Acts Chapter 26

Paul’s Defense Before Agrippa/Festus

Paul had already made his defense to Festus (25:6-12), so now he will address Agrippa. Furthermore the purpose of the speech was for Agrippa information. When given the cue by Agrippa Paul stretched out his hands and began a recital of his Christian experience. First, he expressed gratitude that he was permitted to present his case before one who, being a Jew was conversant with the customs and questions which prevailed among the Jewish people. In his early life, Paul was an exemplary Jew. The Jews would have to admit, if only they were willing to testify, that Paul had followed a pathway of the strictest orthodoxy being a consistence Pharisee. Now he was on trial for no greater crime than the fact that he clung to the hope of the promise made by God to the Jewish fathers in the Old Testament.

The flow of Paul’s argument here seems to be as follows: in the Old Testament God made various covenants with the leaders of Israel, such as Abraham, Isaac, Jacob, David, and Solomon. The principle covenant had to do with the promise of the Messiah, his coming to deliver the nation of Israel and to reign over the earth. The Patriarchs of the Old Testament died without seeing the fulfillment of this promise. Does this mean that God would not carry out the terms of the covenants? He would assuredly do so! But how could He do it when the fathers are already dead? The answer is “by raising them from the dead.” thus , in a very direct way, Paul links the promises made to the Old Testament saints with the resurrection of the dead.

Paul pictured the twelve tribes of Israel as earnestly and ceaselessly serving God, hoping to see the promises fulfilled. This reference to the twelve tribes is important in view of the current teaching that ten of the tribes of Israel have been lost since the captivity. Though they were scattered among the Gentile nations, Paul saw them as a distinct people, serving God and looking for the promised deliverer. This was Paul’s crime! He believed that God would fulfill his promise to the fathers by raising them from the dead. What was so incredible about this? Paul asked Agrippa and all those who were with him.

Reverting to the story of his life, Paul recounted the savage and committed campaign he waged against the followers of the Christian faith. With all his strength he opposed the name of Jesus of Nazareth. With authority from the chief priest, he imprisoned many of the Christians in Jerusalem. When they stood before the Sanhedrin, he gladly cast a vote against them. Over and over again he arranged punishment for those whom he found in every Synagogue, and he did all he could to force them to deny their Lord. (When it says that he compelled them to “blaspheme” it does not mean he was successful, but he tried to do it). Paul’s hate campaign against the Christians had overflowed from Jerusalem and Judea to foreign cities.

Paul once again recounts his conversion. It was while he was on one of these foreign expeditions that a transforming experience occurred in his life. He was en route to Damascus, equipped with official papers authorizing him to arrest the Christians and bring them back to Jerusalem for punishment. At midday he was overcome by a vision of glory. A light from heaven shone upon him, brighter than the midday sun. After he had fallen from his beast, and to the ground, he heard a voice asking him this probing question: “Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks (ox goads). These were sharp pointed instruments used to force stubborn animals to move along. Paul was kicking against the goads of his own conscience, but even more important, against the convicting voice of the Holy Spirit. He was fighting against God himself. Paul asked, “Who art thou Lord?” The voice answered. “I am Jesus whom thou persecutest.” Jesus? How could that be? Hadn’t Jesus been crucified and buried? The truth quickly dawned on Paul’s soul. Jesus had indeed been buried, but He had risen from the dead! He had ascended back to heaven, from where He was now speaking to Paul.

Next Paul gives a condensed summary of the commission which was given to him by the risen Lord Jesus Christ. He was told to rise and stand on his feet. He had this special revelation of Christ in glory because he was appointed to be a servant of the Lord and a witness of all he had seen that day and all of the great truths of the Christian faith which would be made known to him. The promise that Paul would be delivered from the Jewish people and the Gentiles must be understood as meaning deliverance in general until his work was done.

Paul would be sent especially to the Gentiles to open their eyes, in order to turn them from darkness to light and from the power of Satan to God. Through faith in the Lord Jesus they would receive forgiveness of sins and inheritance among those who are sanctified. Having been thus commissioned, Paul explains to Agrippa that he was not disobedient to the heavenly vision. Both in Damascus and in Jerusalem, throughout all of Judea and then to the Gentiles Paul preached to men that they should repent and turn to God, doing works that prove the reality of their repentance.

Paul states that this is what he was doing when the Jews seized him in the temple and tried to kill him. But God had given him protection and help, and he continued to testify to all with whom he came in contact, preaching the message which the Prophets and Moses preached in the Old Testament. The message was that the Messiah would suffer, that he would be the first to rise from the dead, and that he would show light both to the Jewish people and to the Gentiles.

Being a Gentile, Festus failed completely to understand any of Paul’s argument. He accused Paul of being mad (crazy) as a result of too much learning. With no trace of irritation or temper, Paul simply and quietly denied the charge and emphasized that his words were those of truth and reason. Paul expressed confidence that the king knew the truth of what he had been saying. Paul’s life and testimony had not been a secret. The Jews knew all about it, and doubtless the report had reached Agrippa.

Addressing the king directly, Paul asked “king Agrippa, believest thou the prophets? Then Paul answered his own question, “I know that thou believest.” The force of the argument is unmistakable. Paul was saying in effect, I believe all that the prophets said in the Old Testament. You too believe their testimony, don’t you, Agrippa? How then can the Jews accuse me of a crime deserving of death? Or how could you condemn me for believing what you yourself believe?

That Agrippa felt the force of Paul’s words is indicated by his sarcastic remark “almost thou persuadest me to be a Christian”. Whether Agrippa was speaking in sincerity or in jest, Paul answered with deadly earnestness. He expressed the fervent wish that whether with little persuasion or with much, both Agrippa and all others present might enter into the joys and blessings of the Christian life, that they might share all Paul’s privileges, that they might become like him except for the chains. After conferring together they were all forced to admit that Paul had done nothing deserving of death or chains. Perhaps with a little tinge of regret, Agrippa said to Festus, if Paul had not appealed to Caesar he might have been set free. At this point we naturally wonder why the appeal to Caesar could not be cancelled. Whether or not such an appeal was unalterable, we do know that it was God’s purpose that the Apostle to the Gentiles should go to Rome for the trial before Caesar.

Questions/Answers?
Who were the ten lost tribes of Israel?

After the death of Solomon the kingdom spilt into two kingdoms. The southern kingdom consisted of Judah and Benjamin, the youngest son of Jacob. The northern kingdom was comprised the other ten tribes which was centered around Samaria and Israel. Because of their sins the Assyrians in 722 B.C. took them into captivity. Historians have debated as to what happened to the ten lost tribes down through history with no right or wrong conclusion (See II kings chapter 17).

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Acts Chapter 25

Paul Appears Before Festus

This selection (verses 1-12) is crucial because in it Paul appealed to Caesar. It sets the direction for the remainder of the book and shows how Paul reached Rome. Although two years have passed, the Jewish leaders were still looking to kill Paul. One item heavy on the minds of the religious authorities was a trial for Paul. They knew their case was so weak that the only way they could rid themselves of him was by ambush while Paul was being transferred from Caesarea to Jerusalem. Evidently Festus felt their request to send Paul back to Jerusalem was unreasonable so he promised to reopen the case in Caesarea. Paul was already there and Festus was returning there.

After a stay of more than ten days in Jerusalem, Festus returned to Caesarea and convened the court the next day. The Jews hastened to the attack, bringing many serious charges against Paul, but failing to prove any one of them. Paul sensing the weakness of their case contented himself with simply denial of any charges against the law, against the temple, or Caesar. Early the charges were simply that he was a trouble maker, leader of a sect, and he desecrated the temple. Now they added charges against Caesar. If they could prove Paul wanted to overthrow Caesar, this would bring Roman law into place, thus bring about the death penalty. This too failed.

For a moment it seemed as if Festus was willing to accede to the request of the Jews that Paul be sent back to Jerusalem for trial before the Sanhedrin. However, he would not do this without Paul’s permission. Paul obviously realized that if he agreed he would never reach Jerusalem alive. He refused by stating that the court in Caesarea was the proper place for a trial. If he had committed a crime against the Roman Empire he was not unwilling to die for it. But if he was not guilty of such a crime, then on what legal grounds could he be handed over to them? Taking full advantage of his rights as a Roman citizen, Paul then uttered the memorable words, “I appeal to Caesar”. After Festus conferred with his legal advisors he determined that Paul must be sent to Caesar.

The king Agrippa referred to here was Agrippa II, son of Herod Agrippa I (12:1) and a great-grandson of Herod the great (Matt 2:1). At this time he was a young man of about 30 years of age and the ruler of territories northeast of Palestine with the title of king. Because he was a friend of the Roman imperial family he was awarded the privilege of appointing the Jewish high priest and also had been made the custodian of the temple treasury. His background made him qualified to hear Paul; he was well acquainted with the Jews’ religion.

Agrippa II and his sister, Bernice, came to Caesarea to pay their respects to Festus. Though Bernice had a tendency to support the Jews she lived a recklessly and wasteful life. She had an incestuous relationship with her brother Agrippa II. Festus reviewed Paul’s case which had been left by Felix. Festus frankly confessed he was incapable of handing the case (v 20). In particular he did not understand Paul’s insistence on the resurrection of Christ (v 19). Speaking with Agrippa had its desired effect on him. The Herodian (Herod) family was useful to Rome for their knowledge of Jewish affairs and Agrippa’s insights would be helpful to Festus. The next day a formal hearing was arranged. Agrippa and Bernice arrived with great pomp. They were accompanied by the commanders and the prominent men of the city. Then Paul was brought in. Once again, Festus set forth the history of the case—the insistent demands of the Jews for Paul’s death, the inability of Festus to find Paul guilty of any crime deserving of death, and then Paul’s appeal to Caesar. Festus dilemma was this: he was forced by Paul’s appeal to send him to Caesar (Nero), yet there were no legal basis for a trial. Festus plainly stated that he hoped Agrippa would be able to help him; after all it did seem rather unreasonable to send a prisoner to Rome and not specify the charges against him. These proceedings were more of a hearing than a trial. The Jews were not present to accuse Paul, and Agrippa was not expected to render a binding decision. Paul will again be permitted to speak for himself.

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Acts Chapter 24

Paul Appears Before Felix

The accusers arrived—Ananias the high priest; Tertullus, the lawyer and several of the Jewish elders of the Sanhedrin came down to Caesarea to give their false accusations against Paul. Their murder plot had failed, but they persisted in trying to kill him. Tertullus who was hired by the Sanhedrin would present the case before Felix. Tertullus spent almost as much time on his introduction as he did on the specific charges against Paul. His description of Felix was obviously to flatter Felix. The accusations were three fold: (1) Paul was a worldwide trouble maker starting riots where ever he went, (2) He was a leader of the Nazarene sect, and (3) He attempted to desecrate the temple. The religious leaders were hoping that these accusations would persuade Felix to execute Paul in order to keep peace in Jerusalem.

The first charge had a political overtone because Rome desired to maintain order throughout the empire. The second charge was also concerned with the government because Tertullus made it appear that Christianity was divorced from the Jewish religion. Rome permitted Judaism as a legal religion, but would not tolerate any new religions. By describing Christianity as a “sect” of the Nazarenes, the lawyer made Paul’s faith appear to be cultic and bizarre. Desecrating the temple also had political overtones because the Romans had given permission to the Jews to execute any Gentile who went inside the inner court of the temple. Paul earlier had been accused of bringing a Gentile into the inner court (21:28), here he is said to have attempted to desecrated the temple. After the Jews had agreed to the truth of their prosecuting attorney’s charges, Paul was given an opportunity to respond.

Paul’s introduction was much shorter and truthful. He implied Felix knew the situation in Judea well enough to make an accurate decision. Paul gave several points in his own defense. First, he had not been in Jerusalem long enough to instigate a riot. In fact one of his purposes for being in Jerusalem was to worship, to observe the feast of Pentecost (20:16). Next he denied the charge that he incited the Jews to rebel. At no time, either in the temple....the synagogues or in the city, had he disputed with the people or attempted to stir them up. These were facts, and no one could disprove them. Third, he worshiped the God of Israel in full conformity with the law and the Prophets. Furthermore his faith was not in some sect but in Christianity, which was known as the way (Acts 9:2; 19:9, 23; 22:4; 24:22). His hope in the resurrection was the same as that of his accusers. Further, Paul always sought to keep his conscience clear.

Far from stirring the Jews up to insurrection, Paul had come to Jerusalem to bring alms (money) to the Jewish people. He was referring to the collection from the churches of Macedonia and Achaia, ear-marked for the needy in Jerusalem. Finally, Paul said his genuine accusers were not present, the Jews from the province of Asia who made the original false charges and incited the riot in the temple. Since the Sanhedrin had not found him guilty (23:1-9) Tertullus’ speech did not really contain any legitimate charges. When Felix heard the case he was faced with a serious dilemma. He knew enough about the Christian faith to realize who was right. Paul was obviously innocent of any crimes against Roman law. Yet if he were to acquit Paul, he would incur the wrath of the Jewish people. From a political standpoint, it was important to curry their favor. So he adopted the expedient of continuing the case. He said he would wait until Lysias the commander could come to Caesarea. This was just a delay tactic. There is no record that the commander ever did come to Caesarea. In concluding the case, Felix commanded that although Paul should remain in custody, he should be permitted limited liberty and that his friends be allowed to visit and supply him with food and clothing. With such liberty Paul could not be deemed a violent criminal. Some days after the public trial Felix and his wife Drusilla arranged a private meeting with Paul in order that they might hear more concerning the Christian faith. Without fear, Paul reasoned with Felix and his adulterous wife about righteousness, self-control, and the judgment to come. Felix seemed to be more moved than his wife. Although he was afraid, he did not trust the Savior. He deferred making a decision for Christ with the words “go thy way for this time; when I have a convenient season, I will call for thee”.

Sadly enough this convenient season never came, as far as the bible record is concerned. Yet this was not Paul’s last visit before Felix. The governor called him repeatedly during the next two years while a prisoner in Caesarea. Felix was hoping that Paul or his friends would pay him a nice bribe in order to have Paul released. After two years, in A.D. 60 Porcius Festus replaced Felix. Felix wanting to do the Jews a favor left Paul in Caesarea in chains.

Questions/Answers?

Who was Drusilla, the wife of Felix

She was the youngest daughter of Herod Agrippa I by his wife Cypros. According to the Jewish historian, Josephus, she was Jewess who married Auxesis, king of Emesa, who then converted to Judaism. Because of her great beauty, Felix desired her for his wife. She left Azizus and married the Gentile Felix in defiance of Jewish law.

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Acts Chapter 23

Paul Appears Before The Sanhedrin

The setting for this brief trial is given here. Paul begins his defense before the Sanhedrin by simply stating that he had acted in good conscience before God, not only in this matter which he now stand accused, but throughout his ministry. Ananias the high priest ordered Paul struck in the mouth. Paul’s outburst was triggered by Ananias illegal command. How could the priest violate the law while sitting as judge over one who supposedly had transgressed the law? Jewish law presumed the accused to be innocent until proven guilty. Like a whitewashed wall, Ananias looked all right on the outside but was weak and rotten on the inside (Matt.23:27). Jesus too in His trials was struck on the mouth and challenged the legality of it (John.18:20-23). Paul did not recognize the high priest probably because he had not had any contact with the Sanhedrin for many years and the high priesthood changed hand frequently. At any rate, Paul recognized the position of the high priest even if he did not respect the priest as a person.

In such a scene justice was impossible. Recognizing this, Paul changed his tactics and stated his hope in the resurrection of the dead was in line with the Pharisees who believed in the resurrection as the Sadducees did not. This was a clever move, because an argument broke out among the two factions. Amazingly the Pharisees defended Paul, a fellow Pharisee. Paul was in more danger in the midst of the Jews than in a Roman prison. So again the commander had him removed from the Sanhedrin and brought back to the barracks at the Antonia fortress.

The following night the Lord spoke to Paul in a vision. The importance of this vision was not only in its comfort and encouragement, but also in the confirmation it gave of Paul’s plans to go to Rome. The gospel of Christ would literally go from Jerusalem to Rome by means of Paul. This was the fourth vision the Lord gave Paul (9:4-6; 16:9; 18:9-10). When the two factions’ controversy died down, the religious leaders refocused their attention on Paul. To these leaders, politics and position had become more important than God. So great was their hatred for Paul, forty fanatical Jews plotted to kill him under an oath.

This is the only biblical reference to Paul’s family. Paul unnamed nephew somehow heard of the plot to kill his uncle. He was able to report to Paul and the commander of such plot. After learning of the plot the commander advised the young man to be quiet of what he heard. The commander decided to get Paul away from Jerusalem as quickly as possible. First, he sent Paul in the company of more than 470 men–two...centurions...200 soldiers, 70 horsemen, and 200 spearmen. Second, they began their travel under the cover of darkness at 9 P.M. In addition, Caesarea would be a far more secure place, not subject to riot like in Jerusalem. Paul would appear before the governor Felix. When a prisoner was forwarded to a superior, the subordinate officer was required to accompany the prisoner with a written statement of the case.

The journey to Antipatris from Jerusalem was more than 35 miles. This must have been a forced march, because they arrived the next day. Once the entourage was in Antipatris the soldiers were no longer needed. The remaining 27 miles to Caesarea could be traveled with less danger. When the cavalry and Paul arrived, Felix held a minor preliminary interrogation. After Felix learned that Paul was from Cilicia he determined to hear Paul’s case.

Questions/Answers
Who was Felix?

Felix was the procurator (governor) of Judea about A.D. 52-58. He is one of the three Roman procurator mentioned in the New Testament. The others are Pontius Pilate (A.D. 26-36) and Porcius Festus (A.D. 58-62). Felix married Drusilla (24:24), a sister of Herod Agrippa II, the Agrippa in (25:13-26:32).

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Acts Chapter 22

Paul Addresses the Crowd

At the end of our last study (chapter 21), Paul’s audience wanted to kill him thinking that he had profaned the temple by taking a gentile into the inner court of the temple. Once Paul was in Roman custody and requesting permission to speak, he spoke in Aramaic rather than Greek. As soon as they heard their native tongue they were surprised and their shouts ceased, at least for the time being. Paul would defend himself in three parts: (a) his conduct before his conversion, (b) his conversion, and (c) his commission to minister. The vocatives Men, Brethren, and fathers with which Paul began his speech are those Stephen used (7:2). Paul began with his roots as a Jew born in Tarsus of Cilicia; his education was at the feet of the great rabbi (teacher) Gamaliel, and his instructions in Judaism. He gave special emphasis to his zeal as a Jew. Paul related how he had persecuted the Christian faith (this way), filling the prisons with those who believed in Jesus.

The high priest and the Sanhedrin could bear witness to the thoroughness of his methods. It was from them that he received letters authorizing him to go to Damascus and bring back Christians from there to Jerusalem to be punished. Up to this point in Paul’s message the Jews could understand perfectly, and if they were honest, they would have to agree that what had been said was true. Now Paul will tell them of an event that changed his life forever. As Paul neared the end of his journey to Damascus he was confronted with a great light from heaven. The fact that it happened about noon, here recorded for the first time, indicates that the light was more brilliant and glorious than the sun itself. Struck to the ground by the intensity of the light, the persecutor heard a voice from heaven saying, “Saul, Saul, why are you persecuting me”? Upon asking “who art thou” he learned that it was Jesus of Nazareth who was speaking to him from heaven.

The men traveling with Paul saw the light and heard the sound of the voice (9:7), but they did not hear the actual words that were spoken to Paul. In other words they were conscious of noise, but not articulate speech. Having had this private audience with the Lord of glory, Paul made a complete commitment of his spirit, soul, and body to the Lord. This is indicated by his question “what shall I do Lord”. The Lord directed Paul to go into Damascus and there he would receive his instructions. Blinded by the light, he was led by the hand into the city.

In Damascus Paul was visited by one named Ananias. Paul describes him to his Jewish audience as a devout man according to the law, having a good testimony with all the Jews who dwelt there in Damascus. Ananias testimony as a respected member of the Damascus Jewish community would carry a lot of weight with the hostile audience. Ananias after addressing Paul as brother demanded that he receive his sight. It was then Paul first looked upon Ananias face. In verses 14-16 we learn for the first time what Ananias said to Paul. He informed Paul of several key points. First, he stated that it was God the Father who had ordered the events on the Damascus road. The reference to “that just one” is a reference to Jesus Christ, a title used by Stephen in Acts 7:52 also. This is important because it qualified Paul as an Apostle.

Second, the men to whom Paul was to present the gospel included Gentiles, kings and Jews (9:15). Finally, Paul was told to arise and be baptized, and wash away his sins. Now, for the first time, we learn of an experience Paul had toward the close of his first visit to Jerusalem after conversion. While praying in the temple, he fell into a trance and heard the Lord commanding him to leave Jerusalem quickly because the Jews would not receive his testimony concerning Christ. It seem incredible to Paul that his own people would refuse to listen to him. After all they knew what a zealous Jew he had been, how he had imprisoned and beaten the disciples of Jesus, and how he had even been an accomplice to the murder of Stephen. But the Lord repeated his command for Paul to depart quickly because now he will send him far from Jerusalem to the Gentiles.

Up to this point the Jews had been listening to Paul quietly but when his mention of going to the Gentiles with the gospel, this was too much for the crowd. Filled with rage and jealously they cried out for Paul’s life. The people in the mob threw off their cloaks and flung dust in the air an expression of intense anger. The commander who could not understand Aramaic was confused by everything that had just happened. He was determined to get to the bottom of this event even if it meant scourging Paul. As the preparations for the scourging were moving ahead, Paul quietly asked the centurion if it was legal to scourge a Roman citizen when he had not be found guilty of a crime. As a matter of fact, it was unlawful to even to tie up a Roman citizen before his quilt was proven.

The centurion quickly went and told the commander to be very careful of how they treated Paul, because he was a roman citizen. This brought the commander quickly to Paul side. On inquiry he learned that Paul indeed was a Roman citizen. There were three ways a person could become a Roman citizen. First, citizenship was sometimes granted by imperial decree as a reward for services rendered. Second, it was possible to become a citizen by birth, this was the case with Paul; he was born in Tarsus, a free Roman city and his father was a Roman citizen. Finally, it was possible to purchase citizenship often at a very high price. The commander explained that he brought his citizenship with a large sum of money. Paul stated he was born free.

The commander was obviously nervous for bounding Paul which was unlawful. Anxious to know for certain why the Jews wanted Paul dead, the commander decided to carry out the proceedings in a legal and orderly manner. Therefore on the day after the mob scene in Jerusalem, he had Paul taken out of prison and brought before the chief priests and the Sanhedrin.

Questions/Answers
Why was Paul baptized?

First, it is evident that Paul was thoroughly converted on the road to Damascus, yet at that time water baptism was still required for salvation (Mark 16:16) thus he was called upon to “wash away his sins” by water baptism, not that water in itself could wash away sins, but an expression of faith. When God said water baptism was necessary to salvation, faith would respond by being baptized (Acts 2:38). Water baptism is a natural symbol for washing or cleansing as this passage and many others indicate (Mark 7:1-5 where baptizo is twice rendered wash and where it is used alternately with nipto, another word for wash; also Heb. 9:10 where the original word is baptismos ). It should be observed here that Paul relates what took place at the time of his conversion. He was converted under the economy of the kingdom gospel where water baptism was required. When Ananias in chapter 9 came to Paul, why didn’t he tell Paul to believe, repent, and be baptized? Paul had talked with Jesus (9:1-19), he believed. Paul had three days to think about all that he had done (9:9), he was repentant. Ananias came and baptized Paul.

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Acts Chapter 21

Paul Continues to Jerusalem

After the tender and affectionate farewell at Miletus, Paul and his companions sailed to the island of Cos where they spent the night. Cos was an inland island about midway between Miletus and Rhodes. The following day they continued southeast to the island of Rhodes. Leaving the northern tip of the island they sailed eastward to Patara, a seaport of Lycia, on the southern coast of Asia Minor. At Patara they transferred to a ship that was sailing over to Phoenicia, the coastal strip of Syria, of which Tyre was one of the principal cities. As they sailed southeast across the Mediterranean, they went around south of the island of Cyprus leaving it on the left side. They sailed through Syria and landed at Tyre. Since the ship was to unload her cargo there, Paul and the others looked up the Christian believers and stayed with them seven days.

It was during this time that these disciples told Paul through the Spirit that he should not go to Jerusalem. This raises the age-old question as to whether Paul was deliberately disobedient in going to Jerusalem, whether he unwittingly failed to discern the mind of the Lord, or whether he was actually in the will of the Lord in going. A careful reading of this passage revealed that this was not a command from the Spirit for Paul not to go to Jerusalem; rather the Spirit had revealed to the believers at Tyre that Paul would face suffering in Jerusalem. Understandably, they tried to convince him as his friends not to go. Paul’s mission to Jerusalem had been given to him by the Lord (20:22-24), this is also supported by verses 10-12. The Spirit would never command him to abandon his mission.

When the seven days expired the believers turned out in numbers to accompany Paul and his companions to the ship and in an eloquent demonstration of Christian love, they kneeled down in prayer and gave their affectionate goodbyes. The ship pulled from port, and they returned home. After leaving Tyre, the next stop was Ptolemais (this was next to the last stop of Paul’s sea journey), a seaport about 25 miles south of Tyre. This was an old city. It got its name from the Ptolemy’s who were given it after the dividing of Alexander the Great Empire. It is the present day Acre. A stopover of one day allowed the Lord’s servants to visit the local brethren.

On the next day they took the final portion of their trip, a thirty-mile sail south to Caesarea. There they stayed in the house of Philip the Evangelist. (This is not the Apostle Philip chosen by Jesus). This Philip was one of the seven Deacons chosen to be a deacon by the church in Jerusalem and who carried the gospel to Samaria. Through his ministry the Ethiopian eunuch had been saved (6:5; 8:4-8; 8:26-39). Obviously the gift of prophecy was given to both men and women. Women actively participated in God’s work (Acts 2:7; Phil. 4:3). Other women who prophesied included Miriam (Exodus 15:20); Deborah (Judges 4:4); Huldah (2 Kings. 22:14); Noadiah (Nehemiah 6:14); Isaiah’s wife (Isaiah 8:3) and Anna (Luke 2:36-38). What these young women prophesied the Scriptures does not inform us.

During Paul’s stay in Caesarea, a prophet named Agabus came down from Judea. It was the same prophet who came to Antioch from Jerusalem and predicted the famine which took place during the reign of Claudius (Acts 11:27-28). Agabus took Paul’s belt and tied his hands and feet with it. By this dramatic action, like many of the prophets before him, he was acting out his prophesy before him, he was acting out his message. Agabus action predicted Paul’s arrest and imprisonment in Jerusalem by the Jews, who then will turn him over to the Romans. Seeing the action of Agabus, Paul’s friends pleaded with him not to go to Jerusalem. Paul knew of the things that awaited him, but his respond was that he was determined to go to Jerusalem even if it meant imprisonment or death. Upon seeing that their pleadings would accomplish nothing, they ceased and put him into the hands of the Lord.

From Caesarea to Jerusalem was an overland journey of more than fifty miles, a long trip in those days. Paul’s traveling party had been increased by the addition of some of the disciples from Caesarea and also by a Christian brother named Mnason of Cyprus. They lodged at his home. Upon arrival in Jerusalem, Paul and his friends were cordially greeted by the brothers. The next day a meeting was scheduled with James and all the Elders. This James was the brother of Jesus who was the leader of the Jerusalem church (15:13-21; Gal. 1:19; 2:9). Paul took the lead role by telling in detail what God had done among the Gentiles through his ministry. This resulted in much joy among the brothers.

However, some Jewish brothers were apprehensive. Word had traveled around that Paul had preached and taught against Moses and the law. This could mean trouble in Jerusalem. These rumors were probably started by the Judaizing teachers (15:1). The specific charge being made against Paul was that he taught all the Jews in foreign lands to forsake Moses, by telling them neither to circumcise their children nor to walk according to the Jewish customs. The Jewish brethren in Jerusalem had a scheme which they thought would placate their countrymen, both saved and unsaved. They suggested that Paul should take upon himself a Jewish vow. Four men were already in the process of doing this. Paul should join them, purify himself with them and pay their expenses. In doing this it would appear to Paul’s brethren that he was still Jewish in his life style and not working against the Jerusalem council.

Verse 25 takes us back to our previous study of Acts chapter 15. The Jerusalem council at that time settled the issue of circumcision for Gentile believers. They advised Paul that no rules need be imposed on Gentile believers other than that they should abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. The purification process that Paul and the other men would undergo would take seven days. It began with Paul and the men washing and Paul entering the temple to announce to the priest the intent for the offering to be made for them at the end of the seven day period.

When the seven days of the vow were almost ended, Paul attempt to pacify the Jews proved useless. When some of the unbelieving Jews from Proconsular Asia saw him in the temple, they incited a riot against him. Not only did they charge him with teaching things against Moses and the law, but they also accused him of defiling the temple by taking Gentiles into the inner court. What actually happened was this; they had previously seen Paul with Trophimus in the city of Jerusalem. Trophimus was a Gentile convert from Ephesus. Because they saw them together, they supposed that Paul had taken his Gentile friend into the inner court of the temple.

Although the charges were obviously false, it served its purpose. The entire city was thrown into an uproar (nothing new for Paul). The mob seized Paul and dragged him out of the temple area, closing the gates of the inner court behind them. Before they could kill him word reached the ears of the chief captain, a military commander in charge of the garrison of Antonia. He took Paul from the mob and had him bound with two chains and inquired of Paul who he was, and what had he done. The mob was in such a confused state, some began to say one thing, while another said something else. The commander who by this time had not gathered any information concerning Paul, ordered Paul to the barrack so he could find out more of what was going on. After ordering Paul to be brought to the barracks, the soldiers had to carry Paul up the stairs to avoid the mob. Even though they could not get to Paul they still cried out “away with him”.

As Paul was being led into the barracks, he asked the commander if he could speak. Paul’s use of language as an educated man startled the officer, who assumed his prisoner was an uncultured criminal. He apparently thought he had arrested an Egyptian who had stirred up a rebellion and led four thousands men called assassins out into the wilderness. Paul quickly assured the commander he was a Jew from the city or Tarsus, in Cilicia. As such, he was a citizen of no mean city; it was famous as a place of culture, education, and commerce, and had been declared a “free city” by Augustus. Paul then requested to speak to the people.

Permission was granted, and as Paul stood there flanked by Roman soldiers, he quieted the crowd by motioning with his hands. The silence was still. He was now ready to give his testimony to the Jerusalem Jews. The Hebrew language here probably means Aramaic (a closely related tongue) as spoken by the Hebrews at that time.

Question/Answers?

1. Paul was accused of teaching the Jews in foreign lands not to circumcise their children, and to forsake the Jewish customs. Did Paul actually teach this or did he not?

The answer is no. Paul never taught the Jews not to circumcise. It is true that in his epistles some of which had been written before this time, he showed that circumcision and uncircumcision were equally unavailable for salvation, and that by the deeds of law no man could be justified; but he had not yet said to any Jew, forsake Moses, and do not circumcise your children. He told them that Jesus Christ had delivered them from the yoke of the law. Plainly, Paul’s own actions in Acts 21 testify though salvation or justification could not be won through keeping these things. Keeping them was not destructive unless one depended upon them for justification or salvation. In addition, there was no hesitation on Paul’s part to do them. Scripture gave no indication that he argued with James; in fact, we see a unity of minds between them. There is no indication of reluctance either, that somehow it would destroy Paul’s faith in Jesus Christ or that it would compromise him in the eyes of any Christian, Jew or Gentile, who might witness it. There is one other important point that should be noted, and that is, that no where in Scripture or any other writings do we find that God ever rebuked Paul for his actions of taking a vow. (See Scriptures: Acts chapter 15 - the Jerusalem council; Ephesians 2:8-10; Romans 3:21-31; 7:4-6; 13:9-10; Galatians 3:23-29; 1 Corinthians 9:19-23.

2. In verses 10 and11 the Prophet Agabus acted out his prophesy. Are there other instances of other Prophets acting out their Prophecies?

Yes. See Scriptures: Isaiah 20:3-6; Jeremiah 13:1-12; 27:1-7; Ezekiel 4:1-8; chapter 12.

3. Who was this Egyptian mentioned in verse 38?

All we know is that the Jewish historian, Josephus, tells of an Egyptian rebel who was a false Prophet that had promised to drive out the Romans. With a force of 400 people he met defeat quickly. Hundred of his men were killed and captured, yet he escaped to never be heard from again. The commander assumed Paul to be this man.

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Acts Chapter 20

Paul’s Missionary Journey

After the near riot in Ephesus had ceased, Paul understood that after three years it was the Lord’s time for him to depart Ephesus. The loss of Ephesus in the departure of Paul was the gain of other cities. From verse 1 it would appear that Paul traveled directly from Ephesus to Macedonia. However, from 2 Corinthians 2:12-13 we learn that he first went to Troas. There he found an open door to preach the gospel but was anxious to see Titus and to learn from him how the Corinthians had received his first letter. When he did not find Titus in Troas he crossed over the northeastern corner of the Aegean Sea to Macedonia. Paul stopped at all the congregations in Macedonia which he and his companions had planted (Philippi, Thessalonica), and sought to give them a word of encouragement. It is during this three-month period that Paul wrote his letter to the Romans. This is borne out in the Book of Romans itself (Romans 15:23-24; 16:23).


Paul’s visit to Greece was short lived. The Jews were plotting to kill him. It was likely planned for when he would leave by ship. Thus Paul decided to foil their plans by going by land back through Macedonia. The men traveling with Paul represented churches he had established in Asia. Each man was carrying an offering from his home church to the believers in Jerusalem. Paul’s strategy of having each man deliver the gift gave the gift a personal touch and promoted the unity of believers. It was also an effective way to teach the church about giving, because the men were able to report back to their churches the way God was working through their giving. Paul discussed this gift in one of his letters to the Corinthian church (2 Corinthians 8:1-21). It appears that the above seven brethren traveled on ahead to Troas, while Paul and Luke visited Philippi. We know Luke was with Paul because of the use of the first person pronoun “us” in verse 5 and 6.

After the days of unleavened bread, or Passover, Paul and Luke sailed from Macedonia to Troas. The trip took five days from Philippi to Troas, on the western coast of Asia Minor. Once there, they stayed a week so they could be there for the breaking of bread on the Lord’s Day. It is certainly clear from verse 7 that it was the practice of the early Christians to gather on the first day of the week in order to observe the Lord’s supper (1 Cor. 16:2). That Paul should have spoken until midnight should not surprise anyone. We do not know if Paul began preaching during the day and continued until into the night, or if they had met after dark and continued to meet until the midnight hour. As the night wore on, it became hot and stuffy in the upper room. Perhaps the many lamps contributed to this as well as the number of people.

A certain young man by the name of Eutychus sitting in an open window fell asleep and fell three stories down to the ground and died. Paul went down and stretched himself over the body and announced to the people not to worry themselves because there was life in the young man. It might seem from Paul’s words that there was no need for concern because the young man had not died. But it is clear from verse 9 that the young man did die. When Paul returned upstairs, they broke bread (v.11) and observed the Lord’s Supper for which they had gathered for (v.7). After an all night meeting, never to be forgotten, Paul bade farewell to the believers and departed.

Paul left Troas on foot and walk 20 miles to the city of Assos. His traveling companions went by ship, and picked Paul up on the southern side. There is no explanation of why Paul chose to walk; perhaps he wanted a little time to himself. The party met Paul at Assos and he joined them. Sailing south, along the western coast of Asia Minor, they came to Mitylene, the chief city of the island Lesbos. The following night they anchored off the island of Chios. Another day’s journey brought them to the island of Samos and they stayed at Trogyllium. Finally they arrived in Miletus, a port on the southwest coast of Asia Minor, thirty-six miles south of Ephesus. Paul intentionally bypassed Ephesus because he feared that a visit there would require too much time, and he was hurrying to get to Jerusalem for the day of Pentecost.

Upon landing at Miletus, Paul sent word to the Elders in Ephesus asking them to come for a meeting. Undoubtedly it took some time for the message to reach them and for them to make the journey, but they would be richly rewarded by the message they would hear from the mouth of Paul. Upon the arrival of the elders, Paul reminded them of his manner of life when he lived among them. From the first day he set foot in Asia, and all the time he was there, he served the Lord with true humility and self-denial. In connection with his ministry, there was a constant strain on his emotional system; there were tears of sorrow and trials. Constantly he suffered persecution as a result of the plotting of the Jews. Yet in spite of all the adverse circumstances, his ministry was bold and fearless.

Paul declared that he did not hold back any teaching that was useful. He lived the advice that he gave to other preachers and he taught both publicly and privately. Paul preached to all people both Jew and Gentile, and preached the necessity of repentance toward God and faith toward our Lord Jesus Christ. Paul was not fleeing Ephesus. He had never labored out of fear for his life. In fact, he knew that arrest and imprisonment awaited him at the end of his journey. It was a bittersweet meeting for both Paul and the Ephesian elders. Paul had worked with these men and he probably appointed them elders over the flock at Ephesus. He was convinced that he would never see them again, which he did not.

In any event, he could leave with a clear conscience. He had held nothing back that would prepare them for the coming days ahead. Paul was guided by the Spirit, i.e. being “bound by the Spirit”; in that the Spirit revealed to him that he would suffer afflictions when he came to Jerusalem. Perhaps the Spirit witnessing in every town is referring to something similar in Acts 21:10-11. Paul did not become bitter because of the prospect of his impending suffering (see Acts 9:15-16). As Paul weighed this outlook in his mind, he did not think that his own life was the great issue. His ambition was to obey God and to please him. If in doing this, he would be called upon to offer up his life he was willing to do so.

Since Paul knew that he would never see them again, he delivered a solemn charge to the elders that they should first take heed to their own spiritual condition. Unless they were living in fellowship with the Lord, they could not expect to be spiritual leaders in the church, the church which Christ purchased with his blood. Paul knew that after his departure the church would be attacked from without and from within. False teachers, wolves in sheep’s clothing (Matt. 7:15), would prey upon the flock showing no mercy. Paul reminded them that for three years he warned them of these things day and night with many tears. These elders would need to remain alert for the dangers that would come.

There is one important point we need to learn from this passage, that faithfulness on the part of a congregation can never be assured past one generation. Grounding in the faith must be a continual process. Paul wanted them to depend on God and his word. Paul did not commend them to leaders of men, rather he entrusted them to God and his word. In his closing message Paul once again set before the elders the example of his own life and ministry. He could say in all honest that he never worked to take no one’s silver or gold, but he labored by his own hands to support himself. Paul was not saying that it was wrong to accept any support for the preaching of the gospel. On the contrary, he taught on several occasions that brethren had a responsibility to support those who preach the word (Philippians 4:15-17; 1 Corinthians 9:11-14). Paul is saying that these elders should labor unselfishly among the brethren. They should not be overly concerned with physical things.

At the conclusion of his message, Paul knelt on the ground and prayed with the elders. He had so much he wanted to pray about, but he was most of all concerned for the future of these brethren he loved so dearly. The reaction of the elders was one of deep sorrow. They wept unashamedly and showed their love for Paul by falling on his neck and kissing him. The words that particularly grieved them were his statement that they would see his face no more. Heavyhearted, they accompanied Paul to the ship for his trip to Jerusalem.

Question/Answers?
Who were the seven men that accompanied Paul on his missionary journey?

The seven men are as follow:
1- Sopater of Berea: A Christian from Berea who was with Paul from Greece to the province of Asia (Acts 20:4). This may be the same man mentioned in Romans 16:21 as being a relative of Paul.

2- Aristarchus of Thessalonica: Nearly lost his life in the riot at Ephesus (Acts 19:29). We later read of him as being a fellow prisoner with Paul (Philemon 24; Col. 4:10). He accompanied Paul to Rome (Acts 27:2).

3- Secundus: An early Christian who lived in Thessalonica (Acts 20:4). He was among the seven men that accompanied Paul on his third missionary journey.

4- Gaius: A citizen of Derbe who was with Paul as far as Asia Minor (Acts 20:4). The name Gaius was a common name in the Scriptures.

5- Timothy: Paul’s friend and chief associate. Timothy is mentioned as a joint sender in six of Paul’s epistles (2 Cor. 1:1; Phil. 1:1; Col. 1:1; 1 Thess. 1:1; 2 Thess. 1:1; Philemon 1). Timothy first appeared on the second missionary journey of Paul (Acts 16:1-3).

6- Tychicus: A Christian of the province of Asia (Acts 20:4). He was a fellow worker and messenger of Paul (Eph. 6:21-22; Col. 4:7-8). Paul also sent Tychicus to Ephesus to deliver and perhaps read his letter to the Christians in that city (Eph. 6:21). He did the same with the letter to the Colossians (Col. 4:7). Paul sent him as a messenger to Titus in Crete (Titus 3:12) and afterward to Ephesus (2 Tim. 4:12).

7- Trophimus: A Gentile Christian who lived in Ephesus and who accompanied Paul to Jerusalem at the end of Paul’s third missionary journey. Apparently Trophimus accompanied Paul on the trip to Rome. In his second letter to Timothy, Paul revealed “Trophimus I have left in Miletus sick” (2 Tim. 4:20).

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