Paul’s Fourth Missionary Journey

62-66 AD

Paul returned to the provinces of Macedonia, Achaia, and Asia and then turned west to Spain according to his original plans (Romans 15:22-28). Then he most likely ministered once more in the Aegean area where he was once again taken prisoner and taken back to Rome one last time to be executed by Nero.⁶⁵⁷

Fourth Missionary Journey: Pastoral Letters

62 AD After Paul was acquitted and released, he probably went to Macedonia and wrote First Timothy (about the Church), this can be seen from Philippians 2:24 and First Timothy 1:3). Then he went on to Colosse (Philemon 22).

63 AD He may have gone to Spain (Romans 15:24 and 28).

64 AD Paul might have gone to Ephesus (First Timothy 1:3), then went over to Crete (Titus 1:5) and Corinth (Second Timothy 4:20) in Macedonia (First Timothy 1:3) where he wrote Titus (about the Church) before finally coming back to Ephesus once again (First Timothy 3:14).

65 AD After that, Paul probably traveled to Miletus (Second Timothy 4:20), and then he may have traveled to Troas (Second Timothy 4:13), finally coming to Nicopolis (Titus 3:12).

66 AD Paul was once again taken prisoner and taken back to Rome. During his trail he realized that it was going badly and wrote Second Timothy during his imprisonment.

67 AD Even though Paul was a Roman citizen he was beheaded by Emperor Nero.

Paul Keeps Spreading the Good News
28: 17-31

61 AD

Paul keeps spreading the Good News DIG: Why might Paul take the initiative to call this meeting with the Jewish leaders in Rome? How do Paul’s statements in 23:6, 24:21, 26:8 and 28:20 illustrate what he means being a prisoner for the Lord (Ephesians 4:1; Philippians 1:13-14; Colossians 4:3; Philemon 1)? How does the existence of these prison letters demonstrate the way Paul made the best of his situation? In light of all Paul has been through, how do you think he felt when he heard the response of the Jews in verse 21? How is their attitude different from that of the Jews in Jerusalem? How do you account for that difference? Why didn’t the Jews in Jerusalem pursue the case after it left their area? Verse 31 is similar to other summary verses in Acts (see 6:7, 9:31, 12:24, 16:5, 19:30, etc). What does this ending show about Luke’s central point concerning the writing of this book?

REFLECT: How does verse 31 set the stage for the way your life should be a continuation of the book of Acts? In what way would you like to contribute to this movement of God during the next two years? Probably within a few years Paul was killed by the emperor Nero. How would verse 31 serve as a fitting epitaph on Paul’s grave? What do you need to build into your life now, so that your faith in Christ will be what people remember about you at the time of your death? What bothers your unbelieving friends about the faith? How might you help them overcome those barriers?

This concluding passage of the book of Acts contains very important material for understanding the relationship between Judaism and Christianity, gospel and TaNaKh, Messianic and non-Messianic Judaism, Jewish and Gentile believers. The conclusion is that Paul had a very successful evangelistic ministry among the Jewish community of Rome, and that entire synagogues became Messianic. It is one of the high points of Messianic Jewish history.

The message to Jewish leaders: It happened that after three days, Paul called together those who were the prominent Jewish leaders (Romans 1:16), many of whom he knew (Romans 16). But he quickly discovered that they knew very little about the gospel (28:21-22). Therefore, Paul saw this as an evangelistic opportunity. Rome possessed a significant Jewish presence, estimated to be from 40,000 to 50,000. The believers in the Roman congregation had apparently not done much to evangelize the Jews living in Rome (Encyclopedia Judaica 14:242), or they had tried but had been ineffective. Perhaps they wished to avoid the sort of persecution some of them might have already experienced in Yerushalayim when they came to faith at or shortly after Shavu’ot (2:10), or after the martyrdom of Stephen (8:1-3). (28:17a).⁶⁴⁸

Paul gathers together the leaders of the Jewish community and said to them very clearly: Brothers, although I had done nothing against our people or the customs of our fathers, I was delivered as a prisoner from Jerusalem into the hands of the Romans (Acts 28:17b). Since Paul’s statement to the Jews in Rome is true, it indicates that he remained faithful to the Torah and to Jewish customs and traditions throughout his entire lifetime. The fact that he continued to frequent the synagogue proves just how false the claims that God has rejected Isra’el and that Paul had rejected his own people.⁶⁴⁹

When they examined me, they wanted to release me because there was no basis for the death penalty. But when the Judean leaders protested releasing me, I was forced to appeal to Caesar – not that I had any charge to bring against my own nation, of which Paul still considered himself a part. For this reason, therefore, I have requested to see you and to speak with you – since it is for the [Messianic] hope of Isra’el that I am bearing this chain (28:18-20). Rather than betraying his own people, Paul wanted to make it clear to the prominent Jewish leaders that he was on trial because he publicly expressed his trust in the Messiah, who is the hope of Isra’el.

They said to him, “We have received no official letters from the Sanhedrin in Judea about you (showing that the Sanhedrin knew their case was hopeless), and none of the Jewish brothers coming here has reported or spoken any evil about you in this specific case. But we think it appropriate to hear from you about what you think. For indeed, it is known to us that Messianic Judaism is spoken against everywhere” (28:21-22). Those Jewish leaders were very open-minded, more so than today’s usually are. The situation in Rome was different from the others described in the book of Acts, where very quickly the non-Messianic Jewish community took a hostile position against the Messianics. Somehow the Roman believers avoided such a clash with the non-Messianic synagogues, so that when Paul arrived they were willing to listen and not immediately reject him and his message.⁶⁵⁰

The Second Meeting: Evidently a more detailed discussion of Paul’s practices and beliefs demanded more time. As a result, the prominent Jewish leaders set a whole day to meet Paul and came to him at his quarters in large numbers. From morning until evening he was explaining everything to them, testifying about the kingdom of God and trying to persuade them about Yeshua from both the Torah of Moses and the Prophets (28:23). Paul could use the Scriptures freely, since many of his audience probably knew them by heart. This was a Jewish audience and Paul had to explain in detail that since Yeshua was indeed the Messiah, why the Messianic Kingdom wasn’t already set up! Surely this all day session in which large numbers of local Jewish leaders of the capital of the world who came to visit the world’s leading evangelist in order to hear about Messianic Judaism must be unique in history.

Rather than presenting the gospel as something alien or superior to Judaism, Paul discussed a topic well known to his audience of Jewish leaders – the Kingdom of God. And his object was to expand their conception of it by his testimony. Paul must have spent hours explaining what the whole B’rit Chadashah teaches, namely, that at this point in history accepting the Torah of Moses and the Prophets implied accepting all of the Good News. God’s active and present rule is expressed through Messiahship and Lordship of Yeshua, the salvation He brings to humanity, and the improvement He brings to the inner lives and outward behavior of believers through the continuing work of the Ruach ha-Kodesh.⁶⁵¹

Some were convinced by what he said, while others refused to believe. The gospel properly proclaimed always causes division (Matthew 10:35-36; John 7:7:43). Since those who were persuaded were leaders, they surely returned to their synagogues and communicated the gospel themselves; so that in due time, especially with Paul’s continued teaching over the next two years, entire synagogues became Messianic. So when they disagreed among themselves, they began leaving after Paul warned some who refused to believe, “The Ruach ha-Kodesh rightly spoke through Isaiah the prophet to your fathers” (28:24-25), saying:

Go to these people and say,
“You will keep on hearing but will never understand;
you will keep looking, but will never see.
For the heart of this people has become dull,
their ears can barely hear,
and they have shut their eyes.
Otherwise they might see with their eyes,
hear with their ears,
and understand with their hearts.
Then they would turn back,
and I would heal them (28:26-27).

Like Pharaoh, who hardened his heart too often, ADONAI eventually seals and makes the hardening final, so that it becomes impossible for the person to repent. 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 Isaiah 6:9-10 is quoted verbatim from the LXX.⁶⁵²

Therefore let it be known to you that this salvation of God has been sent to the Gentiles, and they will listen” (28:28)! From 1:8 we have seen that one purpose, perhaps the main purpose, of the book of Acts has been to show that the gospel would spread to the ends of the earth and permeate the Gentile nations. Some Christians have gone beyond this and claimed to see in the book of Acts the rejection of the gospel by the Jews so that ADONAI rejected them and turned to the Gentiles, who gladly received the message. It is a fact that God’s truth and His promises became available to the Gentiles in a new way as a result of what ADONAI did during the early years of the Messianic Community, as reported in the book of Acts. For it was decided that the Gentiles did not have to become Jews in order to become Christians (10:1-11, 15:1-29 and 21:20-27). It is also a fact that the Gentiles believed in the gospel in substantial numbers. Nevertheless, as we have just seen, Jews continued accepting Yeshua as Isra’el’s Messiah right up to the day that the words of this verse were spoken. God had not rejected the Jewish people as unworthy of the gospel (Romans 11:1).

Some argue that the destruction of Yerushalayim in 70 AD closed the age of God’s favor with the Jews and that Rome, the Gentile capital of the world, was to be the new center for conveying the truth of ADONAI. But Tziyon has never ceased to be the holy City: A beautiful height – the joy of the whole earth – is Mount Tziyon (Psalm 48:2), the center of three monotheistic religions. Now, after being trampled down by the Gentiles for coming on 2,000 years, it is at last once more in the hands of the Jewish people (since 1967); and with the apparent fulfillment of Yeshua’s prophecy concerning this (see the commentary on The Life of Christ, to see link click Jl – Jerusalem Will Be Trampled Until the Times of the Gentiles), it should be clear to all that ADONAI is continuing to favor the Jewish people.

The proper perspective is this: the gospel was to move out from Jerusalem and the Jews, to the Gentiles and the ends of the earth, that is, to Rome and beyond. This was a new work of Ha’Shem, though not without past history, since Jews had been making proselytes for centuries (Esther 8:17; Matthew 23:15). It was not that the Jews were rejected, but that the Gentiles were accepted. This message shocked many Jews, and some Jews today still look down on Christianity as an “easy religion” not worthy of Jewish acceptance. This is why it was necessary to have the longest book in the New Covenant deal with the question; and the answer of the book of Acts is that despite Jewish resistance, ADONAI is bringing His truth to the Gentiles and they are being included in the people of God without converting to Judaism. Yet the Jews are no less God’s people – as far as election is concerned, they are loved on account of the patriarchs, for God’s gifts and His call are irrevocable (Romans 11:28b-29).⁶⁵³

Verse 29 is not in the best documents and adds nothing.

A closer look: Did Paul witness before Caesar? While being held in custody in Caesarea, Paul appealed to have his court case heard by Caesar himself, as was his right as a Roman citizen (25:12). Then, on his way to Rome, an angel said to Paul, “Do not be afraid, Paul; you must stand before Caesar. And behold, God has granted you all those who sail with you” (27:24). So we know Paul must have stood before Caesar, although the actual record of it is not found in the Bible. It was prophesied that he would preach before the Gentiles and kings (9:15), and so his appearance before Caesar was a fulfilment of this prophecy. Later, when writing to the Philippians from Rome, Paul wrote: All the kedoshim greet you, especially those of Caesar’s household (Philippians 4:22). So it seems he had made friends with those in the household of Caesar while waiting for his case to be heard. The emperor at the time was the tyrannical Nero, although he was actually relatively sane at this stage of his reign. The empress Poppaea may have influenced him as, according to Josephus, she was “a worshipper of the true God” and probably favorably disposed to Christians. About 200 years later, Eusebius recorded that “after defending himself successfully, it is currently reported that the Apostle again went forth to proclaim the gospel, and afterwards came to Rome a second time, and was martyred under Nero” (Eusebius, Historia Ecclesiastica 2.22). There are also many other early church writings which say he was released and embarked on new missionary journals (notably to Spain (Meinardus, 1978).654

A summary statement of Paul’s ministry in Rome: Paul remained two whole years (which was the length of time that accusers had under Roman law to come to Rome and make their accusation. If they failed to show up Paul would be released by default) in his own rented quarters (Philippians 1:12-14), but he was not idle writing four of his letters (Ephesians, Philippians, Colossians and Philemon), and continued to welcome all who came to him – proclaiming the kingdom of God and teaching about the Lord Yeshua the Messiah with all boldness and without hindrance (28:30-31). The perfect way to end the book, whose purpose is secondarily historical and primarily inspirational. Even though under house arrest awaiting trial, Paul was free for the one thing that gave meaning to his life, proclaiming the gospel. By his life as well as his words he showed the Messiah within him. He always went to the Jew first (Romans 1:16) and was also a light to the Gentiles (Isaiah 49:6).⁶⁵⁵

Paul was released in late 62 AD before the time of the fire in Rome (July 64 AD), which also means it was before the time when Nero descended into tyranny and was looking for scapegoats, and thus before Christianity had really come under close imperial scrutiny. Nevertheless, the Acts of the apostles have long ago finished. But the acts of the believers in Jesus Christ will continue until the end of the world, and their words will spread to the end of the earth (1:8).⁶⁵⁶

Paul Ashore at Malta
28: 1-10

Late 59 AD

Paul ashore at Malta DIG: In light of the fact that God wanted Paul to get to Rome, why do you think He allowed all the events of 27:1 to 28:9 to take place? What stories might the centurion tell his fellow officers once they arrive? How might this set the stage for Paul to write about how the way imprisonment at Rome served to advance the gospel (Philippians 1:12-13)? How do you see Acts 1:8 still being carried out?

REFLECT: How has God used a disaster in your life for ministry? What have you learned from it? Don’t think for a minute that people aren’t curious about God, knowing deep inside that He exists and will in some way determine their eternal destiny. How have you seen any evidence of this in different people you have known? What might be some of the reasons why ADONAI has chosen to reveal Himself in this way, not knocking people over the head, but leaving traces throughout their lifetime? We have all seen enough concert footage and sporting events to know what adulation looks like. But how should a servant of God handle it when we are given recognition? What has to change inside your heart before you can truly brag on God, before you can take your own contribution out of the mix and genuinely give Him all the glory?

Acts 28 opens with Paul on the Mediterranean island of Malta. He had left Caesarea more than two months earlier, bound from Rome to have his appeal heard by the emperor. In a risky attempt to reach a more favorable harbor on Crete to winter in, the apostle’s ship had been caught in the dreaded “Northeaster.” That violent storm had driven the ship for fourteen terror-filled days across the Mediterranean to Malta. There the crew attempted to beach the ship, but it ran aground and was destroyed by the pounding surf. Miraculously, all 276 persons on board managed to reach the shore safely. God had promised Paul that although the ship would be destroyed, no lives would be lost (27:22). He had also promised that the ship would run aground on an island (27:26). Both promises were fulfilled when the ship reached Malta.⁶³²

Once having made it safely through the breakers to ashore, 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) learned that the island was called Malta (28:1). A small island only 18 miles long and 8 miles wide, it lies about 58 miles south of Sicily and 180 miles northeast of the coast of Africa. The latter is important because it was colonized by the Phoenicians about 1,000 BC, apparently from their base in Africa. Even in Paul’s day the vernacular language was still a Punic or Carthaginian dialect, though clearly some Greek and Latin were also spoken there as well, primarily by Rome’s representatives and the various Greek and Roman settlers who had come to live there over the generations. In fact, most of the inscriptions that have been found on the island are in Greek or Latin. This suggests that the islanders would have been perfectly capable of speaking to these shipwrecked travelers in Greek, though most likely they spoke in Punic among themselves.⁶³³

The natives continually showed us unusual kindness. Luke’s use of the word natives to describe the people of Malta does not mean they were primitive of uncivilized, but merely suggests a people whose native language was not Greek or Latin. The reaction of the Maltese to their unexpected visitors proves that they were anything but uncivilized because when it had started raining and it was cold, they kindled a fire and welcomed us all (28:1-2). Exhausted from their long ordeal, soaked from their swim to shore, drenched from the driving rain, and chilled by the cold November wind, they welcomed a fire to warm themselves.

The snake incident: Wood needed to be added continually to the fire to keep it from going out. Paul’s servant heart was evident as he gathered a bundle of brushwood and placed it on the fire. But a viper came out because of the heat, bit Paul and fastened on his hand. When the natives saw the snake hanging from his hand, they began saying to one another, “No doubt this man is a murderer! Though he has been saved from the sea, Justice has not allowed him to live” (28:3-4) The islanders, knowing Paul was a prisoner, assumed that he had committed some great crime, and the Geek goddess of justice, Dikee, would not permit Paul to go on living.

However, God didn’t preserve Paul from the storm just to let him die by a snake. He shook the snake off into the fire and suffered no harm. They were expecting Paul’s hand to swell up or suddenly fall down dead – but after they waited a long time they saw no harm come to him (28:5-6a). Paul was protected. It was promised that he would go to Rome and witness before Caesar (23:11; 27:24), and Paul wasn’t at Rome yet. It wasn’t so much that nothing could stop Paul as it was that nothing could stop God’s promise from being fulfilled. Paul could take God’s past faithfulness as a promise of future blessing and protection. Moreover, Divine Justice had no more claim against Paul because it had all been fully satisfied by Yeshua’s death and resurrection. And if you are a believer, all of your sins have also been paid for on the cross.⁶³⁴

When Paul did not drop dead, they changed their minds and began to say he was a god (28:6b). One is surprised how quickly Luke concludes this incident. On an earlier occasion, when Cornelius sought to worship Peter, the apostle corrected him immediately (see Bg – Peter Goes to the House of Cornelius); and when the natives of Lystra hailed Paul and Barnabas as gods, Paul quickly set them straight (see Bq – Paul’s Message in Lystra). The reader of Acts needs no reminder that the response of the Maltese was inappropriate. Rather, by ending on their acclamation that Paul was a god, Luke emphasized another point altogether – namely that Paul was thoroughly under the protection of God. Whether a storm at sea or a viper on land, he was saved from every life-threatening danger. Protection from the storm and the viper were both acts of divine providence; both were miraculous.⁶³⁵

The healing of Publius’ father: This is a miracle story, of the same kind as is related in the gospels, and it bears some resemblance to the story of how Yeshua healed Peter’s mother-in-law and then a crowd of other sick people (see the commentary on The Life of Christ Cl – Simon’s Mother-in-Law Was in Bed with a High Fever).⁶³⁶ Now in the vicinity around that place were lands belonging to the most prominent man of the island, named Publius. As his title the leading man of the island indicates, Publius was the Roman governor of Malta. Luke indicates that he graciously welcomed all 276 persons and hosted us warmly for three days until we could make arrangements for winter quarters (28:7).

ADONAI often rewards acts of kindness to His people (Genesis 12:3; Matthew 10:40-42, 25:31ff), and Paul was able to repay Publius for his hospitality. It so happened that the father of Publius was lying in bed sick with intermittent attacks of fever and dysentery. The micro-organism, which caused it, was identified in 1887 and traced to the milk of Maltese goats. The fever and dysentery could last for months or even years.⁶³⁷ Paul visited Publius’ father and when he had prayed and laid hands on him, he healed him (Greek: iasato meaning instantly), just like Yeshua did (Matthew 8:8, 13:15, 15:28, Mark 5:23, 16:18; Luke 6:19, 9:42, 14:4; John 4:47, 5:13), although there is no set formula (see Ap – Peter Heals a Lame Beggar: A Closer Look at Miracles in Acts) . After this happened, the rest of the sick on the island started coming to Paul for healing (28:8-9). Although Luke does not mention it, Paul undoubtedly preached the gospel to the Maltese, since the purpose of miracles was to authenticate him as God’s messenger. According to tradition, the church on Malta dates from this time, with Publius as its first pastor.⁶³⁸

After three months (28:11) of winter at Malta, Paul and his companions were finally ready to leave. With sea travel beginning again, Julius was able to arrange transport to Italy for his soldiers and prisoners. Paul fondly remembered that when we left, the Maltese also heaped honors on us; and when we sailed, they put on board all the supplies we needed (28:10). Since they had lost everything in the shipwreck, the passengers were grateful to have their needs supplied. The hospitality of the Maltese would stand in stark contrast with the reception Paul found from the Jews of Rome.⁶³⁹

When God performed His awesome, miraculous work on the island of Malta, healing all the sick, I believe His main purpose was to meet their spiritual needs. Three details suggest God worked in the physical realm for spiritual purposes.

The first thing Paul did before he healed Publius’ father was to pray, not wanting the Maltese to think he was a god. Prayer helped redirect their attention to the source of all healing – Jesus Christ, the Great Physician.

The second detail that suggests God used physical needs to shed light on spiritual realities was the means of healing. He used Paul to heal, yet Luke was a physician. Why? I believe God wanted the Maltese to recognize God (instead of some well-educated professional) as the source of their healing. No doubt God used Luke many times to tend to the sick, but when He wanted to leave no room for doubt, He used someone with no knowledge of medicine.

The last detail that suggests God was up to something spiritual was that Paul, just like Yeshua, healed all who came to him. Sadly, an evangelist may not pack the house with good preaching and Spirit-filled worship, but he can draw large crowds with rumors of healing. Yes, God cares about the sick. And He often heals physical illness in His own way, in His own time, but never in the Scriptures had a man brought healing to an entire land. God used the physical needs of those in Malta to draw attention to the only One who could meet their spiritual needs. He trusted Paul not to take credit for a work only God could do.

We, too, must be careful to give God the glory when He uses us to accomplish things only He can do. Every time you exercise a spiritual gift, God is accomplishing His work through you. If you are a servant of God and you have known Him long, He has used you to do something only He can do.

Not to us, ADONAI, not to us, but to Your Name be the glory – because of Your faithfulness. Why should the nations say, “Where is their God” (Psalm 115:1-2)? May they say instead that they see You in us, that they know Your love by knowing Your children. Please LORD, make known to the nations this glorious wealth of the gospel, which is Christ in us, the hope of glory (Colossians 1:27).⁶⁴⁰

Bibliography

 

Bock, Darrell. Acts. Grand Rapids: Baker Exegetical Commentary on the New Testament, 1981.

Boettner, Loraine. Roman Catholicism. Phillipsburg: The Presbyterian and Reformed Publishing Company, 1962.

Bruce, F. F. The Book of Acts. New International Commentary, 1988.

Coleman, Lyle. The Serendipity Bible. Grand Rapids: Zondervan, 1988.

Cruse, C. F. Eusebius’ Ecclesiastical History. Grand Rapids: Baker Books, 1990.

Edersheim, Alfred. Sketches of Jewish Social Life in the Days of Christ. Grand Rapids: Eerdmans Publishing Company, 1984.

Erickson, Millard. Christian Theology. Grand Rapids: Baker Book House, 1985.

Fee, Gordon and Stuart, Douglas. How to Read the Bible for All Its Worth. Grand Rapids: Zondervan, 1982.

First Fruits of Zion, Shemini, Volume 5.

Freeman, James. Manners and Customs of the Bible. Plainfield: Logos International, 1972.

Fruchtenbaum, Arnold. Acts mp3

Fruchtenbaum, Arnold. The Dispensations of God MBS041, San Antonio, Ariel Ministries, San Antonio.

Gaebelin, Frank. The Acts of the Apostles, Grand Rapids, The Expositor’s Bible Commentary Volume 9, 1982.

Girard, Robert, and Richards, Larry. Acts: The Smart Guide to the Bible Series, Nashville, Thomas Nelson, 2007.

Guzik, David, Verse by Verse Commentary on Acts, Simi Valley, Enduring Word Commentary Series, California, 2000.

JewishEncylopedia.com

Josephus, Wars of the Jews, 2002

Kasdan, Barney. God’s Appointed Times, Lederer Messianic Publications, Baltimore, Maryland, 1993.

Ladd, George. A Commentary on the Revelation of John. Grand Rapids: Eerdmans Publishing Company, 1972.

Laney, J. Carl. Answers to Tough Questions. Grand Rapids: Kregel Publications, 1997.

Lanier, Greg. The Gospel Coalition, US Edition, May 3, 2017.

Liebi, Roger. The Messiah in the Temple. Dusseldorf, Christlicher Medien-Vertrieb, 2012.

Limbaugh, David. Jesus is Risen, Paul and the Early Church,

MacArthur, John. Acts 1-12 and Acts 13-28.

MacArthur, John. Charismatic Chaos.

MacArthur, John. Revelation 1-11. Chicago, Moody Press, Chicago, 1999.

Marshall, I. Howard. Acts. TNTC, 1980.

Morgan, G. Campbell. The Acts of the Apostles. Amazon reprint, 2012.

Morris, Henry. The Genesis Record. Grand Rapids: Baker Book House, 1976.

Morris, Henry. The Bible Has the Answer. Grand Rapids: Baker Book House, 1991.

Mounce, Robert. The Book of Revelation. Grand Rapids, Eerdmans Publishing Company, 1977.

Nadler, Sam. What is the Jewish Way to God? Word of Messiah Ministries, Charlotte, NC, 2015.

Osbeck, Kenneth W. 101 Hymns. Grand Rapids, Kregel Publishers 1982.

Paul: Ninety Days on His Personal Journey of Faith, Amazon

Polhill, John. Acts. The New American Commentary Series, Holman Reference, 1992.

Ramsay, W. M. St. Paul the Traveler and the Roman Citizen. Reprint. Grand Rapids: Baker Book House, 1975.

Robertson, A. T. Acts, Volume 3 of Word Pictures in the New Testament. Nashville: Broadman, 1039.

Shalum , Joseph. Acts 1-15. Jerusalem: Netivyah Bible Instruction Ministry, 2012.

Shalum , Joseph. Acts 16-28. Jerusalem: Netivyah Bible Instruction Ministry, 2012.

Stott, John. The Message of Acts. The Bible Speaks Today.

Walvoord, John and Zuck, Roy. The Bible Knowledge Commentary of the Old Testament. Wheaton: Victor Books, 1985.

Wiersbe, Warren. Acts 1-12. Colorado Springs: Published by David Cook, 1987.

Witherington, Ben. The Acts of the Apostles. 1997.

Wuest, Kenneth. Acts Through Ephesians, an Expanded Translation, Grand Rapids, Eerdmans Publishing Company, 1958.

End Notes

The Book of Acts from a Jewish Perspective

1. Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, pages 1-2.

2. The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, Tennessee, 2007, pages iii-iv.

3. The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page xxxi.

4. The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page xxxii-xxxxiii.

5. Charismatic Chaos, by John MacArthur, Zondervan, Grand Rapids, MI, 1992, pages 171-172.

6. The Jewish Roots of Acts, by Joseph Shaulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2003, pages xxxvi and xxxvii.

7. Messianic Foundations, by Sam Nadler, Word of Messiah Ministries, Charlotte, NC, 2010, pgs 133-142.

Witness in Jerusalem 1:1 to 8:4

8.   The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, page 199.

9.   The Jewish Roots of Acts, by Joseph Shaulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2003, pages 2-3.

10.  act 101.mp3, Arnold Fruchtenbaum.

11.   Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 21.

12.   Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 15.

13.   Ibid, page 18.

14.   act 101.mp3, Arnold Fruchtenbaum.

15.   The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 24.

16.   Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 23.

17.   The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 290.

18.   The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 217.

19.   Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 12.

20.   act 101.mp3, Arnold Fruchtenbaum.

21.   Who am I in Christ, by Neil Anderson, Regal Books, Ventura, California, 1973, pages 213-219.

22.   act 101.mp3, Arnold Fruchtenbaum.

23.   The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, pgs 126-127.

24.   The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, pages 217-218.

25.   Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 29.

26.   The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, page 123.

27.   Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 28.

28.   act 101.mp3, Arnold Fruchtenbaum.

29.   The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 59.

30.   The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, pgs 147-150.

31.   Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 39.

32.   The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, pages 219 and 221.

33.   The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 65.

34.   The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 219.

35.   God’s Appointed Times, by Barney Kasdan, Lederer Messianic Pub, Baltimore, MD, 1993, page 55.

36.   The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 221.

37.   Charismatic Chaos, by John MacArthur, Zondervan, Grand Rapids, MI, 1992, pgs 173-174 and 226.

38.   Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 41.

39.   gotquestions.org

40.   The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 216.

41.   God’s Appointed Times, by Barney Kasdan, Lederer Messianic Pub, Baltimore, MD, 1993, page 55.

42.   Charismatic Chaos, by John MacArthur, Zondervan, Grand Rapids, Michigan, 1992, page 179.

43.   Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 46.

44.   The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, pages 217 and 220.

45.   The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, page 123.

46.   Ibid, page 123.

47.   Ibid, page 123.

48.   Ibid, pages 116-118.

49.   Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 76.

50.   act102.mp3, Arnold Fruchtenbaum.

51.   The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 226.

52.    act102.mp3, Arnold Fruchtenbaum.

53.   God’s Appointed Times, by Barney Kasdan, Lederer Messianic Pub, Baltimore, MD, 1993, page 56.

54.   Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 33.

55.   Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 84.

56.   The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, Tennessee, 2007, page 35.

57.   Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 43.

58.   The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 228.

59.   The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 158.

60.   The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 228.

61.   The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 87.

62.   Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 86.

63.    act103.mp3, Arnold Fruchtenbaum.

64.   Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 126.

65.   The Messiah in the Temple, by Roger Liebi, Christlicher Medien-Vertrieb, Dusseldorf, Germany, 2012, page 335.

66.   Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 97.

67.   Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 128.

68.   Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 89.

69.   The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, page 221.

70.   Charismatic Chaos, by John MacArthur, Zondervan, Grand Rapids, Michigan, 1992, pages 112-115 and 214-216.

71.   Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 89.

72.   Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 51.

73.   The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 230.

74.   Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 51.

75.   Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 40.

76.   Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, pages 115-116.

77.   Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 51.

78.   The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, page 123.

79.   Ibid, page 123.

80.   act103.mp3, Arnold Fruchtenbaum.

81.   Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, pages 55-57.

82.   Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 97.

83.   The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, pages 225-226.

84.   Ibid, page 220.

85.   Ibid, page 241.

86.   Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 49.

87.   The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 282.

88.   The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 234.

89.   Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 138.

90.   Answers to Tough Questions, by J. Carl Laney, WIPF & Stock, Eugene, Oregon, 1997, page 245.

91.   The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, page 123.

92.   Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, pages 49-50.

93.   Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 142.

94.   Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 51.

95.   Answers to Tough Questions, by J. Carl Laney, WIPF & Stock, Eugene, Oregon, 1997, page 245.

96.   Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 52.

97.   The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 108.

98.   Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 154.

99.   The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, pages 211-213.

100.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 75.

101.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 53.

102.  Ibid, page 54.

103.  Ibid, page 55.

104.  Manners and Customs of the Bible, by James Freeman, Logos International, Plainfield, New Jersey, 1972, page 441.

105.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 158.

106.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 56.

107.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 159.

108.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 266.

109.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 57.

110.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 153.

111.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 55.

112.  act105.mp3, Arnold Fruchtenbaum.

113.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, pages 110-111.

114.  Life of Christ tape series, by Arnold Fruchtenbaum.

115.  act105.mp3, Arnold Fruchtenbaum.

116.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 166.

117.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 166.

118.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 236.

119.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 167.

120.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 169.

121.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 91.

122.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 120.

123.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, pg 234.

124.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 95.

125.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 297.

126.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 65.

127.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 20.

128.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 67.

129.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 303.

130.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, pages 240 and 242.

131.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 311 and 313.

132.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, pages 179-180.

133.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 316 and 319-320.

134.  The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, IL, 1990, page 122.

135.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 71.

136.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 240.

137.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, pages 187-188.

138.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 201.

139.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 34.

140.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, pages 195-196.

141.  act106.mp3, Arnold Fruchtenbaum.

142.  The Acts of the Apostles, by Frank Gaebelein, The Expositor’s Bible Commentary , volume 9, Grand Rapids, Michigan, 1982, page 337.

143.  act107.mp3, Arnold Fruchtenbaum.

144.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 135.

145.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, page 123.

146.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 205.

147.  Ibid, pages 203-207.

148.  Ibid, pages 209-211.

149.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, pg 123.

150. Ibid, page 273.

151.  Ibid, page 123.

152.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 245.

153.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 216.

154.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 247.

155.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 105.

156.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 39.

157.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 233.

158.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 247.

159.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 33.

160.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 224.

161.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 150.

162.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 225.

163.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 35 and 39.

164.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 35 and 39.

165.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 152.

166.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 231.

167.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 36.

Witness in Judea and Samaria 8:5 to 11:18

168.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, pages 227-229.

169.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 152.

170.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, pages 234-235.

171.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 250.

172.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, pages 238-243.

173.  Charismatic Chaos, by John MacArthur, Zondervan, Grand Rapids, Michigan, 1992, page 226.

174.  act108.mp3, Arnold Fruchtenbaum.

175.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, pages 244-246.

176.  Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, page 336.

177.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 161.

178.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 414.

179.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Mi, 1998, page 295.

180.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 124.

181.  Manners and Customs of the Bible, James Freeman, page 441.

182.  The Messiah in the Temple, by Roger Liebi, Christlicher Medien-Vertrieb, Dusseldorf, Germany, 2012, page 169.

183.  act108.mp3, Arnold Fruchtenbaum.

184.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 224.

185.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 124.

186.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 164.

187.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 260.

188.  act108.mp3, Arnold Fruchtenbaum.

189.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 127.

190.  What is the Jewish Way to God? by Sam Nadler, Word of Messiah Ministries, Charlotte, NC, 2018.

191.  101 Hymns, by Kenneth W. Osbeck, Kregel Publishers, Grand Rapids, Michigan 1982, page 28.

192.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 264.

193.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 253.

194.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, pages 269 and 271.

195.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 255.

196.  Charismatic Chaos, by John MacArthur, Zondervan, Grand Rapids, Michigan, 1992, page 187.

197.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 275.

198.  Ibid, pages 275-277.

199.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 44.

200.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 280.

201.  act09.mp3, Arnold Fruchtenbaum.

202.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 147.

203. Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 112.

204.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, pages 334-339.

205.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, pages 148-149.

206.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 346.

207.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 251.

208.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 347.

209.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, pages 548 and 552-553.

210.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 257.

211.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 294.

212.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 150.

213.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 533.

214.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 116.

215.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 253.

216.  Ibid, page 253.

217.  The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 185.

218.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, pages 180-181.

219.  The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 186.

220.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 558.

221.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 117.

222.  First Fruits of Zion, Torah Club, Shemini, Volume 5, page 675.

223. The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, pages 187-188.

224.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 120.

225. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 64.

226.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, pages 120-121.

227.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 258.

228.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 298.

229.  Ibid, page 299.

230.  The Genesis Record, by Henry Morris, Baker Book House, Grand Rapids, MI, 1976, pages 294-295.

231.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 301.

232.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 260.

233.  Charismatic Chaos, by John MacArthur, Zondervan, Grand Rapids, Michigan, 1992, page 226.

234.  Ibid, page 183.

235.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 305.

236.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 195.

237.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 261.

238.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, page 311.

239.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 365.

240.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 161.

241.  Charismatic Chaos, by John MacArthur, Zondervan, Grand Rapids, Michigan, 1992, page 184.

242.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, pages 311-312.

243.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 261.

244. Witness to the End of the Earth 11:19 to 28:31

245.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado,1987, pages 10-13.

246.  act11.mp3, Arnold Fruchtenbaum.

247.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 615.

248.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 367.

249.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 198.

250.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, pages 261-262.

251.  Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, page 419.

252.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 164.

253.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 370.

254.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 72.

255.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, pages 263.

256.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, pages 628, 630 632-633.

257.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 74.

258.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 135.

259.  The Church History: Eusebius, by Paul Maier, Amazon, 2.9.2-3.

260.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 175.

261.  act12.mp3, Arnold Fruchtenbaum.

262.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 175.

263.  Manners and Customs of the Bible, by James Freeman, Logos International, Plainfield, New Jersey, 1972, page 442.

264.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 178.

265.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 387.

266.  Acts 1-12, by John MacArthur, Moody Publishers, Chicago, Illinois, 1994, pages 325-326.

267.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 178.

268.  Ibid, page 181.

269.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, pages 265-266.

270.  Be Dynamic, NT Commentary on Acts 1-12, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1987, page 181.

271.  The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 213.

272.  The Gospel Coalition, US Edition, May 3, 2017, by Greg Lanier.

273.  Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 3.

274.  Ibid, page 4.

275.  Ibid, page 5.

276.  act13.mp3, Arnold Fruchtenbaum.

277.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 267.

278.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 146.

279.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 293.

280.  Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 9.

281.  Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 15.

282.  The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, Tennessee, 2007, page 164.

283.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 219.

284.  Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, page 447.

285.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 403.

286.  Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, pages 450-451.

287.  Answers to Tough Questions, by J. Carl Laney, WIPF & Stock, Eugene, Oregon, 1997, page 247.

288.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, pages 686 and 692-693.

289.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 268.

290.  The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 190.

291.  The Return of the Kosher Pig, by Rabbi Itzhak Shapira, Lederer Books, a division of Messianic Jewish Publishers, Clarksville, Maryland, 2013, pages 149-150.

292.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 150.

293.  act 13.mp3, Arnold Fruchtenbaum.

294.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 123.

295.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 270.

296.  act 13.mp3, Arnold Fruchtenbaum.

297.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 123.

298.  The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 746.

299.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 307.

300.  act 13.mp3, Arnold Fruchtenbaum.

301.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 123

302.  Sketches of Jewish Social Life in the Days of Christ, by Alfred Edersheim, Eerdmans Publishing Company, Grand Rapids, Michigan, 1984, page 15.

303.  Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 40.

304.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 92.

305.  Ibid, page 95.

306.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 764.

307.  Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 46.

308.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 95.

309.  Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 46.

310.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 772.

311.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 101.

312.  Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 20.

313.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, pages 234-235.

314.  Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 20.

315.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 313.

316.  The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, pages 230-231.

317.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, pages 421 and 424.

318.  The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, pages 231.

319.  Manners and Customs of the Bible, by James Freeman, Logos International, Plainfield, New Jersey, 1972, page 444.

320.  The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 274.

321.  Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 21.

322.  act14.mp3, Arnold Fruchtenbaum.

323.  The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, Tennessee, 2007, page 173.

324.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 318.

325.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 163.

326.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 107.

327.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 320.

328.  Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 23.

329.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 108.

330.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 273.

331.  Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 61.

332.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, pages 273-275.

333.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 249.

334.  Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, page 496.

335.  Roman Catholicism, by Loraine Boettner, The Presbyterian and Reformed Publishing Company, Phillipsburg, New Jersey, 1962, 104 to 122.

336.  Charismatic Chaos, by John MacArthur, Zondervan, Grand Rapids, Michigan, 1992, page 213.

337.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, pages 458-459.

338.  Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, page 503.

339.  act15.mp3, Arnold Fruchtenbaum.

340.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 277.

341.  The Return of the Kosher Pig, by Rabbi Itzhak Shapira, Lederer Books, a division of Messianic Jewish Publishers, Clarksville, Maryland, 2013, pages 10-14.

342.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 118.

343.  The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 250.

344.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 280.

345.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 847.

346.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, pages 174-175.

347.  Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, page 514.

348.  Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 75.

349.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, pages 339.

350.  The Acts of the Apostles, G. Campbell Morgan, Amazon reprint, 2012.

351.  The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, IL, 1990, page 258.

352.  Acts, by John Polhill, The New American Commentary, Vol 26, Broadman Press, Nashville, TN, 1992, pages 340.

353.  The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, T, 2007, pages 186-187.

354.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, pages 257-258.

355.  The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, TN, 2007, page 187.

356.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 176.

357.  The Jewish Roots of Acts 1-15, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 856.

358.  Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 43.

359.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, page 473.

360.  Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 43.

361.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, pages 131-132.

362.  The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, TN, 2007, page 191.

363.  act16.mp3, Arnold Fruchtenbaum.

364.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, pages 281-283.

365.  Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 44.

366.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, page 477.

367.  Ibid, pages 484-485.

368.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 142.

369.  The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, Tennessee, 2007, page 195.

370.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 284.

371.  Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 92.

372.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 145.

373.  act 16.mp3, Arnold Fruchtenbaum.

374.  Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 93.

375.  Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 267.

376.  Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, pages 95-96.

377.  Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 47.

378.  Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 90.

379.  Ibid, page 96.

380.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 351.

381.  Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, pages 184-185.

382.  The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 903.

383.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, MI, 1998, page 501.

384.  act16.mp3, Arnold Fruchtenbaum.

385.  Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 104.

386.  Ibid, page 105.

387.  Manners and Customs of the Bible, by James Freeman, Logos International, Plainfield, New Jersey, 1972, page 446.

388.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 153-154.

389.  Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 355.

390.  Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 108-109.

391.  The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 917.

392.  Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 49.

393.  Manners and Customs of the Bible, by James Freeman, Logos International, Plainfield, New Jersey, 1972, page 446.

394.  act16.mp3, Arnold Fruchtenbaum.

395.  The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, IL, 1990, page 270.

396.  Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 156.

397.  The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 503.

398.  Ibid, page 503.

399. Ibid, page 504.

400.  The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 286.

401. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 121.

402. Charismatic Chaos, by John MacArthur, Zondervan, Grand Rapids, Michigan, 1992, pages 46 and 64.

403. The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 271.

404. Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 278.

405. The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, Tennessee, 2007, page 210.

406. Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 55.

407. The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, Tennessee, 2007, page 200.

408. Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, pages 56-57.

409. act17.mp3, Arnold Fruchtenbaum.

410. The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 276.

411. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, pages 130-131.

412. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 288.

413. act 17.mp3, Arnold Fruchtenbaum.

414. act 17.mp3, Arnold Fruchtenbaum.

415. Answers to Tough Questions, by J. Carl Laney, WIPF & Stock, Eugene, Oregon, 1997, page 248.

416. Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, pages 282-283.

417.  Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, pages 132-134.

418. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 23-24.

419. Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 63.

420. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 174.

421. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 289.

422. The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 293.

423. The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, Tennessee, 2007, page 221-222.

424. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 146.

425. Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 292.

426. Ibid, page 293.

427. act 18.mp3, Arnold Fruchtenbaum.

428. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 289.

429. act 18.mp3, Arnold Fruchtenbaum.

430. The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, pages 1004-1005.

431. Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 298.

432. The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 300.

433. Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 75.

434. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 389.

435. The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 1013.

436. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, pages 290-291.

437. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 390.

438. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 194.

439. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 394.

440. The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 562.

441. Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, page 589.

442. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, pages 395-396.

443. The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, Tennessee, 2007, page 235.

444. The Letters to the Churches, by William Ramsey, Sheffield Press, Sheffield England, 1986, page 211.

445. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, pages 394-395.

446. The Book of Revelation, by Robert Mounce, Eerdmans Publishing Company, Grand Rapids, Michigan, 1977, page 86.

447. Revelation 1-11, by John MacArthur, Moody Press, Chicago, Illinois, 1999, page 58.

448. A Commentary on the Revelation of John, by George Ladd, Eerdmans Publishing Company, Grand Rapids, Michigan, 1972, page 37.

449. Revelation 1-11, by John MacArthur, Moody Press, Chicago, Illinois, 1999, page 58.

450. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 398.

451. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 198.

452. Charismatic Chaos, by John MacArthur, Zondervan, Grand Rapids, Michigan, 1992, page 226.

453. act19.mp3, Arnold Fruchtenbaum.

454. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 292.

455. Answers to Tough Questions, by J. Carl Laney, WIPF & Stock, Eugene, Oregon, 1997, page 249.

456. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 174.

457. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 293.

458. Charismatic Chaos, by John MacArthur, Zondervan, Grand Rapids, Michigan, 1992, pages 202-203.

459. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 174-175.

460. Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, pages 310-311.

461. act19.mp3, Arnold Fruchtenbaum.

462. Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, pages 312.

463. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 296.

464. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, pages 181-182.

465. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 212.

466. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, pages 180-181.

467. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 409.

468. The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, Tennessee, 2007, page 244.

469. Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 217.

470. The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, Tennessee, 2007, page 244.

471. act18.mp3, Arnold Fruchtenbaum.

472. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 188.

473. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, pages 189-190.

474. Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 91.

475. Ibid, pages 95-96.

476. The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 317.

477. Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 97.

478. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 293.

479. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 228.

480. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 298.

481. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 425.

482. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 285.

483. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 231.

484. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 428.

485. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, pages 230-231.

486. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 231.

487. Ibid, page 245.

488. act21.mp3, Arnold Fruchtenbaum.

489. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 239.

490. Ibid, page 239-240.

491. The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 333.

492. Ibid, page 315.

493. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 437.

494. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 252.

495. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, pages 439-440.

496. Ibid, page 445.

497. The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 643.

498. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 447.

499. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 302-303.

500. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 256.

501. The Messiah in the Temple, by Roger Liebi, Christlicher Medien-Vertrieb, Dusseldorf, Germany, 2012, page 377.

502. Josephus, Wars 2.15.1

503. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 252.

504. The Messiah in the Temple, by Roger Liebi, Christlicher Medien-Vertrieb, Dusseldorf, Germany, 2012, page 380.

505. Ibid, page 377.

506. Ibid, pages 168-170.

507. Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, pages 648-649.

508. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 258.

509. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 257.

510. act21.mp3, Arnold Fruchtenbaum.

511. The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 1199.

512. The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 657.

513. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, pages 260-261.

514. Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, page 653.

515. The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, pages 336-337.

516. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 261.

517. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 305.

518. The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, pages 1209-1210.

519. Manners and Customs of the Bible, by James Freeman, Logos International, Plainfield, New Jersey, 1972, page 453.

520. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 306.

521. Answers to Tough Questions, by J. Carl Laney, WIPF & Stock, Eugene, Oregon, 1997, page 250.

522. The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 1214.

523. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, pages 269-270.

524. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 307.

525. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 463.

526. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 265-266 and 268.

527. Ibid, page 271.

528. The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 348.

529. The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, pages 1223-1224.

530. The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, pages 675 and 677.

531. The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 349.

532. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 308.

533. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 465.

534. The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 681.

535. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 466.

536. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 273.

537. The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, pages 679-684.

538. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 272.

539. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, pages 276-277.

540. Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 362.

541. act23.mp3, Arnold Fruchtenbaum.

542. The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, pages 351-352.

543. The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 123.

544. The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 1243-1244.

545. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, pages 469-470.

546. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 282.

547. Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 129.

548. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 309.

549. Ibid, page 310.

550. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 293.

551. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 473.

552. Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 369.

553. Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 130.

554. Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, pages 678-679.

555. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 286.

556. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 477.

557. The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 1272.

558. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 477.

559. The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, pages 1273-1274.

560. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 296.

561. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 310.

562. The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 1278.

563. Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, page 684.

564. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 290.

565. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 301.

566. Ibid, page 303.

567. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 480.

568. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 312.

569. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 483-484.

570. act24.mp3, Arnold Fruchtenbaum.

571. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 293.

572. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 485.

573. christianheritagefellowship.com

574. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, page 26.

575. Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 149.

576. The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 718.

577. Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, page 701.

578. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 488-490.

579. act25.mp3, Arnold Fruchtenbaum.

580. The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 718.

581. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 491-492.

582. The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, pages 724-725.

583. Ibid, pages 726-727.

584. act25.mp3, Arnold Fruchtenbaum.

585. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 494.

586. Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 152.

587. act25.mp3, Arnold Fruchtenbaum.

588. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 329.

589. The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 731 and 734.

590. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 330.

591. The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, Tennessee, 2007, page 303.

592. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 495-496.

593. Abid, page 498.

594. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 315.

595. act26.mp3, Arnold Fruchtenbaum.

596. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 317.

597. Ibid, page 318.

598. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 508.

599. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 319.

600. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 509.

601. act26.mp3, Arnold Fruchtenbaum.

602. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 510.

603. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, pages 303-306.

604. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 511.

605. Ibid, pages 511-512.

606. Roman Catholicism, by Loraine Boettner, The Presbyterian and Reformed Publishing Company, Phillipsburg, New Jersey, 1962, 104 to 122.

607. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 514.

608. The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, pages 1422-1423.

609. Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 272.

610. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 517.

611. The Book of Acts, The Smart Guide to the Bible, by Robert Girard, Thomas Nelson, Nashville, Tennessee, 2007, page 317.

612. The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, pages 1432.

613. Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, page 733.

614. The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 636 and 639.

615. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 350.

616. The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 1452.

617. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 521-522.

618. The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, pages 389-390.

619. Be Dynamic, NT Commentary on Acts 13-28, by Warren Wiersbe, David Cook, Colorado Springs, Colorado, 1988, page 167.

620. Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 275.

621. The Jewish Roots of Acts 16-28, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2012, page 1458.

622. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, pages 523-524.

623. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, pages 313-316.

624. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 353.

625. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 321.

626. Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, page 739.

627. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, pages 526-527.

628. Manners and Customs of the Bible, by James Freeman, Logos International, Plainfield, New Jersey, 1972, page 455.

629. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 455.

630. Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 415.

631. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, pages 319-321.

632. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 359.

633. The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, pages 775-776.

634. Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 280.

635. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 532-533.

636. Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, page 417.

637. Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, page 744.

638. Acts 13-28, by John MacArthur, Moody Publishers, Chicago, Illinois, 1996, page 363.

639. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 534.

640. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, pages 329-330.

641. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 535.

642. Manners and Customs of the Bible, by James Freeman, Logos International, Plainfield, New Jersey, 1972, page 455.

643. Acts, by John Polhill, The New American Commentary, Volume 26, Broadman Press, Nashville, Tennessee, 1992, page 536.

644. Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 281.

645. Ibid, page 282.

646. Acts, by Darrell Bock, Baker Exegetical Commentary on the New Testament, Baker Academic, Grand Rapids, Michigan, 2007, page 747.

647. Paul, by Beth Moore, B&H Publishing Company, Nashville, Tennessee, 2010, pages 337-338.

648. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 322.

649. The Jewish Roots of Acts, by Joseph Shaulam, Netivyah Bible Instruction Ministry, Jerusalem, Isra’el, 2003, pages xxxvi and xxxvii.

650. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 322.

651. Ibid, pages 322-323.

652. The Acts of the Apostles, by Ben Witherington III, Eerdmans, Grand Rapids, Michigan, 1998, page 123.

653. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, pages 323-324.

654. bibleq.net

655. The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, pages 324-325.

656. The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 405.

657. The Bible Knowledge Commentary, by Walvoord and Zuck, Victor Books, Wheaton, Il, 1988, pg 431.

Glossary

Abba: An Aramaic word used as an affectionate term of address to someone’s father. Yeshua used it to refer to God as His Father, and believers in Jesus also use it today to address God as Father. In modern Hebrew, this common name means Dad, Daddy, or Papa (also see Mark 14:36 and Romans 8:15).

Adar: the twelfth month of the Jewish biblical calendar.

Adonai: literally, my Lord, a word the TaNaKh uses to refer to God.

ADONAI: The Tetragrammaton, meaning the four-letter name of YHVH. Since its pronunciation is not known, and also out of respect for God’s name, Jews traditionally substitute the words ADONAI and Ha’Shem. ADONAI, however, is more of an affectionate name like daddy (also see Exodus 3:15; Jeremiah 1:9; Psalm 1:2, Matthew 1:22; Mark 5:19; Luke 1:5; John 1:23).

ADONAI Elohei-Tzva’ot: the LORD God of heaven’s angelic armies.

ADONAI Elohim: This is the Hebrew word for LORD God. This title links Isra’el’s God, the God of the Covenant, with God as Creator of the universe (also see Genesis 2:4; Isaiah 48:16; Psalm 72:18; Luke 1:32; Revelation 1:8).

ADONAI Nissi: the LORD my Banner (see Exodus 17:15; Psalm 20:1)

ADONAI Shalom: the LORD of Peace

ADONAI Tzidkenu: the LORD our Righteousness

ADONAI-Tzva’ot: The LORD of heaven’s angelic armies (see Second Kings 19:31; Psalm 24:10; Second Corinthians 6:18)

Adversary, the: Satan, the devil, the prince of the power of the air, or the old dragon

Afikomen: Literally, “That which comes after.” Piece of matzah that is hidden during the Seder, to be found and eaten after the third cup of redemption.

Amen: At the end of a prayer, this word means, “It is true,” or “Let it be so,” or “May it become true,” indicating that the readers or listeners agree with what has just been said. Although everything Yeshua said was true, “amen” adds special emphasis (also see Deuteronomy 27:25; Jeremiah 28:6; Psalm 41:14; Nehemiah 8:6; Matthew 5:26; Mark 10:15; Luke 23:43; John 10:1).

Ariel: lion of God, fireplace on God’s altar

Aviv: the first month of the biblical year, corresponding to the modern Jewish month of Nisan.

Avraham: Abraham.

Azazel: a scapegoat or goat demon sent out in the wilderness on Yom Kippur.

Ba’al: the chief male god of the Phoenicians and Canaanites. The word means lord or master.

Bar Mitzvah: Hebrew for “Son of the Commandment.” Although not specifically mentioned in the Bible, it is a Jewish coming of age ritual in which a young man, or Bat Mitzvah for a young woman, chooses to follow the commandments of their forefathers and takes responsibility for their own relationship with the God of Isra’el. This ceremony normally takes place at age 13 for boys or age 12 for girls. Afterwards, he/she is theoretically considered to be an adult, but in modern Judaism this is mostly symbolic, and a twelve-year-old is not treated like an adult.

Beit-Lechem: Bethlehem, birthplace of David and Yeshua, meaning house of bread.

Bnei-Yisrael: The children of Isar’el

B’rit Chadashah: Hebrew for the New Covenant. Christians commonly call it the New Testament.

Chesed: “mercy,” “lovingkindness,” and/or “covenant-loyalty.” It is a complex word that summarizes God’s complex and overwhelming love for His people, going beyond the concepts of love, mercy or kindness all together (also see Isaiah 63:7; Zechariah 7:1; Psalm 13:1; Psalm 86:1; Psalm 107:1; Psalm 118:1; Psalm 136:1).

Cohen of Ha’Elyon: Priest of the God Most High

Cohen Rosh Gadol: The Great High Priest who served as the head religious official, the only one to enter the Most Holy Place. Aaron, the brother of Moses, was the first man appointed as the cohen gadol. In later times, the cohen gadol was in charge of the Temple and its administration. The kohen gadol Caiaphas, played a key role in questioning Yeshua at His trial. The writer of Hebrews describes Messiah as our great Cohen Gadol, who gives us access to God’s throne in the heavenly sanctuary (also see Leviticus 21:10; Haggai 1:14; Nehemiah 3:1; Matthew 26:57ff; Mark 14:61ff; John 18:19ff; Hebrews 4:14ff and 10:19-22).

Cohen: A priest, a man who offered sacrifices and performed other religious rituals at the Temple in Jerusalem.

Cohanim: The cohanim were descended from Aaron, the brother of Moses. The Sadducees were from the priestly sect of Judaism.

Covenant: Theologically, it speaks of the contractual relationship between God and His people. The Hebrew term is b’rit. Also see B’rit Chadashah, Hebrew for New Covenant (see Genesis 6:18 and 17:2; Jeremiah 31:30; Nehemiah 9:32; Matthew 26:28; Mark 14:24; Luke 1:72).

Diaspora, the Dispersion: the scattering of the Jewish people in exile throughout the world. Today over 6 million Jews live in Isra’el, and over 8 million Jews live in the Diaspora (also see Isaiah 11:10; John 7:35).

Echad: The Hebrew word for “one” or “unity.” Echad is used in the Shema (Deuteronomy 6:4).

Elyon: A title for God, meaning the Most High God (see Luke 1:35 and 76; Acts 7:48). A longer form is El Elyon, God Most High (also see Deuteronomy 32:8; Isaiah 14:14; Psalm 91:1; Acts 16:17).

Elohim: “God” in general terms, or as Creator. Compare with ADONAI, God’s “covenant name” used especially in His relationship to the Jewish people. Elohim is the plural form of El, also found in the Bible occasionally with the same meaning. Yeshua is sometimes called Ben-Elohim, the Son of God (also see Genesis 2:19; Isaiah 61:11; Matthew 4:3; Mark 1:1; Luke 1:35; John 11:4).

El Shaddai: God Almighty

Emissaries: Apostles

Eretz Isra’el: The land of Isra’el (First Samuel 13:19)

God-fearers: There were three levels of Gentile relationship to Judaism. God-fearers was the first level. These were Gentiles who became convinced that ADONAI was the only true God, they abandoned their paganism and idolatry, but they did not choose to become a proselyte in any form, and hence there was no adoption of Jewish customs or practices (to see link click Be – The Centurion’s Vision).

Goyim: Nations, non-Jews, Gentiles

Gehenna: The word for “hell,” the place of perpetual misery and suffering after this life. It comes from the Greek word Genna and the Hebrew word Gei-Hinnom, which means the valley of Hinnom. There was actually such a valley by that name south of the Temple in Jerusalem. It was used as a garbage dump, and fires were always burning there, making it a suitable picture of life in hell. In Jewish sources, the term is used as the opposite of Gan-Eden, or the garden of Eden or Paradise (Matthew 23:33; Mark 9:43).

Gentiles: A term for individuals or people groups who are not Jewish. In Hebrew a common word for Gentile is goy or goyim is the plural form (see Isaiah 8:23; Matthew 10:18; Mark 10:33).

Go’el: Literally, a redeemer, used both for God and of people. In the book of Ruth, go’el means the kinsman-redeemer, a close relative obligated to defend and protect his kin. The go’el could buy back (redeem) land or someone who sold himself into slavery, and could marry a widow in the family in order to protect her future. The human go’el is a picture of God the greater Go’el who protects and redeems us, the members of His family (see Ruth 3:9-12).

Halakhah: The term comes from the Hebrew root to walk and refers generally to the body of legal rulings from the Oral Law (see the commentary on The Life of Christ, to see link click Ei – The Oral Law), or the rules governing Jewish life. One halakhah is a specific ruling given regarding a particular issue, “the halakhah” being the ruling accepted and observed by the entire non-messianic community.

Ha’Shem: The Tetragrammaton, meaning the four-letter name of YHVH. Since its pronunciation is not known, and also out of respect for God’s name, Jews traditionally substitute the words ADONAI and Ha’Shem. ADONAI, however, is more of an affectionate name like daddy. While ADONAI is more of an affectionate name like daddy, while Ha’Shem is a more formal name like sir (also see Exodus 3:15; Jeremiah 1:9; Psalm 1:2, Matthew 1:22; Mark 5:19; Luke 1:5; John 1:23).

Hag ha-Matzah: The Feast of Unleavened Bread

Hametz or Chametz: The Hebrew word for leaven, or yeast, which makes bread rise. God commanded Isra’el not to eat hametz during Passover, Yeshua teaches that both good and evil spread, the same way hametz leavens the whole batch of dough (Also see 16:6-12; Mark 8:15; Luke 12:1 Exodus 12:20; Leviticus 7:13; Amos 4:5; Matthew 13:33 and 13:21).

Hanukkah: Meaning dedication, the feast commemorating the victory of the Maccabees over the armies of Antiochus Epiphanes in 165 BC and the rebuilding and dedication of the Temple after its desecration by Syrian invaders.

Hellenist: In the B’rit Chadashah, it refers to Jews who lived in the Diaspora, or had moved to Isra’el from the Diaspora, spoke Greek, and were more Greek in their culture, than traditional Jewish people brought up in Isra’el (Acts 6:1, 9:29, 11:20).

Immerse: To dip the whole body under water as an act of dedication to the LORD, or as a profession of faith in Yeshua. The word is often seen in other translations as “baptize.” The ceremony of dipping is called “immersion” or “baptism.” Yeshua’s cousin was known as John the Immerser (Matthew 3:1; Mark 6:14; Luke 7:20).

Kadosh: The Hebrew word for ‘holy.” This term describes the people set apart for God. ADONAI Himself is kodosh (Leviticus 19:1-2). Many letters to Christ’s newly formed communities (churches) address Yeshua’s followers as the Kedoshim (also see Jeremiah 2:3; Nehemiah 8:10; First Corinthians 1:2; Ephesians 1:1; Philippians 1:1; Colossians 1:2).

Korban: A sacrifice or offering dedicated to God, especially to fulfill a vow. If something was to be dedicated to God, it generally could not be used for other purposes. Some Pharisees and teachers of the law wrongly used this as an excuse not to provide for their parents in their old age, even though Jewish teaching insisted that the commandment to honor one’s father and mother extended to providing for their physical needs (see Mark 7:11).

Levite: Descendants of the tribe of Levi, who served in the Tabernacle and Temple as gatekeepers, musicians, teachers, and assistants to the priests. The scribes, or Torah-teachers, originally came only from among the Levites and were the forerunners of the Pharisees. The Pharisees later expanded to include members who were from all tribes, with no affiliation with Levi required. (also see Exodus 4:14; Ezeki’el 48:12; Ezra 1:5; John 1:19).

LORD: When the translators of the King James Bible in the 1600’s came to the Hebrew word YHVH, they needed to distinguish it from the word Lord, meaning master. So, they capitalized it. Therefore, LORD is actually the Tetragrammaton, meaning the four-letter name of YHVH.

LXX (Septuagint): The “official” Greek translation of the TaNaKh, dating from the third century BC through the fourth century AD. The original translation was of the Torah (the five books of Moshe), which the Letter of Aristeas records was allegedly made by seventy Jewish scholars in Alexandria (Egypt) from which it gained its name (Septuaginta). It is commonly referred to by the abbreviation, LXX (70).

Malki-Tzedek: Melchizedek

Mashiach (Hebrew): Messiah, the Anointed One (Matthew 26:63; Mark 1:1; John 20:31).

Matzah (singular) or  Matzot (plural): Unleavened bread, which is made without yeast, eaten especially during the feast of Passover. Also see hametz (also see Exodus 13:6; Leviticus 2:5; Ezeki’el 45:21; Matthew 26:17; Mark 14:22; Luke 22:19; John 13:26).

Megillah (singular) or Megillot (plural): The five books in the Writing used for special readings during the holidays: Song of Songs, Ruth, Lamentations, Ecclesiastes and Esther.

Menorah (singular) or Menorot (plural): The seven branched lampstand(s) designed and commanded by God for service in the Tabernacle/Temple (Exodus 25:32; First Kings 7:49; Zechariah 4:2).

Messiah (Greek): Christ, the Anointed One, often used in speaking of a Redeemer sent from God to free His people from exile and oppression (also see Matthew 1:16; Mark 8:29; Luke 2:11 and John 1:41).

Midrash: An allegorical interpretation or application of a text. The hearer is expected to understand that the writer of the midrash is not expounding the plain meaning of the text, but introducing his own ideas. The term comes from the post-biblical root “to search out” or to “expound.”

Mikveh: a bath o pool with a flow of fresh water; used in Orthodox Judaism to this day for ritual purification or ceremonial cleansing, performed at various times in a person’s life (see Matthew 3:13 and Titus 3:5).

Mitzvah (singular) or mitzvot (plural): A commandment form God. Another, more modern, meaning is “a good deed,” more broadly, a general principle for living (Deuteronomy 11:22; Second Kings 17:37; Proverbs 6:20; Matthew 26:10; Mark 14:6).

Moshe: Moses

Nations, the: The goyim or the Gentiles

Olam haba, the: “The age to come,” or “the world to come.” It describes a time after the world is perfected under the rulership of Messiah. This term also refers to the afterlife, where the soul passes after death. It can be contrasted with olam ha-zeh, “this world” (Matthew 12:32; Mark 10:30; Luke 18:30 and 20:35; Ephesians 1:21; Hebrews 6:5; Revelation 20-21).

Omer: Meaning “sheaf,” the bundle of barley used in the Firstfruits offering. After the Temple period it came to be identified with Sefirat ha’Omer, or the counting of the omer, the counting of the days from Firstfruits to Shavu’ot.

Pesach: Passover. The Jewish festival commemorating deliverance from Egyptian bondage. In Biblical times Jews used to journey to the Temple, sacrifice lambs there, and eat a special meal commemorating the departure of the Jews from slavery in Egypt. It was one of the three “pilgrim festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim. Today, Passover is celebrated at home with a special meal called a seder. Yeshua celebrated Passover with His apostles (Matthew 26:18; Mark 14:12; Luke 22:7; John 13:1).

Pharisees: One of the sects of Judaism in the first century. The Pharisees had their own views of how exactly to keep Torah. They were especially concerned with ritual impurity and (unlike the Sadducees) they believed in the resurrection of the dead. While the Sadducees were more involved with the Temple, the Pharisees were concerned more with home and synagogue life.

Proselytes of the Gate: There were three levels of Gentile relationship to Judaism. After God-fearers, proselytes of the Gate were the second level. The Gate was the middle wall of separation (Ephesians 2:14) in the Temple compound that Gentiles were not allowed to go beyond under penalty of death (to see link click Bb – An Ethiopian Asks about Isaiah 53). These were Gentiles who adopted many Jewish practices like celebrating Shabbat and the feast of Isra’el, but did not become a full proselyte. Most of these were men because it didn’t require circumcision. 

Proselytes of the Covenant: In the third level of Gentile relationship to Judaism (see above), there were proselytes of the Covenant. They entered into the Covenant of Sinai as a full Jew, so to speak. Most of these were women because this level required circumcision. 

Purim: Meaning “lots,” the holiday based on the story of Esther.

Rasheet: One of several names for the Festival of First Fruits.

Redeemed: Setting free from slavery, buying back something lost, for a price.

Righteous of the TaNaKh, the: Old Testament believers

Rosh ha-Shanah: Hebrew for “Head of the Year.” Known as the Jewish New Year, or the Feast of Trumpets.

Ruach: The Hebrew word for “spirit,” “breath,” or “wind.” Yeshua explains wind and Spirit to Nicodemus in John 3:5-8. Scripture frequently refers to the Ruach ha-Kodesh, the Holy Spirit (Exodus 35:31; Numbers 11:25; Malachi 2:15; Acts 2:2 and 10:44; Romans 8:4-17).

Ruach ha-Kodesh: The Hebrew name for the Spirit of God, or the Holy Spirit (Isaiah 63:11; Psalm 51:13; Matthew 1:20; Mark 1:8; Luke 1:16; John 14:26).

Sadducees: One of the sects of Judaism in the first century. From the Sadducees came the leading priests who managed the affairs of the Temple. In contrast to the Pharisees, they did not believe in the resurrection of the dead (Matthew 16:12; Mark 12:18; Luke 20:27).

Sanhedrin: Literally, the gathering of the seated, like being a judge seated on a bench – a legal term for an officiating judge. This was the Supreme Court of ancient Isra’el. It exercised legislative and judicial authority (Matthew 26:59; Mark 15:1; Luke 22:66; John 11:47).

Shabbat: The Sabbath Day, the seventh day of the week, when work ceases. On this day God’s people are beckoned to rest and renew our relationship with our Creator, who also rested on the seventh day. Shabbat begins on Friday evening at sundown and ends Saturday evening after three stars appear (Exodus 20:10; Nehemiah 9:14; Matthew 12:10; Mark 1:21; Luke 23:56; John 9:14).

Shaddai: A common name for God in the TaNaKh, usually translated as Almighty. The name is often used in a combination such as El Shaddai, or God Almighty (Genesis 17:1; Ezeki’el 1:24; Job 11:7).

Shalom: The Hebrew word for peace, wholeness, wellness; a greeting used when meeting or departing (Genesis 26:31; First Samuel 16:4; Second Chronicles 18:16; Matthew 10:13; Mark 9:50; Luke 1:28; John 14:27).

Sh’khinah: The visual manifestation of the glory of God.

Shavu’ot: the festival of Weeks (Hebrew) or Pentecost (Greek), since it comes seven weeks after Pesach; also called Pentecost, from the Greek word for fifty because one counts fifty days after Passover. It is one of the three “pilgrim festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim. It originally celebrated the harvest, but later commemorated the day God gave the Torah to Isra’el. After Yeshua’s resurrection, the disciples waited for God’s gift of the Ruach ha-Kodesh, which also cam on Shavu’ot (Exodus 34:22; Second Chronicles 8:13; Acts 2:1 and 20:16; First Corinthians 16:8).

Sh’ol: The Hebrew equivalent of the Greek “Hades,” the place where the dead exist.

Shofar: A ram’s horn, used in the Bible for summoning armies, calling to repentance, and in other situations. Blasts of various lengths and numbers signified different instructions Metal trumpets were also used for similar purposes, but exclusively by the cohanim. Today, the shofar is used on Rosh ha-Shanah of Yom Kippur, the Jewish High Holy Days. The shofar also ushers in the Year of Jubilee (Leviticus 25:9-10; Zechariah 9:14; Matthew 24:31; First Corinthians 15:52; First Thessalonians 4:16-17).

Sinai: the mountain in the desert between Egypt and the land of Isra’el.

Shuwb: turn, turning, and the big idea of Jeremiah.

Son of Man: A name that Yeshua commonly used to refer to Himself. It comes from Dani’el 7:13-14, in which the Son of Man is given all authority. This name sometimes emphasizes Yeshua’s humanity and sometimes His deity (Matthew 9:6; Mark 9:31; Luke 21:36; John 6:27).

Sukkot: the festival of Booths or Tabernacles, celebrating the forty years when the people of Isra’el lived in booths, tens, shacks, in the desert between Egypt and the land of Isra’el. The Hebrew word sukkah means booth and sukkot is the plural and means booths. Sukkot is one of the three “pilgrim festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim (Leviticus 23:34; Zechariah 14:16; Second Chronicles 8:13; Matthew 17:4; Mark 9:5; Luke 9:33).

Synagogue: A place of assembly for Jews for hearing the Torah, praying and worshipping God. There were many synagogues throughout Isra’el and the Greco-Roman world (Matthew 4:23; Mark 5:22; Luke 4:16; John 9:22).

Tabernacle: A temporary dwelling, such as the booths constructed during Sukkot. It is also used in the TaNaKh of the tent in which God dwelt among the Jewish people, both in the wilderness and in the land of Isra’el. When the word is used as a verb, it refers to Yeshua coming to dwell among His people (John 1:14), reminding us of the wilderness Tabernacle and also of the Feast of Tabernacles (Exodus 25:9; First Chronicles 6:17; John 1:14 and 7:2).

Talmid (singular) or Talmudin (plural): Student or students.

Talmud: The codified body of Jewish Oral Law; includes literary creations, legends, scriptural interpretations, comprised of the Mishnah and the Gemara. It was written in Hebrew by the Tahnahiem (see my commentary on The Life of Christ Ei – The Oral Law) and is generally held to have been edited around 200 AD.

TaNaKh: The Hebrew word TaNaKh is an acronym, based on the letters T for “Torah,” N for “Nevi’im” (Prophets), and K for “Ketuv’im” (Sacred Writings). It is the collection of the teachings of God to human beings in document form. This term is used instead of the phrase, “the Old Testament,” which sounds “old” and outdated.

Torah: Literally, this Hebrew word means teaching or instruction (Exodus 13:9; Isaiah 2:3; Psalm 1:2; Matthew 5:17; Mark 1:22; Luke 24:44; John 7:19; Romans 7:1ff; First Corinthians 9:20-21; Galatians 3:21). It can be used for the five books of Moshe, or more generally to God’s commandments, or the whole TaNaKh (John 10:34). Uncapitalized, torah can be understood generally as a law or principle (Romans 7:21-8:2).

Torah-Teacher: A Torah scholar engaged in interpreting and transmitting the Torah. They wrote Torah scrolls, bills of divorce, and other legal documents. The Hebrew term is sofer.

Tree of Life: The tree at the center of the garden of Eden (Genesis 2:9, 3:24), the source of eternal life. Scripture points to a future in the B’rit Chadashah, with access to the Tree of Life. In the meantime, the Torah is like to the Tree of Life to those who embrace her, and blessed will be all who hold firmly to her (Proverbs 3:18 also see Revelation 2:7, 22:2 and 14).

Tzitzit: A fringe that was put on a garment in accordance with Numbers 15:37-41.

Tziyon: Zion, Mount Zion, was originally the City of David, south of the modern Old City of Yerushalayim. Later the name Tziyon came to refer metaphorically to the Temple Mount, Jerusalem, or the people of Isra’el. The hill now called Mount Tziyon was given its name in the fourth century AD (Isaiah 1:27; Psalm 65:2; Matthew 21:5; John 12:15).

Yeshua: The Hebrew name for our Messiah, known in English as Jesus, and is a masculine form, and a word play on yeshu’ah (salvation) (Matthew 1:21; Mark 6:14; Luke 2:21; John 19:19).

Yerushalayim: Jerusalem

Y’hudah: Judah

YHVH: The Tetragrammaton, meaning the Name, the four-letter name of God. Therefore, God does not have many names, He has only one name – YHVH (Yud Hay Vav Hay). All the other names in the Bible describe His characteristics and His attributes.

Yisra’el: Isra’el.

Yochanan: John.

Yom ha-Bikkurim: One of several names for The Feast of Firstfruits.

Yom Kippur: The Day of Atonement, the close of the High Holy Days, and considered the holiest day of the year in traditional Judaism.

Paul’s Arrival at Rome
28: 11-16

Early February 60 AD, the earliest time of the year one would resume sailing.

Paul’s arrival at Rome DIG: Given the long delay, his shipwreck at sea, and his continuing status as a prisoner, how might Paul feel upon finally arriving in Rome? What must the believers’ reunion with him have been like in verses 14 and 15? How important was this fellowship to Paul?

REFLECT: What limitations are placed beyond your control? How do you react to those limits? How can you serve the Lord even within these limitations? How important is the fellowship of other believers in your life? As you think of the fellowship you have in your life, what would you say gives you your sense of togetherness? If that is lacking, to what would you attribute it to. How much of the fault is yours to bear? What do your brothers and sisters in the faith really need from you?

God fulfilled His promise to Paul. The apostle to the Gentiles arrived in Rome. From his Damascus conversion on, Paul had been on the move. In this passage his travels finally came to an end. More specifically, from 19:21 on, his focus had been on Rome, the capital and hub of the empire. Now at last his vision was fulfilled as he reached the great city, the ends of the earth. It was the fulfilment not just of his vision, but of the Lord’s commission (1:8).⁶⁴¹

It was impossible to travel during the winter, and so after three months (probably November, December, January), Luke said that 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) set sail in a ship from Alexandria (the same kind of large grain-ship that was shipwrecked) that had wintered at the island awaiting the favorable spring breezes, with the Twin Brothers as its figurehead (28:11). Ancient ships had its name of each side of the bow and was represented by a sculptured figure. The vessel that Paul was sailing on was the Castor and Pollux, named after twin deities, who in Greco-Roman mythology were the sons of Jupiter (Zeus). They were supposedly translated to the heavens as the constellation of Gemini in reward for their brotherly devotion and wish not to be separated (see the commentary on Genesis Lw – The Witness of the Stars). They were the gods of navigation and were regarded as the special patrons and worshiped by sailors.⁶⁴²

The first leg of the renewed journey took Paul to Syracuse, which was ninety miles north of Malta. Setting down at Syracuse, we stayed there three days probably unloading some of the wheat and adding other cargo. From there we got underway and reached Rhegium (the toe of Italy); and a day later a south wind came up, so it made easy sailing north, and on the second day we came to Puteoli (one hundred and eighty miles from Rhegium, and one hundred and fifty miles southeast of Rome), which had a strong colony of Jews, so it was not surprising that some of them were Messianic believers. There we found some brothers and sisters, and we were invited to stay with them for seven days, and Julius (27:1), who had come to greatly respect Paul, allowed them to stay there for seven days before moving on. This should come as no surprise. The edict of Claudius, which Luke referred to in 18:2, dealt with a dispute in the Jewish community of Rome that seemed to involve Christ and is evidence that the gospel had already reached Italy by 50-51 AD.⁶⁴³ And in this way we began the final leg of the journey to Rome (28:11-14).

Rome was the capital of the Roman Empire. When Paul came to Rome it had existed from almost 800 years. The city itself stretched two thousand miles north and south and three thousand miles east and west. The population was about two million – one million free, one million slaves. Society was divided into roughly three classes: A small upper class, a large class of the poor, and slaves. The famous Coliseum had not yet been built, but the prominent buildings were the temple of Jupiter, the palaces of Caesar, and a temple to Mars, the god of war.

Now a second group of brothers heard about us, probably elders from the church at Puteoli who was sent up ahead of them, and came as far as the Forum of Appius on the Appian Way (forty three miles southeast of Rome) and the Three Taverns (ten miles further down the road) to meet us. They honored Paul by greeting him as the emperors were received when they arrived at Rome. It was the custom of the people to go out and meet him and escort him back into the city.⁶⁴⁴ Three years before his arrival, Paul had written his letter to the Roman believers in which he expressed his longing to come to Rome and encourage one another (Romans 1:8-13). He was looking forward to fellowshipping with them. It must have been an emotional experience for Paul to finally meet those to whom he had written. So it was not surprising that when Paul saw them, he gave thanks to God and took courage (28:15). 

60-61 AD were two years of house arrest.

Having brought Paul to Rome, Julius’ task was fulfilled and he delivered his prisoner into Imperial hands. When we entered Rome, Paul was permitted to remain in his own quarters, with a single, ordinary, soldier guarding him probably a result of the good report given by Julius the centurion (28:16). This verse concludes the brief travelogue and the we sections of Acts; therefore, it is transitional. It brings the long travel narrative to a close, and it opens the account of Paul’s witness in Rome. He was under house arrest in Rome, but what we see is that Paul’s custody in Rome was the least restrictive of all the forms he had endured since being taken captive by the Romans in Yerushalayim (see Cq – Paul is Protected by Roman Law). He was allowed to live in his own rented house; thus, he was free to bear witness to Messiah. During the next two years he is traditionally thought to have written the Captivity Epistles, with Philippians probably being the last of these in 61 AD, shortly before the resolution of Paul’s trial. In Philippians 1:13, written from this Roman custody, Paul speaks of how his message was getting through to the palace guards of Rome. Though he was the prisoner, he truly had a captive audience!⁶⁴⁵

The most important theme of the passage is that God can be taken at His word. God told Paul that he, the messenger, would testify in Rome (23:11), and Paul did. God told Paul that no lives would be lost on the ship (27:22), and none were. And God told Paul that the ship would run aground (27:26), and it did. God told Paul he would stand before Caesar (27:24), and he did. God’s word can be trusted because God can be trusted. The only thing we cannot be sure of is when God will accomplish His will.⁶⁴⁶

Many people believe in Messiah as their Savior yet never have a sense of fellowship with other believers. In Paul’s life, however, I see three strands that formed the cord of fellowship he felt with other believers.

First: Paul believed that part of his calling was to share his gifts and faith with other believers. Over and over in his letters, Paul assured churches of his prayers. He didn’t just ask God to bless them. Paul jealously sought God’s best for them. He asked big things of God because he knew God had big things to give. Paul had experienced the riches of an intimate relationship with Christ. He wanted other believers to experience those same riches.

Second: Paul believed that part of his calling was to share his gifts and faith with other believers. He truly believed that believers have an obligation to one another as well as to the lost. In First Corinthians 12:12 he said: The body is one and has many parts, and all the parts of that body, through many, are one body. Without apology, Paul instructed believers, as parts of the body of Christ, to recognize their obligation to one another – and their need for one another. Generally speaking, my spiritual gifts were given for your edification; your spiritual gifts were given for mine.

Third: Paul desired to see all people come to Christ. He preached to anyone who would listen, and he considered any convert a brother or sister. All were equally in need of salvation, and all equally loved by God. At first consideration we may fully believe we share his attitude, but sometimes we struggle with the equality of all believers. We may desire to see all people saved regardless of their position, but we don’t necessarily want them to attend worship with us.⁶⁴⁷

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 May 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