (26:19-23). The theme of the resurrection, which began with the divided Sanhedrin (23:6-10), and continued to remain a major issue in Paul’s defense (24:15 and 21, 25:19) was now given its fullest form (26:6-8, 23).

The parallels to the suffering of Messiah which began with Paul’s journey to Jerusalem (see Ck – Paul Went on to Jerusalem Despite Warnings) likewise reach their high point here. Like Jesus, Paul appeared before not only the Roman governor (see the commentary on The Life of Christ Lo – Jesus Before Pilate), but the Jewish king as well (see the commentary on The Life of Christ Lp – When Herod Saw Jesus, He Was Greatly Pleased) and as in Yeshua’s trial both governor and king found him innocent (Acts 26:31ff; Luke 23:14ff).

One final emphasis of this chapter should not be overlooked. The testimony before Agrippa was the fulfillment of Messiah’s commission to Paul that he would be His choice instrument to carry My name before nations and kings and the sons of Isra’el (9:15), and of the Lord’s promise to His disciples that the Holy Spirit will reveal to you words and wisdom that none of your adversaries will be able to resist or contradict. It will not be you speaking, but the Holy Spirit (Mark 13:11; Luke 21:15). As a result, Paul did not hesitate to extend an invitation – even to the king himself.⁵⁹³

Introduction: Festus turned the authority to conduct an inquiry over to Agrippa who said to Paul, “It is permitted for you to speak for yourself” (26:1a). But here is the irony . . . there we no charges to respond to! Festus had already admitted that he found that Paul had done nothing criminal. So since there were no charges to respond to, all he could do was give his testimony of salvation in Yeshua, which he did admirably. His hearers saw him as a prisoner, but he saw himself as the bearer of Good News.

Then Paul stretched out his hand and began his defense (26:1b). This was a customary form of dignified public speaking, designed to show the earnestness of the speaker, not like earlier attempts to quiet the Jewish mob on the steps of Fort Antonia. Concerning all I am accused of by the Judean leaders, I consider myself fortunate that it is before you, King Agrippa that I am about to make my defense today – since you are not only Jewish by birth, but especially knowledgeable about all Jewish customs and issues. His father, Agrippa I, wasn’t but his mother Mariamne was the Hasmonean princess and second of Herod the Great’s ten wives. Therefore I beg you to listen patiently to me (26:2-3). Since Paul was talking to a fellow Jew, he knew he could dispense with the sort of detailed explanation that would be necessary to be understood by pagans. Yet Paul knew that he would be able to hold the attention of Festus and the rest of the assembly because when the king pays close attention, they would also. Paul’s introduction, which was complimentary, yet free of fabricated flatteries sets the tone for the rest of the speech.⁵⁹⁴ As stated above, this is the most detailed of all of Paul’s defenses.

Sha’ul the zealous Pharisee: Now all the Jewish people have known my manner of life ever since my youth, starting from the beginning in my own nation and also in Jerusalem. They have known about me for a long time – if they were willing to testify – that according to the strictest sect of our religion, I lived as a Pharisee (26:4-5). Paul had been born a true Jew, raised as a true Jew. Trained in the strictest Pharisaic viewpoint of Judaism, and still remained a true Jew.

Now to the heart of the matter: Yet now I stand here being judged for the hope in the promise made by God to our fathers, Abraham, Isaac and Jacob. It is the [Messianic] promise that our twelve tribes hope to attain (there are no lost tribes of Isra’el), as they earnestly worship night and day. And for this [Messianic] hope I am accused by Jewish people, O King! This is the irony. The Messianic hope is a Jewish hope; yet on this issue the Jews were attacking him! And turning from Agrippa to the whole Gentile assembly, he said: Why is it judged incredible by any of you that God raises the dead (26:6-8)? The resurrection of Messiah is the cornerstone of Paul’s case for the truth of the gospel (Acts 17:19-31). Our faith is not a blind faith, but is grounded in fact.

Sha’ul the zealous persecutor of Yeshua Messiah: In fact, I myself thought it was necessary to do many things in opposition to the name of Yeshua ha-Natzrati. And that is what I did in Jerusalem. Not only did I lock up many of the kedoshim in prisons by the authority I received from the ruling kohanim, but I cast (Greek: katenemka, meaning to bring down) my vote (psiphon, meaning a small smooth pebble) against them when they were being condemned to death. People in ancient times often voted by casting stones. A white stone meant “yes” and a black stone “no.”As a member of the Sanhedrin, he agreed with the actions taken. I tried to cause them to blaspheme, that is, trying to make them denounce Yeshua, by punishing them often in the synagogues by death. This shows that the early Jewish believers continued to worship in the synagogues, so Sha’ul had to go from synagogue to synagogue to find them. But because they wouldn’t renounce their trust in Messiah, he was furious rage against them. This became an emotional issue with Paul. And as a result, he continually persecuted them even in foreign cities (26:9-11).⁵⁹⁵ This was a heresy hunt.

Sha’ul confronted by Yeshua Messiah: This is the third time in the book of Acts that Paul recalls his Damascus road salvation experience, the others being in 9:3-19 and 22:5-16. Some details in the reports differ. In Chapter 9 the light is said to have flashed around Sha’ul and his companions; in the other renderings it surrounded him. In Chapter 9 his companions stood speechless, hearing the voice of the Speaker; and here in Chapter 26, they fell to the ground. Each telling, having its own purpose and being directed to a particular audience, emphasizes different aspects of what happened. Here is a composite consistent with all three versions. This is Luke’s way of emphasizing the importance of Paul’s conversion and it actually ends up being eight percent of the entire book!⁵⁹⁶

While journeying to Damascus in pursuit of Jewish believers, with the authority and commission of the ruling kohanim, at midday, O King, I saw on the road a light from heaven, the Sh’khinah glory (see the commentary on Isaiah Ju – The Glory of the LORD Rises Upon You), brighter than the sun, shining around me and those traveling with me. When we had all fallen to the ground, (the natural response of being in the presence of God) I heard a voice saying to me in Hebrew, Sha’ul, Sha’ul, why are you persecuting Me? It is hard for you to kick against goads (26:12-14)! The rabbis taught that when God speaks in heaven, “the daughter of His voice” the bat-kol, or an echo, is heard on earth. After the last of the prophets, it was considered that God provided the bat-kol to continue to give guidance to the people (Tractate Yoma 9b). Here is the smoking gun about Paul’s name: When Paul recalls this conversion, he specifically notes that Yeshua was saying to him in the Hebrew language: Sha’ul, Sha’ul, why are you persecuting Me? Paul draws attention to how Messiah addressed him in his Hebrew name, and makes no mention that it is now abandoned.

Then I said: Who are you, Lord? Here Paul telescoped what Yeshua said to him directly on the Damascus road, and what Messiah told him in Damascus through Ananias. Therefore, some of the things that Paul was telling his audience didn’t happen all at the same time, but was all true. And the Lord said: I am Yeshua – whom you are persecuting. But get up, and stand on your feet. For I have appeared to you for this purpose – to appoint you as a servant and witness to the things you have seen as well as to the things I will yet reveal to you. I will rescue you from your own people (Romans 1:16), and from the Gentiles to whom I am sending you, to open their eyes – so they may turn from spiritual darkness to spiritual light and from the power of satan to God, that they may receive forgiveness from sins as well as a place among those who are made holy through trusting in Me (26:15-18).

Paul the zealous preacher of Yeshua Messiah: Therefore, in light of what Messiah commanded me, O King Agrippa, I was not disobedient to the heavenly vision on the Damascus road. Rather, I kept declaring – first to those in Damascus, and then, after three years, Jerusalem and throughout all the region of Judea, and also the Gentiles – that they should repent and turn to God, performing good works consistent with that repentance (26:19-20). The B’rit Chadashah in general, and Paul in particular, are sometime thought to proclaim an easy and painless salvation that makes no demands on the individual. However this verse shows that Paul expected followers of Yeshua not merely to assent to a creed but to do good works because faith without works is dead (James 2:26).⁵⁹⁷ This is a summary of Paul’s ministry to the Jews first, and then to the Gentiles (Romans 1:16). It did not always go easily. Ultimately, because of his testimony for Messiah, some Judeans seized me in the Temple and tried to put me to death (26:21).

Now Paul centered on the key to all of this, the means of enlightenment, forgiveness, and salvation, are all realized – the death and resurrection of Messiah. Since I have had God’s help, to this day I have stood here testifying to both small and great. Then he provided them with the scriptural base for their understanding of His death and resurrection. I am saying nothing but what the Prophets and Moses [the Torah] said was going to happen – that the Messiah was to suffer and that, being the first to rise from the dead (as seen in the Festival of First Fruits or Sfirat ha-Omer), He would proclaim light of salvation both to our Jewish people and to the Gentile nations (26:22-23).

Paul’s appeal to Agrippa: With the theme of the resurrection, Paul had come to the high point of his speech. But it was too much for Festus and he could no longer contain himself. After all the talk about the Jewish Scriptures, the references to the resurrection was the last straw. He had already expressed to Agrippa his own total incomprehension concerning Paul’s claim that Yeshua had risen from the dead (25:19). With a loud voice, he cried out: You’re crazy, Paul! Your great learning is driving you insane (26:24)! Paul had not even been talking to him, but to Agrippa, whom he had addressed no less than four times. But Festus, being so troubled by the gospel message itself, attempted to blunt is impact by discrediting the speaker. This same tactic is often used today by hearers of the gospel, both Jewish and Gentile, who would rather relate seriously to it. But Paul’s calm and measured reply makes Festus sound like the crazy one!

But Paul declared: I am not insane, most noble Festus! Rather I am speaking the sober truth. For the king knows about these things, and I speak freely to him, since I am convinced that none of these things escape his notice – for this was not done in a corner (26:25-26). His witness had been fully public. He had met the Athenians in the marketplace and addressed them on the Areopagus. He had stood before the leaders of Philippi and before the proconsul Gallio in Corinth. He had preached to the crowd in the Temple Compound and spoken before the Jewish Sanhedrin. His case had been heard by the Roman governors Felix and Festus, and by now the Jewish king himself.⁵⁹⁸

But on this particular occasion it was not the governor but the king with whom Paul was most concerned. Then Paul turned from Festus and addressed the king directly, saying: King Agrippa, do you believe the Prophets? I know that you do believe! Agrippa was a nominal Jew, therefore he would have to admit publicly that he did believe in the prophets. And being in charge of the Temple also committed him to at least say that he believed in the prophets. As a result, if he truly believed in the prophets, he would see that Yeshua was really the Messiah (26:27). This put him in an awkward position.

Agrippa said to Paul, “In a short time you are trying to persuade me to be a Christian” (Greek: Christianos). The word Christian referred to Gentile believers, since the Jewish believers were called Nazarenes (24:5). Agrippa’s remark shows that he has become aware of Paul’s evangelistic purpose. But his use of the word Christian instead of a Nazarene may carry an offensive overtone. It was if Agrippa was saying, “You’re trying to convince me to become a Gentile as well as a believer in Yeshua?” This is a response heard to this day from Jewish people who are presented with the gospel. No Messianic Jew wants an unbelieving Jew to stop being Jewish and become a Gentile. The believer only wants the unbelieving Jew to come to trust in Yeshua. This is what Paul implies in his response; refusing to relate to Agrippa’s term Christianos, he instead points with earnest intensity to himself as an example of the kind of faith he covets for Agrippa and for all the rest of his audience.⁵⁹⁹

Most of us would have trouble even witnessing to a king, but to persist when once put off is remarkable. Paul failed to be daunted for a minute by Agrippa’s reply. He left the invitation open. Playing on the words of the king, he indicated that the timing of the decision made little difference to him, whether in a short time or a long time. His real prayer was not just Agrippa, but everyone in the audience room would become a believer. At this point Paul may have several gestures, turning and directly addressing all in the room, then glancing down and perhaps lifting his wrists: And Paul said: Either way I would pray to God that not only you, but also all who hear me today would be such as I am – a believer in Yeshua- except for these chains (26:28-29)!

Agrippa had listened to Paul’s witness politely, even with interest; yet he remained unpersuaded. He might have even been intellectually convinced, but he still refused to step over the line from knowledge to faith (see the commentary on Hebrews Al – How Shall We Escape If We Ignore So Great a Salvation). That was the tragedy of the Jews in Acts. They were God’s people; the prophets were their prophets; Yeshua was their Messiah; His resurrection fulfilled their hopes. Still, in large part, they were not persuaded. This is the tragic story in Acts, and this tragedy continues until this very day.⁶⁰⁰

The verdict: Then the king stood up, concluding the hearing, as well as Festus the governor, Bernice, his sister/wife, and those sitting with them. When those in attendance had withdrawn from the counsel room, they began talking among themselves, saying: This man is doing nothing deserving of death or chains. Then Agrippa said to Festus, “This man could have been set free, if he had not appealed to Caesar” (26:30-32). So, here we see Roman men failing to do the right thing because of pressure from the Jewish leadership. This was the case with Pontus Pilate with Yeshua, and it was the case with Felix, Festus and Agrippa with Paul.⁶⁰¹

This is now the fifth time Paul’s innocence had been declared: first by the Pharisees (23:9), then the by the Roman commander Lysias (23:29), then twice by the governor Festus (25:18ff). In a private conversation with Festus, Agrippa went even further: If Paul had not made his appeal to Caesar, he could have been set free. The reader knows what Agrippa did not know – how Festus had wanted to do the Jews a favor and how Paul had felt forced to appeal to save his life (25:9-11).

Then the question rises about why, with this opinion from the Jewish king, Paul was not then set free. The answer seems to be, just as Agrippa’s remark indicates, that it would be no easy matter to stop the appeal process. For Festus to do so would have been an affront to the emperor and an implicit admission of his own ineptitude in allowing the process to be set in motion. Nevertheless, Festus now had what he had been seeking from Agrippa, an opinion to write up in his formal report to the emperor. Evidently in this instance it was the opinion that Paul was innocent of any breach of Roman law. The reminder of Jesus’ own experience is stark. Governor and king together declared his innocence (Luke 23:14ff), and still he went to the cross. Governor and king declared Paul innocent likewise, and still he was on his way to Rome in chains.⁶⁰²

Good investigators ask certain questions: who? what? where? when? how? The context of Acts 26 shows what we, as believers, already know: Who is in control and even what God’s doing and where He’s leading – but we’ll rarely guess when and how! Let’s take the Jewish leaders and Paul as examples of our inability to know these things.

First, neither Paul nor the Jewish leaders understood when. Paul didn’t know when ADONAI would fulfill His promise. Paul knew who had called him and what Messiah had called him to do. He even knew where: God was going to send him to Rome. But Paul might never have guessed he would still be sitting in jail two years after the promise. That’s why he probably asked the LORD many times – When? Time means so much to you and me. When Ha’Shem sheds light on ministries He wants us to fulfill our promises He plans to keep, we usually assume He means right now! A study of the Jewish patriarchs, however, proves that years may separate YHVH’s promise and its fulfillment. Not one minute is wasted, but God rarely seems to fulfill His revealed plan when we expect.

Likewise, the Jews didn’t know when God would fulfill His promise. They believed the LORD would send Messiah. That was the answer to who. They also knew what He would come to do: bring salvation. They were certain where: Isra’el, then to all parts of the world. But they didn’t understand when. They were still looking for a Messiah, even though He had already come. Sometimes we can keep asking ADONAI is going to do something He’s already done it!

Second, neither Paul nor the Jewish leaders understood how. God had assured Paul that He was sending him to Rome, but Paul would never have guessed how. In Acts 25:25 Festus announced: And when he himself appealed to His Majesty the Emperor, I decided to send him (25:25). Actually, it was YHVH who had decided to send Paul to Rome, but He was about to use Festus as the vehicle. Paul may have wondered over and over how he would ever get to Rome while under arrest. He probably asked his team members many times to pray for his release so he could fulfill his calling to go to Rome. I wonder if Paul ever imagined his arrest would be the tool God would use to give him an all-expense paid trip to his destination.

God is the Deliverer, but we never know how He might deliver us. We see that Ha’Shem always fulfills His promises, just not always in the way we imagine. If Paul was occasionally shocked by how the Lord fulfilled his promises, he was not the only one. God had assured the Jews that He would send the Messiah, but they never would have guessed how. They were expecting great pomp to accompany their king’s arrival. They were not expecting someone who looked so ordinary, so common. They unfortunately wanted a prestigious king more than a servant Savior.

Praise ADONAI, He gives us what we need, not what we want. If Christ came and immediately wore His crown, we would be hopeless lost. A crown of thorns and a splintered cross had to precede a crown of jewels and a sacred throne. If they hadn’t, Yeshua would still have a throne, but no earthly subjects to approach it. Therefore, God calls us to be good investigators. We don’t have to be at a loss on how to investigate such matters. When we don’t know what, when, where, or how, we can trust in Who. We don’t always find our answers, but we can always find our Lord when we seek Him with all our hearts (Jeremiah 29:13). And He will love and comfort us until the answers come.

ADONAI, may it be said of me that my heart is not proud, not my eyes lofty, nor do I go after things too great or too difficult for me. But I have calmed and quieted my soul – like a weaned child with his mother, like a weaned child is my soul within me. O Isra’el, put your home in ADONAI from this time forth and forever (Psalm 131:1-3). For I know that You, Lord, are the God of all flesh. Is anything too difficult for You (Jeremiah 32:27)? Of course not, I trust You, wholeheartedly.⁶⁰³

Festus Seeks Agrippa’s Counsel
25: 13-27

59 AD

Festus seeks Agrippa’s counsel DIG: How fair is Festus in describing the case? How much does he seem to know about Judaism? About the Way? How would this have affected any decision he would have made in this case? Do you think he is honestly trying to find the truth in this matter? Why? This Agrippa as the son of Herod in 12:1-23, and grandson of Herod the Great (Matthew 2: 1-20). Why hadn’t he learned anything from the horrible demise of his father and grandfather? Why might he be especially interested in hearing from Paul? What is the problem Festus faces? Why doesn’t he just let Paul go?

REFLECT: When you have questions about your faith, who do you go to for answers? Why? How else do you seek input? How do you deal with people who are your superiors at work, or government authorities, who are leading worldly lifestyles? Do you respect their position (Romans 13:1-7), or should you say something? Where do you draw the line? Do you generally take responsibility for the mess you have caused yourself? Or do you blame others? What keeps you going in the midst of questions and unanswered situations? How do you typically deal with things you don’t know and can’t figure out?

Paul’s appeal to the emperor placed Festus in a difficult spot. He would have to write an official report specifying the charges that stood against Paul, and the reason for the appeal. On the one hand, if the charges were weak or not sufficient under Roman law, the emperor would surely wonder about Festus’ competence. Why had he not resolved the matter in Judea, one way of the other, even if it meant dismissing the matter or setting Paul free? On the other hand, if Paul, a Roman citizen, had appealed to Rome, there must have been something about the situation that was grave enough to warrant this action. What was Festus not telling the emperor that he ought to know about the situation in Judea involving the Jewish leadership? These were the sort of thoughts that were likely running through Festus’ mind as he sought a way to write his report so that he himself would not fall under suspicion. As fortune would have it, he was about to receive help from an unexpected source – Jewish nobility.⁵⁸³

The private explanation: There would be an interval before arrangements could be made for sending Paul to Rome. In the meantime, the Jewish King Marcus Julius Agrippa II and his sister Julia Bernice arrived at Caesarea to pay their respects to Festus (25:13). This was likely a more-or-less official visit to establish relationships with the new governor upon his assumption to office.

This king was Agrippa II who was the son of Agrippa I (to see link click Bl – Herod Agrippa Get’s His Due) and the great grandson of Herod the Great (see the commentary on The Life of Christ Av – The Visit of the Magi). He was educated in Rome and was very sympathetic to Roman policy. When his father died, he was seventeen years old and was not appointed to any office at that point. But in 48 AD he was made the king of Chalais, which was a small province in northern Palestine. Later in 53 AD he exchanged this kingdom for the patriarchies of Philip and Lisanius and was given authority by Rome over the Jewish Temple with the authority to appoint the high priest. In this position he came to anger the Jews in two ways. He built a palace overlooking the Temple compound and he also angered them by his frequent changes of the high priesthood.

Bernice was Agrippa’s younger sister (by one year). She was first married to her uncle Herod who was the king of Chalais when she was only thirteen. When he died she went to Rome to be with Agrippa II and had an incestuous relationship with him, which was something of a scandal in its day. She later married a second time to Polemon, the king of Cilicia, perhaps to avert the rumors. But she didn’t seem to have lived with him very long. When Agrippa II became king she left Polemon to live incestuously again with her brother. She later became the mistress of both Vespasian and Titus, father and son, once again creating a major scandal in elite Roman circles. She lived with Titus openly when she arrived in Rome with Agrippa in 75 AD. But popular disapproval of the alliance made it impossible for Titus to marry her. A Jewess was not socially acceptable. So when he became emperor in 79 AD, he was forced to abandon his liaison with her.⁵⁸⁴

The nature of the royal couple’s state visit required their staying several days in Caesarea. That gave Festus the opportunity to seek Agrippa’s experience and expert advice. He laid Paul’s case before the king. As king of the Jews, Festus felt that Agrippa was in a unique position to assist him in the matter of Paul’s appeal. In contrast to Tertullus’ carefully crafted charges appealing to Roman administration and legal interests, all the charges against Paul were initiated by the Jews primarily concerned religious matters. Festus was extremely aware of his own incompetence in that area. The governor needed a specific charge to write in his report before sending Paul to Rome . . . and up to that point he had no specific charge. Therefore, he started from the beginning: There is a man left behind as a prisoner by Felix (25:14). 

Festus’ conversation with Agrippa is enlightening, but not for any new information. Verses 15-21 are Festus’ own version of the events covered in 25:1-2. What is interesting are the small differences in his version. Like Lysias, he sought to paint himself in the best possible light, even at the expense of bending the truth somewhat (see Cu – Paul Escorted to Caesarea). Festus was already presenting himself in the role of Paul’s protector. When I was in Jerusalem, the ruling kohanim and elders of the Judeans brought charges against him, asking for a judgment against him. I answered them that it is not Roman practice to turn over anyone before the accused meets his accusers face to face and has an opportunity to make his defense concerning the charges. So when they came together here, I did not delay, but on the next day sat on the judgment seat and ordered the man to be brought in (25:15-17). Initially, there was no question about delivering Paul to the Jews without a fair trial, only where the trial would be held.⁵⁸⁵

When the accusers stood up, they were not bringing a charge of what crimes I suspected. This most likely meant a crime of treason, or any crime violating Roman law. Instead, they had certain issues with him about their own religion and a dead man named Yeshua, whom Paul claimed to be alive. Festus’ reference to the resurrection is intriguing. It shows how incomprehensible to a pagan the whole concept must have been. And that is the point. He wasn’t competent to try the case, which he himself had admitted. Since I was at a loss as to how to investigate [Jewish law], I asked whether he was willing to go to Jerusalem to be tried there in regard to them. Fetus gave the impression that he wanted to move the trial to Jerusalem because of “Jewish questions” that could only be asked by Jewish people in Jerusalem territory.⁵⁸⁶ If Festus had already determined that no Roman law had been broken, why didn’t he throw the charges out like Gallio did (18:15)? In 25:9 Luke has given us the answer: he wanted to do the Jewish leaders a favor (25:18-20).⁵⁸⁷

But when Paul appealed to be held in custody for the legal decision of His Majesty the Emperor, I ordered him to be held until I could send him to Caesar. No doubt flattered by the appeal to his expertise – and curious – Agrippa said to Festus, “I was wishing to hear the man myself” (25:21-22a). This suggests that Agrippa had been wanting to hear Paul for a long time. He undoubtedly knew of Paul and looked forward to hearing the leading spokesman for the Way in person.⁵⁸⁸

Many have noted the parallels between this narrative and the appearance of Yeshua before Herod Antipas (see the Commentary on The Life of Christ Lp – When Herod Saw Jesus, He Was Greatly Pleased). Both Herods expressed a desire to meet or hear the person in question. Both do indeed meet the party in question, but they do not determine the issue. Both also appear before a Roman governor. Both have Roman officials say that they could find nothing to charge them with under Roman law. And, finally, neither of them should have been on trial in the first place. These parallels can of course be overdone, since Jesus goes on to be unjustly crucified and Luke neither says nor implies any such outcome for Paul. Nevertheless, Festus assured Agrippa, “Tomorrow, you shall hear him” (25:22b). The stage was then set for Paul to fulfill what Messiah had long ago promised – that His witness, and Paul in particular, would carry His name before kings and governors on account of His name (Luke 21:12-13; Acts 9:15).⁵⁸⁹

The public explanation: Paul’s speech before Agrippa II is the climax to all his defense in Acts 22-26. It reaches back to all his previous arguments before the Jewish crowd (see Cp – Paul’s Testimony on the Temple Steps), the Sanhedrin (see Cr – Paul’s Defense before the Great Sanhedrin), and the Roman governors (see Cv – Paul’s Defense before Governor Felix), and presents his final statement on his belief that Yeshua’s sacrifice was superior to Levitical sacrifices (see the commentary on Hebrews Ca – Messiah, the Perfect Sacrifice). It is also climactic with regard to its setting because Paul bore his witness not only the gathered Roman leaders, but also a Jewish king. It is not surprising, therefore, that Luke went into some detail in describing the setting for this speech. One wonders if Luke was present in the visitor’s gallery. Otherwise, Paul (or somebody else) must have rehearsed it all to him later, although Luke may also have had access to the official documentation of the spectacle.

This scene is one of the most riveting in the B’rit Chadashah. So on the next day, Agrippa II and Bernice came with great pageantry (25:23a). The royal procession must have been breathtaking. Agrippa II would have been decked out in all the trappings of royalty, including a purple robe, golden crown, rings, and perhaps even a scepter. Bernice, though not technically Agrippa’s queen, would have been similarly attired. Luke may have intended a subtle irony by drawing attention to Bernice’s presence. The outward show of pomp opposed to the reality of their inward lives was stark. They entered the audience hall with the commanders, undoubtedly in full-dress uniforms, and the most prominent men of Caesarea wearing their finest clothes. An immaculately dressed honor guard of soldiers undoubtedly escorted the dignitaries into the auditorium.⁵⁹⁰ Finally, when the beautiful, the rich and the powerful had paraded in and everyone was seated, then at the order of Festus, Paul was brought in (25:23b). The little tentmaker from Tarsus, hands in chains, stood before them all. It was high drama and great entertainment.⁵⁹¹

Festus’ account of the situation was a mixture of truth and error. But it provides a useful summary for understanding Paul’s whole experience. Then Festus said: King Agrippa and all present with us, you see this man about whom the whole Judean population petitioned me, both in Jerusalem and here, shouting out that he ought not to live any longer. But I found that he had done nothing deserving of death (but his desire to send Paul to Jerusalem contradicted his own conclusions and forced him to appeal to Emperor Nero). And when he himself appealed to His Majesty the Emperor, I decided to send him (25:24-25). In addition to painting himself in the best possible light, Festus seemed to imply that Paul was himself responsible for the whole situation with the unnecessary appeal, as if he had not himself virtually forced Paul to do so because of his own yielding to Jewish pressure. In any event, Festus at least once again acknowledged Paul’s innocence.

Now Festus set the immediate agenda. Yet, I have nothing specific to write to my lord about him. Therefore, I have brought him before you (plural, meaning the whole assembly) – and especially before you, King Agrippa (a nominal Jew who knew something about Jewish law) – so that after the preliminary investigation has taken place, I might have something to write (25:26). Since Agrippa would presumably have to send a complete dossier – including a certified copy of Lysias’ letter, an extract of the trial proceedings under Felix and perhaps notes from Felix’s interviews with Paul, and a record of his own investigation – his dilemma was quite real because none of those documents indicated that Paul was guilty of anything.

For it seems illogical (Greek: alogos meaning senseless) to me when sending a prisoner, not to report also the charges against him (25:27). It would be senseless indeed, perhaps fatal, to one’s career. Such reports were not optional. Festus’ remark was extremely ironic because the whole situation was indeed senseless. He no charges against Paul because there was none to be found. The difficult spot Festus found himself in was very much his own doing.⁵⁹²

Paul’s Appeal to Caesar
25: 1-12

59 AD

Paul’s appeal to Cesar DIG: Seeing that two years has passed since the trial in chapter 24, what does the request here show about the strength of the Jewish leaders’ opposition to Paul? How might the contrast between Paul now and in 9:1-2 account in part for their animosity? How is Paul being used as a pawn by these Roman officials in 25:9 and 24:27? How might this account for his decision to appeal to Caesar?

REFLECT: What do you do when you feel that no matter what you say, you will not really be heard by another person? What was one circumstance that threatened to ambush you in your spiritual life? How did you deal with it? If someone wanted to prove you are a believer, what evidence from this past week could they use?

After Felix was removed by Emperor Nero (to see link click Cv – Paul’s Defense before Governor Felix), he was replaced by Porcius Festus, a better man than his predecessor, who took up his duties with the intention of doing what was right. However, he soon discovered that Jewish politics was not easy to handle, especially the two-year old case of the apostle Paul, a prisoner with no official charges against him. Paul was a Jew whose countrymen wanted to kill him, and he was a Roman whose government didn’t know what to do with him.

What a dilemma! If Festus released Paul, the Jews would cause trouble, and that was something the new governor dared not risk. However, if he held Paul prisoner, Festus would have to explain why a Roman citizen was being held without definite official charges. The new governor knew that it was smart for him to act quickly and take advantage of the fact the he was a newcomer on the scene. To delay would only make the problem worse, and it was bad enough already.⁵⁷⁵

The visit of Festus to Jerusalem: Knowing how important it was for him to get along with the Jewish leaders, Festus lost no time in visiting the Holy City and paying his respects, and the leaders lost no time in bringing up Paul’s case. It was not likely that the new governor knew anything about the original plot or even suspected that the Jewish leaders were out for blood. Three days after Festus arrived in the province of Judea, he went up to Jerusalem from Caesarea. While Caesarea was the capital of Judea for the Romans, Jerusalem was the capital for the Jews. So Festus quickly traveled to Jerusalem to begin his new relationship with them (25:1). Festus surely knew of the volatile situation in the Land he was about to rule, and this made the securing of these social networks of support and power all the more crucial. What he could not have known is that this elite did not speak for a very large segment of the Jewish society, as it did not have their trust, nor could he have known the extent of the corruption among the elite and the lengths they would go to stay in power and rid themselves of troublemakers.⁵⁷⁶

There, the ruling kohanim (the twenty-four priests who were Sadducees) and the leading Judeans (or the Pharisees of the Sanhedrin) brought charges against Paul again after two years. They couldn’t get their way with Felix, so now they were hoping to get their way with Festus. They were continually urging him, asking a favor – to have Paul sent from Caesarea to Jerusalem, planning an ambush to kill him on the road (25:2-3). “Kill Paul!” had been the cry of the unbelieving Jews ever since Paul had returned to Jerusalem (21:27-32, 22:22, 23:10-15); however, Festus knew nothing of this. The situation was growing more serious by the minute, for now it was the Great Sanhedrin (see the commentary on The Life of Christ Lg – The Great Sanhedrin), and not a common mob, that was plotting Paul’s death. You would think that their anger would have subsided after two years, but it had not. The Adversary, a murderer from the beginning, was hard at work (John 8:44).

Although Festus was a more conciliatory character than Felix, yet on his first visit to Jerusalem, he stood firm. Then he answered that Paul was being guarded at Caesarea so there was no need to bring him to Jerusalem, and that he himself was about to go there shortly. “So then,” he said, “let the prominent men among you go down [to Caesarea] with me; and if there is any wrong in the man, let them accuse him” (25:4-5). But his first response in Jerusalem was the response of a political novice (as far as the Jews were concerned), and not yet aware of who held the power and what their interests were.

Paul’s appeal to Caesar: Festus was efficient. After spending not more than eight to ten days with them, Festus went down to Caesarea. The next day, he sat on the raised judgment (bema) seat, giving him legal authority, and ordered Paul to be brought in. Paul’s accusers assumed a threatening posture, surrounding him both physically and with their accusations. When he arrived, the Judeans who had come down from Jerusalem stood around him, bringing against him many serious charges that they could not prove (25:6-7). Luke probably wasn’t present, but shorthand was used as early as 50 AD, and copies were available to the defendant.⁵⁷⁷ This time the Jews had no lawyer like Tertullus (24:1a), so they made their case in numbers and generalities. They made the same claims as Tertullus, and then added more for good measure. But they still couldn’t prove anything. They used constant repetition instead of evidence.

Paul summarized his defense, saying: I have committed no offense against the Torah of the Jewish people, or against the Temple, or against Caesar. This mention of Caesar prepares us for Paul’s appeal. But Festus, seeing that there was nothing in Roman law that he could be charged with, and wanting to do the Jewish leaders a favor, said to Paul, “Are you willing to go up to Jerusalem to be tried before me” (25:8-9)? Tactfully, he assured Paul that he would not hand him over to Jewish jurisdiction. It would be a Roman trial “before me,” as he put it. It was not at all clear what Festus was proposing. Was he proposing a mere change of venue with a Roman trail in Jerusalem? Or was he suggesting a change of jurisdiction? It may have been something like the hearing before the Sanhedrin arranged by Lysias (23:1-10). Perhaps the governor envisioned a formal trial with some of the Jewish leaders on his advisory council. In any event, it was a dangerous proposal from Paul’s point of view, and Festus’ motives were not innocent. Luke hinted at this by noting that he wanted to grant the Jews “a favor” of transporting Paul to Jerusalem (25:3). It must have seemed to Paul like his resolve was melting away. Paul remembered the plot to kill him on the road to Caesarea (see Cs – The Conspiracy to Kill Paul). He wondered if Festus might go down that same road and ultimately hand him over to the Jews. Paul’s overall strategy was clearly to remain under Roman jurisdiction, even if he had to go over Festus’ head.

Like Felix, Festus found himself unable to rise above the pressure exerted by the Jewish power structure and ultimately compromised his sense of justice with respect to Paul. In this regard Festus behaved much like Pontus Pilate in the trial of Yeshua when he washed his hands of the matter, saying: I am innocent of this man’s blood. It is your responsibility (Matthew 27:24)! In fact, many striking similarities occur between Paul’s experience in Acts 25-26 and the trial of Messiah in Luke 23:1-25.⁵⁷⁸

However, Festus could not force Paul to change the venue of the trial because he was a Roman citizen. Paul said: I am standing before Caesar’s judgment seat, a Roman citizen standing before a Roman tribunal, where I ought to be tried. Festus was Caesar’s representative and he should have been the one to judge. There was no basis for turning him over to the Jews to be tried in Jerusalem. He detected the governor’s motive and threw it right back in his face: I have done no wrong to the Judeans, as you very well know. If then, for the sake of argument, I am in the wrong and have committed anything worthy of death, I do not seek to escape death. But if there is nothing to their charges, no one can turn me over to the Sanhedrin. Paul knew that he wouldn’t have a chance if that happened. Now that Festus appeared to be on the verge of handing him over to the Jews, Paul made a legal maneuver around both the governor and the Great Sanhedrin with his declaration: I appeal to Caesar (25:10-11)!⁵⁷⁹

Similar to the earlier two instances in which Paul claimed his rights of citizenship, Luke once again depicts Paul asserting his rights to appeal before a small, predominantly Roman group and only as a last resort, only when he could no longer tolerate a course of action being proposed by a Roman official. In other words, Paul exercised his right of appeal only under extreme pressure.⁵⁸⁰

Initially, I’m sure Festus was relieved. The pressure was off of him to make a decision. He could rightly tell the infuriated Jewish leadership that the decision was out of his hands. Paul had chosen to go to Rome. But after the relief subsided, Festus realized that he had another problem on his hands, that of the report he had to send to Caesar.

A governor usually had an advisory council that consisted of the higher officials in his administration. Although ultimate decisions were solely in his hands, he could turn to this group for consultation on difficult matters of law. Paul’s appeal was certainly no everyday occurrence, and Fetus turned to his council before giving formal acknowledgement. Then when Festus had consulted with his council, he responded, “You have appealed to Caesar – to Caesar you shall go” (25:12)! In this particular case, the Caesar in question was Nero (54-68 AD). Anyone familiar with Nero’s later persecution of the Christians in Rome might assume that this didn’t bode well for Paul. This was in the earlier years of Nero’s reign, however, years marked by a general stability. His “dark side” had not surfaced. Perhaps more significant than Paul going to Caesar, was Paul going to Rome to bear his ultimate witness (19:21 and 23:11).⁵⁸¹

A closer look at justice, citizenship and appeals in the provinces: No doubt it galled the members of the Sanhedrin that Caesarea was the provincial seat of power and they had to go there to try to obtain justice. For them, the temptation was great to take matters (or even stones) into their own hands. Notice, for example, that during the period of time between the departure of Felix and the coming of the Sanhedrin to Caesarea to see Festus, recognizing a power vacuum and thus a window of opportunity, took matters into their own hands and murdered Jacob (James), the half-brother of Yeshua and the leader of the Messianic community in Jerusalem (see Bs – The Council at Jerusalem).  The dizzying vantage point from the southeast corner of the Royal Stoa was said by Josephus to drop some 450 feet to the Kidron Valley below. And according to early tradition, Jacob was martyred by being thrown from there because he would not renounce his faith (Antiquities 20.200).

Roman citizens were few-and-far-between in Judea during the mid-to-late 50s, and Jewish ones even more rare. Therefore, there were probably few precedents in dealing with a case like Paul’s, a person caught between Jewish and Roman law. The question of jurisdiction must have been very puzzling for Festus in view of the fact that the Jewish accusers stressed political charges but really wanted to judge Paul themselves; while Paul stressed theological matters but insisted on Roman justice.

From an early date Roman citizens had possessed the right of appeal against an official’s conduct of their case to the people. When the Roman state became an empire, the right of appeal transferred to the emperor. This right was given to Roman citizens beginning in 509 BC and was one of the most cherished rights of a Roman citizen. It guaranteed further investigation. The one making the appeal would be transferred to Rome and the emperor himself would make the final decision. There might be little or no need for such an appeal if one was faced with a good governor, but Festus was new, and his judgments an unknown quantity. Clearly, Paul did not trust him; indeed, he accused the governor of bias. Furthermore, precisely because Festus couldn’t determine what the crime or issue really was between Paul and his accusers, Paul had to assume the worst. But more than anything else, Paul knew that Yeshua had commanded: Don’t worry! For just as you have testified about Me in Jerusalem, so you must also testify in Rome (23:11)!⁵⁸²

Paul’s Witness before Governor Felix
24: 1-27

57-59 AD

Paul’s witness before Governor Felix DIG: Felix had a reputation of violently suppressing rebellions against Rome. How might Tertullus hope this would compensate for the lack of evidence he could offer? How might all the charges in verses 5-6 seem true to Ananias and Tertullus? What does their reference to believers as the Nazarene sect show about their view of the Way? How then does Paul defend himself in verses 11-19? Given what happened in Corinth (18:12-16), why might Paul want to shift the focus of the controversy to his belief in the resurrection? What do you learn about Felix from verses 22-26? Why does he merely put Paul under house arrest? In light of 23:11, what must Paul be feeling as time wears on and no progress at all is made?

REFLECT: How has your desire to serve Messiah been misunderstood by others? Why do you think God is willing to go to such lengths to have His gospel proclaimed to those who have no interest in hearing it? What’s the difference between being well acquainted with the Way in verse 22 and being a true believer? How long before you were saved? Have you ever felt there was a period in your life that was “dead time” – time when nothing seemed to be happening at all (as seems the case with Paul here)? Why do you think God allows such times to happen? Perhaps you, too, know someone who is waiting for a later time before they seriously consider the claims of Christ. What do you think they are waiting for?

This chapter presents one of the most tragic examples of missed opportunity in all of the Bible. Felix, the Roman governor of Judea, had the privilege of spending much time with the apostle Paul. Yet, sadly, he let the opportunity slip away, and there is no evidence that he ever accepted Yeshua Messiah as his personal Lord and Savior.

The Scriptures are full of examples of those who missed salvation opportunities. Some pagan philosophers, after hearing Paul’s defense of the faith on Mars Hill in Athens (to see link click Cb – An Unknown God in Athens), dismissed him with the words: We will hear from you again about this (17:32). But Paul soon left Athens, never to return, and the philosophers never heard him, or the gospel, again.

Yeshua was approached by a Torah-teacher who said that he would follow Him wherever He went, but when he learned that he had to deny himself; he had not counted the costs and faded away. Another potential recruit wanted to bury his father first; he was too slow, evidently never to return. Still another first wanted to say goodbye to his family; he spiritual priorities were out of order (see the commentary on The Life of Christ Gl – The Son of Man Has No Place to Lay His Head), and was lost. To all the excuses people come up with, the Bible has the answers. But there is no guarantee people will accept them.

The parable of the wise and foolish virgins (see the commentary on The Life of Christ Jw – The Parable of the Ten Virgins) also illustrates the tragedy of missed opportunity. So does the story of the rebellious Israelites who died in the wilderness and failed to enter the Promised Land (see the commentary on Hebrews As – Today, If You Hear His Voice, Do Not Harden Your Hearts). How many other untold stories like this have there ever been?

But the most striking example of lost opportunity is Judas. He was graciously granted the opportunity given to only eleven others – to live and minister with the Lord Jesus Christ during His earthly ministry. He could have sat on one of the twelve thrones in the Messianic Kingdom, judging the twelve tribes of Isra’el (Matthew 19:28). His name could have been on the twelve foundations of the New Jerusalem (see the commentary on Revelation Fu – The New Jerusalem had a Great, High Wall with Twelve Gates). He could have been one of the most honored believers of all time. Instead, Judas became a thief, hypocrite, and a traitor. He threw away his opportunity for a paltry thirty pieces of silver, committed suicide (see the commentary on The Life of Christ Lm – Judas Hangs Himself), and was condemned to eternal damnation. Our Lord summed up Judas’ life this way: Woe to that man who betrays the Son of Man! It would be better for him if he had not been born (Mattityahu 26:24; Mark 14:21; Luke 22:22).

Felix was tragically similar to Judas. Where Judas lived with Jesus for more than three years; Felix had Paul in his palace for two. Judas had many opportunities to talk with Yeshua; Felix sent for Paul frequently and would talk with him (24:26b).Judas betrayed the Son of God for money; Felix was hoping that money would be given to him by Paul (24:26a). Judas betrayed the Lord to the Jewish authorities; Felix fearing those same authorities, betrayed Paul by refusing to release him despite his innocence.⁵⁶⁵

The prosecution: Five days after Paul arrived at Caesarea the kohen gadol Ananias came down from Jerusalem with some of the elders, or leaders of the Sanhedrin (see the commentary on The Life of Christ Lg – The Great Sanhedrin). But they did not argue the case against Paul for themselves, they hired an attorney named Tertullus (24:1a). Whether he was a Roman or a Hellenistic Jew is not known, but he was likely chosen because he was well versed in Roman law. It was not unusual for Jews to hire such experts to represent them in Roman legal proceedings.

The Jews brought formal charges against Paul before the governor. When Paul was called in, Tertullus began to accuse him, saying: We are enjoying much peace through you. This was careful flattery because there were two uprisings between Jews and Gentiles during his reign; in fact, he was eventually recalled because of them (see Cu – Paul Escorted to Caesarea for more details on governor Felix). And we are enjoying the reforms you introduced for this nation because of your foresight. This was no more than flattery because he actually encouraged bands of thieves and shared the spoil with them. We acknowledge this, most excellent Felix, in every way and every place with all gratitude. But then Tertullus made the transition to the actual case in hand. In order that I may not weary you any longer, I beg you in your kindness to hear us briefly (24:1b-4). His introductory comments were brief because there was little good he could say about Felix and little bad he could say about Paul.⁵⁶⁶

Paul stood in the great hall to face his accusers and his judge, on trial for his life. Always the Lord’s promise echoed in the back of his mind: So you must also testify in Rome (23:11). But the prosecutor’s accusations against Paul were no more truthful than his flattery. Tertullus went on to name three accusations against Paul.

First, Tertullus claimed to have found this man to be a troublemaker (24:5a). At first glance this seems to be a ridiculous charge, a bit of name-calling with nothing specific to back it up. But actually it was a carefully calculated move. Tertullus wanted to broaden the scope of his accusation into provoking insurrection throughout the Roman world. This was the charge of sedition. No Roman official wanted to be guilty of permitting anything that would threaten the Pax Romana (Roman Peace). Felix in particular would have been sensitive to such a charge. His entire administration had been marked by having to put down one Jewish insurrection after another. He had done so decisively and cruelly. He maintained the peace at any cost.

The second charge was really a variation of the first. Tertullus accused Paul of being a ringleader of the Nazarene sect (the unbelieving Jews called the Jewish believers Nazarenes), stirring up riots among all the Jewish people throughout the Roman world (24:5b). It was certainly true that Paul was a leader in the Church. By linking the comment with the charge of provoking insurrection throughout the Roman world, Tertullus implied that the Nazarenes as a whole were a dangerous and seditious sect and that Paul was one of the main collaborators. The ramifications of the Jewish charges now became very clear. Should the charge be made to stick for Paul, the entire Church would be viewed as a dangerous, revolutionary movement. Fortunately, Tertullus could not substantiate the charge, and Felix was already too informed about the Nazarenes to take him seriously.

The third charge against Paul was that he even tried to defile the Temple (the Asian Jews thought Paul had actually done so, but by this time even his accusers realized that he had not), but we seized him (this is a gross understatement – they actually wanted to stone him to death). We wanted to judge him according to our own Torah. But the commander Lysias come along, and with much violence took him out of our hands, ordering his accusers to come before you. Had Tertullus substantiated this charge, it would have obligated Felix to turn Paul over to the jurisdiction of the Sanhedrin and almost certain death. The charge, however, was totally false and based on an erroneous conclusion by the Asian Jews (21:29). This was probably why they were not present before Felix to substantiate the charge. Tertullus concluded his accusations by telling Felix, “By examining Lysias yourself, you will be able to learn from him all these things about which we accuse him.” That would explain Felix’s decision to postpone a verdict until he heard from Lysias (24:22). Naturally, the Judean leaders also joined in the attack, affirming that these things were true (24:6-9).⁵⁶⁷

The defense: Perhaps suggestive of his sense of power, without a word, by a mere nod of the head, Felix gestured for Paul to begin his defense. He also began with some flattery towards Felix, although it was considerably more subdued than Tertullus’ opening remarks. Knowing that you have been a judge over this nation for many years, I gladly make my own defense (24:10). Paul responded to each of Tertullus’ three accusations.

First, he was not a troublemaker, but went about his business quietly. As you can verify, it was no more than twelve days (which is not enough time to start a revolt) since I went up to Jerusalem to worship at the festival of Shavu’ot. Paul turned Tertullus’ words against him. The prosecutor had said that by examining Paul, Felix would be able to verify the charges against him (23:8). Paul, however, responded that the opposite was the case: Felix would be able to verify that Paul was worshipping, not inciting a riot. Contrary to their charges, Paul stated that they did not find me arguing with anyone or inciting a riot – not in the Temple or in the synagogues or anywhere else in the City. In short, Paul replied that the Jews couldn’t prove to you the charges they now bring against me (24:11-13).

In response to the second charge, Paul defended himself of being a ringleader of the Nazarenes. But in doing so, he used the opportunity to deliver a sort of mini-sermon, changing his defensive posture into more of a positive witness. He said: this I confess to you, that according to the Way (which they call a sect), I worship the God of our fathers. This is precisely the response a present-day Messianic Jews make to unbelieving Jews who consider them apostate. The God Messianic Jews worship is the only God, Elohei-avoteinu, or the God of our fathers (the phrase is found in the first blessing of the ‘Amidah, the central synagogue prayer). Likewise today’s Messianic Jew, with Paul, believes everything written in the Torah and the Prophets, including the prophecies pointing to Yeshua as the Messiah. In God I have a hope – which these Pharisees who are accusing me also wait for – that there will surely be a resurrection of both the righteous (see the commentary on Revelation Ff – Blessed and Holy are Those Who Have Part in the First Resurrection) and the unrighteous (see the commentary on Revelation Fn – The Second Resurrection) (24:14-15).⁵⁶⁸ In short, his being a Natzrati, or a follower of Yeshua from Natzeret, was no grounds for complaint.

The reference to the resurrection was the highpoint in Paul’s witness in all the speeches of Acts 23-26. This was not by accident. Paul’s conviction in the resurrection constituted the real point of contention with the unbelieving Jews. He believed in the same TaNaKh, worshiped the same YHVH, and shared the same hope. But it was precisely at this point
that the Way parted ways with the rest of the Jews. They believed that the resurrection had already begun in Messiah, the first-fruits of the faith (First Corinthians 15:23).

One should observe how the theme of the resurrection unfolds in Paul’s successive speeches. Before the Sanhedrin the theme was set, but there Paul merely spoke of the idea of a resurrection, the belief in, and hope for, the coming resurrection (23:6). Here, he is more explicit. The resurrection is more precisely defined as including both the righteous and the unrighteous, thereby implying a coming judgment. That Paul understood this is clear because he spoke of his own blameless conscience next – blameless, that is, with regard to the judgment that all would eventually face. What Paul was making clear at his Caesarean trial was that the real issue between him and his Jewish accusers was the resurrection (24:21). Nothing more – nothing less. For us today, this remains the primary dividing line between Messianic Gentiles and Jews, and unbelieving Jews.

In response to the third accusation, Paul stated that he did nothing wrong, either in the Temple or elsewhere. Therefore, I do my best always to have a clear conscience before both God and men, precisely because he had a clear awareness of the coming judgment (First Corinthians 3:10-15, 9:25-27). Now after my third missionary journey, I came to bring tzedakah to the poor in the Messianic Community in Jerusalem (Romans 15:25-28; First Corinthians 16:1-4; Second Corinthians 8:13-14, 9:12-13 and Galatians 2:10) and to present offerings for the festival of Shavu’ot. As I was doing this, they found me in the Temple, having been purified (Greek: hagnizo, meaning a ritual bath outside the Temple Compound) – without any crowd or uproar (24:16-18). 

Then, Paul briefly summarized the events covered in 21:17-30: There were some Jewish people from Asia, who were the real instigators of the riot, they ought to be here before you to press charges if they have anything against me (24:19). That was standard Roman legal procedure. Instead, with their total lack of supporting evidence, they were nowhere to be found! Paul had scored an important legal point and Felix was sure to have noticed. For Tertullus to have made an accusation against Paul with the total absence of witnesses was a serious breach of court procedure. There was simply no evidence to counter what Paul had said. Far from defiling the Temple, he had come there to bring offerings!⁵⁶⁹

Having successfully demonstrated that Tertullus’ accusations were totally without supporting evidence, Paul proceeded to the one genuine charge that could be brought against him. There were even “eye-witnesses for the prosecution” present to support this charge, namely the high priest and the Sadducees who had come with Tertullus. Paul declared: Let these men themselves tell what wrongdoing they found when I stood before the Sanhedrin (see Cr – Paul’s Defense Before the Great Sanhedrin) – except for this one thing that I shouted out while standing among them, “It is about the resurrection of the dead (specifically the resurrection of Yeshua Messiah) that today I am on trial before you” (24:20-21). In other words, that which was criminal was not true of Paul, and that which was true of Paul (that of being a Nazarene) was not criminal.⁵⁷⁰

The verdict: Felix obviously viewed the conflict as a “no-win” situation. The anger of the Jews and the Roman citizenship of Paul left Felix on the horns of a dilemma. He lacked the wisdom to make the appropriate decision, so he did nothing.⁵⁷¹ But Felix, having a rather extensive knowledge of the Way, put them off, saying, “When Lysias the commander comes down, I will rule on your case.” There is no evidence that Lysias ever came or that Felix ever sent for him. He was merely putting off the whole matter. He didn’t want to pass a verdict, for the verdict would have surely been one of acquittal. Like Lysias before him and Festus after him, he must have realized that Paul was guilty of no crime by Roman law. Still, he ruled over the Jews and had to live with them. Therefore, he gave the centurion orders for Paul to be kept in custody and yet have some freedom, and not to prevent any of his friends from attending to his needs. The awareness of Paul’s Roman citizenship probably contributed to the special courtesy he granted to this most unusual prisoner.⁵⁷²

Now some days later, Felix was hoping that money would be given to him by Paul; so he sent for him frequently and would talk with him. But after two years had passed, wishing to do the Judean leaders a favor, Felix left Paul in prison. At the same time too, after Paul’s Jewish accusers had gone back to Jerusalem, Felix came with his wife Drusilla. She was the youngest daughter of Herod Agrippa I (see Bk – Peter’s Persecution and Deliverance). Since she was Jewish, she may have been the one gave him a rather extensive knowledge of the Way. He already knew some things about Yeshua; nevertheless, he sent for Paul and listened to him speak about faith in Messiah because he wanted to know more. But as Paul reasoned with the governor about righteousness (which he had none), self-control (again, he had none), and the coming judgment, Felix became afraid and said: Go away for now! A total skeptic would have dismissed Paul’s reference to judgment as sheer fantasy, but not Felix. His fear was genuine. He was at the point of conviction. But he was never willing to step over the line from knowledge to faith (see the commentary on Hebrews Al – How Shall We Escape If We Ignore So Great a Salvation). In the end his greed, lust, and desire to preserve his power overcame him, and he replied as he left Paul’s presence: When I find time, I will summon you (24:24-27).

On Sunday night, October 8, 1871, the well-known evangelist, D. L. Moody, preached to the largest congregation that he had yet addressed in Chicago. His text that evening was, “What shall I do then with Jesus which is called Christ” (Matthew 27:22)? And at the conclusion of his sermon he said, “I wish you would take this text home with you and turn it over in your mind during the week, and next Sunday we will come to Calvary and the Cross, and we will decide what to do with Jesus of Nazareth.” Then his song evangelist, Ira Sankey whose hymns are sprinkled throughout most evangelical hymnbooks, began to lead in singing the hymn,

Today the Savior calls;
For refuge fly;
The storm of justice falls,
And death is nigh.

But Sankey never finished the hymn, for while he was singing the rush and roar of fire engines whistled by the church on the street outside, and before morning much of the city of Chicago lay in ashes. To his dying day, Mr. Moody deeply regretted that he had told that congregation to come next Sunday and decide what to do with Jesus. “I have never since dared,” he said, “to give an audience a week to think of their salvation. If they were lost they might rise up in judgment against me. I have never seen that congregation since. I will never meet those people until I meet them in another world. But I want to tell you of one lesson that I learned that night which I have never forgotten, and that is, when I preach, to press Christ upon the people then and there and try to bring them to a decision on the spot. I would rather have that right hand cut off than to give an audience a week now to decide what to do with Jesus.” Like Moody before the great Chicago fire, we should not allow ourselves to say, “Tomorrow!” Because tragically for most, that day of grace never comes!⁵⁷³

Lord, I am so grateful that You are not slow in keeping Your promise, as some consider slowness. Rather, You are patient with us, not wanting anyone to perish, but for all to come to repentance (Second Peter 3:9), to be saved and come to the knowledge of the truth (First Timothy 2:4). May many understand today – especially those I know and care about – that now is the day of salvation (Second Corinthians 6:2c).⁵⁷⁴

Paul Escorted to Caesarea
23: 23-35

57 AD

Paul escorted to Caesarea DIG: How does the way the commander provided for Paul contrast with the way Pilate dealt with Jesus? Why do you think this is the case? What has the commander decided to do with the “Paul problem?” How does all this relate to 9:15? How would you feel if you were one of the men in 23:12-13 when you found out the next day that Paul was gone? Why did Governor Felix decide to hear the case involving Paul?

REFLECT: How do Paul’s experiences with Roman authority here shed light on his comments in Romans 13:1-7? How does this contrast with Peter’s experience with the Jewish authorities in Acts 13:19-20? Sometimes God delivers us from peril, and sometimes He delivers us through peril. How have you experienced both? What do these two incidents show you about the believer’s relationship with civil authority? Where do you need to show your support of government authority? Where should you be challenging it? As Paul awaited trial in Caesarea, how do you think his heart stood? Stressed? No doubt, but he trusted God, because he had received the Lord’s words of encouragement and His promise that lonely night in Jerusalem. Have you ever received the Lord’s words of encouragement and promise to you? Are they making a difference?

Faced with the difficult and potentially explosive situation, Claudius Lysias again proved himself to be an able commander. Realizing things were getting out of hand, he wisely decided to get Paul out of Jerusalem. That would of course, thwart the plot of the zealots and keep a prisoner for whom he was responsible from being assassinated. He solved both of his problems by sending Paul to Caesarea and putting him under the protective authority of Felix, the Roman governor.

Not willing to risk waiting until the next day, Lysias called two of his centurions and said: At the third hour of the night (9:00 pm), prepare 470 soldiers: two hundred foot-soldiers, along with seventy horsemen from the cohort’s cavalry detachment and two hundred lightly armed spearmen, to proceed as far as Caesarea. The over ten-to-one ratio of Roman soldiers to zealots would guarantee that Paul would reach Caesarea safely. In addition, the fact that such a large show of force was necessary was not only to protect a single prisoner, but also to prevent an ambush by zealots by night. Then proceed as far as Caesarea, which was the official residence of the Roman governor in Judea. The governor customarily went up to Jerusalem only during the feasts, and since Felix was in his residence in Caesarea, Shavu’ot must have just been celebrated. Also, provide mounts for Paul to ride (23:23-24). This probably meant a horse for Paul and a pack animal for his baggage, or both mounts may be simply for Paul, the one spelling the other in a rapid journey. And, in view of 24:23, that Paul’s traveling companions were also to be provided for, which would probably include Luke in view of the fact that the we passages (to see link click Bx – Paul’s Vision of the Man of Macedonia: A closer look at the “us” or “we” passages and sea passages) that start again in Caesarea (27:1).

So that he might be brought safely to Marcus Antonius Felix the governor of Judea who ruled from 52 to 59 AD (23:24b). He owned his appointment to his brother Pallas, who was a favorite at the court, first of the Emperor Claudius, and then of Nero. Both brothers were freed slaves of the imperial family. Felix was not only related to Claudius by marriage through the granddaughter of Mark Antony and Cleopatra (Tac. Hist. 5.9.3), but was also directly associated with the Herodian royal family through his controversial marriage (shortly before Claudius’ death at 54) to Agrippa I’s youngest daughter Drusilla when she was only sixteen.⁵⁵⁷ His administration was marked by the rising tide of Jewish nationalism with many insurrections, both political and religious. All were brutally suppressed by him. As a judge he was totally arbitrary and lacked any understanding or sympathy for the Jews. This only heightened the anti-Roman feelings of the Jews and accelerated the Rebellion of 66 AD. About him the Roman historian Tacitus wrote, “With all cruelty and lust he exercised power of a king with the instincts of a slave” (Ann. 12.54; cf. History 5.9). Felix’s administrative ineptitude was bound to catch up with him sooner or later, and he was finally removed from office for his total mismanagement of the way he dealt with the riots between Jews and Gentiles of Caesarea.⁵⁵⁸

Luke tells us that the commander at Fort Antonia wrote a letter explaining the charges against Paul to be delivered to Governor Felix. Such letters were required when transferring a prisoner from one jurisdiction to another. The phrase “that went like this” indicates that this was a verbatim account of Lysias’ letter. Other similar historical letters from Roman officials are recorded in contemporary literature, especially in Josephus and the books of Maccabees (Josephus Antiquities 14.241ff, 17.134ff; Life of Flavius Josephus 217-218; First Maccabees 11:29ff, 15:1ff, Second Maccabees 9:18ff, 11:16ff; Third Maccabees 3:11ff).⁵⁵⁹

Claudius Lysias diplomatically addressed the letter to the Most Excellent Governor Felix: Greetings! Luke must have had access to the letter itself in order to quote it exactly, which said: This man was seized by the Judean leaders and was about to be killed by them, when I came on the scene with the soldiers and rescued him, having learned that he is a Roman citizen. The reader already knows that Lysias seized Paul in the Temple and put him in chains. Desiring to know the charge of which they were accusing him, I brought him down to their Sanhedrin. I found that he was accused concerning issues of their law, but charged with nothing worthy of death or imprisonment regarding Roman law. Which was basically declaring him innocent. Then Lysias closed by giving his reason for burdening Felix with the case: When I was informed that there was a plot against the man, I sent him to you immediately, also ordering his accusers to state before you what they have against him (23:25-30). Lysias did embellish things to put himself in the best possible light; contrary to what he wrote, he did not discover Paul’s Roman citizenship until after he rescued him. And he conveniently failed to mention his order to have Paul scourged and his erroneous assumption that he was the famed Egyptian terrorist.⁵⁶⁰ He knew that these accusers have nothing against Paul worthy of judgment in a Roman court – he had already learned that and said so. But he wanted to distance himself from a bad situation that he had already bungled several times.⁵⁶¹

After giving the text of the letter, Luke describes Paul’s military transfer. So the soldiers, in keeping with their orders left Jerusalem, took Paul and traveled 37 miles, arriving at Antipatris before dawn. This first leg of the journey was a forced march, but it was mostly downhill. We have clear evidence that Roman troops traveled this distance in the same amount of time. It does not pay to underestimate what Roman troops were capable of when a crisis situation was involved, especially when the only person not capable of such a strenuous effort due to recent abuse was riding a horse!

Antipatris was built by Herod the Great in honor of his father Antipher. It was located in Samaria, but had a mixed Samaritan and Jewish population. In addition to being the approximate mid-way point between Jerusalem and Caesarea, it was a Roman military station and would have provided a logical resting place for the tired soldiers. Once Antipatris was reached, the two major dangers of the trip – contact with the plotters or being ambushed in treacherous terrain – were behind them, and thus there was no need for the whole contingent of soldiers to go all the way to Caesarea. So, on the next day, the two hundred foot-soldiers and the two hundred spearmen returned to headquarters at Fort Antonia (23:31-32).⁵⁶²

When they came to Caesarea and delivered the letter to the governor, they also presented Paul before him. Upon reading the letter out loud, as was the universal practice at that time, Felix asked Paul what province he was from. When he learned that he was from Cilicia in Syria, the governor said: I will give you a hearing when your accusers have arrived also. Felix would not want to send Paul to the Syrian governor, since the case was too small, and Paul’s accusers would have to travel too far. Had he done so, he would likely have only created more troubles for himself with both Roman and Jewish officials with whom he was bound to have ongoing dealings. Then he gave orders for Paul to be guarded in Herod’s Praetorium. This had been the scene (see the commentary on The Life of Christ Ln – The Civil Trial). Paul was placed in military custody for his protection, but not in a prison cell, since not formal charges had been brought against him (23:33-35). The stage was set for the first in Paul’s series of Roman trials.

What we have seen since Paul’s arrest and protection by the Roman legal system (see Cp – Paul’s Testimony on the Steps of Fort Antonia), is a diverse response to the gospel. The Sadducees were extremely hostile, while some of the Pharisees were willing to entertain some of the ideas that Paul put forth. For the most part, the Romans were more interested in just doing their jobs than seriously considering the eternal destiny. Many people just go through the motions in their lives, pursuing their own goals or seeking to survive rather than having a relationship with their Creator. Whether this is a result of their own background or is motivated by the self-focus our culture generates, it is a major distraction from the reason we were created by God. The Creator deserves more than a lip-service in our lives. Hence, as throughout this section of Acts, Paul is our model to follow. He acknowledged ADONAI not only by his words, but also by the very manner he faced adversity. Paul used every opportunity to be a living testimony to his Lord and Savior Jesus Christ.⁵⁶³

God my Lord, the strength of my deliverance, You shield my head in the day of battle (Psalm 140:7) through your intercession and the help of the Ruach of Messiah Yeshua (Philippians 1:19b). How encouraging to know that my prayers don’t just vanish into thin air, but, like the smoke rising from incense, my prayers rise into Your presence (Revelation 8:4). Thank You for hearing me, and acting, as I pray right now.⁵⁶⁴

Paul’s Witness before Gentiles
and the Jewish King
23:23 to 26:32

57-59 AD

The theme of Paul’s witness continues. The scene shifts from Jerusalem to Caesarea, from the Jews to the Roman governors. Still, the primary focus was on the Jewish antagonism toward Paul. The Roman governors became more and more convinced that Paul had broken none of their laws. Nevertheless, in the face of the strong Jewish opposition to Paul, they were reluctant to release him. Only an appeal to Caesar removed Paul from the very real prospect that the officials would ultimately give in to the pressure and turn him over to the Jews.

This section is built around the three major political figures before whom Paul appeared – the Roman governors Felix (to see link click Cv – Paul’s Defense before Governor Felix), Festus (see Cx – Festus Seeks Agrippa’s Counsel), and the Jewish King Agrippa (see Cy – Paul’s Defense before Agrippa). In also contains two major speeches of Paul – in the context of a formal trial at the beginning of his confinement at Caesarea (24:1-23), and in a hearing before Agrippa II (26:4-29). In between comes the pivotal event of Paul’s appeal to Caesar (see Cw – Paul’s Appeal to Caesar).

The major emphasis, however, is basically the same as in the previous three chapters –
Paul’s innocence and his protection by the Roman governors, combined with their stalling and failing to release him. The primary emphasis continues to be Paul’s witness – this time before the unsaved Jews, the Roman governors, and the Jewish King Agrippa II. Though the setting was that of Paul’s defense before Jewish charges, the end result was consistently Paul’s witness of His Messiah. For this witness, His resurrection was central.⁵⁵⁶

The Conspiracy to Kill Paul
23: 12-22

59 AD

The conspiracy to kill Paul DIG: What dangers had Paul faced in the past? How do you explain the fierce determination of these men to kill Paul? Why do they think he is so dangerous? Why were the Pharisees left out of the plot? Why can we be reasonably sure that those forty men didn’t starve to death? How would you feel if you were Paul when you heard the news from your nephew? What do we know about Paul’s family? How does Luke speak of the Roman military in Acts? Why did the Jews hate Paul so much?

REFLECT: What examples of irrational hatred have you seen? What might be a way to break through that? When is it better just to get away from them? What risks did Paul’s nephew take in this story? How might you be called upon this week to risk something by standing up for someone others dislike? How desperate is your need for courage right now? What are you facing that cannot be dealt with by anything less than God’s gift of holy grit and determination? Have you experienced a transfer of God before? What could you testify about the Lord’s faithfulness to supply His people strength when needed?

Paul’s life had been in danger from the very beginning of his ministry, when he witnessed for Messiah in Damascus (9:22-25). During his first visit to Jerusalem, after his conversion, the unbelieving Hellenistic Jews tried to kill him (9:29). Jewish leaders in Pisidian Antioch drove him out of the city (13:50-51), and a mob of Jews and Gentiles in Iconium threatened to stone him (14:5). However, the stoning that had been plotted in Iconium took place in Lystra, where they dragged him out of the city, supposing him to be dead (14:19-20), and in Corinth, unbelieving Jews tried to get him arrested (18:12-17). In Ephesus, the unbelieving Jews had a plot to kill him (20:19), and they even planned to kill him at sea (20:3). The Jews made false accusations against him at the Temple in Jerusalem, and would have killed him there, but for the intervention of a cohort of Roman soldiers. The Jews had plotted against Paul’s Savior (see the commentary on The Life of Christ, to see link click Ka – The Plot Against Jesus), and they would do no less against him.

Paul’s words take on special meaning when you consider all that he suffered at the hands of his own countrymen, “For you, brothers and sisters, became imitators of the congregations of God in Messiah Yeshua that are in Judea – for you suffered the same things at the hands of your own countrymen as they did from the Judean leaders, who killed both the Lord Yeshua and the prophets and drove us out. They are not pleasing to God and hostile to all people, hindering us from speaking to the Gentiles so that they might be saved. As a result, they constantly fill up the measure of their sins. But wrath has come upon them at last” (First Thessalonians 2:14-16).

The plot formulated: The very next day after testifying before the Jewish supreme court (see Cr – Paul’s Defense Before the Great Sanhedrin), unbelieving Jews from Asia (21:27) formed a conspiracy (23:12a). Some of the Sadducees agreed to cooperate with them and try to influence Claudius Lysias, the commander of the Roman guard. The Pharisees, with their greater openness to Paul (23:9), are not mentioned. It was a natural thing for the Sanhedrin to want further information from Paul, and it would be an easy thing to arrange an ambush to kill him. Never-mind that human blood was not supposed to be spilled in the Temple Compound, they had ignored their own rules before (see the commentary on The Life of Christ Lh – The Laws of the Great Sanhedrin Regarding Trials). They were that desperate again.

But all those plotting to take Paul’s life had forgotten that he was an apostle of Jesus Christ, and that the exalted Lord was watching from heaven. When Paul was saved on the Damascus Road (9:1-31), Yeshua had told him that he would suffer, but God had also promised that He would deliver him from his enemies (9:15-16 and 26:16-17).⁵⁴⁷ The Lord’s assuring vision the night before (23:11) was timely, for Paul’s troubles were far from over.

More than forty zealots bound themselves by an oath not to eat or drink until they had killed Paul. More than forty men would be needed because Paul would be guarded heavily by Roman soldiers. The leaders of the plot went to the ruling cohanim and elders and said: We have bound ourselves with a great curse to neither eat nor drink until we have killed Paul (23:12b-14) The Greek word used to express their oath is particularly strong (Greek: anathematizo meaning abomination). They placed themselves under a great curse, probably in some form such as, “May I be eternally damned if . . .” But they didn’t starve to death, for such an oath could be dissolved by the rabbis. The Oral Law (see the commentary on The Life of Christ Ei – The Oral Law) provided for a release from an oath that was unfulfilled because of some unforeseen circumstance. The sages have allowed four kinds of vows to be nullified: vows of urging, vows of exaggeration, vows made in error and vows made under duress (Mishna N’darim 3.3).⁵⁴⁸ Paul’s removal under heavy Roman guard would have qualified (see Cu – Paul Escorted to Caesarea).

So this time you and the Sanhedrin serve notice to the commander to bring him down to the Royal Stoa once again – like you are about to investigate his case more thoroughly. But we are ready to kill him before he comes near (23:12-15). The conspirators wanted to lure Paul to their own Hall of Judgment on the extreme opposite corner of the Temple Compound. The Court of the Gentiles between Fort Antonia and the Royal Stoa was a three-acre platform with walls stretching a quarter mile and could have held two amphitheaters the size of the Roman Coliseum, or a total of about 200,000 people. This would have exposed Paul and the few Roman troops accompanying him to attack. The zealots could easily spring out from the mouth of the Double Gate Passage as the Roman guard approached the Royal Stoa,  overwhelm them, assassinate Paul, and then flee south through the underground tunnel leading into the Lower City.  That the assassins assumed the Sanhedrin’s leadership would take part in the murder plot says much about the apparent corruption of Isra’el’s highest court. Nor did the Sanhedrin disappoint them (23:20).

The plot discovered: But the son of Paul’s sister heard of their ambush (23:16a). We know a little bit about Sha’ul’s parents. His father was a Pharisee who lived in Tarsus, Cilicia. His family were Hellenistic Jews who from the tribe of Benjamin who spoke both Hebrew and Greek. But we know nothing about his sister or about his nephew, who was visiting or living in Yerushalayim and who helped save him. How this nephew became aware of the plot is uncertain. Either Paul’s enemies included members of his own family, in which case the nephew’s presence would not have alarmed them; or his relationship to Paul was unknown to the plotters.⁵⁴⁹

Paul’s nephew went into the headquarters at Fort Antonia and told him (23:16). This is the only specific reference in Scripture to Paul’s family (except for the possible references in Romans 16:7, 11 and 21). It raises many questions that cannot be answered with certainty. What was Paul’s nephew doing in Jerusalem, since the family home was in Tarsus? Was he following in his uncle’s footsteps and studying to be a rabbi? Since Paul’s family had apparently disinherited him when he became a believer (Philippians 3:8), why did he care what happened to his uncle? Had Paul’s sister or nephew become believers? This one line of Scripture brings up more questions than it answers.⁵⁵⁰

His accessibility to Paul was not unusual. He had not been charged with a crime, so he was merely in protective custody. Prisoners of high rank, such as Paul with his Roman citizenship, were often given a great deal of liberty for visits from family and friends. In fact, Paul’s considerable standing with the Romans can be seen by the ease with which he called one of the centurions and said: Take this young man to the commander, for he has a message for him.”⁵⁵¹ Paul didn’t even tell the centurion about the plot! Nevertheless, the centurion took him and led him to the commander and said, “The prisoner Paul called me and asked me to bring this young man to you, as he has something to say to you” (23:17-18).

The commander sensed that it was a matter of extreme importance and took him by the hand, stepped aside, and began asking him privately. We get the impression that the lad was quite young, and the commander’s actions were quite appropriate. He asked: What is it that you have to report to me. And Paul’s nephew gave the report in detail, saying: The Judean leaders have agreed to ask you to bring Paul down to the Sanhedrin in the Royal Stoa tomorrow – as if they are about to investigate more thoroughly about him. But do not give in to them, for more than forty of them have bound themselves by a curse not to eat or drink until they have killed him. Even now, they are ready and waiting for your consent (23:19-21). Thus, in God’s providence, Lysias learned of the plot even before the Jews approached him.

So the commander dismissed the young man, charging him, “Tell no one that you have informed me about these things” (23:22). It seems that Lysias made up his mind as to what he should do while the boy was speaking. He may well have already decided that his proper course of action was to refer the case of Paul to his superior officer, since he himself did not have the necessary authority to deal with it. The boy’s news had simply sped up his action of sending Paul to Caesarea, and made it clear that he must authorize maximum security measures to do it.⁵⁵² It would be ten more years before Paul was executed by Roman hands (see Dg – Paul’s Fourth Missionary Journey).

It was a matter of supreme importance that the matter be kept strictly secret. No one was to know that Lysias was aware of the plot. One has to admire the integrity and courage of Claudius. How did he know the boy was even telling the truth? Paul had already caused Lysias so much trouble that it might have been a relief to get rid of him. But he had a Roman citizen to protect, and he was going to do his duty. Throughout the book of Acts, Luke speaks favorably of the Roman military officers, beginning with Cornelius in Acts 10 and ending with Julius in Acts 27:1, 3 and 43. There is no record in Acts of official Roman persecution against the Church; the opposition was always instigated by unbelieving Jews. While the Roman Empire had its share of corrupt political opportunists, for the most part, the military leaders were men of quality who respected Roman law.⁵⁵³

This passage is rooted in God’s providence, which moves to protect God’s children, although the means are not always known. The Lord works behind-the-scenes here. Stephen’s martyrdom (see Ax – The Stoning of Stephen) shows that providence also does not always mean physical rescue as it does here with Paul. Paul was assured that he would reach Rome (23:11). It is ironic that Roman justice would bring him there as a prisoner so that will he would arrive safely and immediately be speaking to the highest levels of Roman society. It is unlikely that if Paul had journeyed as part of a missionary outreach to Rome on his own, such a high-level audience would have been possible. It is one of the mysteries of YHVH and His providence that many times we cannot see why things are happening as they are. Yet God is surely at work in ways we could not have planned on our own.⁵⁵⁴

Lord, sometimes I must confess with David that evils beyond number surround me, my sins have overtaken me – I cannot see – they are more than the hairs of my head – and my heart fails me. ADONAI, please deliver me! ADONAI, come quickly to help me! Let all those who seek You rejoice and be glad in You. Let those who love your salvation continually say, “ADONAI be magnified!” But I – I am poor and needy – yet my Lord is mindful of me. You are my help and my deliverer – O my God, do not delay (Psalm 40:12-13, 16-17).⁵⁵⁵

Paul’s Witness before the Great Sanhedrin
22:30 to 23:11

57 AD

Paul’s Witness before the Great Sanhedrin DIG: Why would the high priest react so violently to Paul’s statement? Why and how does Paul show his respect and zeal for the Torah? Why does Paul change the focus of attention from whether he has kept the Torah to his hope of the resurrection? What effect does the split have on Paul’s case? The last time we heard God speak to Paul was in 18:9-10, after he had experienced a series of setbacks. How would the Lord’s message here in verse 11 help Paul again? How might this help Paul remember what the Lord said about him to Ananias in 9:15-16?

REFLECT: When facing death, what duty do you want to say you have fulfilled before God? How can you pursue that course this week? How has the Lord encouraged you during hard times? What might be your “Rome” – the next crucial step in your spiritual journey? Why do you think so?

A tragic theme running through the thrilling story of the growing Church in Acts is the sad reality of Jewish opposition. Along with the apostolic preaching of the cross, Luke details the rising tide of Jewish antagonism. Having rejected and executed the long-awaited and hoped-for Messiah, led by the Great Sanhedrin (see the commentary on The Life of Christ, to see link click Lg – The Great Sanhedrin), Isra’el subsequently rejected those who preached the message of forgiveness and salvation in His name.

The opposition began when the Messianic Community began on the day of Shavu’ot, after the emissaries were immersed by the Ruach ha-Kodesh and miraculously spoke in other languages. Some in the crowd mocked and ridiculed them, scornfully deriding them as if they were drunk (2:13).

That relatively mild opposition stiffened after Peter’s sermon following the healing of the lame man (3:12-26). The Jewish authorities were indignant because Peter and John were teaching the people and announcing in Yeshua the resurrection of the dead. Determined to put an end to this dangerous teaching, they grabbed them and put them in jail (4:2-3). The next day, the Sanhedrin ordered them not to speak or teach at all in the name of Yeshua (4:18). But refusing to be intimidated, Peter and John replied, “Whether it is right in the sight of God to listen to you rather than to God, you decide. For we cannot stop speaking about what we have seen and heard” (4:19-20).

The next outbreak of persecution involved Stephen. That fearless and powerful defender of the faith crushed his Jewish opponents in a debate (6:9-10), so frustrating them that the Sanhedrin had to arrange for false witnesses to lie about him (6:11). He, too, was brought before the Sanhedrin (6:12-15), where he gave a classic speech defending both himself and the gospel (7:1-50). He closed that message with a stinging indictment of the Jewish leaders for their hardened hearts and their rejection of the truth (7:51-53). Furious, they drove him out of the City and stoned him to death (7:54-60).

The murder of Stephen was the catalyst for the first widespread persecution of the Messianic Community, which was directed primarily against Stephen’s Hellenistic brothers and sisters in the faith (8:1). That persecution, lead by the zealous Pharisee Sha’ul of Tarsus (8:3), scattered them and spread the gospel even further (8:4).

Further persecution, this time directed at the apostles, came from Herod Agrippa I. Seeking to please the Jewish authorities, he executed James and arrested Peter (12:1-3). Peter was miraculously released from prison (12:7-11), but was forced into seclusion (12:17).

After Paul’s encounter with the glorified Messiah on the Damascus road, he became the leading evangelist for the Way. Ironically, Paul, once the chief persecutor of the faithful in Messiah, then became the most persecuted himself. Jewish opposition first arose against him in Damascus shortly after his conversion (9:23). He met further opposition from unbelieving Jews throughout his missionary journeys. On the island of Cyprus, he confronted a Jewish false prophet (13:6-8). The unbelieving Jews at Pisidian Antioch, filled with jealousy, opposed Paul’s teaching (13:45). At Iconium (14:2), Lystra (14:19), Thessalonica (17:5ff), Berea (17:13), Corinth (18:6, 12-13), Ephesus (19:9), Corinth again as he began his trip to Jerusalem (20:3), and after his arrival in Jerusalem (21:27ff), Paul faced the continual hostility of his countrymen.

As Chapter 23 opens, Paul once again faces Jewish opposition. He had just been attacked on the Temple grounds by a Jewish mob and savagely beaten (see Co – Paul’s Arrest in Jerusalem). Only the intervention of Roman soldiers saved his life. Claudius Lysias, the commander of the Roman forces in Jerusalem, tried unsuccessfully to find out what he had done. So, he allowed Paul to address the angry crowd from the steps of Fort Antonia. But Paul’s mention of his commission to the Gentiles (22:21) caused the riot to break out once again. Lysias then decided to use the brutal Roman interrogation method of scourging with the flagellum to extract a confession out of him. However, the discovery that Paul was a Roman citizen halted that as well, since it was illegal to submit a Roman citizen to such torture. By now, thoroughly frustrated and confused about how to proceed, Lysias decided to take Paul to the Great Sanhedrin, which functioned as the Jewish Supreme Court.⁵³⁹

Paul’s appearance before the Great Sanhedrin marks the fifth (and last) time the Jewish Supreme Court was called upon to evaluate the claims of Yeshua Messiah. The first time was when Jesus Himself stood before the Jewish leaders (see the commentary on The Life of Christ Lj – Jesus Before the Sanhedrin in the Upper Story of Caiaphas’ House); the second involved Peter and John (see Ar – Peter and John Stand before the Sanhedrin); the third followed the arrest of all the apostles (see Au – The Apostles are Persecuted); and fourth was the trial of Stephen (see Aw – Stephen’s Testimony to the Sanhedrin). Five times the peerless communicators of the gospel had proclaimed the truth to the Sanhedrin, and five times the Jewish leadership had rejected it. Not only did they condemn themselves (John 3:18), but their rejection lead the nation into rejecting Him also.

Therefore, just as the Jewish leadership once led the nation into rejecting Jesus as the Messiah, they must one day lead the nation to accepting Jesus as the Messiah (see the commentary on Revelation Ev – The Basis for the Second Coming of Jesus Christ). During the last three days of the Great Tribulation, as the armies of the antichrist circle in for the final destruction of Isra’el, the Jewish leadership will lead a national revival (see the commentary on Isaiah Ki – Isra’el’s National Confession of Sin), and all Isar’el will be saved (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah). That, however, will be in the far eschatological future.

The commander: Therefore, on the next day, still desiring to know exactly why Paul had been accused of by the Judeans, the commander released him and ordered the ruling kohanim and all the Sanhedrin to meet together. This implies that during the rest of the day, Paul was entirely free of Roman custody. And the commander brought Paul in himself to the Royal Stoa and set him before them (22:30).

Technically, this was not a trial, nor was it a formal meeting of the Sanhedrin. There were no formal charges brought against Paul, nor did any witnesses testify against him. But it felt like a trial to Paul. The Commander was merely gathering evidence to see if there was a case for a trial. Lysias did not need to be physically present and would not be permitted to attend the confrontation between Paul and elders anyway. So, Luke implies that at least, he remained in the vicinity.

The proceedings open with a statement by Paul, although one might have expected in the first place an opportunity for the Jews to state their case in this scene. This is due to abbreviation by Luke. The reader already knows what the charges are. Luke, therefore, concentrates on Paul.⁵⁴⁰

The confrontation: Paul, looked intently at the Sanhedrin (23:1a) and probably recognized many familiar faces in the room, since he may well have once been a member himself (26:10). In any case, he understood his audience. Those accused were given the opportunity to speak on their own behalf and speaking in Hebrew, he started his defense with the word: brothers. These people were still Sha’ul’s brothers. His addressing them in this was showed that this was not a formal meeting of the Sanhedrin, for it would not have been appropriate when addressing the Jewish Supreme Court; rather, it was appropriate for old friends. After all, this gathering was summoned by the Roman commander (22:30).⁵⁴¹ Paul continued, “I have lived my life with a clear conscience for God up to this day” (23:1b).

The conflict: But the kohen gadol Ananias (not to be confused with Annas in 4:6) ordered those servants standing by him to strike him on the mouth (23:2). Ananias had been appointed in 47 AD and was dismissed by Rome in 58 AD. The Romans had suspected him of being responsible for riots in Judea in 52 AD, but he was cleared of the charge. Luke may have wanted to remind us of how Yeshua was treated at His trial (John 18:22ff). The most likely explanation for the action of Ananias is that he understood Paul’s words as a claim that, though now a believer in Yeshua, he was still a good Jew, having served Ha’Shem with a clear conscience all his life (or since his conversion), up to this day. To Ananias, it seemed to be the height of arrogance, even blasphemy.⁵⁴²

Then Paul said to him, “God is going to strike you on the mouth, you whitewashed tomb (see Matthew 23:27)! The metaphor derives from the practice of painting tombs with ashes in order to warn people of possible defilement which they conceal. Basically Paul called him a hypocrite. It was an offense to smite or curse any Jew – although such punishment was permissible in defense of God’s honor. In other words, as a punishment for transgressing the commandments of YHVH (Sanhedrin 85a). Paul merely made a statement of his clear conscience – not even claiming to have lived a blameless life, if the distinction be pushed – and in return received a slap in the face. This could not be justified either from the TaNaKh or the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law). Do you sit judging me according to the Torah, and yet in violation of the Torah you order me to be struck?” Those standing nearby said, “Do you insult God’s cohen gadol” (23:3-4)? For it has been written, ‘You shall not speak evil of a ruler of your people’ (23:5).” Luke quotes the TaNaKh almost always in a form either corresponding to the LXX or close to it, and not according to the Hebrew Masoretic Text. Here Exodus 22:27 is quoted close but not exactly corresponding to the LXX.⁵⁴³

Having accused Ananias of hypocritical behavior, Paul went one step further, and said: I didn’t know, brothers, that he is the cohen gadol. This remark dripped with sarcasm. He knew perfectly well who Ananias was. It was as if he was saying, “I didn’t know a man such as you could possibly be the high priest!” Despite the fact that contempt of the court was punishable by flogging, Paul was not given any penalty for his remark, which speaks volumes.⁵⁴⁴

The conquest: But recognizing that he wasn’t going to get a fair trial, as the actions of the cohen gadol clearly showed, and one group was Sadducees and the other Pharisees, Paul began crying out in the Sanhedrin, “Brothers, I am (present tense) a Pharisee, a son of Pharisees! Though a Messianic Jew for more than twenty years, Sha’ul still considered himself a Pharisee. Still holding the floor, Paul stated what he saw as the real reason the Jews wanted to kill him, saying: I am on trial because of the hope of the resurrection of the dead” (23:6)! This is often seen as a cleaver ruse on Paul’s part to divert attention from himself. But the resurrection really struck at the heart of the matter, and was the hidden motive behind their hatred. The Pharisees believed in the concept of the resurrection of the dead, while the Sadducees did not (see the commentary on The Life of Christ Ja – Whose Wife Will She Be at the Resurrection?).

A resurrection of the dead constituted a major part of the Pharisees hope in ADONAI’s final deliverance of His people. Thus, they were theologically “ripe” for the gospel that the hoped-for Messiah had risen from the dead. Paul, a Pharisee himself, had come to realize this. Other Pharisees, such as Nicodemus and Joseph of Arimathea (see the commentary on The Life of Christ Lx – The Burial of Jesus in the Tomb of Joseph of Arimathea) had believed (15:5). In short, for Luke and Paul, the natural fulfillment of the Pharisaic hope was in the resurrection of Christ. It was therefore not accident, and certainly no ruse, that Paul made his appeal to the Pharisees in the Great Sanhedrin.⁵⁴⁵

When he said this, a dispute broke out between the Pharisees and Sadducees, and the assembly was divided. For the Sadducees, who only accepted the five books of Moses, say there is no resurrection or angel or spirit, but the Pharisees affirm them all. Then there was a great uproar, but it soon became clear that the Pharisees were Paul’s defenders. Some of the Torah scholars of the Pharisees’ party stood up and protested sharply, saying, “We find nothing wrong with this man! What if a spirit or an angel has spoken to him” (23:7-9), possibly defending Paul’s Damascus road experience.

As a big dispute was developing, the Roman commander was afraid that Paul would be torn to pieces by them and he was responsible for his safety. So he ordered the soldiers to go down and take him by force from among them and to bring him into headquarters of Fort Antonia (23:10). Significantly, Lysias did not intervene directly in the legal proceedings, nor did he take action against the Sanhedrin itself. He merely removed Paul from possible danger. The violence of the last two days, and especially the enmity of the Jews, must have made him wonder anxiously about the future. There seemed little prospect of his leaving Yerushalayim alive, let alone of his traveling on to Rome.

The consolation: The Lord had certainly preparing Paul well for the events that had just transpired in Jerusalem (20:23, 21:10ff). Still, they had been particularly trying – the mob in the Temple Compound, the arrest, the attempted scourging, and the violence of the Sanhedrin. To what was it all leading? God’s words assured him that there was a divine purpose in all that had happened to him. So on the following night the Lord stood beside Paul (see Bf – Peter’s Vision: A closer look at visions or dreams), and said: Don’t worry! For just as you have testified about Me in Jerusalem, so you must also testify in Rome (23:11)! This is the last of four times that Paul saw the Lord in a vision (9:5; 18:9-10; 22:17-21, and here). Paul had already expressed his own desire to visit Rome (19:21). Now he received ADONAI’s endorsement. The key word is, of course, testify. All of Paul’s troubles the past two days had derived from his testifying to Christ before the Jews. Now his trip to Rome and all the legal hassle in between would also be a testimony. With this verse, the final blueprint for Acts is mapped out.

You might think that things are bad for you right now, but you may not even know the half of it! But Jesus knows. Before the cross, Messiah said: In this world you will have trouble. Despite the chaos of living in a hostile world, we may enjoy tranquility. Yet this too is conditional. We must choose it. The life of a believer in Christ is not the proverbial rose garden, except, perhaps, for the thorns. Nonetheless, Yeshua encourages us when He says: But take heart! We can choose shalom when we choose to believe that He has overcome the world (John 16:31-33). Therefore, He continues to say to you today: Don’t worry! Why? Not because everything is fine; but because God is still on His throne. His promise still holds true: All things work together for good for those who love God, and who are called according to His purpose (Romans 8:28).

Grow in me the patience, Lord, to live by these words: Commit your way to ADONAI. Trust in Him and He will do it. He will bring out your indication as light, and your cause will shine as noonday. Be still before ADONAI and wait patiently for Him. Do not fret over one prospering in his way, over one carrying out wicked schemes. Put away and turn from wrath. Do not fret – it only leads to doing evil. For evildoers will be cut off, but those who wait for ADONAI – they will inherit the Land (Psalm 37:5-9). I know this in my mind. Lord, help me live it in my heart and life.⁵⁴⁶

Paul was Protected by Roman Law
22: 22-29

57 AD

Paul was protected by Roman Law DIG: What was it that turned the crowd against Paul? What does throwing off their cloaks and throwing dust into the air mean? How serious was the flogging that Paul was about to receive? Why was Paul’s Roman citizen considered superior to that of the Roman commander Lysias? How was Paul’s status as a Roman citizen an asset in his ministry to the Gentiles in verses 25-29 (also 16:37-38)?

REFLECT: How is your citizenship an asset for spreading the gospel? How can you better use this asset? Think of someone (or perhaps several people) whose salvation has been the cry of your heart for a long time. How does their continued refusal to receive Messiah affect you? How do you personally judge the success of any undertaking – spiritual or otherwise? Why are end results often a poor judge of that?

On a human scale we cannot judge Paul’s visit to Jerusalem a success. Perhaps his experiences in places like Athens (to see link clkci Cb – An Unknown God in Athens) and Yerushalayim will teach us to think differently about success and failure. Hopefully, we will come to understand that in our lives in service to Messiah, success is obedience to Him, not results we can measure.

I’m sure Paul wanted to bear fruit in Yerushalayim more than any other place on earth. Yet we see him face greater opposition and struggle in Jerusalem than virtually anywhere in his ministry. In the Holy City, Paul was forced to measure his ministry strictly on his obedience to the Spirit, not outward results. Unfortunately, the Jews didn’t think much of Paul’s purpose on this earth. Once he acknowledged the importance of the Gentiles to God (see Cp – Paul’s Testimony on the Temple Steps), he lost his audience. Sadly, their personal need to feel superior exceeded their desire to be a blessing to all the families of the earth (Genesis 12:3b).

Paul desperately wanted the Jews to receive Christ. Was he a failure because they rejected him? Was his testimony shared in vain? Absolutely not. God had compelled Paul to go to Jerusalem (see Ck – Paul Went on to Jerusalem Despite Warnings). He had warned him of hardships. He had given Paul an opportunity to share his testimony with the very crowd who had just tried to kill him. Did they hear Paul’s message? Oh, yes. Otherwise, they would not have responded so emotionally. Few of those in hearing distance that day forgot Paul’s testimony. We cannot judge effectiveness from immediate results. According to John 14:26, the Holy Spirit can remind a person of truth taught long ago. When we obey God, we find great comfort in leaving the consequences up to Him.

Paul avoided a flogging because God equipped him with Roman citizenship even before his birth. God used every ounce and detail of Paul’s past, even his unique citizenship. I want God to use every ounce of me too. Paul poured himself out like a drink offering in Jerusalem. He received little encouragement to preach while he was there – but he continued. Paul’s certainty of what he had been called to do was exceeded only by his certainty of who called. Paul considered Him who called, worth it all.⁵²⁷

The anger of the mob: Up to the point when Paul said: For I will send you far away to the Gentiles (see Co – Paul’s Arrest in Jerusalem), the Jews kept on listened to him. But the very mention of Gentiles stopped Paul’s speech because the Jews objected to the idea that Gentiles being granted equality with Jews. In their eyes, proselytism (making Gentiles into Jews) was fine; but evangelism (Making Gentiles into believers without first making them Jews) was an abomination.⁵²⁸ So, they raised their voices, saying: Away from the earth with this fellow! For he’s not fit to live! They wanted to kill him (22:22). In the period leading up to the Revolt (66-70 AD), the Zealots took the law into their own hands in increasingly violent ways, executing actual, or even potential collaborators with Rome without consulting or being authorized by the Great Sanhedrin.

As they were crying out and throwing off their cloaks and throwing dust into the air while demanding the blood of Paul (22:23). The reference to throwing off their cloaks seems to allude, as in Stephen’s case (7:57-58), to the removal of outer clothing in preparation for stoning. The action of throwing dust into the air is a mourning custom attested to when Job’s friends arrive to comfort him over the deaths of his sons and daughters: Each one tore his robe and threw dust into the air onto their heads. Then they sat with him on the ground for seven days and seven nights. No one spoke a word to him because they saw that his pain was very great (Job 2:12-13). Several biblical passages also suggest that people expressed their grief by rolling in the dust (Jeremiah 6:26; Micah 1:10).⁵²⁹

We must remember the volatile climate in Yerushalayim at that time (see Cn – Paul’s Advice from Jacob and the Elders at Jerusalem), when there was no love lost for the Goyim, much less for a mission to the Gentiles. This would be especially true if Paul was suggesting that some Gentiles might be taking the place of some Jews (who rejected Paul’s message) in the Kingdom of God. To them, Paul seemed to be disloyal to all that was Jewish.

The trump card of Paul: The commander had had enough! Although Claudius Lysias didn’t understand Paul’s speech because it was given in Hebrew, he knew hostile and violent reactions when he saw them, and was prepared to take drastic action to restore order. So, the commander ordered Paul to be brought into headquarters at Fortress Antonia. His assumption was that Paul was the obvious cause of the problem, and he was determined to get to the bottom of the matter very quickly.⁵³⁰ He said Paul should be examined by flogging (see the commentary on The Life of Christ Lr – The Soldiers Mock Jesus), so that he might find out why they were shouting against him so (22:24). The scourge (Latin: flagellum) was a fearful instrument of torture, consisting of leather tongs, weighted with rough pieces of metal or bone, and attached to a stout wooden handle. This was a much more severe beating than was given to him with rods in Philippi (16:22). If the man did not actually die under the scourge, he would certainly be crippled for life.⁵³¹ The commander still didn’t know the reason for the uproar because Paul’s speech was in Hebrew so he was determined to whip it out of him.

To get the truth in the shortest time possible, the Romans simply tied the hands of a prisoner around a stone pole with straps and literally whipped the prisoner until he either died or was willing to say whatever was necessary to get the torture to stop! So, when they stretched him out with straps, Paul said, almost sarcastically to the centurion standing there, “Is it legal for you to scourge a man who is a Roman citizen without due process” (22:25)? He did not flaunt his Roman citizenship, but only used it unless it was absolutely necessary. In this case . . . it was absolutely necessary! Now when the centurion heard this, he went to the commander and reported it, saying sharply, “What are you going to do? For this man is Roman” (22:25-26). Since Paul had not been charged, nor had the commander been informed of the grounds for a charge, flogging him prior to trial would have been a misuse of authority for which the commander himself would have been held responsible. By questioning the flogging, Paul was saving the commander as well as himself.⁵³²

By now Lysias must have been thoroughly confused about Paul. At first he mistook him for an Egyptian revolutionary. Then he learned that he was a Jew and a citizen of the important city of Tarsus, a man of some culture who spoke polished Greek. Then he learned Paul was a Roman citizen. But the surprises were not over. Soon he would learn that Paul was born a Roman citizen, an even higher status than Lysias himself!⁵³³

The commander, being acutely aware that he was in trouble for having arrested and mistreated a Roman citizen, came and said to Paul, “You? a Roman?” And Paul said, “Yes” (The commander assumed this to be true because certain death awaited anyone falsely claiming Roman citizenship). The commander answered, “I bought my citizenship for a large sum” (22:27-28). This was, of course, not actually the case, because it was not legal to do so. What is meant is that through the paying of a bribe, citizenship had been illegally obtained. This was certainly possible, and in fact during the reign of Claudius there seems to have been considerable trafficking in citizenships. That the commander had the same name Claudius, points to his having obtained his citizenship during the reign of Claudius, for it was customary to take the name of one’s sponsor or patron. Probably Lysias had worked his way up through the military ranks but would have been barred from the rank of commander because he was not a Roman citizen. Therefore, he solved his problem with a bribe!⁵³⁴ Paul’s reply, however, came with quiet dignity: But I was born one. Unlike Lysias, Paul had not obtained his citizenship by birth. Not only had he violated Roman law, but had also abused a Roman of higher rank than himself! Again, the commander had badly misjudged his Jewish prisoner.

Earlier had told the commander that he was a citizen of Tarsus. But that alone didn’t make him a Roman citizen because Tarsus was a free city, not a Roman colony like Philippi. So Paul’s family obtained citizenship by some imperial decree and so Paul was born one. Therefore, those who were about to interrogate him instantly drew back from him (22:29a). They were afraid of even being associated with the flogging of a Roman citizen.

The reaction of Lysias: And the commander also was afraid when he found out that Paul was a Roman and that he had bound him to be flogged (22:29b). This was the second time Roman law and justice came to Paul’s aide. On learning Paul’s citizenship, the whole procedure was stopped immediately. Lysias was quite alarmed when he realized that he had placed Paul in chains. To subject a Roman citizen to the flagellum could have destroyed Lysias’ military career or even cost him his life. Evidently the Julian and Porcian laws protected Roman citizens from being placed in chains without due process. But Paul’s situation was complicated by the fact that his detention could be considered protective custody rather than an arrest. Nevertheless, from that point on, Lysias treated Paul with great respect. But, he still didn’t understand the Jewish charges against Paul. Examination by flogging was obviously out of the question. So, the commander turned to another avenue for answering his questions, the Jewish Supreme Court or the Great Sanhedrin.₅₃₅

Paul’s conduct throughout his ordeal provides us with an example for all believers of how to give a positive testimony in negative circumstances. Five principles can be seen.

First, Paul accepted the situation as God ordained it. Facing persecution never caused him to be unfaithful to God’s plan. He had known for some time that he faced arrest when he arrived in Jerusalem (20:22-23, 21:4 and 10-13). He calmly accepted the will of ADONAI, telling those trying to dissuade him from going to Jerusalem, “I am ready not only to be bound but to die in Jerusalem for the name of the Lord Yeshua” (21:13)!

Second, Paul used his circumstances as an opportunity. The mob had not gathered to hear him preach but to kill him (22:22). Paul, however, used that occasion to proclaim to them how God’s saving power had transformed his life.

Third Paul was conciliatory toward his persecutors. He did not threaten the hostile mob or seek revenge. Instead, he courteously addressed them as brothers and fathers (22:1), and even assigned to their vicious beating of him the noble motive of zeal for Ha’Shem. Paul practiced the command that he had written earlier to the believers in Rome, “Bless those who persecute you – bless and do not curse” (Romans 12:14). He was like his Savior, who when He was abused, He did not return abuse. While suffering, He made no threats. Instead, He kept entrusting Himself to the One who judges righteously (First Peter 2:23).

Fourth, Paul praised the Lord. His defense to the mob focused not on his impressive credentials and achievements, but on what God had accomplished in his life. That was consistent with his words to the church at Corinth: So that, just as it is written, “Let him who boasts, boast in ADONAI” (First Corinthians 1:31).

Fifth, and most important, Paul maintained the proper attitude – one of selfless love. It was his love for other believers that brought him to Yerushalayim (to deliver the collection from the Gentile churches). It was his love for his unsaved fellow Israelites (Romans 9:1-3), that led him to evangelize the hostile mob. And it was his love for God that motivated his love for people and caused him to give glory to Him.⁵³⁶

A closer look at Paul and Roman citizenship: There are only two places in the book of Acts where Paul’s Roman citizenship really become an issue, in Acts 16:37-39 and 22. In both cases Paul only draws his citizenship to the attention of Roman authorities and those working under them, and in both cases Paul’s announcement is made for the purpose of influencing their improper conduct towards him. In the vast majority of material in Acts that involves Paul, the matter doesn’t come up at all. In view of this, it might be better to ask why the matter comes up were it does in Acts 16:37-39 and 22, rather than asking why doesn’t it come up elsewhere and earlier in Acts.

In Acts 16:37-39, Paul does not mention his Roman citizenship until after he is released after his flogging at the hands of the Roman authorities. And here, Paul does not mention it while still within earshot of the volatile Jewish mob, even when he was addressing the commander, for the very good reason that this would not have helped his cause with the Jewish audience. It would have merely amounted to pouring gas on an already raging fire. Paul only chose to use his Roman citizenship when if furthered the advancement of the gospel, not when it merely personally advantageous for him to do so. Paul’s sense of identity came first from his faith in Yeshua, secondly from his Jewish heritage, and only thirdly from his Greco-Roman heritage.

From now on, Paul’s Roman citizenship and Roman law will dictate how the narrative will proceed, determining not only who will try Paul’s case, but ultimately, where he will be tried. It will also affect how Paul is treated while in Roman custody. The narrative, from now on, not only moves inexorably forward toward its geographical destination of Rome, but it also turns on all things Roman.⁵³⁷

You reign, Lord! The world is firmly established – it will not move. You will judge the peoples with fairness. So let the heavens be glad, let the earth rejoice. Let the sea roar – and all that fills it; let the land rejoice – and all that is in it. Then all the trees of the forest will sing with joy before You, for You are coming to judge the earth. You will judge the world with righteousness and the peoples with Your faithfulness (Psalm 96:10-13). I put my trust and reputation in Your hands, Lord, for You will make all things known.⁵³⁸

Paul’s Testimony
on the Steps of Fort Antonia
21:37 to 22:21

57 AD

Paul’s testimony on the steps of Fort Antonia DIG: From 21:30-36 why might the commander think Paul was this Egyptian revolutionary? Under the circumstances, why did Paul think it was so important to address this hostile crowd? How would the situation fall apart even further if the charges of 21:28 were left unanswered? How did Paul’s use of this Hebrew (along with the content of his speech) force the Jews to listen? His speech in 21:1-10, recounts the events of 9:1-18. In how many ways does Paul point out how much alike he and the crowd are? What is he hoping to achieve by calling that to their attention?

REFLECT: Paul told his own story instead of preaching a sermon to this crowd. When do you find your story the most effective and helpful to others? How has your faith in Yeshua changed your life in a surprising way? What is one of the hardest things you have had to experience because of your faith? What strikes you as the most intriguing part of Paul’s testimony? What about your own salvation story? How many times have you told it to someone? No one can refute it because it is your experience. Can you tell your story in just a few minutes? When was the last time you did so?

Having been attacked by a mob at the Temple under false assumptions and about to be stoned to death, Paul was miraculously rescued by 500 Roman soldiers (to see link click Co – Paul’s Arrest in Jerusalem). They stopped the mob in their tracks and proceeded to take Paul up the steps of Fort Antonia for interrogation when, Paul spoke to Claudius Lysias, the commander of the Roman cohort stationed in Jerusalem.

Paul’s surprising request: Up to this point, Paul had remained silent. But, as he reached the top of the stairs and was about to be brought into the headquarters, he said to the commander, Claudius Lysias (23:26), in Greek, “Can I say something to you?” Paul, in contrast to the mob was quite calm. Both the Spirit of God (20:22) and the prophet Agabus (21:10-11) had told him that that bondage and afflictions awaited him in Jerusalem (21:37). Lysias said, “You know Greek? Paul’s language was polite, polished Greek, and Lysias was amazed that this. But, he was multilingual. Paul spoke Greek, the universal language of the Roman Empire, and Aramaic, the everyday language of the Palestinian Jews (21:40, 22:2), and as a trained rabbi, he was also fluent in Hebrew, the holy tongue (see below) and the language of the TaNaKh.

Suddenly, realizing Paul was no terrorist, Lysias said: Then you’re not the Egyptian who stirred up a rebellion some time ago – and led four thousand men of the Assassins (literally the dagger men) out into the desert” (21:37b-38). The first-century historian Josephus reports that he came to Jerusalem around 54 AD, during the time of Felix (23:24). At this time someone came out of Egypt who said he was a prophet and advised the masses of the common people to go with him to the Mount of Olives, where he would show them how, at his command, the walls of Jerusalem would fall down; and he promised he would enable them to enter the city through those walls after they had fallen down. When Felix was informed of these things, he ordered his soldiers to take their weapons, and he came against them from Jerusalem with a great number of horsemen and footmen. Felix attacked the Egyptian and the people with him, slaying four hundred of them and taking two hundred alive. The Egyptian himself escaped from the battle but did not appear any more (condensed from Antiquities of the Jews 20:8;6).₅₁₇ And because the Egyptian had escaped, the commander assumed that Paul was that Egyptian.

Paul replied: I am a Jewish man, from the Hellenistic city of Tarsus in Cilicia, a citizen of no insignificant city. The reference at this point is to his Tarsian citizenship, not his Roman citizenship, which is not divulged to Lysias until later (22:25-29). I beg you, let me speak to the people (because he had the assurance of God that he would not be killed). Compared to the Jewish mob, Lysias was an honest, fair, and open-minded. He gave Paul permission to speak. At that point, Paul stood on the top of the steps and motioned to the people with his hand. When there was a great hush on the crowd, he spoke to them in Hebrew (21:39-40). The crowd had accused him of teaching against the Jewish people, the Torah, and the Temple. Paul’s speech was his defense against these three charges.

The fact that Paul chose to address the mob in Hebrew is important. In presenting his defense, Paul evidently wished to demonstrate first and foremost his devotion to the Torah and the commandments. This was normally expressed by the use of the holy tongue – a description given to Hebrew, but not to Aramaic. Hebrew, apparently, bore the values of “folklore” of the Jews, while Aramaic was not perceived as carrying any cultural message and merely served as a means of communication without commanding any loyalty. Hebrew was regarded as the “language of creation” that an angel revealed to Abraham (Jub. 12:25ff; Gen. R. 18:4). The rabbis taught that not only was it the angelic tongue (Hag. 16a; Sot. 33a), but it was also God’s own language because every name in Genesis up to the Tower of Babel (Genesis 11:1-9) is a Hebrew name. Therefore, despite Aramaic’s function as the common language in Jerusalem and in many parts of the diaspora (Josephus War 1.3), Paul may have preferred to use Hebrew to convey the primary point of his loyalty to the Torah and the Temple at the possible expense of not being understood by every single person present. The fact that Paul chose to address the crowd in the holy tongue – which Lysias did not understand – indicates that he considered himself to be replying to the Jews and specifically to their objections.⁵¹⁸

Paul’s dynamic defense: Paul begins by respectfully acknowledging being in the presence not only of his brothers, but also of his elders or fathers. He said: listen to my defense which I now present to you. When they heard that Paul was addressing them in Hebrew, that gained their attention and they became even more quiet (22:1-2a). Then he proudly declared: I am a Jewish man (becoming a believer in Yeshua did not negate his Jewishness). Sha’ul started off saying that he was born a Jew; by announcing this he increased his identification with his Asian accusers. When we speak about Yeshua, we need to speak in the language our listeners can understand. Paul never forgot his national identity. He identified with his listeners.

But he was brought to Jerusalem, probably about the age of twelve or thirteen. But even though he was in the Holy City until he was an accomplished adult, he evidently never saw Jesus in the flesh. And he was trained at the feet of Gamaliel. Among the Jews he is known as Rabban Gamaliel. In Jewish schools the rabbis sat on a high chair, the elder pupils on a lower bench, and the youngest on the ground. That is why they were said to be learning at the rabbis’ feet.⁵¹⁹ In other words, Paul was raised in Pharisaic Judaism as taught by Rabban (our master) Gamaliel. He continued: I was trained strictly according to the Torah of our fathers, being a zealot for God just as all of you are today (22:2b-3). Paul understood their zeal because he himself was once guilty of the same misplaced zeal as he was about to confess. It is said that a fool learns from their own experiences, but the wise learn from the experiences of others. Paul was hoping that even among the zealots in the mob there would be some who were wise and could profit from hearing where their present path would lead.⁵²⁰

Paul had been the believers most-feared persecutor from Stephen’s martyrdom until his conversion. I persecuted this Way (9:2, 19:9 and 23, 24:14-22; also see Galatians 1:13) to the death, arresting both men and women and throwing them in prisons. And if anyone still doubted his zeal for Ha’Shem, Paul could call on the kohen gadol and all the council of elders in the Sanhedrin (see the commentary on The Life of Christ Lg – The Great Sanhedrin) who could testify about him. This was Paul’s zeal in Judaism (First Timothy 1:13-15). The point Paul was trying to make was that his attitude toward the Way did not incline him to accept the gospel either. I also received letters from them to the brothers, and I went to Damascus to bring back to Jerusalem even those who were there in chains – to be punished (22:4-5). His zeal even led him to pursue believers outside the Land. Then Paul delivered the second report of his coming to Messiah. He diverges in some details from his first recounting of 9:3-19 (see Cy – Paul’s Defense Before Agrippa on reconciling the differences).

Paul’s salvation story: But it happened that as I was traveling and drawing near to Damascus, about noon when the sun a brightest, a great (Sh’khinah glory) light from heaven suddenly flashed all around me. Speechless with terror, I fell to the ground and heard a voice saying to me, Sha’ul, Sha’ul (the only reason Paul refers to himself as Sha’ul is because of his past), why do you persecute Me? I answered, “Who are you, Lord? He said to me, I am Yeshua ha-Natzrati, whom you are persecuting (22:6-8). The Jews would have understood the concept of the Voice that Paul heard. The rabbis taught that when God speaks in heaven, “the daughter of His voice” the bat-kol, or an echo is heard on earth. After the last of the prophets, it was considered that God provided the bat-kol to continue to give guidance to the people (Tractate Yoma 9b).

Now those who were with me saw the (Sh’khinah glory) light, but did not understand the sound (Greek: phone meaning a sound) of the One who was speaking to me (22:9). The Greek text makes a distinction between hearing a sound as a noise or as a message. It appears that Paul’s companions heard Messiah’s voice as a sound but not as distinct words so as to understand the message (for a similar example see John 12:28-29).⁵²¹ Likewise, they also saw the light but they did not see Jesus (see Bf – Peter’s Vision: A closer look at visions or dreams), they also heard a voice but they couldn’t make out what it was saying. So Paul submitted immediately and said: What shall I do, Lord? And the Lord said to me: Get up, and go to Damascus. There you will be told all that you have been appointed to do (22:10). Paul was to complete the journey, but for a different purpose for which you left.

But since I could not see because of the brilliance of that Sh’khinah glory light, I was led by the hand by those who were with me and came into Damascus. Then a certain Ananias – a devout man according to the Torah, well-spoken of by all the Jewish people living there – came to me. In this way, Paul emphasizes the fact that his (prophetic) call was made in a Torah-observant context by a pious man and the bat-kol, as well as excluding the possibility that he has been directed by a “mystic or a dreamer of dreams” to do anything forbidden by the Torah.⁵²² Standing before me, he said to me, ‘Brother Sha’ul, look up!’ In that very moment, I looked and saw him (22:11-13)! This fact about Ananias, not reported in 9:3-19, was relevant for Paul’s present audience.

And he said: The God of our fathers handpicked you to know His will – to see Tzaddik, or the Righteous One, and to hear an utterance from His mouth. This meant that in addition to being an apostle, Paul was as prophet, receiving direct revelation from God (Ephesians 3:1-13). For you will be a witness for Him to all people of what you have seen and heard. Now why are you waiting? Get up and be immersed, and wash away your sins, calling on His Name” (22:14-16). Just like 2:38, some use this verse to try and prove that immersion is necessary for salvation. But at this point Paul was already saved and addressed as a brother by Ananias. While immersion is not necessary for salvation, it is necessary for obedience. Paul’s sins were already washed away not by immersion, but by calling on the name of the Lord (Romans 10:13).

Acts contains two other accounts of this same story: Luke’s third person report in (see Bc – Sha’ul Turns from Murder to Messiah), and another first person account before governor Festus and King Agrippa II (see Cv – Paul’s Defense before Governor Felix). Each time the story is told, the details vary (see 26:13-18 on recording these differences). This is Luke’s way of emphasizing the importance of Paul’s conversion and it actually ends up being eight percent of the entire book!

Paul’s changed life: After Paul was saved, and a brief period of ministry in Damascus (9:20-25), he spent three years in Nabataean Arabia (Galatians 1:17-18). Having returned to Jerusalem (22:17a), Paul was speaking and arguing with the Hellenists, but they were trying to kill him (9:29). But, as he was praying in the Temple Compound, Paul said: I fell into a trance (Greek: ekstasis, meaning standing outside oneself). This describes a unique apostolic experience of being transported beyond the normal senses to the supernatural realm to receive divine revelation. The word is used twice to describe Peter’s vision at Joppa (10:10 and 11:5).⁵²³ At that time, Paul declared: And I saw Messiah saying to me (see Bf – Peter’s Vision: A closer look at visions or dreams): Hurry! Get out of Jerusalem quickly, because [the Jewish people] will not accept your witness about Me (22:17b-18). When the brothers found out, they brought him down to Caesarea and sent him off to Tarsus (9:30). The Jewish people didn’t believe Stephen when he said: he said, “Look, I see the heavens opened and the Son of Man standing at the right hand of God” (7:55-56), and they wouldn’t believe Paul. This is the third of four times that Paul saw the Lord in a vision (9:5; 18:9-10; here, and 23:11).

Paul immediately trots out his Jewish credentials, objecting that the Jews of Jerusalem ought to accept what he says because they know how diligently he opposed the believers in the past. And I said: Lord, they themselves know that in one synagogue after another, I was imprisoning and beating those trusting in You. Even when the blood of Your witness Stephen was spilled, I too was standing by and approving, and guarding the clothing of those who were killing him. But Yeshua repeated his command: Get going! For I will send you far away to the Gentiles (22:19-21). This reminds us of Abram’s call: Get going out from your land, and from your relatives, and from your father’s house, to the land that I will show you. My heart’s desire is to make you into a great nation, to bless you, to make your name great so that you may be a blessing. I will bless those who bless you and whoever curses you I will curse, and in you all the families of the earth will be blessed (Genesis 12:1-3). This passage may also have resonated in Paul with Jonah’s calling to the Gentile city of Nineveh, “Now the word of ADONAI came to Jonah the son of Amittai, saying, ‘Arise, go to the great city of Nineveh . . .’ (Jonah 1:1-2).”

Why won’t the Jews of Jerusalem listen to Paul? Because a believer’s having opposed the gospel in the past in not what makes a nonbeliever believe. On the contrary, the believer’s faith now outweighs everything else about him. No matter how reasonable his beliefs seem to himself now, a believer cannot substitute his own stormy process of coming to faith for that of someone else.

Commanding Paul to get on with his task of evangelizing the Goyim, Yeshua saved Paul years of fruitless ministry that would have been the outcome of following his own natural desire to devote all his energy to converting the Jews (Romans 10:1). Paul’s earthly wisdom would not have lead him to the specific ministry Messiah had designed for him. Our Lord knows better than we do how we can best serve Him. Moreover, the book of Acts shows that Paul experienced no small measure of success with Jews as well.⁵²⁴ There is a lesson here for all of us.

Paul’s Gentile mission was therefore connected closely to the refusal of the Jews to accept his witness to Messiah. One recalls Yeshua’s parable that makes the same point (see the commentary on The Life of Christ Hp – The Parable of the Great Banquet). It was also a problem Paul wrestled with in Romans 9-11. His answer was that the stubbornness of Isra’el was a temporary hardening to allow for the gospel to be taken to the Gentiles. In any event, the reference to the Goyim led to an immediate fulfillment of Jesus’ warning that the Jews would not accept Paul’s witness. The silent crowd became, once again, a vicious mob, and Paul was silenced once again.⁵²⁵

Acts 22 relates Paul’s account of his own Damascus-road conversion. His approach contains several elements the build a powerful witness, and is a model for us to tell of our personal salvation experience. You can learn from the following four elements in sharing your testimony.

First, Paul communicated simply and clearly. Paul spoke in Greek to the commander and in Hebrew to the Jews. Few of us are fluent in several languages, as Paul was, but we can apply his example, learning to communicate more effectively by speaking the language of our hearers. We need to be careful with speaking with unchurched people that we do not use theological terms that they don’t understand. We have to resist the assumption that every listener knows our biblical or theological terms. Of course, learning to speak understandably doesn’t mean adopting any level of vulgarity. It simply means putting the cookies on the bottom shelf so they’re easy to get to, and speaking with a great level of clarity.

Second, Paul honestly described his former life. We lose our listeners the instant they sense an attitude of superiority. Paul spoke with honesty and humility. As he explained his background and his persecutions of the Church, he related with the crowd as one who had been exactly where they were. Not all of us have a background as dramatically different from our present lifestyle as Paul did, yet we have all been lost. Lost is lost.

Remember an important principle about sharing our former conduct. Generalizations are usually best. I try to avoid becoming specific about ungodly actions in my past. I want the listener to focus on my Savior, not my behavior. Sometimes we glorify ungodly behavior by highlighting how bad we were. This can dishonor God, and it can dishonor the listener by stirring up unnecessary mental images of sin. Share past conduct with caution!

Third, Paul described his conversion experience. Few of us have experienced the dramatic conversion Paul described, but we can all tell how we accepted Christ. We each have our own story to tell. Don’t think your testimony is meaningless if you didn’t have a dramatic conversion. Every conversion cost the same amount of Messiah’s blood shed on the cross. Your story is just as meaningful as the most dramatic conversion ever told!

In the parable of the prodigal son (see the commentary on The Life of Christ Hu – The Parable of the Lost Son and His Jealous Brother), the older brother father accepted his brother after a season of riotous living. He didn’t understand the biggest difference between them was that the prodigal son had to live with the personal loss and suffering. If your conversion was less sensational than others, praise God for less drama! With it probably came less pain! You don’t have to see a bright light from heaven to tell your story. The determining factor is not how exciting your conversion was but how excited about the Lord and what He is doing in your life now!

Fourth, Paul shared how he received his commission. Paul was very clear that God had a purpose for his life. The people we talk to need to know that there is life after salvation! Salvation is not only about eternity. Salvation is also the open door to a rich life here on earth in which we enjoy the love and direction of an active God. Many unbelievers are turned-off accepting Yeshua as their Lord and Savior because they’re afraid they’ll have to give up something to live for Him. As we share our testimonies, we can help them see all we’ve gained since we were saved; all the ways our lives have been blessed and enhanced by His presence within us. Make your sense of ongoing purpose a part of your testimony. We often have no idea how much people are struggling to find a reason to live and to persevere through difficulty.

Father God, You have given me a marvelous story to tell – how You have rescued me from the domain of darkness and transferred me into the Kingdom of Your beloved Son, in whom I have redemption and the forgiveness sins (Colossians 1:13-14). I have been crucified with Messiah; and it is no longer I who live, but Messiah lives in me. And the life I now live in the body, I live by trusting in Your Son – who loved me and gave Himself up for me (Galatians 2:19-20). May I not hide this from my children, but tell the next generation the praises of ADONAI and His strength and the wonders He has done, so that the next generation might know, even the children yet to be born: they will arise and tell their children. Then they will put their trust in God, not forgetting the works of God, but keeping His commandments (Psalm 78:4 and 6-7).⁵²⁶

Paul’s Arrest in Jerusalem
21: 27-36

57 AD

Paul’s arrest in Jerusalem DIG: Paul spent more time in Asia than anywhere else (19:8-10). Why might these men be especially upset when they see Paul? Gentiles were forbidden beyond the middle wall of separation under penalty of death. Were these accusations against Paul true? Compare the reaction against Paul in verses 30-31 with that against Stephen in 6:11-13 twenty-five years earlier. What does this tell you about the relationship between Messianic Jews and unbelieving Jews during this period? What memories of lynch mobs does Paul have (see 20:23 and 21:13)?

REFLECT: How consistently do you keep up with the persecution of fellow believers in nations around the world? Why is it important to pray for them? What difference does it make? Which groups or cults do you think are the most critical of believers today? What could be done to lessen the animosity? What can you do to help? Have you stopped to ponder how you would react under life-threatening conditions, when one word of renouncement in Yeshua Messiah would get you off the hook? What makes endurance possible? What would you die for?

This marks a major turning point in the life and ministry of Paul. Since his conversion on the road to Damascus (to see link click Bc – Sha’ul Turns from Murder to Messiah), he had ministered freely (except for brief imprisonments such as in Philippi). But from this point forward in Acts, Paul will be a prisoner. The prophecy of Agabus would come true (see Ck – Paul Went on to Jerusalem Despite Warnings). The turn of events, however, did not end his ministry. No longer free to travel, he became an ambassador in chains (Ephesians 6:20) for Yeshua Messiah. As a free man, he preached the gospel to throughout the Roman world. As a prisoner, he preached the gospel to Roman officials – possibly including the emperor himself. And like John Bunyan, who wrote The Pilgrim’s Progress while in the Bedford jail, Paul wrote four New Covenant books (Ephesians, Philippians, Colossians and Philemon) during his imprisonment at Rome.⁵⁰⁹

The attack of the mob: The seven-day purification process required a cleansing on the third and seventh days (Numbers 19:2). Likely, it was on the prescribed seventh day that Paul returned to the Temple with the four Jewish men to complete the ritual. But Jacob’s plan for reinforcing Paul’s as a loyal Jew backfired (see Cn – Paul’s Advice from Jacob and the Elders at Jerusalem). There, he encountered some old enemies, the unbelieving Jewish leaders from Asia who had come to Jerusalem to celebrate Shavu’ot. They were likely from Ephesus, since they recognized Trophimus, who was a resident of that city (see verse 29 below). Since Paul had ministered in Ephesus for three years so they had no trouble recognizing him. They^, saw Paul in the Temple compound and began stirring up the whole crowd. They grabbed him, shouting, “Men of Isra’el, help (21:27)! They made it appear that Paul had committed an act of blasphemy, and called for help in dealing with it. To stir up the crowd against Paul, they made three false accusations similar to the ones made against Stephen (see Aw – Stephen’s Testimony to the Sanhedrin).

First, they said that Stephen was an enemy of Moshe (7:17-37) and their religion. In the same way, they said that Paul taught all men everywhere to be against our people (21:28a). But the truth was what Paul taught was that being a Jew by itself would not save. Obviously, Paul was no enemy of the Jewish people, as Romans 9:1-5 and 10:1 make clear. Nowhere did Paul teach Jewish believers to forsake their customs – merely that Gentiles not be pressured to observe them.

Secondly, they accused Paul of false teaching against the Torah (21:28b), like they had accused Stephen (6:13b and 7:38-43). That was an especially serious accusation at that time, since many tens-of-thousands of Jewish believers in Jerusalem were zealous for the Torah (21:20b). Originally a celebration of the first-fruits of the harvest, in Paul’s day Shavu’ot had come to be a celebration of the giving of the Torah on Mount Sinai. Charging Paul at that time with teaching against the Torah was sure to infuriate the crowd. But the truth was that Paul taught that the 613 commandments of Moshe were no longer binding on believing Jews or Gentiles.

Thirdly, they said that Stephen taught against the Temple (6:13a and 7:44-50), and in the same way, they accused Paul of speaking against this place (21:28c). Because the Jewish people revered the Temple, an accusation of blaspheming or defiling it was also a very serious matter. Yeshua was also accused in the same way (Mark 14:57-58), which helped lead to His death. Paul’s accusers undoubtedly hoped for a similar result in his case. The truth, however, was that Paul taught that the Temple was not the only place to worship ADONAI, and moreover, Paul himself honored the Temple as he was worshiping there before their eyes. These charges couldn’t have been more serious.

To substantiate these general accusations, Paul’s accusers came up with a specific one, crying out to the crowd, “Besides, he has even brought Greeks past the middle wall of separation in the Temple (see Cn – Paul’s Advice from Jacob and the Elders at Jerusalem) and defiled this holy place” (21:28d)! False or not, the accusations spread like wildfire This, however, was not a surprise to Paul because the Ruach ha-Kodesh warned him earlier that bondage and afflictions awaited him in Jerusalem (20:22). 

The charges were unfounded, and Luke makes that clear. For the unbelieving Jews had previously seen Trophimus the Ephesian in the city streets with him, and they assumed that Paul had brought him into the Temple. But that was not true, in fact they never actually saw Trophimus in the Temple compound. They made the assumption that since Paul was with Trophimus, a Gentile, publicly in the streets of Jerusalem, he would not hesitate to bring him past the middle wall of separation in the Temple compound.⁵¹⁰

The uproar quickly spread. However, Rome demanded civil order in its provinces. A riot was a serious breach of the Pax Romana (Roman peace) carrying serious consequences. The whole city was stirred up, and the people rushed together in the vicinity of the Temple. Their intent was to drag Paul to a place where he could be stoned as they had done with Stephen (see Ax – The Stoning of Stephen), so they grabbed Paul and drug him out past the middle wall of separation, to the outer court of the Gentiles. At that point the chief of the Temple guard shut the Beautiful Gate  to prevent any human blood being spilled in the Court of the Women, and thus defile the holy Place (21:29-30).⁵¹¹ The mob would have succeeded in dragging Paul out of the Temple compound and stoning him to death, but ADONAI providentially intervened to protect His servant. Help arrived in the form of Roman soldiers!

It is important to stress that at the beginning of this legal process Paul was arrested by the Romans, and not by the Temple guard. Had the latter happened, he would have been tried and sentenced by the Sanhedrin. But Paul had no intention of leaving Roman jurisdiction; he would fight any attempt by the Sanhedrin to have him extradited. Even if he had to appeal to Caesar, he would not accept “justice” at the hands of his fellow Jews. He knew very well what had happened to Yeshua, and even more to the point he knew what had recently happened to Stephen, and probably the killing of Jacob the brother of John as well (12:2). ⁵¹²

The arrest of the Romans: The headquarters of the Roman occupation forces was Fortress Antonia, located on a precipice overlooking the Temple grounds. As they were trying to kill him, the news came to the commander of the cohort of Roman soldiers that all Jerusalem was in chaos (21:31). In Acts 23:26, Luke gives his name as Claudius (a Latin name because it was from Emperor Claudius that his citizenship was purchased) Lysias (his Greek name after he purchased Roman citizenship). Once again, Luke artfully introduces a character that will play a major role in the next two chapters. Lysias was the ranking Roman official in Jerusalem when the governor (whose official residence was in Caesarea) was not in the City. He was therefore the Roman official most concerned with maintaining order in Yerushalayim. During major religious holidays, such a Shavu’ot, the Romans were especially watchful. Thus, it didn’t take the alert sentries long to spot the riot breaking out below them, and they had easy access right into the court of the Gentiles where Paul was being beaten.

Having received the report, Lysias wasted no time in exercising his responsibility to maintain order and hurried straight down to the Court of the Gentiles. Immediately he took a cohort of 500 Roman soldiers and centurions and immediately rushed down to them. This was the same number of Roman soldiers that arrested Jesus in the Garden of Gethsemane (see the commentary on The Life of Christ Le – Jesus Betrayed, Arrested and Deserted). The massive show of force broke up the riot. Upon seeing the commander and the soldiers, the Jews suddenly stopped beating Paul. Then the commander came up and arrested Paul, incorrectly assuming that Paul was an Egyptian terrorist (see Cp – Paul’s Testimony on the Temple Steps). Then Lysias ordered him to be bound with two chains (meaning Paul was handcuffed to a soldier on either side), thus the prophecy of Agabus in 21:11 was fulfilled. And they immediately began investigating what he had done. Some in the mob shouted one thing, and some another, being confused as to why they were there. As Lysias could not determine the facts because of the uproar, he ordered him to be brought into headquarters in Fortress Antonia (21:32-34). There he intended to question the apostle in private, and if necessary, use torture to extract a confession.

The soldiers began escorting Paul through the enraged mob however, renewed their rioting and made it impossible for the prisoner to walk safely up the stairway to the barracks. The mood of the scene is much like the riot in Ephesus in 19:1-40. Therefore, Paul had to be carried by the Roman soldiers. In mindless, faceless fury, losing all sense of fear of the soldiers, the mob pushed and shoved, desperately trying to get to Paul. All the while they kept shouting, “Away with him,” that is, “kill him” (21:35-36)!⁵¹³ With those words, the majority of Jerusalem had reacted against Yeshua, Peter, John, Stephen and Paul. For our study in Acts, this is the final, key, rejection of the gospel.⁵¹⁴

Later, in his letter to the church at Philippi, Paul made a reference to wanting the fellowship of sharing in Christ’s sufferings (Philippians 3:10). Paul received Messiah by faith, knew Yeshua by name, but came face-to-face with Jesus through experience. He spoke of Him through prayer. He grew in Him through the Word. However, this particular day, Paul experienced a fellowship in His sufferings unlike any He had ever encountered.

Luke seems to be drawing a deliberate parallel between the sufferings of Messiah and the sufferings of His apostle Paul. Earlier we have seen the similarity between their respective journeys to Jerusalem (see Ck – Paul Went On to Jerusalem Despite Warnings). Now, Luke takes it a bit further, although, of course, Paul’s sufferings were not redemptive like Yeshua’s. Nevertheless, first, both Jesus and Paul were rejected by their own people (Luke 11:14-15; Acts 21:36), and arrested without cause and imprisoned; secondly, they were both unjustly accused and willfully misrepresented by false witnesses; thirdly, both were slapped in the face in court (23:2); fourthly, they were both hapless victims of secret Jewish plots (23:12ff); fifthly, both heard the terrifying noise of a frenzied mob screaming, “Away with him” (21:36); and lastly, both Jesus and Paul were subject to a series of five trials (Jesus by Annas, the Sanhedrin, King Herod Antipas, and twice by Pontus Pilate; Paul by the crowd, the Sanhedrin, King Herod Agrippa II and by the two governors, Felix and Festus).⁵¹⁵

Both Messiah and Paul knew suffering was inevitable. Both Christ and Paul knew they would end up giving their lives – One as Savior of the world, the other as His servant. Both grieved over Jerusalem. Both felt compelled to return to the holy City. Both knew the horror of being swept up by an angry mob. Both experience the newness of every rejection. But no matter how many times it comes, on can hardly prepare for people who want you dead. Paul did not know when it would happen to him, but he did know his Savior. As the apostle fellowshipped in His sufferings, he had never known Him better.

Lord, it encourages my heart to know that just as the sufferings of Messiah overflow into me, so my comfort overflows through Messiah. As I share in the sufferings, so I will share in the comfort (Second Corinthians 1:5 and 7). So, even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me: Your rod and Your staff comfort me (Psalm 23:4).⁵¹⁶

Paul’s Advice from Jacob
and the Elders at Jerusalem
21: 17-26

57 AD

Paul’s advice from Jacob and the elders at Jerusalem DIG: What pressures do Jacob and the elders face as Paul comes to Jerusalem? How might Paul’s teaching cause those of the circumcision to be upset? This issue was supposedly settled at least six years earlier (see Chapter 15). Why do these tensions still plague Jerusalem believers? How would Jacob’s suggestion to Paul solve the problem for both of them? Why remind Paul’s Gentile companions what to do (see 15:20)? How does Paul’s action in verses 24-26 square with his view of grace and the Torah (see 20:24 and First Corinthians 9:10-20)?

REFLECT: How do you decide when you should use your freedom in Messiah and bend for the sake of others, and when you should stand for your principles? What are some of the first things to go through your mind when your good intentions are misunderstood? When was the last time you were stuck in the middle of a situation involving believers on both sides? What was the problem, and how did it work out? How difficult is it for you to seek common ground with unbelievers without compromising your faith? What are the struggles inherent in this juggling act? How do you find the balancing act?

Paul returned to Jerusalem during a very turbulent time, when political feelings were preparing to boil over. If one cannot say things were already quite violent by 58 AD, they were certainly quite volatile, and anything perceived to threaten the purity of the holy Temple, such as bringing a Gentile past the middle wall of separation (see below), would be reacted to with great passion and possibly with violence.⁴⁹⁷ Josephus described this period as a time of intense Jewish nationalism and political unrest. One insurrection after another arose to challenge their Roman overlords, but Governor Felix had brutally suppressed them all. This only increased the Jewish hatred for Rome and inflamed anti-Gentile sentiments.

Considering this political environment, Paul’s mission to the Gentiles would not have been well received, and this put the Jerusalem elders in a difficult position. On the one hand they had supported Paul’s witness to the Gentiles at the Jerusalem Council (to see link click Bt – The Council’s Letter to the Gentile Believers). But now they found Paul’s mission discredited not only among the Jewish populace (whom they were seeking to reach), but also among their most recent converts. The elders did not want to reject Paul. Indeed, they praised God for his success.⁴⁹⁸ Nevertheless, they needed to be careful how to handle his return.

The arrival: When we arrived in Jerusalem, the brothers and sisters welcomed us gladly (see Bx – Paul’s Vision of the Man of Macedonia: A closer look at the “us” or “we” passages and sea passages). There were reservations, however, and these quickly unfolded the next day. Paul went in with us to Jacob and all the elders of the Messianic community in Jerusalem were present. They were more than willing to meet with the representatives of the Gentile churches (20:4). Jacob, or James, was the half-brother of Jesus, spokesman, and the leading elder. They all probably went to his home. After greeting them, Paul reported to them in great detail what God had done among the Gentiles after three missionary journeys. And when the elders heard, they began glorifying God. They were overjoyed that so many Gentiles had been saved, but Paul’s success had created some problems for them. As Jacob explained: You see, brother, how many tens-of-thousands (or a minimum of twenty-thousand Jewish believers in Jerusalem alone not counting the rest of the country) there are among the Jewish people who have believed – and they are zealous for the Torah. They saw no contradiction in their faith in Yeshua and their zealousness for the Torah (21:17-20).

And so it is today. Messianic Jews today regard themselves as loyal Jews. Most have increased their Jewish consciousness as a result of coming to trust in the Jewish Messiah, and most are actively concerned for preserving the Jewish people. The idea in the Church that when one believes in Yeshua one leaves the Jewish people is false and misleading. There is no grounds for it in the New Covenant, which time and again demonstrates exactly the opposite. Christians who spread the lie that Jewish believers in Yeshua are no longer Jewish do incalculable harm to the gospel, to the Jewish people and to the Church – not the least of which by leading credibility to unbelieving Jews who have their own defensive reasons for holding the same view.

The lie: These zealots for the Torah have been told about you. Jews from the Diaspora likely were the ones who spread the reports among the Jerusalem believers that Paul taught all the Jewish people among the Gentiles to forsake Moses, telling them not to circumcise their children or to walk according to their ancestral traditions. The accusation against Paul, then, was that he was a traitor to the Jewish people who taught all over the Diaspora to stop functioning as Jews. Actually Paul was teaching just the opposite (Acts 16:3; First Corinthians 7:18 and 9:20). What’s to be done then? It was as if Jacob was saying, “How shall we deal with this situation where people are so misinformed and feelings run so high. No doubt they will hear that you have come” (21:21-22).⁴⁹⁹

We all know what it means to be misunderstood. You try to do the right thing, the godly thing, and you get criticized by other believers. Or even worse they gossip about you. It just drains your energy and excitement. Have you ever thought, “I expected this kind of thing from unbelievers, but I wasn’t expecting this from my brothers and sisters in the faith?” If so, you are part of a large fraternity, with Paul as a charter member. And as far as Paul was concerned what they were saying wasn’t even true. He had never told Jewish believers not to circumcise their boys. He told them not to insist that Gentile believers circumcise theirs! He was trying to make the point that circumcision had nothing to do with salvation.⁵⁰⁰

To correct this false interpretation of Paul’s ministry the elders said: Therefore, do what we tell you (they had obviously thought this through beforehand). We have four men who have taken a Nazarite vow on themselves (21:23). The law of the Nazirite was regulated in detail (Numbers 6:1-21). According to these decrees of the Torah every Israelite could specially dedicate themselves to ADONAI by a vow. During the period of this special dedication one was not permitted to consume wine, vinegar, or any other alcoholic drink. Furthermore, one was also not allowed to eat fresh or dried grapes. The Nazirite thus demonstrated that he was prepared to do without the Creator’s gifts, which are good in themselves – so long as they are not abused.

As a sign of the unlimited devotion to YHVH, the hair might not be cut even a little. Long hair had the same significance a woman’s veil in the worship service (First Corinthians 11:2-15): separation and dedication. The picture of the veil can be beautifully illustrated by the love story between Isaac and Rebecca. When Rebecca saw her future husband for the first time, she veiled herself (Genesis 24:65). By that she wanted to demonstrate to him: I am withdrawing myself from the glances of all men in order to be exclusively yours. The Nazirite, with his uncut hair, declared in symbolic language, “I am reserved for God!”⁵⁰¹

The usual length of the Nazirite vow was thirty days.⁵⁰², although Sampson (Judges 16:17), Samuel (First Samuel 1:11), and John the Immerser (Luke 1:15) were Nazirites for life. Paul had not started any Nazirite vow himself and the four men’s vow would expire in seven days. As their sponsor, Paul could participate in the ceremony marking the culmination of the four men’s Nazirite vows by going through the last seven days with them. But before he could do that he would have to purify himself and undergo a ritual bath (Hebrew: mikveh).⁵⁰³ So the elders told him, “Take them with you and purify yourself along with them and pay their and your own expenses, so that they may shave their heads.”

In addition, Paul also had to buy a year-old lamb, as well as two young doves as sacrifices, for each of the four men. The lamb was intended as a guilt offering (see the commentary on Exodus Fd – The Guilt Offering). One dove was to be presented as a burnt offering (see the commentary on Exodus Fe – The Burnt Offering), and the other as a sin offering (see the commentary on Exodus Fc – The Sin Offering). Furthermore, according to the Torah’s commands the purification by the ashes of a red heifer were in addition to this (Hebrews Bx – The Insufficiency of the Blood of Bulls and Goats).⁵⁰⁴ While these involved blood offerings, not all blood offerings were for atonement purposes. And the blood offerings for the completion of a Nazarite vow were not atonement offerings.

Displaying humility and a desire for unity, Paul agreed to the elder’s proposal. Doing so would not compromise biblical truth since, as Paul himself would write about in Romans 14 and 15, such matters were issues of our liberty in Messiah (see the commentary on The Life of Christ Dg – The Completion of the Torah). However, paying for himself and four others would be very expensive and would demonstrate that he took the Torah seriously, and that the charges against him were false. Jacob continued: That way, all will realize there is nothing to the things they have been told about you, but that you yourself walk in an orderly manner, keeping the Torah (21:24, also see 23:6 and 26:5). The authority of Jacob stood behind the declaration that Paul was Torah observant.

To complete a Nazarite vow, the four [Jewish] men would go to one of the four chambers in the corners of the Court of the Women  called the Chamber of the Nazirites, where they would cut their hair and solemnly burn it, along with a Peace Offering (see the commentary on Exodus Fg – The Peace Offering), on a special fireplace as a symbol of their dedication ADONAI (Numbers 6:13-20).⁵⁰⁵

But to get to the Court of the Women, they had to pass through the middle wall of separation (Ephesians 2:14). Both Jews and Gentiles were permitted to enter the Temple Compound in order to approach the Golden Sanctuary, the dwelling place of the Eternal One. Yet after some dozen meters they came to a barrier. It consisted on a low wall of 75cm (or 2.46 feet) upon which a wooden lattice of 52.5 cm (1 foot 8.67 inches) was secured for a total of 127.5 cm. In rabbinical literature this barrier is referred to with the Hebrew word soreg (meaning a fence, a grill, or netting). The middle wall of separation was deliberately built low and furnished with lattice allowing a view through so that no one, not even a child, might be prevented from seeing the glorious view of the golden Sanctuary.

But this middle wall was the complete separation between Jews and Gentiles. No Gentile was allowed to go beyond this barrier, not even the God-fearers or Proselytes at the Gate – this “gate,” this middle wall separation (see Bb  – An Ethiopian Asks about Isaiah 53). If, however, a heathen (in the sense of being a non-Jew) converted to Judaism and became a Proselyte of the Covenant, then the separation was lifted because they were no longer considered a heathen, but a Jew.

How complete the separation between Jews and heathens was can be deduced from the stone inscription that was placed at various intervals along the middle wall of separation. The texts on these tablets (57 by 86 cm) threatened the death sentence in Latin and Greek to every Gentile crossing the barrier. Even though the Romans had taken the death penalty away from Isra’el in 6 AD, there was still one exception. If a Gentile disregarded the middle wall of separation, he would be immediately executed, even if he were a Roman citizen. The tablet read: No foreigner may enter with the barricade that surrounds the Sanctuary and enclosure. Anyone who is caught doing so will have himself to blame for his ensuring death.⁵⁰⁶ Paul would later explain that Messiah is our shalom, the One who made the two (Jews and Gentiles) into one (Church) and broke down this middle wall of separation (Ephesians 2:14a).

Then the Jerusalem elders summarized the din (Hebrew for ruling, or a halakhic decision) of Acts 15. As for Gentiles who have believed, however, we have written by letter what we decided (see Bt – The Counsel’s Letter to the Gentile Believers) – for them to abstain from what is offered to idols, and from blood, and from what is strangled, and from immorality (21:25). So, Jacob reaffirmed Gentile freedom from the Torah, and he wanted Paul to reaffirm the freedom of Jewish believers to keep the Torah.

Like Messianic Jews today, Paul didn’t believe that he had to give up being Jewish when he accepted Messiah as his Lord and Savior. He was free to participate in Jewish worship and ritual as long as it was considered nonessential for salvation (First Corinthians 9:20). As a result, the next day Paul took the men, purifying himself in a ritual bath along with them. He went into the Temple compound announcing when the days of purification would be completed (six days from then) and also brought the sacrifices that would be offered for each one of them (21:26). Paul was required to undergo a seven-day purification as a result of being defiled by Gentile-land impurity (Numbers 19). Unlike the completion of his vow, the initiation of it apparently brought no controversy.

In the final analysis, what we see here is Paul being asked to act with cultural sensitivity to the Jewish context he found himself in, without compromising the gospel. Both Jacob and Paul demonstrated a generous spirit towards each other. On his part, Paul was quite willing to do so for the sake of unity it would create. Oftentimes, we may be asked, in ministry or in a given community, to engage in neutral practices that are culturally driven, not because we have to, but because it may prevent an unnecessary distraction of sharing the gospel, or doing damage to the unity of the congregations of God.⁵⁰⁷

Sometimes, Lord, it is not an enemy taunting me – otherwise I could bear it; it is not a foe who rises up against me – otherwise I could hide from him. But it is one who is my peer, my companion and close friend. We used to have a close relationship, even fellowship. We walked together into the house of God. His buttery words are smooth as silk, but war is in his heart. His words are softer than oil, but they are like drawn swords. As for me, I will cast my burden on You, Lord, knowing that You will support me; You will never allow the righteous to be shaken (Psalm 55:12-14, 22-23). May I be true to You though others are false to me.⁵⁰⁸

Paul’s Witness before the Jews
21:17 to 23:22

57 AD

In a sense all of 21:17 to 26:32 could be described as Paul’s witness before the Jews, since even in the Caesarea trial scenes of Chapters 24 to 26, Paul appeared before a Jewish legal team and a Jewish king. However, the Roman officials have a more conspicuous presence in those chapters. First, he appeared with the elders of the Messianic community in Jerusalem. There he experienced something of a mini-trial even before them, as they urged him to demonstrate his faithfulness to those Jewish believers who were zealots on behalf of the Torah (to see link click Cn – Paul’s Advice from Jacob and the Elders at Jerusalem). To comply with their wishes, he sponsored four Jewish men completing their Nazirite vows at the Temple. There Paul was falsely accused of some Asian Jews of having violated the middle wall of separation between Jews and Gentiles, and a riot ensued (see Co – Paul’s Arrest in Jerusalem).

Rescued from certain death at the hands of the mob, Paul requested from the arresting Roman commander permission to address them. When permission was granted, Paul delivered a moving speech before his hostile Jewish audience (see Cp – Paul’s Testimony on the Temple Steps on Fort Antonia). They listened intently as Paul spoke of his Jewish background and of being Torah observant. But then he told them about his experience on the Damascus road. Only when he mentioned Yeshua’s commission for his witness to the Gentiles did they become a mob again, and Paul had to be quickly taken away again by the Romans.

In an attempt to find out more about the causes of the riot, the Roman commander instead learned of Paul’s Roman citizenship (see Cq – Paul is Protected by Roman Law). The commander then led Paul to the Sanhedrin in his attempt to ascertain the Jewish complaint against him. With Paul’s mention of the resurrection, the Sanhedrin session ended in utter chaos, with Sadducee pitted against Pharisee (see Cr – Paul’s Defense Before the Great Sanhedrin). When Paul’s nephew learned of a plot by forty Jews to ambush Paul, he warned the Roman commander of it (see Cs – The Conspiracy to Kill Paul).

The narrative is long and given in considerable detail. That Luke considered this material especially significant is demonstrated by the slowness of the time in the narrative. Less than twelve days elapsed between the time between Paul received advice from the Jerusalem elders about sponsoring four Jewish men completing their Nazarite vows, and his being escorted to Caesarea to face the Roman Governor Felix. In contrast, the events of the next three chapters cover two years (24:27).⁴⁹⁶

Paul’s Journey to Rome
21:17 to 28:31

57-62 AD

Paul wrote his prison letters of Ephesians, Colossians, Philemon and Philippians
from 60-61 AD in Rome.

This long section of Acts could be considered the most uninteresting portion of the whole book. It consists of seemingly endless legal scenes and has more than its share of speeches. That the Ruach ha-Kodesh and the inspired author Luke considered this material of vital importance, however, is seen by the fact that these chapters constitute the fulfillment of the divine promise given to Paul at the time of his conversion that he would bear the Lord’s name before Gentiles, kings, and the people of Isra’el (9:15).

Three major speeches that form the framework of this section illustrate the accomplishment of that promise. At the beginning is Paul’s witness before a mob in the Temple compound (to see link click Co – Paul’s Arrest in Jerusalem). It is in every sense a witness before the people of Isra’el. The witness before Gentiles is seen in the constant conversation between Paul and the Roman officials and particularly in the defense before Felix, which stands at this section’s midpoint (see Cv – Paul’s Defense before Governor Felix). Finally, there is the climactic speech before the supposed Jewish King Agrippa II (see Cy – Paul’s Defense before Agrippa). Considerable overlap occurs in the content of the speeches. This repetition should be a clue in itself that Luke considered the material to be of vital importance. In fact, it is in this portion of Acts where the major themes of the entire book come together. In this sense, these chapters comprise the climax to Acts.

A useful manner of outlining these themes is to consider the main characters who appear in these chapters. Basically, there are three – Paul, the Roman officials, and the Jews. As for Paul, one might consider this period as the lowest-point of his ministry. At the beginning he was nearly killed by an angry mob, was placed in chains by the Roman commander, and thereafter was moved from one official to another, one place of confinement to another. He was constantly under accusation, continually placed on the defense.

If one looks carefully at Paul’s “defense,” however, it always appears as more of a witness, a positive witness to his faith in Yeshua. This is in keeping with the Lord’s voice saying: He is a choice instrument to carry My name before the nations and kings and the children of Isra’el (9:15). Paul is not to be seen as having to give his legal defense so much as to bear witness to the name of his Lord. With this section 23:11 is the key verse, which reads: The Lord stood beside Paul and said: Take courage! For just as you have testified about Me in Jerusalem, so you must also testify in Rome! Whomever Paul stood before – whether the Jews, the Roman procurator, or Caesar himself – it was above all to testify for his Lord. In so doing, he fulfilled the commission of Yeshua (see the commentary on The Life of Christ Jk – Everyone Will Hate You Because of Me, But Not a Hair of Your Head Will Perish). The role Paul shared with the Twelve was that of witness. This was perhaps Paul’s time of greatest witness. Far from a low point, it was in many respects the high-point of Paul’s ministry. His witness had no social or political bounds. He would ultimately testify to Christ before Caesar himself!⁴⁹⁵

Paul Went on to Jerusalem Despite Warnings
21: 1-16

57 AD

Paul went on to Jerusalem despite warnings DIG: How might Paul be interpreting these warnings differently than his friends do in verses 4 and 10-13 (see 20:22-23)? Why does he not listen to their advice? How are Paul’s companions faring on this trip? Are you impressed with Paul’s courage? Or do you think he was foolish? Why? For Paul it’s “Jerusalem or Bust!” How does that compare with Yeshua’s determination in Luke 13:31-33?

REFLECT: In your eyes, did Paul make the right decision to go to Jerusalem, even though godly people through the Spirit urged him not to go? Why or why not? When have you made decisions against the wishes of people you admired and trusted? What happened? In retrospect, was your decision a wise one? Explain? What has been your most recent, most serious struggle with God? What do you suspect would happen if you totally submitted to His will and way? Is that what’s holding you back? How so?

The first stage of the journey: After tearing ourselves away from the Ephesian elders we set sail (to see link click Cj – Paul’s Farewell to the Ephesian Elders). This officially ended the Third Missionary Journey. We (see Bx – Paul’s Vision of the Man of Macedonia: A closer look at the “us” or “we” passages and sea passages) set a straight course on the first ship to the small island of Cos forty miles due south of Miletus.

The next day we sailed to Rhodes, a larger island southeast of Cos, and from there to Patara, a seaport of Lycia on the south coast of Asia Minor. Because the first ship made so many stops, the traveling missionaries sought out a ship going directly across to Phoenicia hoping to save time. Finding a much larger ship, we went aboard and set sail. Their route took them southeast into the middle of the Eastern Mediterranean. When we came in sight of Cyprus, passing it by on the left, we kept sailing on the approximately 400 mile trip to the province of Syria (that included Isra’el). We landed at Tyre, which was the port of entry into the province of Syria. But to their dismay, the ship docked in Tyre for seven days to unload the cargo (21:1-3). Have you ever noticed how often ADONAI has a blessing on the unscheduled stops along your way? God had a blessing waiting for Paul and the others on their unscheduled stop.⁴⁸⁷

We looked up the disciples and we stayed there seven days strengthening the believers. There had been believers in Tyre as early as 11:19 as a result of the Dispersion after the stoning of Stephen (11:19). They kept telling Paul through the Ruach not to set foot in Jerusalem (21:4). Some believe that the Ruach ha-Kodesh forbid Paul to go to Jerusalem, but the text doesn’t say that. Through the Ruach in this context means that the Ruach’s message concerned what would happen to Paul when he set foot in Jerusalem. So the Ruach ha-Kodesh did not forbid Paul to go to Jerusalem, it was the believers in Tyre who were encouraging Paul not to go. They loved him and were afraid for his safety. Yet Paul had to go (19:21, 20:22: 21:14).⁴⁸⁸ Furthermore, nowhere in the Scriptures does it suggest that Paul sinned by going to Jerusalem. After he got there he declared: I have lived my life in all good conscience for God up to this day (23:1). It would be difficult to see how he could have said that if he had just deliberately sinned against ADONAI.

When our days there were completed, we departed and went on our journey. They all, with wives and children, accompanied us until we were clear outside the city. This was similar to Paul’s experience with the Ephesian elders at Miletus (20:38). After kneeling down on the shore and praying, we said farewell to one another. The reference to prayer is not incidental. Everyone was fully aware of the danger facing Paul in Jerusalem. Then Paul and Luke boarded the same ship that brought them to Tyre, and the believers of Tyre returned home again (21:5-6).

The second stage of the Journey: When we had finished the trip from Tyre, we arrived at Ptolemais. Known in Judges 1:31 as Acco, Ptolemais was about 25 miles south of Tyre. Never one to miss a ministry opportunity (Ephesians 5:16), Paul immediately sought out the believers in that city. After greeting the brothers and sisters, Paul and his companions and stayed with them for one day, perhaps again being tied to his ship’s schedule (21:7). The church at Ptolemais, like that of Tyre, had likely been founded by those who fled Jerusalem following Stephen’s martyrdom (11:19). Paul’s care for them was no less because he had not founded their church; his was a concern for all the churches (Second Corinthians 11:28).⁴⁸⁹

And the third stage of the journey: On the next day, we departed and came to Caesarea Maritima, thirty miles south of Ptolemais. It was a major harbor city, a Roman city and the official residence of the procurator, where Pontius Pilate lived and where Felix and Festus lived in the book of Acts. We entered the home of Philip, the proclaimer of Good News (see Az – The Good News Spreads to Samaria), who was one of the seven deacons, and we stayed with him. Indeed Philip may have been one of Luke’s sources when started gathering information about the early Messianic community in Jerusalem. Now this man had four virgin daughters who prophesied (21:8-9). Luke presents five cameos of important believing women in a variety of roles they assumed (see Bd – Signs and Miracles Follow Peter: A closer look at Luke, Women and Ministry). Perhaps it was then when Philip revealed the facts about himself and Stephen, which Luke later incorporated into Acts 6-8.

Prophets and prophetesses, like emissaries, were specially appointed by God in the church. They were distinguished from individual believers. They complemented the ministry of the emissaries (Ephesians 4:11), functioning exclusively with a particular local congregation, while the emissaries had a broader ministry. In contrast to the emissaries, whose doctrinal revelation was foundational to the church (Acts 2:42; Eph 2:20), the message of the prophets was more personal and practical. They sometimes received new revelation from ADONAI concerning matters that would later be covered in Scripture. The main thrust of their ministry, however, was the confirming or explanation of existing divine revelation, much like today’s preachers and teachers of the Word (see the commentary on First Corinthians Dl – The Word that Builds Up).

The revelatory aspect of the gift of prophecy ceased at the close of the ear of the emissaries with the completing of Scripture. The non-revelatory aspect of the prophets’ ministry of doctrinal and practical encouragement has been taken over by the evangelists, pastors and teachers. In fact, the last letters Paul wrote, the pastoral letters, he does not refer to prophets at all; instead, teaching was to be done by the elders (First Timothy 3:2; Titus 1:9).⁴⁹⁰ These four prophetesses had the gift of prophecy (First Corinthians 11:5); however, they could not use the gift during public worship (First Corinthians 14:33-35). The place they used this gift was in their home as verse 8 makes clear. During their stay, another prophecy of great interest was given.

While we stayed there for a number of days, a prophet who had received direct revelation from God named Agabus (11:27ff), came down from Judea. He was a trustworthy prophet because he had already been authenticated by a previous prophecy he made in 11:27-18. But here Agabus gave another prophecy. He came to us, and performed a symbolic act like prophets in the TaNaKh did (First Kings 11:29ff; Isaiah 20:3ff; Ezeki’el 4:1ff). He took a long piece of cloth that Paul used as a belt, tied his own hands and feet, and then explained the significance of his actions: The Ruach ha-Kodesh says this: “In this way shall the unsaved Jewish people in Jerusalem bind the man who owns this belt and deliver him into the hands of the Gentiles” (21:10-11). It would take many years to get out of those hands. Here Agabus was merely confirming what the Ruach ha-Kodesh had said earlier, that bondage and afflictions awaited Paul in Jerusalem (20:22). Nevertheless, his bondage and afflictions gave him the opportunity to witness to mobs, to kings, to Jews, to the Great Sanhedrin and to Gentiles.

The scene that followed was emotional. When we heard these things, both we and the local people urged Paul not to go up to Jerusalem. Their love and concern for Paul caused them, in view of his inevitable capture, to try to dissuade him from risking his life. Then Paul responded, “What are you doing, weeping and breaking my heart? The prophecy from Agabus was divine, while the urging was merely human. For I am ready not only to be bound but to die in Jerusalem for the name of the Lord Yeshua!” Since he would not be persuaded, we fell silent, saying only, “May the Lord’s will be done” (21:12-14). This was not a fatalistic resignation, but a confident trust in God’s sovereign and perfect will (First Samuel 3:18; Matthew 6:10; Luke 22:42).

Then came the fourth stage of the journey: After several days spent in Caesarea, we packed our bags and started going up to Jerusalem 50 or 60 miles away depending on which route they chose. A rough calculation of the trip from Philippi to Caesarea meant that Paul arrived on the coast of Isra’el about two weeks before the Festival of Shavu’ot. Some of the disciples from Caesarea also went with us, bringing us to Mnason of Cyprus – one of the early disciples by whom we might be hosted (21:15-16).Thus, after many weeks or travel and suspense, and in spite of dire warnings, Paul reached his destination. It would be an exaggeration to call this Paul’s “triumphal entry” into Jerusalem. But at least his warm reception strengthened him to bear the mob’s shouts of, “Away with him” (21:36), a few days later.⁴⁹¹

In fact, it is hard to resist the conclusion that Luke sees a parallel between Jesus’ journey to Jerusalem, which is prominent in his gospel, and Paul’s journey to Jerusalem, which he describes in Acts. Of course the resemblance is far from being exact, and the mission of Jesus was unique; yet the correspondence between the two journeys seems too close to be a coincidence. First, like Jesus, Paul traveled to Jerusalem with a group of His disciples (Luke 10:38 and Acts 20:4ff). Secondly, like Jesus, he was opposed by hostile Jews who plotted against his life (Luke 6:7 and 11, 11:53:54, 22:1-2 and Acts 20:3 and 19). Thirdly, like Jesus, Paul made or received three successive predictions of his sufferings (Luke 9:22 and 44, 18:31-32 and Acts 20:22-23, 21:4 and 11), including his being handed over to the Gentiles (Luke 18:32 and Acts 21:11) Fourthly, like Jesus, Paul declared his readiness to lay down his life (Luke 12:50, 22:19, 23:46 and Acts 20:24, 21:13). Fifthly, like Jesus, Paul was determined to complete his ministry and not be deterred from it (Luke 9:51 and Acts 20:24, 21:13). Sixthly, like Jesus, Paul expressed his surrender to the will of God (Luke 22:42 and Acts 21:14). Even if some of these details cannot be pressed, Luke surely intends his readers to envision Paul as following in his Master’s footsteps when he was determined to go up to Jerusalem (Luke 9:51).⁴⁹²

Paul’s Third Missionary Journey was complete, having begun after a visit to the Messianic community in the Holy City (18:22) and now ending there. His Greek mission was also complete. He would not return to the churches he had started. Luke had prepared his readers well for this reality. Paul had made the fact clear in his address to the Ephesian elders (20:25). Paul’s own forebodings (20:22ff), and those of the believers at Tyre and Caesarea have prepared us for the events that are about to unfold in Jerusalem. Paul would no longer bear witness as a free man in the rest of Acts. He would be in chains, but the chains would be unable to bind his witness. His witness would indeed become bolder still.⁴³⁷

You have made the contrast clear, Lord. Those whose lives are according to the flesh set their minds on things of the flesh, but those whose lives are according to the Spirit, set their minds on things of the Spirit. For the mindset of the flesh is death, but the mindset of the Spirit is life and shalom. For the mindset of the flesh is hostile toward God, for it does not submit itself to the law of God – for it cannot. We, however, are not in the flesh, but in the Spirit, since Your Spirit lives in us (Romans 8:5, 7-9a). May I want only what You know is best. May I not only let You have Your way with me but consider it a joy to follow You.⁴⁹⁴

Paul’s Farewell to the Ephesian Elders
20: 13-38

Late 56 AD to early 57 AD

Paul’s farewell to the Ephesian elders DIG: Why might Paul want to be in Jerusalem for Shavu’ot (2:1)? What has characterized his ministry so far? Why does he emphasize how he lived among them? From your reading of Acts, what types of hardships has Paul already encountered? Compare 20:24 with Philippians 3:7-8, how would you explain what motivates Paul to keep going on? What does it mean to Take care of yourselves in verse 28 (First Timothy 4:11-116)? How does their divine appointment as elders highlight the seriousness of their responsibility? What two dangers does Paul warn them about in verses 29-30? How is the message of grace in verse 32 and example of Paul in verses 33-35 protect them from these dangers? Some people viewed the office of elder as a way of gaining power and wealth (see First Timothy 5:6-10; First Peter 5:3). How does Paul fight against that idea here? What do you suppose the Ephesians will miss most about Paul?

REFLECT: If someone watched you the past year, what would they assume the lifestyle of a believer is like? How would you like to change so they might get a more accurate picture? How would you paraphrase Paul’s summary of the gospel in verse 21 to explain faith to someone? Who makes up the “flock” for whom you are responsible? In what specific ways can you shepherd them? What is the one thing you must accomplish in life? How does that relate to Paul’s goal (verse 24)? What might be some parting words or themes you’d like to leave behind to those who follow you? What are the most important warnings and encouragements to pass on? In the race toward doing God’s will, are you in the front of the pack, one of the stragglers, or an onlooker? Why?

The arrival: Paul’s party, along with Luke this time, went on from Troas (to see link click Ci – Paul Raised Eutychus From the Dead at Troas) and set sail for Assos, twenty miles away. But Paul had made this arrangement for the other men because he was going there on foot. Travel along the coastal road would be quicker than a sea voyage round the cape. Evidently he wanted to be alone to collect his thoughts about what he believed would be his farewell address to the Ephesian elders. Then on the second leg of the trip, Paul met the travel party at Assos, we took him on board and went to Mitylene, Italy, some thirty miles away (see Bx – Paul’s Vision of the Man of Macedonia: A closer look at the “us” or “we” passages and sea passages). On the third leg of the journey, sailing from Mitylene, we arrived the next day opposite the island of Chios; the next day we crossed over to the island of Samos, and the day after that we came to Miletus. For Paul had decided to sail past Ephesus so that he might not spend much time in Asia, because he was hurrying to be in Jerusalem, if possible, by the day of Shavu’ot (20:13-16). There were fifty days between Pesach (20:6) and Shavu’ot. So, Paul decided not to go to Ephesus lest he lose any more valuable time. Paul’s desire to hurry to get to Yerushalayim for Shavu’ot shows that as a Messianic Jew, he saw no conflict between his faith in Yeshua and Jewish practice (13:9). We can also see this from the fact that on another occasion he felt he had to justify a decision to remain in Ephesus and not go up to Jerusalem for this pilgrim festival (First Corinthians 16:8-9).⁴⁸⁰

A review of the past: Instead, Paul invited the leaders of the Ephesian church to come to him, where a ship was waiting to unload cargo and take on more. From Miletus, dispatching someone to Ephesus, Paul called for the elders-overseers (Greek: episkopous) of the community to Miletus. As a crow flies, Ephesus was only thirty miles north of Miletus, but the rather winding road was longer. It must have taken about three days for a messenger to travel to Ephesus and bring the elders back to Miletus. But in due time they arrived. When they came to him, he said to them, “You yourselves know how I behaved among you all the time from the first day I set foot in Asia, serving the Lord with all humility and tears and trials which fell upon me through the plots of the Jewish leaders (Second Corinthians 2:4). I did not shrink back from proclaiming the Scriptures to you anything that was profitable, teaching you publicly as well as from house to house, testifying to both Jewish and Greek people repentance to God and trust in our Lord Yeshua (20:17-21). The gospel is the same for Jews and Gentiles . . . repentance and trust in YHVH though Yeshua Messiah. The Dual-Covenant theory, advocated by unbelieving Jews, believing that Christians are saved through Jesus and that Jews are saved through Moses, is clearly wrong. Yeshua declared: I AM the way and the truth and the life, no one comes to the Father except through Me (John 14:6; also see Acts 4:12).

A testimony of the present: Having reminded the Ephesian elders of his example during his presence with them, Paul now prepared them for his absence: And now, look, bound by my spirit (Greek: pneumati, meaning spirit or wind), I am compelled to go to Jerusalem – not knowing what will happen to me there, except that the Ruach ha-Kodesh bears witness to me from city to city, saying that bondage and afflictions await me (20:22-23). Paul recognized the dangerous road ahead of him. In his spirit, Paul sensed that something bad was going to happen to him in Jerusalem, but he simply didn’t know any details. But it didn’t trouble him. He could give it all over to the LORD, singing from his heart: I have set ADONAI always before me. Since He is at my right hand, I will not be shaken (Psalm 16:8). Paul was indeed being led to Jerusalem. God had a purpose for his going there. He was ready to surrender his life for the sake of the gospel.⁴⁸¹

It has been said that the best use of one’s life is to spend it for something that outlasts it. The truth is, only the Kingdom of God is going to last. Everything else will eventually vanish. That is why we must live purpose-driven lives committed to fulfilling our mission on earth. That result will last forever. Paul said: I don’t consider my life of any value, except that I might finish my life’s work and the office I received from the Lord Yeshua (see Bc – Sha’ul Turns from Murder to Messiah), to declare the Good News of the grace of God to the Jew first and then to the Gentiles (20:24). There are people on this earth whom only you will be able to reach, because of where you live and what ADONAI has made you to be. If just one person will be in heaven because of you, your life will have made a difference for eternity. Start looking around at your personal mission field and pray, “Lord, who have you put in my life for me to tell about Jesus?”⁴⁸²

Based upon his limited knowledge, he said: Now, look! I know that none of you, among whom I have gone proclaiming the Kingdom, will ever see my face again. This fact added a touching finality to the occasion. Later, when he was in Rome, he wrote Timothy about his desire to come to Ephesus again (First Timothy 3:14 and 4:13), but he never made it. But on this day he declared: I testify to you this day that I am innocent of the blood of all (20:25-26). Paul made a solemn declaration that, as a watchman like Ezeki’el (Ezeki’el 33:1ff), he was innocent of everyone’s blood. His conscience was clear. He withheld nothing from them. He did not hesitate to preach anything that would be helpful. He loved them enough to teach them everything that would be of benefit, even if they didn’t like it. In other words, he was willing to hurt their feelings momentarily if it would help them eternally. He was clean in the sense that he did not shrink back from declaring to you the whole Word of God (20:27). He didn’t just teach them the many wonderful things ADONAI wanted to do for them. He also taught them the truth about the hardships that would inevitably come and the calling of a crucified life.⁴⁸³

A warning about the future: Paul had a sense of urgency as he spoke to them. He warned the Ephesian elders about the vulnerability of the young church. Take care of yourselves and all the flock of which the Ruach ha-Kodesh has made you overseers-elders (Greek: episkopous), to shepherd the community of God in Ephesus – which He obtained with the blood of His own (Ephesians 1:14). I know that after my departure, savage wolves will come in among you, not sparing the flock (see the commentary on Jude Ah – Godless People Have Secretly Slipped In Among You). Even from among yourselves will arise men speaking perversions, to draw the disciples away after themselves. Unfortunately, Paul’s words here were fulfilled and necessitated the writing of the letters to Timothy (First Timothy 1:3-7 and 19-20, 4:17, 6:3-5; Second Timothy 1:15, 2:16-18, 3:1-9). That false teachers did soon arise to prey upon the Asian churches is well documented by Ephesians 5:6-14 and Colossians 2:8, as well as by the letter to Ephesus in Revelation 2:2. Therefore be alert, remembering that night and day for three years I did not stop warning you of the truth of the gospel with tears (20:28-31). By the second century Asia was a virtual seedbed for Christian heresy. Paul’s warning was both essential and timely.

A final warning about greed: There was, however, one more matter of personal conduct that he had not touched upon: the leaders’ relationship to material goods. He, himself had never used his ministry as a mask to cover up greed (First Thessalonians 2:5 NIV). At Corinth he supported himself with his own hands (Acts 19:2ff; First Corinthians 4:12. 9:12 and 15; Second Corinthians 11:7 and 12:13). The same was true at Thessalonica (First Thessalonians 2:9; Second Thessalonians 3:7-8). And here he seems to indicate that he followed the same pattern of self-support in Ephesus. Now I commit you to God and the word of His grace, which is able to build you up and to give you the inheritance among all who have been made holy. I coveted no one’s silver or gold or clothing. You yourselves know that these hands of mine have provided for my own needs as well as for those with me. Greed is a universal human problem, and church leaders are not exempt. That is why Paul insisted that a major qualification for church leaders is that they should free from the love of money (First Timothy 3:3 and 8; Titus 1:7 and 11). The servant of God is to be a giver and not a taker. False teachers are particularly marked by their greed (First Timothy 6:3-10). Paul had begun his farewell address by listing the qualities of his own ministry as an example for the Ephesian leaders to follow. He concluded with a final quality he had sought to model. In all things I have shown you an object lesson – that by hard work one must help the weak, remembering the words of the Lord Yeshua, that He Himself said: It is more blessed to give than to receive (20:32-35).⁴⁸⁴ This quotation of Jesus is not recorded in the gospels but was nonetheless known among early believers. If fact that it is the only quotation of Messiah outside the gospels gives significant weight to the truth it reveals. The gospels no more contain every word our Lord spoke during His earthly ministry than they do all His deeds (John 21:25). Only the divinely inspired Bible, however, contains those words and deeds that He wished for us to remember. The fanciful deeds and sayings recorded in extra biblical writings are to be rejected.⁴⁸⁵

The departure: When he had said these things, he knelt down and prayed with them all. They all began weeping and falling upon Paul’s neck and they kissed him repeatedly, grieving most of all over the statement he made that they would never see his face again. Their visit ended with Paul and his friends walking side by side walking down the path to the docks, beards wet with tears (20:36-38). Obviously, the Ephesian leaders had some idea of how blessed they were to have the kind of leader Paul was to them. He was a leader who kept watch over himself and his followers. In nautical terms, he was the best kind of captain – one who kept the vessel on course even if his compass took him far from those he loved. He had given them all he had. The best kind of good-bye is the kind with no regrets.

When all is said and done, Lord, my prayer is that we, Your people – through Your mercy – will present our bodies as a living sacrifice, holy and pleasing to You; this is our spiritual worship. May we not be conformed to this world, but be transformed by the renewing of our minds, so that we may discern what is Your will – what is good and acceptable and perfect (Romans 12:1-2).⁴⁸⁶