17:30 overlooked such ignorance. God had not judged them for worshiping false gods in their ignorance, but now the situation has changed (v. 31).
17:31 the man he has appointed. Jesus, the Son of Man (see Da 7:13; cf. Mt 25:31–46; Jn 5:22–23; Ac 10:42).
17:32–34 Three responses to Paul’s sermon: (1) Some rejected (“sneered”), (2) some postponed but were at least open to learning more (“We want to hear you again”), (3) some accepted (“became followers of Paul and believed”).
17:32 resurrection of the dead. See v. 18. Immortality of the soul was accepted by the Greeks, but not the resurrection of a dead body.
17:33 the Council. The meeting of the Areopagites (see v. 19 and note).
17:34 Dionysius. Later tradition states, though it cannot be proved, that he became bishop of Athens. Damaris. Some have suggested that she must have been a foreign, educated woman to have been present at a public meeting such as the Areopagus. It is also possible that she was a God-fearing Gentile who had heard Paul at the synagogue (v. 17).
18:1 went to Corinth. Either by land along the isthmus (a distance of about 50 miles) or by sea from Piraeus, the port of Athens, to Cenchreae, on the eastern shore of the isthmus of Corinth. See Introduction to 1 Corinthians: The City of Corinth; see also map and photo.
18:2 Aquila . . . Priscilla. Since no mention is made of a conversion and since a partnership is established in work (v. 3), it is likely that they were already Christians. They may have been converted in Rome by those returning from Pentecost or by others at a later time (vv. 18–19; 1Co 16:9; Ro 16:3–4). Pontus. In the northeastern region of Asia Minor, a province lying along the Black Sea between Bithynia and Armenia (2:9). Claudius. Emperor of Rome (ad 41–54). ordered all Jews to leave Rome. Recorded in Suetonius (Claudius, 25). The expulsion order was given, Suetonius writes, because of “their [the Jews’] continual tumults instigated by Chrestus” (a common misspelling of “Christ”). If “Chrestus” refers to Christ, the riots obviously were “about” him rather than led “by” him.
18:3 tentmaker. Paul would have been taught this trade as a youth. It was the Jewish custom to provide manual training for sons, whether rich or poor.
18:4 synagogue. See note on 13:14.
18:5 Silas and Timothy came from Macedonia. Paul instructed these two to come to him at Athens (17:15). Evidently they did (1Th 3:1–2), but they may have been sent back to Macedonia almost immediately to check on the churches—perhaps Silas to Philippi and Timothy to Thessalonica.
18:7 Titius Justus. Titius was a common Roman name. This Titius should be distinguished from the Titus of 2Co 2:13; 7:13–14; 8:16,23. worshiper of God. Like Titus (Gal 2:3), an uncircumcised Gentile, but attending the synagogue.
18:8 Crispus. Paul baptized him (1Co 1:14). synagogue leader. See note on 13:15.
18:9 in a vision. Paul had seen the Lord in a resurrection body at his conversion (9:4–6; 1Co 15:8) and in the temple at Jerusalem in a trance (22:17–18). Now he sees him in a vision (23:11).
18:10 I have many people. Corinth was a large, strategic, political, commercial and religious center. It was important that a strong church be established there (see note on v. 1).
18:11 a year and a half. During this time he may also have taken the gospel to the neighboring districts of Achaia (see 2Co 1:1 and note).
18:12 Gallio. The brother of Seneca, the philosopher, who was the tutor of Nero. Gallio was admired as a man of exceptional fairness and calmness. From an inscription found at Delphi (see map), it is known that Gallio was proconsul of the Roman province Achaia (modern southern Greece) in ad 51–52. This information enables us to date Paul’s visit to Corinth on his second journey as well as his writing of the Thessalonian letters (see Introduction to 1 Thessalonians: Author, Date and Place of Writing; see also photo and chart).
18:13 contrary to the law. The Jews were claiming that Paul was advocating a religion not recognized by Roman law as Judaism was. If he had been given the opportunity to speak, he could have argued that the gospel he was preaching was the faith of his fathers (24:14–15; 26:6–7) and thus authorized by Roman law.
18:17 the crowd there turned on Sosthenes. It is not clear whether the Greeks beat Sosthenes, seeing the occasion as an opportunity to vent their feelings against the Jews, or the Jews beat their own synagogue ruler because he was unsuccessful in presenting their case—probably the former. A Sosthenes is included with Paul in the writing of 1 Corinthians (1:1). Perhaps he was the second ruler of the synagogue at Corinth to become a Christian in response to Paul’s preaching (v. 8).
18:18 Priscilla and Aquila. The order of the names used here (but cf. v. 2) may indicate the prominent role of Priscilla or her higher social position (Ro 16:3; 2Ti 4:19). Cenchreae. One of Corinth’s two seaports. vow he had taken. Referring back to Paul. It was probably a temporary Nazirite vow (Nu 6:1–21). Different vows were frequently taken to express thanks for deliverance from grave dangers. Shaving the head marked the end of a vow.
18:19 Ephesus. Leading commercial city of Asia Minor, the capital of provincial Asia and the warden of the temple of Artemis (Diana). See Introduction to Ephesians: The City of Ephesus; see also map and photo. synagogue. See note on 13:14.
18:23—21:17 Paul’s third missionary journey (see map; see also map; cf. maps here and here).
18:23 region of Galatia and Phrygia. The use of the phrase may indicate the southern part of Galatia in the Phrygian area (see note on 16:6).
18:24 Alexandria. In Egypt—where the OT had been translated into Greek (the Septuagint; see article). The second most important city in the Roman Empire, it had a large Jewish population. the Scriptures. I.e., the Septuagint (the pre-Christian Greek translation of the OT).
18:25 baptism of John. It was not in the name of Jesus (see also 19:2–4). Apollos had an incomplete knowledge of Jesus. Perhaps he knew that Jesus was the Messiah, but not about Christian baptism and the coming of the Spirit at Pentecost.
18:27 Achaia. The Roman province with Corinth as its capital (see v. 12 and map).
18:28 the Scriptures. See Lk 24:44 and note. The Septuagint (the pre-Christian Greek translation of the OT) was read and known in Corinth (see note on v. 24). Apollos’s eloquent Christian exposition of the Septuagint put him above both Paul and Peter in the eyes of some in the Corinthian church (see 1Co 1:12 and note).
19:1 Apollos was at Corinth. Apollos was introduced at Ephesus (18:24) in the absence of Paul; he moved to Corinth before Paul returned to Ephesus. But later Apollos came back to Ephesus during Paul’s ministry there (1Co 16:12). through the interior. Not the lower direct route down the Lycus and Meander Valleys but the upper Phrygian route, approaching Ephesus from a more northerly direction. If Paul got to northern Galatia, which is unlikely, it must have been on one of these trips through the interior (see 16:6; 18:23 and notes). Ephesus. See note on 18:19 and map. some disciples. These 12 (v. 7) said or did something to lead Paul at first to think they were followers of Jesus, but indirectly through John the Baptist or some of his followers. But they could not have known much, even about John, since they had never even heard of God’s Spirit, who was a central figure throughout the OT, and a focus of John’s preaching. They were thus likely not true believers at all. Like Apollos, they had a limited understanding of the gospel.
19:2 receive the Holy Spirit. Paul finds that they were not informed about the Holy Spirit at all (vv. 3–6).
19:4 John’s baptism. See notes on Mt 3:11,15. baptism of repentance. A summation of John’s teaching. It was preparatory and provisional, stressing human sinfulness and thus creating a sense of need for the gospel. John’s baptism looked forward to Jesus, who by his death would make possible the forgiveness of sins (see note on Mk 1:4).
19:6 placed his hands on them. See note on 6:6. Holy Spirit came on them . . . spoke in tongues and prophesied. The same experience the disciples had at Pentecost (2:4,11) and the Gentiles had in Caesarea (10:46).
19:8 three months. Much longer than the three Sabbaths in Thessalonica (17:2), but the same approach: Jews first, then Greeks (see note on 13:14). kingdom of God. See notes on Mt 3:2; Lk 4:43.
19:9 the Way. See note on 9:2. lecture hall of Tyrannus. Probably a school used regularly by Tyrannus, a philosopher or rhetorician. Instruction was probably given in the cooler, morning hours. One Greek manuscript of this verse adds that Paul did his instructing from 11:00 AM to 4:00 PM This would have been the hot time of the day, but the hall was available and the people were not at their regular work.
19:10 two years. Two years and three months (v. 8) was the longest stay in one missionary location that Luke records. By Jewish reckoning, any part of a year is considered a year; so this period can be spoken of as three years (20:31). Or Paul was lecturing in the hall for 2.25 years and then continued longer in Ephesus with other ministry. all . . . in the province of Asia heard. One of the elements of Paul’s missionary strategy is seen here. Many of the cities where Paul planted churches were strategic centers that, when evangelized, served as focal points from which the gospel radiated out to the surrounding areas (see note on Col 4:13). Other examples are Antioch in Pisidia (see 13:14 and note), Thessalonica (see 17:1 and note; 1Th 1:7–8), Athens (see 17:15 and note) and Corinth (18:1).
19:12 handkerchiefs and aprons. Probably used by Paul in his trade of leatherworking: for tying around his head (handkerchiefs) and around his waist (aprons). Cf. 5:15 and note.
19:14 Sceva, a Jewish chief priest. May have been related to the high priestly family of Jerusalem. Or perhaps he took this title himself to enhance his reputation. Drawn by Paul’s ability to drive out evil spirits, Jewish exorcists wanted to imitate his activity (cf. 8:9–24; 13:6).
19:19 scrolls. Such documents, bearing alleged magical formulas and secret information, have been unearthed. Ephesus was a center for magical incantations. fifty thousand drachmas. The high price (see NIV text note) was not due to the quality of the books but to the supposed power gained by their secret rigmarole of words and names.
19:21 decided to go to Jerusalem. Similar to Jesus’ determination in Lk 9:51, which led to a long period of traveling there, followed by ministry, arrest, imprisonment and multiple hearings. Macedonia and Achaia. See notes on 1Th 1:7–8; see also map.
19:22 Erastus. An important Corinthian figure, at one time “the city’s director of public works.” An inscription bearing his name and title has been found at Corinth (see note on Ro 16:23; see also photo). At this point Paul returns to Corinth by way of Macedonia with Timothy.
19:23 the Way. See 9:2 and note.
19:24 silversmith named Demetrius. Each trade had its guild, and Demetrius was probably a responsible leader of the guild for the manufacture of silver shrines and images. Artemis. The Greek name for the Roman goddess Diana. The Ephesian Artemis, however, was very different from the Greco-Roman goddess. She had taken on the characteristics of Cybele, the mother goddess of fertility worshiped in Asia Minor. A meteorite may be the basis of the many-breasted image of heavenly workmanship claimed for Artemis (v. 35). Reproductions of the original image from the time of the emperor Domitian (ad 81–96) have been found in Ephesus.
19:25 good income. Since the temple of Artemis was one of the seven wonders of the ancient world, people came from far and wide to view it. Their purchase of silver shrines and images produced a lucrative business for the craftsmen. What is couched as a religious concern is really an economic one.
19:27 temple of the great goddess. See map. The temple was the glory of Ephesus: 425 feet long and 220 feet wide, having 127 white marble columns 62 feet high and less than 4 feet apart. In the inner sanctuary was the many-breasted image supposedly dropped from heaven.
19:29 Gaius. See note on 20:4. Aristarchus. Traveled later with Paul from Corinth to Jerusalem (20:3–4) and also accompanied Paul on the voyage from Jerusalem to Rome (27:1–2; see Col 4:10 and note).
19:31 officials of the province. Greek Asiarchōn, members of a council of men of wealth and influence elected to promote the worship of the emperor. Paul had friends in this highest circle.
19:33 Alexander. Pushed forward by the Jews either to make clear the disassociation of the Jews from the Christians and/or to accuse the Christians further of an offense against the Greeks. The crowd recognized that the Jews were not worshipers of Artemis any more than the Christians were.
19:35 city clerk. The secretary of the city who published the decisions of the civic assembly. He was the most important local official and the chief executive officer of the assembly, acting as go-between for Ephesus and the Roman authorities. fell from heaven. See note on v. 24.
19:38 courts . . . proconsuls. Probably general terms, not intended to refer to more than one court or one proconsul. As capital city of the province of Asia, Ephesus was the headquarters for the proconsul (governor of the province).
19:39 legal assembly. The regular civil meeting, ordinarily held three times a month.
20:1 said goodbye and set out. Paul wanted to: (1) leave Ephesus, (2) preach in Troas on his way to Macedonia, (3) meet Titus at Troas with a report from Corinth (see 2Co 2:12–13 and note on 2:12) and (4) continue collecting the offering for Judea (1Co 16:1–4; 2Co 8:1—9:15; Ro 15:25–28). Macedonia. Where Paul probably wrote 2 Corinthians (see 2Co 7:5; 8:1; 9:4; see also chart).
20:2 He traveled through that area. May cover a considerable period. He may have gone to Illyricum (see Ro 15:19 and note) at this time.
20:3 three months. Probably a reference to the stay in Corinth, the capital of Achaia. These would be the winter months when ships did not sail regularly. Paul probably wrote Romans at this time (see Introduction to Romans: Occasion). plotted against him. The Jews were determined to take Paul’s life; also, at this time he was carrying the offering for the Christians in Judea, so there would have been a temptation for theft as well. The port at Cenchreae would have provided a convenient place for Paul’s enemies to detect him as he entered a ship to embark for Syria.
20:4 These men seem to be the delegates appointed to accompany Paul and the money given for the needy in Judea (see note on 2Co 8:23). Three were from Macedonia, two from Galatia and two from Asia. Luke may have joined them at Philippi (“we sailed,” v. 6; see note on 16:10). Sopater. May be the same as Sosipater (Ro 16:21). Aristarchus. See note on 19:29. Secundus. Not mentioned elsewhere. His name means “second,” as Tertius (Ro 16:22) means “third” and Quartus (Ro 16:23) means “fourth.” Gaius from Derbe. A Gaius from Macedonia was associated with Aristarchus (19:29), but the grouping of the names in pairs (after the reference to Sopater) indicates that this Gaius was associated with Roman Galatia and is different from the Macedonian Gaius. Timothy. May have represented more than one particular church. He was from Lystra but had been responsible for working in other churches (1Co 16:10–11; Php 2:19–23). He had been sent to Macedonia before Paul left Ephesus (19:22). Tychicus. A constant help to Paul, especially in association with the churches of Asia (Eph 6:21–22; Col 4:7–9; 2Ti 4:12; Titus 3:12). Trophimus. Appears again in 21:29 (2Ti 4:20). He was an Ephesian, and it is implied that he was a Gentile.
20:5 Troas. Was to be the rendezvous for Paul and those who went on ahead by sea from Neapolis, the seaport of Philippi (16:11). Paul and his immediate companions stayed in Philippi before sailing a week later.
20:6 from Philippi. From the seaport, Neapolis, about ten miles away. Festival of Unleavened Bread. Began with Passover and lasted a week. Paul spent the period in Philippi. Formerly he had hoped to reach Jerusalem sooner (19:21), but now he hoped to arrive there for Pentecost (20:16). five days later. The voyage from Neapolis to Troas took five days. It had taken about two days the other direction (16:11). seven days. Although Paul was in a hurry to arrive at Jerusalem by Pentecost, he remained for seven days at Troas. This might have been because of a ship schedule, but more likely the delay was in order to meet with the believers on the first day of the week to break bread.
20:7 first day of the week. Sunday. Although some maintain that they met on Saturday evening, since the Jewish day began at six o’clock the previous evening, there is no indication that Luke is using the Jewish method of reporting time to tell of happenings in this Hellenistic city. break bread. Here indicates the Lord’s Supper, since breaking bread was the express purpose for this formal gathering. The Lord’s Supper had been commanded (Lk 22:19) and was observed regularly (see 2:42 and note). kept on talking until midnight. All the speeches of Paul as recorded in Acts are short, indicating that they are summaries (see Introduction: Characteristics).
20:9 Eutychus. A name common among the Freedmen class (see note on 6:9).
20:10 He’s alive! As Peter had raised Tabitha through God’s power, (9:40), so Paul raised Eutychus through that same power.
20:13 Assos. On the opposite side of the peninsula from Troas—about 20 miles away by land. The coastline, however, was about 40 miles. Thus Paul was not far behind the ship that sailed around the peninsula.
20:14 Mitylene. After the first day of sailing, they put into this harbor on the southeast shore of the island of Lesbos.
20:15 Chios. The second night they spent off the shore of this larger island, which lay along the west coast of Asia Minor (see map). Samos. Crossing the mouth of the bay that leads to Ephesus, they came on the third day to Samos, one of the most important islands in the Aegean. Miletus. About 35 miles south of Ephesus, the destination of the ship Paul was on. He would have had to change ships to put into Ephesus, which would have lost time (v. 16). If he had come to Ephesus, he would have had to visit a number of families, which would have taken more time. If trouble should arise, such as the riot of a year ago (19:23–41), even more time would be lost. This could not be risked.
20:16 by the day of Pentecost. Fifty days from Passover. Five days plus seven days (v. 6) plus four days (vv. 13–15) had already gone by, leaving only about two-thirds of the time for the remainder of the trip. Pentecost. See note on 2:1.
20:17 elders of the church. The importance of the leadership of elders has been evident throughout Paul’s ministry. He had delivered the famine gift from the church at Antioch to the elders of the Jerusalem church (11:30). He had appointed elders on his first missionary journey (14:23) and had addressed the holders of this office later in Philippi (Php 1:1, “overseers”). He requested the Ephesian elders to meet with him on this solemn occasion (v. 28). Some years later he wrote down instructions about the elders’ qualifications (1Ti 3; Titus 1; see chart).
20:19 with tears. See v. 31. Paul’s ministry at Ephesus was conducted with emotional fervency and a sense of urgency.
20:22 compelled by the Spirit. Paul did not go to Jerusalem against the direction of the Spirit, as some have suggested, but because of the guidance of the Spirit. People pleaded with him not to go (21:4,12), not because the Spirit prohibited his going but because the Spirit revealed the capture that awaited him there (21:11–12).
20:24 finish the race. See Php 3:12–14; 2Ti 4:7 and notes.
20:25 none of you . . . will ever see me again. Not a message from God but what Paul anticipated. He had been mistaken before in his plans: He had intended to stay in Ephesus until Pentecost but had to leave earlier (v. 1; 1Co 16:8–9). The gift of prophecy does not mean omniscience. As it turned out, Paul evidently did revisit Ephesus (1Ti 1:3). kingdom. See notes on Mt 3:2; Lk 4:43.
20:28 overseers. Be shepherds. The “elders” (v. 17) were called “overseers” and told to pastor (“shepherd”) the flock—demonstrating that the same church leaders could be called “elders,” “overseers” or “pastors.” For background on shepherding, see Ps 23; Isa 40:10–11; Eze 3:16–19; 34:1–24; Jn 10; Heb 13:20 and relevant notes. his own blood. See NIV text note; the reading there refers to the sacrificial death of God’s own Son.
20:29 wolves. See Lk 10:3 and note.
20:31 three years. See note on 19:10.
20:32 inheritance. See 1Pe 1:4 and note. sanctified. See note on 1Co 1:2.
20:34 supplied my own needs. Paul had worked in Thessalonica (1Th 2:9) and Corinth (Ac 18:3).
20:35 remembering the words the Lord Jesus himself said. A formula regularly used in the early church to introduce a quotation from Jesus (1 Clement 46:7). This is a rare instance of a genuine saying of Jesus not found in the canonical Gospels.
20:38 never see his face again. See v. 25 and note.
21:1 sailed straight to Kos. Favorable winds took them to a stopping place for the night at this island. Rhodes. The leading city on the island of Rhodes, once noted for its harbor colossus, one of the seven wonders of the ancient world (but demolished over two centuries before Paul arrived there). It took them a day to get to Rhodes. Patara. On the southern coast of Lycia. Paul changed ships from a vessel that hugged the shore of Asia Minor to one going directly to Tyre and Phoenicia. See photo.
21:3 Cyprus. See 13:4 and note. Tyre. Paul had passed through this Phoenician area at least once before (15:3; cf. Mk 7:24).
21:4 seven days. These, added to the 29 days since the Passover in Philippi, would leave only two weeks until Pentecost. urged Paul not to go. The Spirit warned of the coming trials in store for Paul at Jerusalem (20:23). Because of these warnings, Paul’s Christian friends urged him not to go on, knowing that trials lay ahead. But Paul felt “compelled by the Spirit” to go (20:22; see note there).
21:7 Ptolemais. The modern city of Akko, north of and across the bay from Mount Carmel. It was one day’s journey from Tyre on the north and 35 miles to Caesarea on the south.
21:8 Caesarea. A Gentile city, the capital of Roman Judea (see note on 10:1). Philip the evangelist. Philip’s evangelistic work may have focused on Caesarea for almost 25 years (see note on 8:40). “Evangelist” is a title used only here and in Eph 4:11; 2Ti 4:5.
21:9 unmarried daughters. They may have been dedicated in a special way to serving the Lord (cf. 1Co 7:34). prophesied. See 1Co 11:5; 12:8–10; cf. Lk 2:36. For female prophets in the OT, see Ex 15:20; Jdg 4:4; 2Ki 22:14; Ne 6:14; Isa 8:3 and note.
21:10 prophet named Agabus. This is the same prophet who had been in Antioch prophesying the coming famine in Jerusalem some 15 years earlier (11:27–29).
21:12 we and the people there. Now Luke, in the company of travelers with Paul, joins in urging Paul not to go to Jerusalem.
21:13 to die. Cf. Php 1:21 and note.
21:14 Lord’s will be done. May mean that they finally recognized that it was the Lord’s will for Paul to go to Jerusalem. Cf. Jesus in Lk 22:42.
21:16 Mnason. Must have been a disciple of some means to be able to accommodate Paul and a group of about nine men traveling with him.
21:17 arrived at Jerusalem. No more than a day or two before Pentecost. the brothers and sisters received us warmly. May indicate the grateful reception of the offering as well.
21:18 James. The brother of the Lord, author of the letter of James and leader of the church in Jerusalem (see Gal 1:19 and note; 2:9).
21:23 made a vow. They were evidently under the temporary Nazirite vow and became unclean before the completion time of the vow (perhaps from contact with a dead body); cf. Nu 6:2–12. Or else a tradition had arisen that the vow should be completed with a purification sacrifice.
21:24 purification rites. In some instances the rites included the offering of sacrifices. Such rites were observed by choice by some Jewish Christians but were not required of Christians, whether Jew or Gentile. pay their expenses. Paul’s part in sponsoring these men would include (1) paying part or all of the expenses of the sacrificial victims (in this case eight pigeons and four lambs, Nu 6:9–12) and (2) going to the temple to notify the priest when their days of purification would be fulfilled so the priests would be prepared to sacrifice their offerings (v. 26). living in obedience to the law. Paul had earlier taken a vow himself (see 18:18 and note), he had been a Jew to the Jews (1Co 9:20–21), and Timothy had been circumcised (see 16:3 and note). However, Paul was very careful not to sacrifice Christian principle in any act of obedience to the law (e.g., he would not have Titus circumcised, Gal 2:3).
21:27 seven days. Cf. Nu 6:9. These were the days required for purification, shaving their heads at the altar, the sacrifice of a sin offering and burnt offering for each and announcing the completion to the priests. Jews from the province of Asia. Paul had suffered already from the hands of Asian Jews (20:19).
21:28 teaches . . . against our people and our law and this place. Cf. the accusations brought against Stephen in 6:13. brought Greeks into the temple. Explicitly forbidden according to inscribed stone markers (still in existence; see chart and photo and its caption). Any Gentiles found within the bounds of the court of Israel would be killed. But there is no evidence that Paul had brought anyone other than Jews into the area.
21:29 Trophimus. See 20:4 and note. Paul probably did not take him into the forbidden area. If he had, they should have attacked Trophimus rather than Paul.
21:30 gates were shut. By order of the temple officer to prevent further trouble inside the sacred precincts.
21:31 commander. Greek chiliarchos (a commander of 1,000 [a regiment]), Claudius Lysias by name (23:26), who was stationed at the Fortress of Antonia (see note on v. 37).
21:32 some officers. Centurions. Since the plural is used, it is likely that at least two centurions and 200 soldiers were involved.
21:33 two chains. Probably his hands were chained to a soldier on either side.
21:34 barracks. See note on 12:9.
21:37 barracks. The Fortress of Antonia was connected to the northern end of the temple area by two flights of steps. The tower overlooked the temple area.
21:38 the Egyptian who started a revolt. Josephus tells of an Egyptian false prophet who some years earlier had led 4,000 (Josephus, through a misreading of a Greek capital letter, says 30,000) out to the Mount of Olives. Roman soldiers killed hundreds, but the leader escaped. terrorists. The Greek here (sikariōn) is a loanword from Latin sicarii, meaning “dagger-men,” who were violent assassins.
21:39 Tarsus. See note on 22:3.
21:40 Aramaic. More likely Aramaic than Hebrew (see NIV text note), since Aramaic was the most commonly used language among Palestinian Jews.
22:1 Brothers. See note on 11:1.
22:2 Aramaic. See note on 21:40. Speaking in Aramaic rather than in the common Greek language would have captured the attention of the Jewish crowd.
22:3 born in Tarsus. Paul had citizenship in Tarsus (21:39) as well as being a Roman citizen. “No ordinary city” (21:39) was also used by Euripides to describe Athens. Tarsus was 10 miles inland on the Cydnus River and 30 miles from the mountains, which were cut by a deep, narrow gorge called the Cilician Gates. It was an important commercial center, university city and crossroads of travel. brought up in this city. Paul may have come to Jerusalem with his family as a child, or he may have come to Jerusalem when he was old enough to begin training under Gamaliel. Gamaliel. The most honored rabbi of the first century. Possibly he was the grandson of Hillel (see also 5:34–40 and note on 5:34).
22:4 I persecuted the followers. See 9:1–4. this Way. See 9:2 and note.
22:5 high priest. Caiaphas, the high priest over 20 years earlier, was now dead, and Ananias was high priest (see 23:2 and note); but the records of the high priest would show Paul’s testimony to be true. Council. The Sanhedrin (see Mk 14:55 and note).
22:6–21 The fact that the account of Paul’s conversion occurs three times in Acts (9:1–22; here; 26:9–18) confirms its importance for Luke. See note on Ge 24:34–49 for this common feature of ancient storytelling.
22:6 About noon. A detail not included in the earlier account (9:1–22).
22:8 Who are you, Lord? See note on 9:5. persecuting. See note on 9:4.
22:9 did not understand the voice. They heard the sound (9:7) but did not understand what was said.
22:12 Ananias . . . devout observer of the law. Important to this audience (see note on Lk 1:6).
22:14 to see the Righteous One. Cf. 3:14; Lk 23:47 and notes. To see the resurrected Jesus was all-important to Paul (26:16; 1Co 9:1; 15:8). It was that experience that had convinced him of the truth of the gospel and that became the foundation of his theology.
22:16 wash your sins away. Baptism is the outward sign of an inward work of grace. The reality and the symbol are closely associated in the NT (see 2:38; Titus 3:5; 1Pe 3:21 and notes). The outward rite, however, does not produce the inward grace (cf. Ro 2:28–29; Eph 2:8–9; Php 3:4–9). See note on Ro 6:3–4.
22:17 When I returned to Jerusalem. Refers to the visit described in 9:26; Gal 1:17–18. at the temple, I fell into a trance. See Peter’s trance (10:10; 11:5; cf. 2Co 12:3). Paul did not disparage the temple but continued to honor it.
22:20 giving my approval. Does not necessarily mean that Paul had to be a member of the Sanhedrin, though some have thought so (see note on 26:10). He could show his approval by allowing them to put their cloaks at his feet.
22:24 commander. See note on 21:31. barracks. See note on 21:37. that he be flogged. Not with the rod, as at Philippi (16:22–24), but with the scourge, a merciless instrument of torture. It was legal to use it to force a confession from a slave or foreigner but never from a Roman citizen. The scourge consisted of a whip of leather thongs with pieces of bone or metal attached to the ends (cf. Mk 15:15 and note).
22:25 they stretched him out. The Greek word used for tying a person to a post for whipping. centurion. See note on 10:1. Roman citizen. According to Roman law, all Roman citizens were assured exclusion from the most degrading forms of punishment: beating with rods, scourging, crucifixion.
22:28 pay a lot of money. There were three ways to obtain Roman citizenship: (1) receive it as a reward for some outstanding service to Rome; (2) be born into a family of Roman citizens; or, as in this case, (3) pay a large bribe. How Paul’s father or an earlier ancestor had gained citizenship, no one knows. By 171 bc a large number of Jews were citizens of Tarsus, and in the time of Pompey (106–48) some of these could have received Roman citizenship as well.
22:29 alarmed. Cf. the same reaction of the magistrates in Philippi (16:38).
22:30 he released him. Paul was no longer bound, and presumably he would have been free completely if the Sanhedrin had not wished to detain him. chief priests. Those of the high priestly line of descent (mainly Sadducees; see note on Mt 2:4), but the Sanhedrin now included a considerable number of Pharisees. These men constituted the ruling body of the Jews. The Jewish court was respected by the Roman governor, whose approval had to be obtained before sentencing to capital punishment.
23:1 Sanhedrin. See notes on 5:21; 22:30. My brothers. Fellow Jews. good conscience. A consistent claim of Paul (24:16; Ro 9:1; 1Co 4:4; 2Co 1:12; 2Ti 1:3).
23:2 Ananias. High priest ad 47–59, son of Nebedaeus. He is not to be confused with the high priest Annas (ad 6–15; see note on Lk 3:2). Ananias was noted for cruelty and violence. When the revolt against Rome broke out, he was assassinated by his own people.
23:3 whitewashed wall! Having an attractive exterior but filled with unclean contents, such as tombs holding dead bodies (Mt 23:27); or walls that look substantial but fall before the winds (Eze 13:10–12). It is a metaphor for a hypocrite.
23:5 I did not realize that he was the high priest. Explained in different ways: (1) Paul had poor eyesight (suggested by such passages as Gal 4:15; 6:11 [see note there]) and failed to see that the one who presided was the high priest. (2) He failed to discern that the one who presided was the high priest because on some occasions others had sat in his place. (3) He was using pure irony: A true high priest would not give such an order. (4) He refused to acknowledge that Ananias was the high priest under these circumstances.
23:6 Sadducees. See note on 4:1. They denied the resurrection, as well as the existence of angels and spirits (v. 8). Pharisees. See notes on Mt 3:7; Mk 2:16; Lk 5:17.
23:10 commander. See note on 21:31. barracks. See note on 21:37.
23:11 the Lord stood near. In times of crisis and need for strength, Paul was given help (see 18:9; 22:18; 27:23; cf. 2Co 12:7–10 and notes).
23:12 bound themselves with an oath. These men were probably from the Zealots or the “terrorists” (see 21:38 and note) later responsible for revolt against Rome.
23:17 centurions. See note on 10:1.
23:22 Don’t tell anyone. For the young man’s own safety and because of the commander’s plans to transfer Paul under cover of night (v. 23).
23:23 soldiers . . . horsemen . . . spearmen. Heavily armed infantry, cavalry and lightly armed soldiers. The commander assigned 470 men to protect Paul, the Roman citizen (cf. 22:25–29)—but the Greek for “spearmen” is an obscure word that could perhaps be translated “additional mounts and pack animals” (see NIV text note).
23:24 Governor Felix. See note on v. 34.
23:27 for I had learned that he is a Roman citizen. Inserted to gain the commander’s favor with Rome, but not a true statement, because the commander did not learn of Paul’s citizenship until he was about to scourge him to gain information.
23:29 Cf. the false charge made against Paul before Gallio in Corinth (18:13–16).
23:30 ordered his accusers to present to you their case. He anticipated that the order would be given by the time the letter was delivered.
23:31 Antipatris. Rebuilt by Herod the Great and named for his father (Antipater). It was a military post between Samaria and Judea—30 miles from Jerusalem.
23:33 Caesarea. The headquarters of Roman rule for Samaria and Judea—28 miles from Antipatris (see note on 8:40).
23:34 The governor. Antonius Felix. The emperor Claudius had appointed him governor of Judea c. ad 52, a time when Felix’s brother was the emperor’s favorite minister. The brothers had formerly been slaves, then Freedmen, then high officials in government. The historian Tacitus said of Felix, “He held the power of a tyrant with the disposition of a slave.” He married three queens in succession, one of whom was Drusilla (see note on 24:24). from Cilicia. If Paul had come from a province nearby, Felix might have turned him over for trial under another’s jurisdiction.
23:35 Herod’s palace. Erected as a royal residence by Herod the Great but now used as a Roman praetorium—the headquarters of the local Roman governor. Praetoria were located in Rome (Php 1:13), Ephesus, Jerusalem (Jn 18:28; see note there), Caesarea and other parts of the empire.
24:1 Five days later. After the departure from Jerusalem. This would allow just enough time for a messenger to go from Caesarea to Jerusalem, the Sanhedrin to appoint their representatives, and the appointees to make the return journey to Caesarea. Ananias. See note on 23:2. The high priest himself made the 60-mile journey to supervise the case personally. elders. The Sanhedrin was made up of 71 elders. The designation was used of both the religious and the political councils. See notes on Ex 3:16; 2Sa 3:17; Joel 1:2; Mt 15:2. lawyer. Greek rhētoros, a person with rhetorical skill. In a court trial one trained in forensic rhetoric would serve as an attorney at law. Tertullus. A common variant of the name Tertius. Possibly he was a Roman but more likely a Hellenistic Jew familiar with the procedures of the Roman court.
24:2–3 long period of peace . . . with profound gratitude. The expected eulogy with which to introduce a speech before a judge. In his six years in office Felix had eliminated bands of robbers, thwarted organized assassins and crushed a movement led by an Egyptian (see note on 21:38). But in general his record was not good. He was recalled by Rome two years later because of misrule. His reforms and improvements are hard to identify historically.
24:5 troublemaker . . . ringleader of the Nazarene sect. To excite dissension in the empire was treason against Caesar. To be a leader of a religious sect without Roman approval was contrary to law. Nazarene sect. Christianity.
24:6 tried to desecrate the temple. The charge is now qualified as merely an attempt (see 21:28 and note).
24:10 Paul’s reserved introduction lacks the flattery employed by Tertullus (vv. 2–4).
24:11 twelve days ago. Paul answers each accusation. He was not a troublemaker, and he had not been involved in disturbances. He had but recently arrived in Jerusalem. He had spent five days in Caesarea and nearly seven in Jerusalem.
24:14 worship . . . God . . . as a follower of the Way. Paul admits to his part in the Way, but he still believes the Law and the Prophets. He shares the same hope as most of the Jews (but not Sadducees)—resurrection and judgment (v. 15).
24:16 conscience clear. See note on 23:1.
24:17 to bring my people gifts for the poor. The only explicit reference in Acts to the collection that was so important to Paul (see note on 20:4). to present offerings. May refer to Paul’s help in sponsoring those who were fulfilling their vows (see 21:24 and note). He also may have intended to present offerings for himself.
24:19 Jews from the province of Asia. See 21:27–29. The absence of these Asian Jews would seem to suggest that they could not substantiate their accusations.
24:21 concerning the resurrection. Paul again introduces the point of contention between the Pharisees and Sadducees (see 23:6–8; see also chart).
24:22 well acquainted with the Way. Felix could not have governed Judea and Samaria for six years without becoming familiar with the place and activities of the Christians.
24:23 to give him some freedom. Perhaps Paul was under house arrest similar to what he would experience while awaiting trial in Rome (28:30–31)—in recognition of the fact that he was a Roman citizen who had not been found guilty of any crime.
24:24 Drusilla. Felix’s third wife, daughter of Herod Agrippa I. At age 15 she married Azizus, king of Emesa, but deserted him for Felix a year later. Her son, also named Agrippa, died in the eruption of Vesuvius (ad 79).
24:25 Felix was afraid. Hearing of “righteousness, self-control and the judgment” (cf. Jn 16:7–11 and notes), Felix looked at his past life and was filled with fear. He had a spark of sincerity and concern. When I find it convenient. Lust, pride, greed and selfish ambition make it inconvenient to change.
24:26 offer him a bribe. Felix supposed that Paul had access to considerable funds. He had heard of his bringing an offering to the Jewish Christians in Jerusalem (see v. 17 and note). So he wanted Paul to give him money in order to secure his release. Paul no longer had the money, nor would he offer a bribe if he had it (cf. 1Ti 6:9–10, 17–19).
24:27 Felix was succeeded by . . . Festus. Felix was recalled to Rome in ad 59/60 to answer for disturbances and irregularities in his rule, such as his handling of riots between Jewish and Syrian inhabitants. Festus is not mentioned in existing historical records before his arrival in Judea. He died in office after two years, but his record for that time shows wisdom and honesty superior to both his predecessor, Felix, and his successor, Albinus. to grant a favor to the Jews. Felix did not want to incite more anger among the Jews, whom he would be facing in Roman court shortly. To release Paul from prison would do just that.
25:1 from Caesarea to Jerusalem. Sixty miles, a two-day trip. Festus was anxious to go immediately to the center of Jewish rule and worship.
Roman coin with the portrait of Emperor Nero (ad 54–68), who was known for torturing and executing Christians of the early church.
Z. Radovan/www.BibleLandPictures.com
Return to the main text.
25:2 chief priests and the Jewish leaders. The Sanhedrin (see note on Mk 14:55).
25:3 ambush. Probably the same group that had earlier made a vow to take Paul’s life (see 23:12 and note).
25:6 convened the court. To make his decision binding as a formal ruling.
25:7 charges . . . they could not prove. Again, as in the first hearing, Paul’s adversaries produced no witnesses or evidence of any kind (24:2–9).
25:8 nothing . . . against the Jewish law. Paul had respect for the law (see Ro 7:12; 8:3–4; 1Co 9:20 and note). against the temple. See notes on 21:28–29. Paul had not defied its customs by taking Trophimus into forbidden areas (21:29). Jesus had prophesied its destruction, but he was not responsible for its plight (Lk 21:5–6). against Caesar. Paul proclaimed the kingdom of God, but not as a political rival of Rome (cf. 17:6–7). He advocated respect for law and order (Ro 13:1–7) and prayer for civil rulers (1Ti 2:1–2).
25:9 Are you willing to go up to Jerusalem . . . ? Obviously not. Festus had said that the trial would be before him; so Paul insisted that he was then standing in the Roman civil court (v. 10). He wanted to keep his trial there rather than suffer at the hands of a Jewish religious court. As a Roman citizen, he could refuse to go to a local provincial court; instead, he looked to a higher Roman court.
25:11 I appeal to Caesar! Nero had become the emperor (Caesar) by this time (see photo; see also photo). It was the right of every Roman citizen to have his case heard before Caesar himself (or his representative) in Rome. This was the highest court of appeal. Nero’s pogrom against Christians would not begin until ad 64. Between ad 54–64, he was not particularly worse than other Roman emperors had been, and Paul could well have hoped for justice.
25:12 his council. The officials and legal experts who made up the advisory council for the Roman governor.
25:13 King Agrippa. Herod Agrippa II. He was 17 years old at the death of his father in ad 44 (12:23). Being too young to succeed his father, he was replaced by Roman governors. Eight years later, however, a gradual extension of territorial authority began. Ultimately he ruled over territory north and northeast of the Sea of Galilee, over several Galilean cities and over some cities in Perea. At the Jewish revolt, when Jerusalem fell, he was on the side of the Romans. He died c. ad 100—the last of the Herods. Bernice. The oldest daughter of Agrippa I, she was 16 years old at his death. When only 13, she married her uncle, Herod of Chalcis, and had two sons. When Herod died, she lived with her brother, Agrippa II. To silence rumors that she was living in incest with her brother, she married Polemon, king of Cilicia, but left him soon afterward to return to Agrippa. She became the mistress of the emperor Vespasian’s son Titus but was later ignored by him. to pay their respects. It was customary for rulers to pay a complimentary visit to a new ruler at the time of his assignment. It was advantageous to each that they get along (cf. Herod Antipas and Pilate, Lk 23:6–12).
25:19 religion. Or “superstition,” the same word used by Paul in 17:22 (see note there).
25:22 I would like to hear. Agrippa had been wishing to hear Paul (cf. Antipas wanting to see Jesus, Lk 9:9; 23:8).
25:23 audience room. Not the judgment hall, for this was not a court trial. It was in an auditorium appropriate for the pomp of the occasion, with a king, his sister, the Roman governor and the outstanding leaders of both the Jews and the Roman government present. high-ranking military officers. Five regiments were stationed at Caesarea, so their five commanders would have been in attendance (see note on 21:31).
25:26 I have nothing definite. Festus was required to send Caesar an explicit report on the case when an appeal was made. He hoped for some help from Agrippa in this matter. This was not an official trial but a special hearing to satisfy the curiosity of Agrippa and provide an assessment for Festus. especially before you, King Agrippa. He would be sensitive to differences between Pharisees and Sadducees, expectations of the Messiah, differences between Jews and Christians, and Jewish customs pertinent to these problems (see 26:2–3 and note on 26:3).
26:1 permission to speak. Agrippa gave the permission because Festus yielded control of the hearing to the king.
26:3 well acquainted with all the Jewish customs. Agrippa as king controlled the temple treasury and the investments of the high priest and could appoint the high priest. He was consulted by the Romans on religious matters. This is one of the reasons Festus wanted him to assess Paul (see note on 25:26).
26:5 living as a Pharisee. Cf. Gal 1:14; Php 3:4–6.
26:6 my hope in what God has promised. Including God’s kingdom, the Messiah and the resurrection (v. 8).
26:8 Paul had been speaking to Agrippa but at this point must have addressed others as well, such as Festus and the commanders (see note on 21:31), who did not believe in the resurrection. Agrippa was also allied with the Sadducees, whom he appointed high priests, and probably rejected both the resurrection of Christ and resurrection in general.
26:10 I cast my vote against them. Does not necessarily mean that Paul was a member of the Sanhedrin (see note on 22:20). He may have been appointed to a commission to carry out the prosecution (v. 12).
26:11 force them to blaspheme. He tried to force them either to curse Jesus or to confess publicly that Jesus is the Son of God, in which case they could be condemned for blasphemy, a sufficient cause for death (Mt 26:63–66).
26:12 I was going to Damascus. Again Paul gives an account of his conversion (see 9:1–19; 22:4–21 and notes).
26:14 I heard a voice. See notes on 9:7; 22:9. to kick against the goads. A Greek proverb for useless resistance—the ox succeeds only in hurting itself.
26:17 to them. Not only to the Jews but also to the Gentiles (22:21; Gal 1:15–16). His mission was from God (Gal 1:1).
26:18 from darkness to light. A figure especially characteristic of Paul (Ro 13:12; 2Co 4:6; Eph 5:8–14; Col 1:13; 1Th 5:5). Satan. See Mt 16:23; 1Jn 3:8 and notes. sanctified. See note on 1Co 1:2.
26:20 demonstrate . . . repentance by . . . deeds. Works do not secure salvation either before or after conversion, but they are a sign of the reality of repentance (cf. 3:19 and note).
26:22 the prophets and Moses. The OT Scriptures (see Lk 24:27,44 and note on 24:44).
26:23 the first to rise from the dead. The firstfruits of the dead—to die no more (see 1Co 15:20; Col 1:18 and notes). to the Gentiles. Cf. Isa 49:6.
26:24 You are out of your mind. See Jn 10:20; cf. 1Co 14:23. The governor felt that Paul’s education and reading of the sacred Scriptures had led him to a mania about prophecy and resurrection.
26:26 not done in a corner. This gospel is based on actual events, lived out in historical times and places. The king must himself attest to the truth of what Paul has affirmed.
26:27 do you believe the prophets? King Agrippa was faced with a dilemma. If he said “Yes,” Paul would press him to recognize their fulfillment in Jesus; if he said “No,” he would be in trouble with the devout Jews, who accepted the message of the prophets as the very word of God.
26:28 in such a short time you can persuade me to be a Christian? His question is an evasion of Paul’s question and an answer to what he anticipates Paul’s next question will be. His point is that he will not be persuaded by such a brief statement. Christian. See note on 11:26.
26:29 these chains. Paul was still bound as a prisoner.
26:31 not doing anything that deserves death or imprisonment. Luke calls attention to the officials’ agreement on Paul’s innocence (cf. Herod’s and Pilate’s agreement on Jesus’ innocence in Lk 23:13–15).
27:1 See map; see also map above. we would sail. The “we” narrative (see note on 16:10) begins again (the last such reference appeared in 21:18). Probably Luke had spent the two years of Paul’s Caesarean imprisonment nearby, and now he joins those ready to sail. centurion named Julius. Otherwise unknown. Perhaps he was given the specific duties of an imperial courier, which included delivering prisoners for trial. Imperial Regiment. The Roman legions were designated by number, and each of the regiments also had designations. The identification “Augustan,” or “Imperial” (belonging to the empire), was common (see note on 10:1).
27:2 Adramyttium. A harbor on the west coast of the province of Asia, southeast of Troas, east of Assos. ports along the coast. At one of these stops Julius would plan to transfer to a ship going to Rome. Aristarchus. See 19:29 and note; see also Phm 24, which indicates that he was in Rome with Paul later.
27:3 Sidon. About 70 miles north of Caesarea.
27:4 the lee of Cyprus. They sought the protecting shelter of the island by sailing north on the eastern side of the island, then west along the northern side. winds were against us. Prevailing winds in summer were westerly.
27:5 Cilicia and Pamphylia. Adjoining provinces on the southern shore of Asia Minor. From Sidon to Myra along this coast would normally be a voyage of 10 to 15 days. Myra in Lycia. The growing importance of the city of Myra was associated with the development of navigation. Instead of hugging the coast from point to point, more ships were daring to run directly from Alexandria in Egypt to harbors like Myra on the southern coast of Asia Minor. It was considerably out of the way on the trip to Rome from Egypt, but the prevailing westerly wind would not allow a direct voyage toward the west. Myra became an important grain-storage city as well.
27:6 Alexandrian ship. A ship from Egypt (with grain cargo, v. 38) bound for Rome. Paul and the others could have remained on the first ship and continued up the coast to Macedonia, then taken the land route over the Egnatian Way across Greece and on to Rome, entering Italy at the port of Brundisium. But Julius chose to change ships here, accepting the opportunity of a direct voyage to Rome. Some suggest that Aristarchus from Macedonia stayed with the first ship and went to his home area to tell of Paul’s coming imprisonment in Rome. If so, he later joined Paul in Rome (see note on v. 2).
27:7 Cnidus. From Myra to Cnidus at the southwest point of Asia Minor was about 170 miles. The trip probably took another 10 to 15 days. Crete. An island 160 miles long. Rather than cross the open sea to Greece, the ship was forced to bear south, seeking to sail west with the protection of the island of Crete on the north (“to the lee of Crete”). Salmone. A promontory on the northeast point of Crete.
27:8 Fair Havens . . . Lasea. The former was a port about midway on the southern coast of Crete, and the latter was a city about five miles away (see inset map).
27:9 Atonement. The Jewish Day of Atonement fell in the latter part of September or in October. The usual sailing season by Jewish calculation lasted from Pentecost (May-June) to Tabernacles, which was five days after Atonement. The Romans considered sailing after Sept. 15 doubtful and after Nov. 11 suicidal.
27:12 Phoenix. A major city that served as a wintering place, having a harbor with protection against the storms.
27:14 Northeaster. A typhoon-like, east-northeast wind (the Euroquilo), which drove the ship away from its destination (see inset map).
27:16 Cauda. About 23 miles from Crete. This provided enough shelter to make preparation against the storm. to make the lifeboat secure. A small boat was being towed behind the ship. It was interfering with the progress of the ship and with the steering. It may also have been in danger of being crushed against the ship in the wind and the waves. It had to be taken aboard (v. 17).
27:17 passed ropes under the ship. Probably crosswise, in order to keep the ship from being broken apart by the storm. Syrtis. A long stretch of desolate banks of quicksand along northern Africa off the coast of Tunis and Tripoli—still far away, but in such a storm the ship could be driven a great distance. sea anchor. Lowered apparently to keep the ship from running onto the sandbars of Syrtis, but the Greek for this expression could also be rendered “mainsail” (see NIV text note).
27:18 throw the cargo overboard. To lighten the ship. They kept some bags of grain, however (v. 38).
27:19 ship’s tackle. Spars, planks and perhaps the yardarm with the mainsail attached. At times these were dragged behind, serving as a brake.
27:21 should have taken my advice. Although they had not done so, Paul had good news for everyone (vv. 22–26).
27:27 fourteenth night. After leaving Fair Havens. Adriatic Sea. The sea between Italy, Malta, Crete and Greece. In ancient times the Adriatic Sea was viewed as extending as far south as Sicily and Crete (see NIV text note). (Some think this sea included all the area between Greece, Italy and Africa and that it was known as the Adrian, not the Adriatic, Sea.) Today the term refers to a much smaller area between Italy and Greece.
27:28 took soundings. Measured the depth of the sea by letting down a weighted line.
27:30 attempt to escape. Without a port for the ship, the sailors felt their chance for survival was better in the single lifeboat, unencumbered by the many passengers.
27:31 Unless these men stay. The sailors were needed to successfully beach the ship the next day.
27:33 haven’t eaten anything. No provisions had been distributed nor regular meals eaten since the storm began.
27:35 took some bread and gave thanks. Paul gave two good examples: He ate food for physical nourishment and gave thanks to God. To give thanks before a meal was common practice among God’s people (Lk 9:16; 24:30; 1Ti 4:4–5).
27:37 276 of us on board. To note the number on board may have been necessary in preparation for the distribution of food or to know whether all were accounted for after they made it to shore. The number is not extraordinary for the time. Josephus refers to a ship that had 600 aboard (Life, 15).
27:38 lightened the ship. They threw overboard the remaining bags of wheat (v. 18), which had probably been kept for food supply. The lighter the ship, the farther it could sail in to shore.
27:40 untied the ropes that held the rudders. In order to lower the stern rudders into place so the ship could be steered toward the sandy shore. Ancient ships had a steering oar on either side of the stern.
27:42 soldiers planned to kill the prisoners. If a prisoner escaped, the life of his guard was taken in his place. The soldiers did not want to risk having a prisoner escape (see 16:27 and note).
27:43 Once more the centurion (Julius, v. 3; see also note on v. 1) is to be admired for stopping this plan and trusting the prisoners.
28:1 Malta. Known as Melita by the Greeks and Romans. It was included in the province of Sicily and is located 58 miles south of that large island.
28:2 islanders. Or “barbarians”; originally, all non-Greek-speaking people were called this by Greeks. During Roman rule, the term came to be used for all non-Greek and all non-Latin speaking people. Far from being uncivilized tribesmen, the Maltese were Phoenician in ancestry and used a Phoenician dialect but were thoroughly Romanized. raining and cold. It was the end of October or the beginning of November.
28:3 a viper. Must have been known to the islanders to be poisonous.
28:6 to swell up. The usual medical term for inflammation; it is used only by Luke in the NT. said he was a god. Parallel to the Lystrans’ attempt to worship Paul and Barnabas (14:11–18).
28:7 Publius. A Roman name, but the first name and not the family name. It must have been what the islanders called him. chief official. The “first man” of Malta, a technical term for the top authority. Luke’s designation is accurate here, as elsewhere, even though the Greek term used is not a common one. Cf. also “proconsul” (Greek anthypatos, 13:7), “magistrates” (Greek strategoi, 16:20), “city officials” (Greek politarchas, 17:6), “officials of the province” (Greek Asiarchōn, 19:31). for three days. Probably until they could find more permanent housing for the winter (v. 11).
28:11 After three months. They had to remain here until the sailing season opened in late February or early March. figurehead. A carving mounted at the prow of the ship. Castor and Pollux. The two “sons of Zeus” (Greek Dioscuroi), the guardian deities of sailors.
28:12 Syracuse. The leading city on the island of Sicily, situated on the east coast.
28:13 Rhegium. A town on the coast of Italy, near the southwestern tip and close to the narrowest point of the strait separating that country from Sicily, opposite Messina. Around the promontory north of the town was the whirlpool of Charybdis and the rock of Scylla. Coming from his triumph in Judea, the general Titus landed here on his way to Rome. Puteoli. Modern Pozzuoli, almost 200 miles from Rhegium. It was situated in the northern part of the Bay of Naples and was the chief port of Rome, though 75 miles away. The population included Jews as well as Christians.
28:14 spend a week. Either the centurion had business to care for or he was free to delay the journey at Paul’s request (see 27:42–43; see also 27:3). Rome. See map.
28:15 Forum of Appius. A small town 43 miles from Rome, noted for its wickedness. Some Roman Christians came this far to meet Paul. Beyond this they would not be certain of the way he would come. Three Taverns. A town 33 miles from Rome. Other Roman believers met Paul here. The term “tavern” was used to designate any kind of shop.
28:16 live by himself. “In his own rented house” (v. 30). He had committed no flagrant crime and was not politically dangerous. So he was allowed to have his own living quarters, though he had to pay for them, and a guard was with him at all times, perhaps chained to him (Eph 6:20; Php 1:13–14, 17; Col 4:3,18; Phm 10,13).
28:17 Jewish leaders. The decree of the emperor Claudius (see 18:2 and note) had been allowed to lapse when he died in ad 54, and many Jews had returned to Rome with some of their leaders. My brothers. An epithet that recognized the common Jewish blood he shared with them. Cf. the usage in v. 15, referring to brothers (“believers”) in Christ (see note on 11:1).
28:20 hope of Israel. See note on 26:6.
28:22 we want to hear . . . your views. The Jews in Rome were well aware of the dispute over whether Jesus was the Messiah. They wanted to hear Paul’s presentation, and he was eager to present it before the arrival of adverse opinions from the Jewish leaders of Jerusalem.
28:23 Law of Moses . . . Prophets. The OT Scriptures (see Lk 24:27,44 and note on 24:44).
28:26–27 This OT passage (Isa 6:9–10; see notes there) was quoted by Jesus (see Mt 13:14–15; Mk 4:12; Lk 8:10; Jn 12:39–40 and notes) to make a similar point. Paul, too, had alluded to it in his letter to the Romans (Ro 11:8). The theme of the rejection of the gospel by many in Israel has been an important one throughout Acts (see note on 13:14–31).
28:28 God’s salvation has been sent to the Gentiles. The main theme of the book of Acts. The gospel is meant for all. And Paul was a chosen vessel to carry the message to Gentiles as well as to Jews (see 9:15 and note; Ro 1:13; 11:13 and note).
28:30 two whole years. Paul served the Lord (v. 31) during the full period of waiting for his accusers to press the trial in Rome. There are a number of indications that he was released from this imprisonment: (1) Paul wrote to churches expecting to visit them soon, so he must have anticipated a release (Php 2:24; Phm 22). (2) A number of the details in the Pastoral Letters do not fit into the historical setting given in the book of Acts. These details indicate a return to Asia Minor, Crete and Greece after the events at the close of Acts. (3) Tradition indicates that Paul later went to Spain. Even if he did not go, the very fact that a tradition arose suggests a time when he could have taken that journey. See map and accompanying text.
28:31 Acts ends on a triumphant note (just as Luke’s Gospel does; see Lk 24:50–53). Despite being under house arrest, Paul is preaching and teaching in Rome, the capital city of the Roman Empire (see 1:8 and note). Luke’s perspective is truly remarkable. Even though Paul is continually chained to a Roman soldier, because he can receive visitors as well as talk to the Roman soldiers who take turns guarding him, Paul’s ministry can be said to be going forward “without hindrance”!