Text -- Acts 21:28-40 (NET)

21:28 shouting, “Men of Israel, help! This is the man who teaches everyone everywhere against our people, our law, and this sanctuary! Furthermore he has brought Greeks into the inner courts of the temple and made this holy place ritually unclean!” 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and they assumed Paul had brought him into the inner temple courts.) 21:30 The whole city was stirred up, and the people rushed together. They seized Paul and dragged him out of the temple courts, and immediately the doors were shut. 21:31 While they were trying to kill him, a report was sent up to the commanding officer of the cohort that all Jerusalem was in confusion. 21:32 He immediately took soldiers and centurions and ran down to the crowd. When they saw the commanding officer and the soldiers, they stopped beating Paul. 21:33 Then the commanding officer came up and arrested him and ordered him to be tied up with two chains; he then asked who he was and what he had done. 21:34 But some in the crowd shouted one thing, and others something else, and when the commanding officer was unable unable to find out the truth because of the disturbance, he ordered Paul to be brought into the barracks. 21:35 When he came to the steps, Paul had to be carried by the soldiers because of the violence of the mob, 21:36 for a crowd of people followed them, screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, he said to the commanding officer, “May I say something to you?” The officer replied, “Do you know Greek? 21:38 Then you’re not that Egyptian who started a rebellion and led the four thousand men of the ‘Assassins’ into the wilderness some time ago?” 21:39 Paul answered, “I am a Jew from Tarsus in Cilicia, a citizen of an important city. Please allow me to speak to the people.” 21:40 When the commanding officer had given him permission, Paul stood on the steps and gestured to the people with his hand. When they had become silent, he addressed them in Aramaic,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 21:28

Help ( boētheite ).

Present active imperative of boētheō , to run (theō ) at a cry (boē ), as if an outrage had been committed like murder or assault.

Robertson: Act 21:28

All men everywhere ( panta pantachēi ).

Alliterative. Pantachēi is a variation in MSS., often pantachou , and here only in the N.T. The charges against Paul remind one of those against Stephen (Act 6:13) in which Paul had participated according to his confession (Act 22:20). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment.

Robertson: Act 21:28

And moreover also he brought Greeks also into the temple ( eti te kai Hellēnas eisēgagen eis to hieron ).

Note the three particles (eti te kai ), and (te ) still more (eti ) also or even (kai ). Worse than his teaching (didaskōn ) is his dreadful deed: he actually brought (eisēgagen , second aorist active indicative of eisagō ). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel ( The Athenaeum , July, 1871).

Robertson: Act 21:28

Hath defiled this holy place ( keKoinōken ton hagion topon touton ).

Present perfect active of Koinoō , to make common (See note on Act 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably "spoke evil of the Way before the multitude"there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (Act 19:9.). These enemies of Paul had now raised the cry of "fire"and vanish from the scene completely (Act 24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion.

Robertson: Act 21:29

For ( gar ).

Luke adds the reason for the wild charges made against Paul.

Robertson: Act 21:29

They had before seen ( ēsan proeōrakotes ).

Periphrastic past perfect of prooraō , old verb to see before, whether time or place. Only twice in the N.T., here and Act 2:25 quoted from Psa 16:8. Note the double reduplication in ̇eō̇ as in Attic (Robertson, Grammar , p. 364).

Robertson: Act 21:29

With him in the city Trophimus the Ephesian ( Trophimon ton Ephesion en tēi polei sun autōi ).

The Jews from Asia (Ephesus) knew Trophimus by sight as well as Paul. One day they saw both of them together (sun ) in the city. That was a fact. They had just seized Paul in the temple (hieron ). That was another fact.

Robertson: Act 21:29

They supposed ( enomizon ).

Imperfect active of nomizō , common to think or suppose. Perfectly harmless word, but they did, as so many people do, put their supposed inference on the same basis with the facts. They did not see Trophimus with Paul now in the temple, nor had they ever seen him there. They simply argued that, if Paul was willing to be seen down street with a Greek Christian, he would not hesitate to bring him (therefore, did bring him, eisēgagen as in Act 21:28) into the temple, that is into the court of Israel and therefore both Paul and Trophimus were entitled to death, especially Paul who had brought him in (if he had) and, besides, they now had Paul. This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party.

Robertson: Act 21:30

All the city was shaken ( ekinēthē hē polis holē ).

First aorist passive of kineō , common verb for violent motion and emotion. See note on Act 24:5 where the word is used by Tertullus of Paul as the stirrer up of riots!

Robertson: Act 21:30

The people ran together ( egeneto sundromē tou laou ).

Rather, There came a running together (suṅdromē from suṅtrechō ) of the people. The cry spread like wildfire over the city and there was a pell-mello4 scramble or rush to get to the place of the disturbance.

Robertson: Act 21:30

They laid hold on Paul ( epilabomenoi tou Paulou ).

Second aorist middle participle of epilambanomai with the genitive (cf. epebalan in Act 21:27).

Robertson: Act 21:30

Dragged ( heilkon ).

Imperfect active of helkō (and also helkuō ), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both epilabomenoi and heilkusan occur in Act 16:19 about the arrest of Paul and Silas in Philippi.

Robertson: Act 21:30

Straightway the doors were shut ( eutheōs ekleisthēsan hai thurai ).

With a bang and at once. First aorist (effective) passive of kleiō . The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites.

Robertson: Act 21:31

As they were seeking to kill him ( zētountōn autōn ).

Genitive absolute of zēteō , to seek, without autōn (they). This was their real purpose.

Robertson: Act 21:31

Tidings ( phasis ).

From phainō , to show. Old word for the work of informers and then the exposure of secret crime. In lxx. Here only in the N.T.

Robertson: Act 21:31

Came up ( anebē ).

Naturally in the wild uproar. The Roman guard during festivals was kept stationed in the Tower of Antonia at the northwest corner of the temple overlooking the temple and connected by stairs (Act 21:35).

Robertson: Act 21:31

To the chief captain ( tōi chiliarchōi ).

Commander of a thousand men or cohort (Mar 15:16). His name was Claudius Lysias.

Robertson: Act 21:31

Of the band ( tēs speirēs ).

Each legion had six tribunes and so each tribune (chiliarch) had a thousand if the cohort had its full quota. See note on Act 10:1; and note on Act 27:1. The word is the Latin spira (anything rolled up). Note the genitive speirēs instead of speiras (Attic).

Robertson: Act 21:31

Was in confusion ( sunchunnetai ).

Present passive indicative of sunchunnō (see Act 21:27, sunecheon ). This is what the conspirators had desired.

Robertson: Act 21:32

Forthwith ( exautēs ).

Common in the Koiné[28928]š (exō autēs , supply hōras , hour).

Robertson: Act 21:32

He took ( paralabōn ).

See Act 21:24, Act 21:26.

Robertson: Act 21:32

Centurions ( hekatontarchas ).

See note on Luk 7:2 for discussion. Plural shows that Lysias the chiliarch took several hundred soldiers along (a centurion with each hundred).

Robertson: Act 21:32

Ran down ( katedramen ).

Effective second aorist active indicative of katatrechō . From the tower of Antonia, vivid scene.

Robertson: Act 21:32

And they ( hoi de ).

Demonstrative use of hoi . The Jewish mob who had begun the work of killing Paul (Act 21:31).

Robertson: Act 21:32

Left off beating Paul ( epausanto tuptontes ton Paulon ).

The participle with pauomai describes what they were already doing, the supplementary participle (Robertson, Grammar , p. 1121). They stopped before the job was over because of the sudden onset of the Roman soldiers. Some ten years before in a riot at the passover the Roman guard marched down and in the panic several hundred were trampled to death.

Robertson: Act 21:33

Came near ( eggisas ).

First aorist active participle of eggizō , to draw near, Koiné[28928]š verb from eggus , near, and common in the N.T.

Robertson: Act 21:33

Laid hold on him ( epelabeto antou ).

See same verb in Act 21:30.

Robertson: Act 21:33

To be bound ( dethēnai ).

First aorist passive infinitive of de (see Act 21:11).

Robertson: Act 21:33

With two chains ( halusesi dusi ).

Instrumental case of halusis , old word from a privative and luō (not loosing, i.e. chaining). With two chains as a violent and seditious person, probably leader of a band of assassins (Act 21:38). See Mar 5:4.

Robertson: Act 21:33

Inquired ( epunthaneto ).

Imperfect middle of punthanomai , old and common verb used mainly by Luke in the N.T. Lysias repeated his inquiries.

Robertson: Act 21:33

Who he was ( tis eiē ).

Present active optative of eimi changed from estin (present indicative) in the indirect question, a change not obligatory after a past tense, but often done in the older Greek, rare in the N.T. (Robertson, Grammar , p. 1043f.).

Robertson: Act 21:33

And what he had done ( kai tōi estin pepoiēkōs ).

Periphrastic perfect active indicative of poieō here retained, not changed to the optative as is true of eiē from estin in the same indirect question, illustrating well the freedom about it.

Robertson: Act 21:34

Some shouting one thing, some another ( alloi allo tōi epephōnoun ).

Same idiom of alloi allo as in Act 19:32 which see. The imperfect of epiphōneō , to call out to, suits well the idiom. This old verb occurs in the N.T. only in Luke and Acts (already in Act 12:22).

Robertson: Act 21:34

When he could not know ( mē dunamenou autou gnōnai ).

Genitive absolute of present middle participle of dunamai with negative mē and second aorist active infinitive of ginōskō .

Robertson: Act 21:34

The certainty ( to asphales ).

Neuter articular adjective from a privative and sphallō , to make totter or fall. Old word, in the N.T. only in Act 21:34; Act 22:30; Act 25:26; Phi 3:1; Heb 6:19.

Robertson: Act 21:34

Into the castle ( eis tēn parembolēn ).

Koiné[28928]š word from paremballō , to cast in by the side of, to assign soldiers a place, to encamp (see note on Luk 19:43). So parembolē comes to mean an interpolation, then an army drawn up (Heb 11:34), but mainly an encampment (Heb 13:11, Heb 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Act 21:37; Act 21:22 : Act 21:24; Act 23:10, Act 23:16, Act 23:32.

Robertson: Act 21:35

Upon the stairs ( epi tous anabathmous ).

From ana , up, and bainō , to go. Late word, in lxx and Koiné[28928]š writers. In the N.T. only here and Act 21:40.

Robertson: Act 21:35

So it was ( sunebē ).

Second aorist active of sumbainō , to happen (See note on Act 20:18) with infinitive clause as subject here as often in the old Greek.

Robertson: Act 21:35

He was borne ( bastazesthai auton ).

Accusative of general reference with this subject infinitive, present passive of bastazō , to take up with the hands, literally as here.

Robertson: Act 21:35

Violence ( bian ).

See note on Act 5:26. Biazō , to use force, is from bia .

Robertson: Act 21:36

Followed after ( ēkolouthei ).

Imperfect active of akolutheō , was following. Cheated of their purpose to lynch Paul, they were determined to have his blood.

Robertson: Act 21:36

Crying out ( krazontes ).

Construction according to sense, plural masculine participle agreeing with neuter singular substantive plēthos (Robertson, Grammar , p. 401).

Robertson: Act 21:36

Away with him ( Aire auton ).

The very words used by the mob to Pilate when they chose Barabbas in preference to Jesus (Luk 23:18, Aire touton ). He will hear it again from this same crowd (Act 22:22). It is the present imperative (aire ) as in Luk 23:18, but some may have used the urgent aorist active imperative as also in the case of Jesus Joh 19:15, āron , āron with staurōson added). Luke does not say that this mob demanded crucifixion for Paul. He was learning what it was to share the sufferings of Christ as the sullen roar of the mob’ s yells rolled on and on in his ears.

Robertson: Act 21:37

May I say something unto thee? ( Ei exestin moi eipein tōi pros sė ).

On this use of ei in a direct question, see note on Act 1:6. The calm self-control of Paul in the presence of this mob is amazing. His courteous request to Lysias was in Greek to the chiliarch’ s amazement.

Robertson: Act 21:37

Dost thou know Greek? ( Hellēnisti ginōskeiṡ ).

Old Greek adverb in ̇i from Hellēnizō , meaning "in Greek.""Do you know it in Greek?"In the N.T. only here and Joh 19:20.

Robertson: Act 21:37

Art thou not then the Egyptian? ( Ouk ara su ei ho Aiguptioṡ ).

Expects the answer Yes and ara argues the matter (therefore). The well-known (ho ) Egyptian who had given the Romans so much trouble.

Robertson: Act 21:37

Stirred up to sedition ( anastatōsas ).

First aorist active participle of anastatoō , a late verb from anastatos , outcast, and so to unsettle, to stir up, to excite, once known only in lxx and Act 17:6 (which see); Act 21:38; Gal 5:12, but now found in several papyri examples with precisely this sense to upset.

Robertson: Act 21:37

Of the Assassins ( tōn sikariōn ).

Latin word sicarius , one who carried a short sword sica under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian ( War II. 17, 6 and 13, 5; Ant. XX. 8, 10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul’ s knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them.

Robertson: Act 21:39

I am ( Egō men eimi ).

In contrast with the wild guess of Lysias Paul uses men and de . He tells briefly who he is:

Robertson: Act 21:39

a Jew ( Ioudaios )

by race,

Robertson: Act 21:39

of Tarsus in Cilicia ( Tarseus tēs Kilikias )

by country, belonging to Tarsus (this adjective Tarseus only here and Act 9:11), and proud of it, one of the great cities of the empire with a great university.

Robertson: Act 21:39

A citizen of no mean city ( ouk asēmou poleōs politēs ).

Litotes again, "no mean"(asēmos , old adjective, unmarked, a privative and sēma , mark, insignificant, here only in the N.T.). This same litotes used by Euripides of Athens ( Ion 8). But Paul calls himself a citizen (politēs ) of Tarsus. Note the "effective assonance"(Page) in poleōs politēs . Paul now (de ) makes his request (deomai ) of Lysias.

Robertson: Act 21:39

Give me leave ( epitrepson moi ).

First aorist active imperative of epitrepō , old and common verb to turn to, to permit, to allow. It was a strange request and a daring one, to wish to speak to this mob howling for Paul’ s blood.

Robertson: Act 21:40

When he had given him leave ( epitrepsantos autou ).

Genitive absolute of aorist active participle of the same verb epitrepō .

Robertson: Act 21:40

Standing on the stairs ( hestōs epi tōn anabathmōn ).

Second perfect active participle of histēmi , to place, but intransitive to stand. Dramatic scene. Paul had faced many audiences and crowds, but never one quite like this. Most men would have feared to speak, but not so Paul. He will speak about himself only as it gives him a chance to put Christ before this angry Jewish mob who look on Paul as a renegade Jew, a turncoat, a deserter, who went back on Gamaliel and all the traditions of his people, who not only turned from Judaism to Christianity, but who went after Gentiles and treated Gentiles as if they were on a par with Jews. Paul knows only too well what this mob thinks of him.

Robertson: Act 21:40

Beckoned with the hand ( kateseise tēi cheiri ).

He shook down to the multitude with the hand (instrumental case cheiri ), while Alexander, Luke says (Act 19:33), "shook down the hand"(accusative with the same verb, which see). In Act 26:1 Paul reached out the hand (ekteinas tēn cheira ).

Robertson: Act 21:40

When there was made a great silence ( pollēs sigēs genomenēs ).

Genitive absolute again with second aorist middle participle of ginomai , "much silence having come."Paul waited till silence had come.

Robertson: Act 21:40

In the Hebrew language ( tēi Ebraidi dialektōi ).

The Aramaean which the people in Jerusalem knew better than the Greek. Paul could use either tongue at will. His enemies had said in Corinth that "his bodily presence was weak and his speech contemptible"(2Co 10:10). But surely even they would have to admit that Paul’ s stature and words reach heroic proportions on this occasion. Self-possessed with majestic poise Paul faces the outraged mob beneath the stairs.

Vincent: Act 21:28

This place

The temple. Compare the charge against Stephen, Act 6:13.

Vincent: Act 21:28

Greeks

See on Act 6:1.

Vincent: Act 21:28

Temple ( ἱερὸν )

See on Mat 4:5. The Jews evidently meant to create the impression that Paul had introduced Gentiles into the inner court, which was restricted to the Jews. The temple proper was on the highest of a series of terraces which rose from the outer court, or Court of the Gentiles. In this outer court any stranger might worship. Between this and the terraces was a balustrade of stone, with columns at intervals, on which Greek and Latin inscriptions warned all Gentiles against advancing farther on pain of death. Beyond this balustrade rose a flight of fourteen steps to the first platform, on which was the Court of the Women, surrounded by a wall. In this court were the treasury, and various chambers, in one of which the Nazarites performed their vows. It was here that the Asiatic Jews discovered Paul.

Vincent: Act 21:29

Trophimus

See on Act 20:4. As an Ephesian he would be known to the Asiatic Jews.

Vincent: Act 21:30

Drew him out of the temple

Better, as Rev., dragged (εἷλκον ). Out of the sacred enclosure and down the steps to the outer court, as they would not defile the temple proper with blood.

Vincent: Act 21:30

The doors were shut

Between the inner and outer courts.

Vincent: Act 21:31

Chief captain ( χιλιάρχῳ )

A commander of a thousand men. See on Mar 6:21; and on centurion, Luk 7:2.

Vincent: Act 21:31

Band ( σπείρης )

Or cohort. See on Mar 15:16. These troops were quartered in the tower of Antonia, which was at the northwestern corner of the temple-area, and communicated with the temple-cloisters by staircases.

Vincent: Act 21:32

Centurions

See on Luk 7:2.

Vincent: Act 21:32

Unto them ( ἐπ ' αὐτούς )

Better, upon them.

Vincent: Act 21:33

Chains ( ἁλύσεσι )

See on Mar 5:4.

Vincent: Act 21:34

Castle ( παρευβολήν )

Better, barracks. The main tower had a smaller tower at each corner, the one at the southeastern corner being the largest and overlooking the temple. In this tower were the quarters of the soldiers. The word is derived from the verb παρεμβάλλω , to put in beside, used in military language of distributing auxiliaries among regular troops and, generally, of drawing up in battle-order. Hence the noun means, a body drawn up in battle-array, and passes thence into the meaning of an encampment, soldiers' quarters, barracks. In Heb 11:34, it occurs in the earlier sense of an army; and in Heb 13:11, Heb 13:13; Rev 20:9, in the sense of an encampment. In grammatical phraseology it signifies a parenthesis, according to its original sense of insertion or interpolation.

Vincent: Act 21:35

Stairs

Leading from the temple-court to the tower. There were two flights, one to the northern and the other to the western cloister, so that the guard could go different ways among the cloisters in order to watch the people at the Jewish festivals.

Vincent: Act 21:35

So it was ( συνέβη )

Lit., it happened. The verb means, literally, to come together; hence, of a coincidence of events. It is designedly introduced here to express more vividly the fact of the peculiar emergency and the peril of Paul's situation. Things came to such a pass that he had to be carried up the stairs.

Vincent: Act 21:37

Canst thou speak ( γινώσκεις )

Lit., dost thou know? So Rev.

Vincent: Act 21:38

Art thou not ( οὐκ ἄρα οὺ εἶ )

Indicating the officer's surprised recognition of his own mistake. " Thou art not, then, as I supposed." Rev. properly adds then (ἄρα ) .

Vincent: Act 21:38

The Egyptian

A false prophet, who, in the reign of Nero, when Felix was governor of Judaea, collected a multitude of thirty thousand, whom he led from the wilderness to the Mount of Olives, saying that the walls of Jerusalem would fall down at his command and give them free entrance to the city. Felix with an army dispersed the multitude, and the Egyptian himself escaped. There is a discrepancy in the number of followers as stated by Josephus (80,000) and as stated by the commandant here (4,000). It is quite possible, however, that Josephus alludes to the whole rabble, while Lysias is referring only to the armed followers.

Vincent: Act 21:38

Madest an uproar

Better, as Rev., stirred up to sedition. The rendering of the A. V. is too vague. The verb means to unsettle or upset, and the true idea is given in the A. V. of Act 17:6, have turned the world upside down. Compare Gal 5:12, and kindred words in Mar 15:7; Luk 23:19.

Vincent: Act 21:38

That were murderers ( τῶν σικαρίων )

The A. V. is too general, and overlooks the force of the article, which shows that the word refers to a class. Rev., rightly, the assassins. The word, which occurs only here, and notably on the lips of a Roman officer, is one of those Latin words which " followed the Roman domination even into those Eastern provinces of the empire which, unlike those of the West, had refused to be Latinized, but still retained their own language" (Trench, " Synonyms" ). The Sicarii were so called from the weapon which they used - the sica, or short, curved dagger. Josephus says: " There sprang up in Jerusalem another description of robbers called Sikars, who, under the broad light of day, and in the very heart of the city, assassinated men; chiefly at the festivals, however, when, mixing among the crowd, with daggers concealed under their cloaks, they stabbed those with whom they were at variance. When they fell, the murderers joined in the general expressions of indignation, and by this plausible proceeding remained undetected" (" Jewish War," c. xiii.). The general New Testament term for murderer is φονεύς (see Mat 22:7; Act 3:14; Act 28:4, etc.).

Vincent: Act 21:39

Mean ( ἀσήμου )

Lit., without a mark or token (σῆμα ) . Hence used of uncoined gold or silver: of oracles which give no intelligible response: of inarticulate voices: of disease without distinctive symptoms. Generally, as here, undistinguished, mean. There is a conscious feeling of patriotism in Paul's expression.

Vincent: Act 21:40

Beckoned with the hand

Compare Act 26:1.

Vincent: Act 21:40

Tongue ( διαλέκτῳ )

Lit., dialect: the language spoken by the Palestinian Jews - a mixture of Syriac and Chaldaic.

Wesley: Act 21:28

The Jewish nation; and the law - Of Moses; and this place - The temple. Yea, and hath even brought Greeks into the temple - They might come into the outer court. But they imagined Paul had brought then into the inner temple, and had thereby polluted it.

Wesley: Act 21:30

Both to prevent any farther violation of the temple; and to prevent Paul's taking sanctuary at the horns of the altar.

Wesley: Act 21:31

It was a rule among the Jews, that any uncircumcised person who came into the inner temple, might be stoned without farther process. And they seemed to think Paul, who brought such in thither, deserved no better treatment.

Wesley: Act 21:31

A cohort or detachment of soldiers, belonging to the Roman legion, which lodged in the adjacent castle of Antonia, were stationed on feast days near the temple, to prevent disorders. It is evident, Lysias himself was not present, when the tumult began. Probably he was the oldest Roman tribune (or colonel) then at Jerusalem. And as such he was the commanding officer of the legion quartered at the castle.

Wesley: Act 21:33

Having made his way through the multitude, came near and took him - And how many great ends of providence were answered by this imprisonment? This was not only a means of preserving his life, (after he had suffered severely for worldly prudence,) but gave him an opportunity of preaching the Gospel safely, in spite of all tumult, Act 22:22, yea, and that in those places to which otherwise he could have had no access, Act 21:40.

Wesley: Act 21:33

Taking it for granted he was some notorious offender. And thus the prophecy of Agabus was fulfilled, though by the hands of a Roman.

Wesley: Act 21:35

The castle of Antonia was situate on a rock fifty cubits high, at that corner of the outward temple, where the western and northern porticos joined, to each of which there were stairs descending from it.

Wesley: Act 21:37

The wisdom of God taught to make use of that very time and place.

Wesley: Act 21:38

Who came into Judea when Felix had been some years governor there! Calling himself a prophet, he drew much people after him; and having brought them through the wilderness, led them to Mount Olivet, promising that the walls of the city should fall down before them. But Felix marching out of Jerusalem against him, his followers quickly dispersed, many of whom were taken or slain; but he himself made his escape.

Wesley: Act 21:40

That dialect of it, which was then commonly spoken at Jerusalem.

JFB: Act 21:27-30

In all likelihood those of Ephesus (since they recognized Trophimus apparently as a townsman, Act 21:29), embittered by their discomfiture (Act 19:9, &c.).

JFB: Act 21:29

(See on Act 20:4).

JFB: Act 21:30

That the murder they meant to perpetrate might not pollute that holy place.

JFB: Act 21:31

Literally, "went up," that is, to the fortress of Antonia, where the commandant resided. See on Act 21:32. This part of the narrative is particularly graphic.

JFB: Act 21:32

"the chiliarch," or tribune of the Roman cohort, whose full number was one thousand men.

JFB: Act 21:33

(See on Act 12:6).

JFB: Act 21:34

The difficulty would be so to state his crimes as to justify their proceedings to a Roman officer.

JFB: Act 21:34

Rather, perhaps, "the barracks," or that part of the fortress of Antonia appropriated to the soldiers. The fort was built by Herod on a high rock at the northwest corner of the great temple area, and called after Mark Antony.

JFB: Act 21:35-36

As before of his Lord (Luk 23:18; Joh 19:15).

JFB: Act 21:37-40

The form of the question implies that the answer is to be in the negative, and is matter of some surprise: "Thou art not then?" &c.

JFB: Act 21:38

The narrative is given in JOSEPHUS [Wars of the Jews, 2.8.6; 13.5], though his two allusions and ours seem to refer to different periods of the rebellion.

JFB: Act 21:39

(See on Act 16:37).

JFB: Act 21:40

"What nobler spectacle than that of Paul at this moment! There he stood, bound with two chains, ready to make his defense to the people. The Roman commander sits by, to enforce order by his presence. An enraged populace look up to him from below. Yet in the midst of so many dangers, how self-possessed is he, how tranquil!" [CHRYSOSTOM (or in his name) in HACKETT].

JFB: Act 21:40

The people awed at the permission given him by the commandant, and seeing him sitting as a listener.

JFB: Act 21:40

The Syro-Chaldaic, the vernacular tongue of the Palestine Jews since the captivity.

Clarke: Act 21:28

This is the man that teacheth, etc. - As much as if they had said: This is the man concerning whom we wrote to you; who in every place endeavors to prejudice the Gentiles against the Jews, against the Mosaic law, and against the temple and its services

Clarke: Act 21:28

Brought Greeks also into the temple - This was a most deliberate and malicious untruth: Paul could accomplish no purpose by bringing any Greek or Gentile into the temple; and their having seen Trophimus, an Ephesian, with him, in the city only, was no ground on which to raise a slander that must so materially affect both their lives. Josephus informs us, War, lib. v. cap. 5, sec. 2, that on the wall which separated the court of the Gentiles from that of the Israelites was an inscription in Greek and Latin letters, which stated that no stranger was permitted to come within the holy place on pain of death. With such a prohibition as this before his eyes, was it likely that St. Paul would enter into the temple in company with an uncircumcised Greek? The calumny refutes itself.

Clarke: Act 21:30

They took Paul - They tumultuously seized on him; and drew him out of the temple, out of the court of the Israelites, where he was worshipping: and - the doors were shut; the doors of the court of the Gentiles, probably to prevent Paul from getting any succor from his friends in the city; for their whole proceedings show that they purposed to murder him: they brought him out of the court of the Israelites, that court being peculiarly holy, that it might not be defiled by his blood; and they shut the court of the Gentiles, that they might have the opportunity unmolested of killing him in that place; for the court of the Gentiles was reckoned to be less holy than that of the Israelites.

Clarke: Act 21:31

The chief captain of the band - The Roman tribune, who had a troop of soldiers under him, which lodged in general in the castle of Antonia, which was built at the angle where the northern and western porticoes of the outer court of the temple were joined together. This castle was built by John Hyrcanus, high priest of the Jews: it was at first called Baris, and was the royal residence of the Asmoneans, as long as they reigned in Jerusalem. It was beautified by Herod the Great, and called Antonia, in honor of his friend Mark Antony. By this castle the temple was commanded, as it stood on higher ground. Josephus describes this castle, War, b. v. chap. 5, sec. 8, "as having four towers, from one of which the whole temple was overlooked; and that one of the towers was joined to the porticoes of the temple, and had a double pair of stairs from it, by which soldiers in the garrison were used to come down with their arms to the porticoes, on the festival days, to keep the people quiet; for, as the temple was a guard to the city, so this castle was a guard to the temple.""It seems, therefore,"says Bp. Pearce, "to me very plain, that the place where the Jews were about to kill Paul was the court of the Gentiles, the porticoes being there; and that the chief captain came down there to his rescue."The name of this chief captain, or tribune, was Claudius Lysias, as we learn from Act 23:26.

Clarke: Act 21:32

Ran down unto them - Ran down the stairs to the porticoes mentioned above.

Clarke: Act 21:33

And took him - With great violence, according to Act 24:7, probably meaning an armed force

Clarke: Act 21:33

To be bound with two chains - To be bound between two soldiers; his right hand chained to the left hand of the one, and his left hand to the right of the other. See the note on Act 12:6.

Clarke: Act 21:35

And when he came upon the stairs - Those mentioned in the note on Act 21:31.

Clarke: Act 21:36

Away with him - That is, Kill him; despatch him! for so much this phrase always means in the mouth of a Jewish mob. See on Luk 23:18 (note), and Joh 19:15 (note).

Clarke: Act 21:37

Canst thou speak Greek? - Claudius Lysias was not a Roman; he had, as himself informs us, purchased his citizenship of Rome with a great sum of money; (see Act 22:28); and it is very likely that he was but imperfectly acquainted with the Latin tongue; and the tumult that was now made, and the discordant noise, prevented him from clearly apprehending what was said; and, as he wished to know the merit of the cause, he accosted Paul with, ἙλληνιϚι γινωσκεις, Dost thou understand Greek? And when he found that he did understand it, he proceeded to question him as below.

Clarke: Act 21:38

Art not thou that Egyptian, etc. - The history to which Claudius Lysias refers is taken from Josephus, Ant. lib. xx. cap. 7, sec. 6, and War, lib. ii. cap. 13, sec. 5, and is in substance as follows: An Egyptian, whose name is not known, pretended to be a prophet, and told his followers that the walls of Jerusalem would fall down before them, if they would assist him in making an attack on the city. He had address enough to raise a rabble of 30,000 men, and with these advanced as far as the Mount of Olives; but Felix, the Roman governor, came suddenly upon him, with a large body of Roman troops, both infantry and cavalry: the mob was speedily dispersed, four hundred killed, two hundred taken prisoners, and the Egyptian himself, with some of his most faithful friends, escaped; of whom no account was ever afterwards heard. As Lysias found such an outcry made against Paul, he supposed that he must be some egregious malefactor, and probably that Egyptian who had escaped, as related above. Learned men agree that St. Luke refers to the same fact of which Josephus speaks; but there is a considerable difference between the numbers in Josephus, and those in Luke: the former having 30,000, the latter only 4000. The small number of killed and prisoners, only 600 in all, according to Josephus, leads us to suspect that his number is greatly exaggerated; as 600 in killed and prisoners of a mob of 30,000, routed by regular infantry and cavalry, is no kind of proportion; but it is a sufficient proportion to a mob of 4000. Dean Aldridge has supposed that the number in Josephus was originally 4000, but that ancient copyists mistaking the Greek Δ delta , four, for Λ lambda , thirty, wrote 30,000, instead of 4000. See Havercamp’ s edition, vol. ii. p. 177. There is another way of reconciling the two historians, which is this: When this Egyptian impostor at first began to make great boasts and large promises, a multitude of people, to the amount at least of 30,000, weary of the Roman yoke, from which he promised them deliverance, readily arranged themselves under his banners. As he performed nothing that he promised, 26,000 of these had melted away before he reached Mount Olivet: this remnant the Romans attacked and dispersed. Josephus speaks of the number he had in the beginning; St. Luke, of those that he had when he arrived at Mount Olivet

Clarke: Act 21:38

That were murderers? - Σικαριων : Sicarii , assassins: they derived their name from sica , a sort of crooked knife, which they concealed under their garments, and privately stabbed the objects of their malice. Josephus.

Clarke: Act 21:39

I am a man which am a Jew - A periphrasis for, I am a Jew. See the note on Act 7:2

Clarke: Act 21:39

Of Tarsus - no mean city - In the notes on Act 9:11, I have shown that Tarsus was a city of considerable importance, and in some measure a rival to Rome and Athens; and that, because of the services tendered to the Romans by the inhabitants, Julius Caesar endowed them with all the rights and privileges of Roman citizens. When St. Paul calls it no mean city, he speaks a language that was common to those who have had occasion to speak of Tarsus. Xenophon, Cyri Anabas. i., calls it, πολιν μεγαλην και ευδαιμονα, a great and flourishing city. Josephus, Ant. lib. i. cap. 6, sec. 6, says that it was παρ ’ αυτοις των πολεων ἡ αξιολογωτατη μητροπολις ουσα, the metropolis and most renowned city among them (the Cilicians.) And Ammianus Marcellinus, xiv. 8, says, Ciliciam Tarsus nobilitat, urbs perspicabilis : "Tarsus, a very respectable city; adorns Cilicia."

Clarke: Act 21:40

Paul stood on the stairs - Where he was out of the reach of the mob, and was surrounded by the Roman soldiers

Clarke: Act 21:40

Beckoned with the hand - Waving the hand, which was the sign that he was about to address the people. So Virgil says of Turnus, when he wished, by single combat between himself and Aeneas, to put an end to the war: -

Significatque manu, et magno simul incipit ore:

Parcite jam, Rutuli; et vos tela inhibete, Latini

He beckoned with his hand, and cried out with a loud voice

Desist, ye Rutulians; and, ye Latins, cease from throwing your javelins

Clarke: Act 21:40

He spake unto them in the Hebrew tongue - What was called then the Hebrew, viz. the Chaldaeo-Syriac; very well expressed by the Codex Bezae, τῃ ιδιᾳ διαλεκτῳ, in their own dialect

Never was there a more unnatural division than that in this chapter: it ends with a single comma! The best division would have been at the end of the 25th verse

Paul’ s embarkation at Tyre is very remarkable. The simple manner in which he was escorted to the ship by the disciples of Tyre, men, women, and children, and their affectionate and pious parting, kneeling down on the shore and commending each other to God, are both impressive and edifying. Nothing but Christianity could have produced such a spirit in persons who now, perhaps for the first time, saw each other in the flesh. Every true Christian is a child of God; and, consequently, all children of God have a spiritual affinity. They are all partakers of the same Spirit, are united to the same Head, are actuated with the same hope, and are going to the same heaven. These love one another with pure hearts fervently; and these alone are capable of disinterested and lasting friendship. Though this kind of friendship cannot fail, yet it may err; and with officious affection endeavor to prevent us from bearing a necessary and most honorable cross. See Act 21:12, Act 21:13. It should, therefore, be kept within Scriptural bounds.

Calvin: Act 21:28

28.Men of Israel, help They cry out as if they were in extreme danger, and they call upon all men to help them, as if all religion were in hazard. Whereby we see with what furious hatred they were inflamed against Paul, only because in showing that the full and perfect truth is found in Christ, he taught that the figures of the law had an end. Now, whereas they conceive a false opinion, having seen Trophimus, they do more betray by this headlong lightness how venomous they be. They accuse Paul of sacrilege. Why? because he brought into the temple a man which was uncircumcised. But they laid a most cruel − ⁴⁸⁹ crime to the charge of an innocent through a false opinion. Thus the boldness of those men useth commonly to be preposterous who are carried away with an opinion conceived before. But let us learn by such examples to beware of the distemperature of affections, and not to let light prejudices have the rein, lest we run headlong upon the innocent, being carried with blind force. −

Calvin: Act 21:30

30.And the city was moved We see in this place the vanity of the common people, which count Paul a condemned man before ever they hear him. Whereas the city is moved about godliness, − ⁴⁹⁰ “it is no marvel; but this is a point of perverse zeal and mad rashness, in that they set themselves against Paul before they know his matter. For in this corruption of nature frowardness is joined with foolishness, so that those will readily, of their own accord, make haste to maintain an evil cause who can hardly be moved with many exhortations to do well. This is a hard case, that the whole world should be armed against us at a sudden, through the persuasion of a few; but seeing it pleaseth the Lord it should be so, let every one of us prepare himself by this, and such like examples, to suffer all manner [of] assaults, and to bear and abide all brunts.

Calvin: Act 21:31

31.As they sought to kill him Assuredly the force of Satan appeareth therein, in that he driveth the people headlong into such rage, that when they have shut the doors of the temple, being not content with mean punishment, they conspire to put Paul to death. We must thus think with ourselves that Satan doth prick forward the enemies of godliness, lest their rage, how cruel and troublesome soever it be, trouble us. On the other side appeareth the wonderful goodness of God, when as he raiseth up the chief captain at a sudden, that he may deliver Paul from death. He himself thought upon no such thing, but he came to appease the tumult which was raised among the people; but the Lord showeth a more evident token of his providence, because Paul’s life was delivered from such present danger without man’s counsel. Thus doth he suffer the faithful not only to labor, but to be almost oppressed, that he may deliver them from death more wonderfully. Luke calleth him the chief captain [tribune] of the band − ⁴⁹¹ improperly, seeing every chief captain was set over a thousand, which cloth also appear by the text, where he saith that the chief captain took with him under captains? − ⁴⁹² −

Calvin: Act 21:32

32.And when they saw the chief captain Those whose fury neither the majesty of God, nor yet the reverence of the temple, could once stay, begin to relent when they see a profane man. Whereby it appeareth that they were set on fire rather with barbarous cruelty than zeal. Now, whereas the chief captain bindeth Paul with chains, he declareth thereby sufficiently that he came not to ease him. The unbelievers would attribute this to fortune; but the Spirit hath depainted out unto us the providence of God as in a table [picture] reigning amidst the confused uproars of men. And though this be very hard that this holy minister of God is so shamefully handled, yet the equity of the chief captain is to be commended if he be compared with the Jews. He bindeth him with chains, as if he were some evil-doer, or some wicked person; yet doth he vouchsafe to hear him when he is bound, whom they did beat unmercifully; neither doth he determine to handle him hardly before he knew his ca, use. Yea, this was the best way to mitigate their cruelty, because they thought [hoped] that Paul should be punished immediately. −

Calvin: Act 21:34

34.Some cried one thing, and some another The madness of the raging people doth betray itself on every side. They make horrible outcries, whereof one is contrary to another. Nevertheless, they desire with one consent to have him put to death who was convicted of no offense. In the mean season, we need not doubt but that they were blinded with a color of holy zeal. But the truth of the cause well known maketh men truly zealous, as it maketh them true martyrs of God, but rage betrayeth devilish madness. Whereas mention is made in this place of the camp or fortress, we must know that the soldiers, which were placed to guard the city, had a place which was trenched and fortified on every side, which they might defend as if it were a castle, and from which they might beat back all assaults, if any sedition were raised. For it had not been good for them to have been dispersed here and there in diverse inns, − ⁴⁹³ seeing the people were treacherous, and the city troublesome. And we gather by this that the place was high, because Luke saith, that when they came to the steps, Paul was carried of [by] the soldiers. And whether the soldiers did lift Paul up on high that they might bring him safe to the station or camp, or he was thus tossed with the violence of the crowd, this was no duty [office] of favor. But the greater the cruelty of those which followed him was, God did more plainly declare that he was favorable to his servant in sparing his life, lest if he should have been murdered in the tumult, his death should have wanted due fruit. −

Calvin: Act 21:37

37.May I speak unto thee? Paul offered himself to defend his cause, which all the servants of God must do. For we must do our endeavor to make our integrity known to all men, lest through our infamy the name of God be blasphemed. But when the chief captain demandeth whether Paul be not that Egyptian which was a murderer, which a little before had led away a company of men, − ⁴⁹⁴ let us learn that how modestly and quietly soever the ministers of Christ behave themselves, and howsoever they be void of all fault, yet cannot they escape the reproaches and slanders of the world. Which thing we must note for this cause, that we may acquaint ourselves with rebukes; − ⁴⁹⁵ and that in well-doing we may be prepared to be evil-spoken of. When he asketh him concerning the Egyptian, he meaneth not Theudas the sorcerer, as some men falsely suppose; of whom Gamaliel made mention before in the fifth chapter, ( Act 5:36) and of whom Josephus speaketh more in his twentieth of Antiquities. For, besides that we read there that Theudas carried away only four hundred men, and the chief captain reckoneth up in this place four thousand, and saith that they were all murderers, that is more, in that Theudas raised that faction during the reign of Tiberius or Augustus Caesar; whereof remained only an obscure report, because, so soon as a troop of horsemen was sent after them, they were forthwith destroyed. −

Notwithstanding, it seemeth to me that Josephus is deceived in that where he saith, first, that Cuspius Fadus was sent by Claudius, and then he addeth, that Theudas was of him overcome, seeing I have before showed that that former insurrection was made at such time as Claudius was but a private man. Though he disagree much with Luke’s narration, even in the number, seeing he saith that there were about thirty thousand made partners in the sedition, unless happily we expound it thus, that, after he was put to flight by Felix, he fled into the wilderness with four thousand. And it had been an absurd thing that the number should be made ten times greater, as also, that a troop, having no skill in war, or being altogether without courage, should have been defamed with the name of murderers. For as Josephus doth witness, that seducer had deceived the simple and credulous common people with false promises, boasting that he was a prophet of God, which would lead the people dry foot through the midst of Jordan. −

But the same Josephus putteth the matter out of doubt when he saith, that an Egyptian, a prophet, did gather together a band of men under Felix the president, and did carry them into Mount Olivet, whereof four hundred were slain, two hundred taken, and the residue dispersed. The history was fresh in memory. Again, forasmuch as the author of the sedition was escaped, and the region filled with murderers, − ⁴⁹⁶ it is not without cause that the chief captain demandeth of Paul, when he seeth all men so hate him, whether he were that Egyptian. Luke recordeth no longer conference had between the chief captain and Paul; yet it is likely, forasmuch as both of them understood the Greek tongue, that they had farther talk. Whereby it came to pass, that so soon as Paul had well purged himself, he had license granted him to speak to the people. For the chief captain would never have suffered a wicked man to make any public speech in a city which was so sore suspected.

Defender: Act 21:29

Paul had brought several Gentile Christians with him to Jerusalem from various cities (Act 20:4), presumably as evidence to the brethren of the power of the gospel among the Gentiles (Act 21:19, Act 21:20). Evidently when some of the Jews from Ephesus recognized Trophimus with Paul in the city, they jumped to the conclusion that he was also with Paul in the inner court of the temple. Jews, with the approval of the Romans, had labeled this a capital crime."

Defender: Act 21:40

Paul had impressed the Roman soldiers with his ability in the Greek language, but the Jewish throng was accustomed to speaking in Aramaic. This is probably what is meant by the "Hebrew tongue" - that is, the tongue commonly spoken by the Hebrews."

TSK: Act 21:28

Men : Act 19:26-28, Act 24:5, Act 24:6

This is : Act 21:21, Act 6:13, Act 6:14, Act 24:5, Act 24:6, Act 24:18, Act 26:20,Act 26:21

brought : Jer 7:4-15; Lam 1:10

TSK: Act 21:29

Trophimus : Act 20:4; 2Ti 4:20

TSK: Act 21:30

all : Act 16:20-22, Act 19:29, Act 26:21; Mat 2:3, Mat 21:10

and they : Act 7:57, Act 7:58, Act 16:19; Luk 4:29; 2Co 11:26

TSK: Act 21:31

as : Act 22:22, Act 26:9, Act 26:10; Joh 16:2; 2Co 11:23-33

chief : Act 23:17, Act 24:7, Act 24:22, Act 25:23; Joh 18:12

that all : Act 21:38, Act 17:5, Act 19:40; 1Ki 1:41; Mat 26:5; Mar 14:2

TSK: Act 21:32

took : Act 23:23, Act 23:24

and ran : Act 23:27, Act 24:7

beating : Act 5:40, Act 18:17, Act 22:19; Isa 3:15

TSK: Act 21:33

be : Act 21:11, Act 12:6, Act 20:23, Act 22:25, Act 22:29, Act 28:20; Jdg 15:13, Jdg 16:8, Jdg 16:12, Jdg 16:21; Eph 6:20

and demanded : Act 22:24, Act 25:16; Joh 18:29, Joh 18:30

TSK: Act 21:34

some cried : Act 19:32

know : Act 22:30, Act 25:26

into : Act 21:37, Act 22:24, Act 23:10,Act 23:16

TSK: Act 21:35

for : Gen 6:11, Gen 6:12; Psa 55:9, Psa 58:2; Jer 23:10; Hab 1:2, Hab 1:3

TSK: Act 21:36

Act 7:54, Act 22:22; Luk 23:18; Joh 19:15; 1Co 4:13

TSK: Act 21:37

Act 21:19, Act 19:30; Mat 10:18-20; Luk 21:15

TSK: Act 21:38

that : ""This Egyptian rose ad 55.""Act 5:36, Act 5:37; Mat 5:11; 1Co 4:13

TSK: Act 21:39

I am : Act 9:11, Act 9:30, Act 22:3, Act 23:34

Cilicia : Act 6:9, Act 15:23, Act 15:41

a citizen : Act 16:37, Act 22:25-29, Act 23:27

suffer : Act 21:37; 1Pe 3:15, 1Pe 4:15, 1Pe 4:16

TSK: Act 21:40

on : Act 21:35; 2Ki 9:13

and beckoned : Act 12:17, Act 13:16, Act 19:33

a great : Act 22:2

Hebrew : Act 6:1, Act 26:14; Luk 23:38; Joh 5:2, Joh 19:13, Joh 19:17, Joh 19:20; Rev 9:11, Rev 16:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 21:28

Men of Israel - Jews. All who are the friends of the Law of Moses.

This is the man ... - This implies that they had before given information to the Jews at Jerusalem that there was such a man, and they now exulted in the fact that they had found him. They therefore called on all these to aid in securing and punishing him.

That teacheth ... - See the notes on Act 6:13-14.

Against the people - The people of the Jews. That is, they pretended that he taught that the customs and laws of the Jewish nation were not binding, and endeavored to prejudice all people against them.

And the law - The Law of Moses.

And this place - The temple. Everything against the Law would be interpreted also as being against the temple, as most of the ceremonies required in the Law were celebrated there. It is possible also that Paul might have declared that the temple was to be destroyed. Compare Act 6:13-14.

And further, brought Greeks ... - The temple was surrounded by various areas called courts. See the notes on Mat 21:12. The outermost of these courts was called the court of the Gentiles, and into that it was lawful for the Gentiles to enter. But the word "temple"here refers, doubtless, to the parts of the area appropriated especially to the Israelites, and which it was unlawful for a Gentile to enter. These parts are marked "GGGG"in the plan of the temple. See the notes at Mat 21:12.

And hath polluted ... - He has defiled the temple by thus introducing a Gentile. No greater defilement, in their view, could scarcely be conceived. No more effective appeal could be made to the passions of the people than this.

Barnes: Act 21:29

In the city - In Jerusalem. As he was with Paul, it was inferred that he would attend him everywhere.

Trophimus - He had accompanied Paul on his way from Ephesus, Act 20:4.

Whom they supposed ... - This is a most striking illustration of the manner in which accusations are often brought against others. They had seen him with Paul in the city; they inferred, therefore, that he had been with him in the temple. They did not even pretend that they had seen him in the temple; but the inference was enough to inflame the angry and excitable passions of the multitude. So in the accusations which people now often make of others. They see one thing, they infer another; they could testify to one thing, but they conclude that another thing will also be true, and that other thing they charge on them as the truth. If people would state facts as they are, no small part of the slanderous accusations against others would cease. An end would be made of the most of the charges of falsehood, error, heresy, dishonesty, double-dealing, and immorality. If a statement is made, it should be of the thing as it was. If we attempt to say what a man has done, it should not be what we suppose he has done. If we attempt to state what he believes, it should not be what we suppose he believes.

Barnes: Act 21:30

The city was moved - Was agitated; was thrown into commotion.

Drew him out of the temple - Under the pretence that he had defiled it. The evident design was to put him to death, Act 21:31.

The doors were shut - The doors leading into the courts of the temple.

Barnes: Act 21:31

And as they went about to kill him - Greek: they seeking to kill him. This was evidently done in a popular tumult, as had been done in the case of Stephen, Acts 7: They could not pretend that they had a right to do it by law.

Tidings came - The news, or rumour came; he was told of it.

The chief captain of the band - This band or body of Roman soldiers was stationed in the castle Antonia, on the north of the temple. This was built by John Hyrcanus, high priest of the Jews, and was by him called Baris. It was beautified and strengthened by Herod the Great, and was called Antonia in honor of his friend, Mark Antony. Josephus describes this castle as consisting of four towers, one of which overlooked the temple, and which he says was 70 cubits high ( Jewish Wars , book 5, chapter 5, section 8). In this castle a guard of Roman soldiers was stationed to secure the temple and to maintain the peace. The commander of this cohort is here called "the chief captain."Reference is made to this guard several times in the New Testament, Mat 27:65-66; Joh 18:12; Act 5:26. The word translated "chief captain"denotes properly "one who commanded 1,000 men."The band σπεῖρα speira was the tenth part of a legion, and consisted sometimes of four hundred and twenty-five soldiers, at others of five hundred, and at others of six hundred, according to the size of the legion. The name of this captain was Claudius Lysias, Act 23:26.

In an uproar - That the whole city was in commotion.

Barnes: Act 21:32

Centurions - Captains of 100 men.

Barnes: Act 21:33

To be bound with two chains - To show to the enraged multitude that he did not intend to rescue anyone from justice, but to keep the peace. Paul’ s Being thus bound would convince them of his determination that justice should be done in the case. Probably he was bound between two soldiers, his right arm to the left arm of the one, and his left arm to the right arm of the other. See the notes on Act 12:6. Or, if his hands and feet were bound, it is evident that it was so done that he was able still to walk, Act 21:37-38. This was in accordance with the prediction of Agabus, Act 21:11.

Barnes: Act 21:34

Into the castle - The castle of Antonia, where the guard was kept. See the notes on Act 21:31. Compare Act 23:10, Act 23:16.

Barnes: Act 21:35

Upon the stairs - The stairs which led from the temple to the castle of Antonia. Josephus says ( Jewish Wars , book 5, chapter 5, section 8), that the castle of Antonia "was situated at the corner of two cloisters of the temple, of that on the west, and of that on the north; it was erected on a rock of 50 cubits (75 feet) in height, and was on a great precipice. On the corner where it joined to the two cloisters of the temple, it had passages down to them both, through which the guards went several ways among the cloisters with their arms, on the Jewish festivals, etc."It was on these stairs, as the soldiers were returning, that the tumult was so great, or the crowd so dense, that they were obliged to hear Paul along to rescue him from their violence.

The violence of the people - The rush of the multitude.

Barnes: Act 21:36

Away with him! - That is, to death. Compare Luk 23:18.

Barnes: Act 21:37

May I speak unto thee? - May I have the privilege of making my defense before thee; or of stating the case truly; the cause of my accusation; of this tumult, etc.

Canst thou speak Greek? - Implying that if he could, he might be permitted to speak to him. The Greek language was what was then almost universally spoken, and it is not improbable that it was the native tongue of the chief captain. It is evident that he was not a Roman by birth, for he says Act 22:28 that he had obtained the privilege of citizenship by paying a great sum. The language which the Jews spoke was the Syro-Chaldaic; and as he took Paul to be an Egyptian Jew Act 21:38, he supposed, from that circumstance also, that he was not able to speak the Greek language.

Barnes: Act 21:38

Art not thou that Egyptian? - That Egyptian was probably a Jew who resided in Egypt. Josephus has given an account of this Egyptian which strikingly accords with the statement here recorded by Luke. See Josephus, Antiq. , book 20, chapter 8, section 6, and Jewish Wars , book 2, chapter 13, section 5. The account which he gives is, that this Egyptian, whose name he does not mention, came from Egypt to Jerusalem, and said that he was a prophet, and advised the multitude of the common people to go with him to the Mount of Olives. He said further that he would show them from thence how the walls of Jerusalem would fall down: and he promised them that he would procure for them an entrance through those walls when they were fallen down. Josephus adds ( Jewish Wars ) that he got together 30,000 men that were deluded by him; "these he led round about from the wilderness to the mount which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place. But Felix, who was apprised of his movements, marched against him with the Roman soldiers, and defeated him, and killed 400 of them, and took 200 alive. But the Egyptian escaped himself out of the fight, but did not appear anymore."It was natural that the Roman tribune should suppose that Paul was this Egyptian, and that his return had produped this commotion and excitement among the people.

Madest an uproar - Producing a sedition, or a rising among the people. Greek: "That Egyptian, who before these days having risen up."

Into the wilderness - This corresponds remarkably with the account of Josephus. He indeed mentions that he led his followers to the Mount of Olives, but he expressly says that "he led them round about from the wilderness."This wilderness was the wild and uncultivated mountainous tract of country lying to the east of Jerusalem, and between it and the river Jordan. See the notes on Mat 3:1. It is also another striking coincidence showing the truth of the narrative, that neither Josephus nor Luke mention the name of this Egyptian, though he was so prominent and acted so distinguished a part.

Four thousand men - There is here a remarkable discrepancy between the chief captain and Josephus. The latter says that there were 30,000 men. In regard to this, the following remarks may be made:

(1) This cannot be alleged to convict Luke of a false statement, for his record is, that the chief captain made the statement, and it cannot be proved that Luke has put into his mouth words which he did not utter. All that he is responsible for is a correct report of what the Roman tribune said, not the truth or falsehood of his statement. It is certainly possible that that might have been the common estimate of the number then, and that the account given by Josephus might have been made from more correct information. Or it is possible, certainly, that the statement by Josephus is incorrect.

\caps1 (2) i\caps0 f Luke were to be held responsible for the statement of the number, yet it remains to be shown that he is not as credible a historian as Josephus. Why should Josephus be esteemed infallible, and Luke false? Why should the accuracy of Luke be tested by Josephus, rather than the accuracy of Josephus by Luke? Infidels usually assume that profane historians are infallible, and then endeavor to convict the sacred writers of falsehood.

\caps1 (3) t\caps0 he narrative of Luke is the more probable of the two. It is more probable that the number was only 4,000 than that it was 30,000 thousand; for Josephus says that 400 were killed and 200 were taken prisoners, and that thus they were dispersed. Now, it is scarcely credible that an army of 30,000 desperadoes and cut-throats would be dispersed by so small a slaughter and captivity. But if the number was originally only 4,000, it is entirely credible that the loss of 600 would discourage and dissipate the remainder.

\caps1 (4) i\caps0 t is possible that the chief captain refers only to the organized Sicarii, or murderers that the Egyptian led with him, and Josephus to the multitude that afterward joined them the rabble of the discontented and disorderly that followed them on their march. Or,

(5) There may have been an error in transcribing Josephus. It has been supposed that he originally wrote four thousand, but that ancient copyists, mistaking the ( Δ D ) delta, four, for ( Λ L ) lambda, thirty, wrote 30,000 instead of 4,000. Which of these solutions is adopted is not material.

That were murderers - Greek: men of the Sicarii - τῶν σικαρίων tōn sikariōn . This is originally a Latin word, and is derived from sica, a short sword, sabre, or crooked knife, which could be easily concealed under the garment. Hence, it came to denote "assassins,"and to be applied to "banditti, or robbers."It does not mean that they had actually committed murder, but that they were desperadoes and banditti, and were drawn together for purposes of plunder and of blood. This class of people was exceedingly numerous in Judea. See the notes on Luk 10:30.

Barnes: Act 21:39

A Jew of Tarsus - A Jew by birth.

Of no mean city - Not obscure, or undistinguished. He could claim an honorable birth, so far as the place of his nativity was concerned. See the notes on Act 9:11. Tarsus was much celebrated for its learning, and was at one time the rival of Alexandria and Athens. Xenophon calls it a great and flourishing city. Josephus ( Antiq. , book 2, chapter 6, section 6) says that it was the metropolis, and most renowned city among them (the Cilicians).

Barnes: Act 21:40

Licence - Liberty; permission.

On the stairs - See the notes on Act 21:35.

Beckoned with the hand - Waving the hand as a sign that he was about to address them, and to produce silence and attention. See Act 12:17.

In the Hebrew tongue - The language which was spoken by the Jews, which was then a mixture of the Chaldee and Syriac, called Syro-Chaldaic. This language he doubtless used on this occasion in preference to the Greek, because it was understood better by the multitude, and would tend to conciliate them if they heard him address them in their own tongue. The following chapter should have been connected with this. The division here is unnatural.

Poole: Act 21:28

Men of Israel minding them by this compellation, of their being a peculiar people unto God, and that none might be admitted with them in his worship. A charge is laid against St. Paul consisting of divers articles, but all false; for he was a most zealous lover of that people, and taught them nothing but the true use and meaning of the law: but thus they had done to our Saviour, Mat 26:61 , and to St. Stephen, Act 6:13 .

Into the temple that is, into the court of the Jews, which is so far unlawful, that they might have killed a Roman if he had come in there; and everyone was warned by an inscription upon the pillars, Mh dein allofulon entov tou agiou parienai , That no stranger or foreigner might come into that holy place.

Poole: Act 21:29

For they had seen the Jews of Asia, who could not but know Trophimus; and he following of Paul in this journey, either ignorantly or maliciously they accuse the apostle for taking him into the temple with him; which was only their surmise, and the issue of their enraged jealousy.

Poole: Act 21:30

And all the city was moved there was a general concourse from all parts.

Tantum religio poterat, no such heats as such are which are moved about religion; whilst the wisdom that is from above, is first pure, then peaceable, Jam 3:17 .

Drew him out of the temple lest by their uproar they should occasion any of the Gentiles to come in there to quell them; or, intending to kill Paul, they drew him thence, that he might not pollute that holy place with his blood: thus they strain at a gnat, being unwilling to pollute the temple; but they would swallow a camel, not sticking to shed the blood of the innocent.

The doors were shut either by the keeper of the doors, or by the soldiers of the temple.

Poole: Act 21:31

The chief captain the commander-in-chief over all the soldiers there; or one that had the command over a thousand. At the three great feasts there was usually a considerable number of soldiers at Jerusalem; the confluence from all parts being then so great, and the Jews so impatient of any yoke or government, the Romans durst not trust such multitudes without some check upon them. Thus at the passover, when they took and crucified our Saviour, these soldiers were made use of, Joh 18:12 .

Poole: Act 21:32

A wonderful providence of God for Paul’ s preservation, that the chief captain should be so near, as to be able to hinder the massacring of Paul; and especially that he should be defended and preserved by one that was a stranger to him, and an enemy to his religion!

They left beating of Paul lest they should have been set upon by the soldiers, for breaking the peace, &c. The fear of man caused them to forbear what the fear of God could not.

Poole: Act 21:33

Bound with two chains whether as Peter was, See Poole on "Act 12:6" , or that he was bound with one upon his feet, and with the other upon his hands, it was exactly fulfilled what Agabus had prophesied concerning him, Act 21:11 . So does God provide, that not one word of his servants, which they speak from him, shall fail; and that St. Paul should be heard before he was condemned.

Poole: Act 21:34

Some cried one thing, some another as is usual in popular commotions, they agreed in doing mischief, but not in the reason of it.

Into the castle called Antonia, because it was built in honour of Mark Antony, on the north side of the temple.

Poole: Act 21:35

When he came upon the stairs in the ascent to the castle,

he was borne of the soldiers either because the press was so great, he being in the midst of them; or being taken up by them, to secure him from the fury of the enraged multitude.

Poole: Act 21:36

That is, Kill him; for that was indeed to take him out of their way. The same speech they used against our Saviour, Luk 23:18 Joh 19:15 , when they desired his death.

Poole: Act 21:37

May I speak unto thee? A common expression in that language, whereby he craves leave, and bespeaks attention.

Canst thou speak Greek? After the Grecian empire, their language became and continued to be very common in Asia and Egypt, and very well known amongst all the Romans of any education or quality.

Poole: Act 21:38

That Egyptian a famous ringleader of a rebellious crew, as some think, in the reign of Tiberius; but as others, in the thirteenth year of the emperor Claudius, and continued till under Nero’ s reign, and came, from these four thousand mentioned here at his first setting up, to have thirty thousand followers; pretending himself to be a prophet; of whom Josephus, Antiq. lib. 20. cap. 11.

Murderers or assassins, that did wear daggers or stilettos.

Poole: Act 21:39

No mean city it being the metropolis, or chief city, in Cilicia, built by Perseus, as some think; howsoever, having the privilege of the Roman freedom; as Act 22:28 .

I beseech thee: St. Paul begs leave to speak unto the people, that he might not seem to affect popularity, or to be guilty of any insurrection or tumult. Thus he had leave also of Agrippa, before that he made that famous apology, Act 26:1 .

Poole: Act 21:40

Paul stood on the stairs as he was now about to be carried into the castle Antonia, before mentioned.

And beckoned with the hand signifying that he craved their audience; as Act 12:17 13:16 .

He spake unto them in the Hebrew tongue the Hebrew tongue being understood by all of them, and most grateful unto them. Yet this was not the pure and ancient Hebrew, which had been corrupted ever since their captivity; but the Syriac tongue, which they there learned, was called Hebrew, it having at first been derived from the Hebrew, and being then in use by those who were, Hebrews.

Haydock: Act 21:30

The doors were shut, lest the temple should be profaned by Gentiles entering into it. (Witham) ---

The temple was an asylum, but not for those men who were justly pursued. Hence the Jews looking upon Paul as a blasphemer, they did not think they violated this asylum by forcibly removing Paul from the temple; but lest he might return, they fastened the entrance-gates.

Haydock: Act 21:33

Two chains, for his hands and feet; or perhaps one chain was put on each hand, which was likewise tied to a soldier on each side of him, who led him. This was the Roman custom of binding prisoners. See Seneca, ep. v. et lib. de tranquil. animi. x. See Acts xii. 6, 7.

Haydock: Act 21:34

Into the castle. [1] Neither the Latin nor the Greek word signifies a castle, but rather a camp, or a place walled, or with a trench about it. It is true, we may here understand the tower, called Antonia; but within its court might be tents for soldiers, where there was so great a number: for we see that Lysias could send away 470 with St. Paul, besides those that might stay behind. (Witham)

===============================

[BIBLIOGRAPHY]

In castra, which in the plural number, is not a castle: neither doth Greek: parembole, which is in the Greek, signify a castle.

====================

Haydock: Act 21:37

Canst thou speak Greek? We cannot doubt but St. Paul had in Greek spoke already to the tribune: upon which he said, dost thou speak Greek? and then asked him, if he were not that seditious Egyptian, who had headed so many murderers? (Witham)

Haydock: Act 21:38

This Egyptian coming to Jerusalem, and professing himself to be a prophet, had persuaded the people to accompany him to Mount Olivet, pretending he would throw down the walls of the city only by a word. Felix, the Roman governor, attacked the deluded multitude, and killed 400. The leader escaped, and was heard of no more. This was in the 13th year of Claudius, about three years before St. Paul's apprehension. (Menochius) ---

These rebels are called murderers, Greek: Sikarioi, Sicarii, from Sica, a small dagger, which they concealed under their cloak. Some of them were the retainers of Judas Galilæus; other Hessæans, who fought with the greatest animosity against the Romans, and suffered the most cruel death, sooner than to acknowledge Cæsar for lord and master. Some again suppose that the word Greek: sikarioi is only a corruption of the words, Greek: oi karioi , Scriptuarii, a name given to the Esseni. Consult Josephus, Jewish Antiquities xx. 7.

Haydock: Act 21:39

I am indeed a Jew, by birth and education. (Witham)

Haydock: Act 21:40

He spoke in the dialect of the country, which was partly Hebrew and partly Syriac, but the Syriac greatly prevailed; and fro the steps, Greek: epi tous anastathmous, which led to the fortress of Antonia. Here a Roman cohort was lodged; it was situated to the north-west, and joined the temple. The flight of steps was occupied by the lowest orders of the people. Thus Cicero ad Atticum: Gradus templorum ab infima plebe completi erant; and again, pro Cluentio: gradus concitatis hominibus narrat.

Gill: Act 21:28

Crying out, men of Israel, help,.... The Arabic and Ethiopic versions read, "help us"; to hold Paul, on whom they had laid their hands, and to assist in beating him: but why such an outcry for help against a single man, and he but little of stature, and weak in body, and so easily held and overpowered? it may be they chose to engage others with them, to give the greater countenance to their actions, and for their own security and protection, should they be opposed or called to an account;

this is the man that teacheth all men everywhere against the people; the people of the Jews, saying that they were not the only people of God; that God was the God of the Gentiles, as well as of the Jews; that God had chosen, and called, and saved some of the one, as well as of the other; that the Gentiles shared in the favour of God, and the blessings of the Messiah; that the Gospel was to be preached to them, and a people taken out of them for his glory; and that the people of the Jews would be rejected for their unbelief and impenitence, and in a little time utterly destroyed as a nation; which, and the like, these Asiatic Jews interpreted as speaking against them; whereas no man had a stronger natural affection for his countrymen, or a more eager and importunate desire for their spiritual and eternal welfare, than the apostle had;

and the law; the law of Moses, both moral and ceremonial; for they not only were displeased with him for asserting the abrogation of the latter, but traduced him as an enemy to the former; representing him as an Antinomian, because he denied justification to be by the works of the law, and asserted Christ to be the end of the law for righteousness; whereas he was so far from making void the law hereby, that he established it, and secured the rights and honours of it; yea, they went further, and represented him as a libertine, saying, let us do evil that good may come; but this was all calumny:

and this place: meaning the temple, in which they then were; the Alexandrian copy reads, "this holy place"; as it is expressed in a following clause; the reason of this charge was, because that he had taught, that the sacrifices of God were the sacrifices of prayer and of praise, and that these were to be offered up in every place; and that divine service and religious worship were not tied to the temple at Jerusalem, but that, agreeably to the doctrine of Christ, men might worship the Father anywhere, and lift up holy hands in every place; and perhaps he might have asserted, that the temple of Jerusalem would be destroyed in a short time, as Christ had predicted:

and further, brought Greeks also unto the temple, and hath polluted this holy place; that part of the temple, which they supposed Paul had brought Greeks or Gentiles into, could not be the most holy place, for into that only the high priest went, once a year; nor that part of the holy place called the court of the priests, for into that only priests went, and other Israelites were not admitted, unless on some particular occasions; as to lay hands on the sacrifice, for the slaying of it, or waving some part of it ^x; but it must be either the court of the Israelites, or the court of the women, into which Paul, with the four men that had the vow, entered; and as Dr. Lightfoot thinks, it was the latter; for in, the south east of this court was the Nazarite's chamber, in which they boiled their peace offerings, shaved their heads, and put the hair under the pot ^y: now though Gentiles might come into the mountain of the house, which was all the outmost circumambient space within the wall, which encompassed the whole area, yet they might not come into any of these courts, no, nor even into what they call the "Chel"; for they say, that the Chel is more holy than the mountain of the house, because no Gentile, or one defiled with the dead, enters there ^z; now the Chel was an enclosure before these courts, and at the entrance into it pillars were erected, and upon them were inscriptions in Greek and Latin, signifying that no strangers should enter into the holy place ^a.

Gill: Act 21:29

For they had seen before with him in the city,.... Not of Ephesus, but of Jerusalem:

Trophimus an Ephesian; the same that is mentioned in Act 20:4 whom these Jews of Asia, and who very probably were inhabitants of Ephesus, knew very well to be a Gentile:

whom they supposed Paul had brought into the temple; for seeing him walk with the apostle very familiarly through the streets of Jerusalem, they concluded from thence, that he took him with him into the temple, which was a very rash and ill grounded conclusion; and which shows the malignity and virulence of their minds, and how ready they were to make use of any opportunity, and take up any occasion against him, even a bare surmise, and which had no show of probability in it; for it can never be thought, that while Paul was using methods to remove the prejudices of the Jews against him, he should take such a step as this, to introduce a Gentile into the holy place, which he knew was unlawful, and would greatly irritate and provoke them.

Gill: Act 21:30

And all the city was moved, and the people ran together,.... The outcry in the temple reached the ears of some that were without, and these alarmed others; so that the report of a disturbance in the temple soon went through the whole city; and brought people out of their houses, who ran together in great numbers, to see what was the matter:

and they took Paul and drew him out of the temple; as unworthy to be in that holy place; and that it might not be defiled with his blood; for their intention was nothing less than to take away his life:

and forthwith the doors were shut; not of themselves, as if there was something miraculous in it, as some have thought, but by the door keepers, the Levites; and which might be done, partly to prevent Paul's returning into it for refuge at the horns of the altar, and partly to keep out the Gentiles from coming in, they were alarmed with.

Gill: Act 21:31

And as they went about to kill him,.... In the manner as zealots did, without bringing him before any court of judicature, without any charge, trial, and condemnation:

tidings came unto the chief captain of the band; the Roman band of soldiers, who were placed near the temple, to keep the peace of the city, and persons in order; and who were more especially needful, at such a time as the feast of Pentecost, when there was such a great concourse of people in the city, and indeed always were in arms at such times ^b; this chief captain was Claudius Lysias, as appears from Act 23:26 to him the report of the disturbance was brought; or as it is in the Greek text, the "fame ascended" to him; who very likely might be in the tower of Antonia, which joined to the temple:

that all Jerusalem was in an uproar; or in confusion, and therefore it became him, as a Roman officer, to take care to quell it, lest it should issue in sedition and rebellion.

Gill: Act 21:32

Who immediately took soldiers and centurions,.... A very large number of soldiers, for they are called an army, in Act 23:27 with a sufficient number of officers called centurions, who were each of them over an hundred men, to command them, and put them in order:

and ran down unto them: from the tower to the temple, the outer part of it; perhaps the mountain of the house, where they had dragged Paul, and were beating him; hither the captain, with his officers and soldiers, came in great haste; all which shows his vigilance, prudence, and quick dispatch; and in which there was a remarkable appearance of divine providence in favour of the apostle, who otherwise in all likelihood would have quickly lost his life:

and when they saw the chief captain and the soldiers; coming down upon them in great haste, with sword in hand:

they left beating of Paul; this beating was what the Jews call מכות מרדית, "the rebels' beating"; or beating, on account of rebellion and obstinacy; and differed from whipping or scourging, which was done by the order of the sanhedrim, and in measure with forty stripes save one; but this beating was without any order from a court of judicature, and was without measure and mercy: this was inflicted upon various offenders, particularly on such who received not admonitions given them, or transgressed by doing what was forbidden by the words of the wise men ^c; or if any defiled person entered into the court of the women; and such the people would fall upon at once, and beat them unmercifully with their fists, or with clubs and staves, and which often issued in death; so, for instance, when a priest ministered in his uncleanness, his brethren the priests did not bring him to the sanhedrim, but the young priests brought him without the court, and dashed his brains out with clubs ^d.

Gill: Act 21:33

Then the chief captain came near,.... To the place where the Jews were beating Paul:

and took him the Arabic version adds, "from them"; he rescued him out of their hands, as he himself says, Act 23:27.

And commanded him to be bound with two chains: partly to appease the people, and partly to secure Paul; who, he supposed, had been guilty of some misdemeanour, which had occasioned this tumult; these two chains were put, one on one arm, and the other on the other arm; and were fastened to two soldiers, who walked by him, having hold on those chains, the one on his right hand, and the other on his left; and thus Agabus's prophecy in Act 21:11 was fulfilled:

and demanded who he was; or asked and inquired about him, who he was, of what nation he was, what was his character, business, and employment: this inquiry was made, either of the apostle himself, or of the people; and so the Arabic version renders it, "he inquired of them who he was"; also

and what he had done; what crime he had been guilty of, that they used him in such a manner.

Gill: Act 21:34

And some cried one thing, and some another, among the multitude,.... For though they agreed to beat him, and even to kill him, yet some of them knew not for what; being led by a blind zeal for Moses, the law and temple, or rather by fury and madness:

and when he could not know the certainty for the tumult; could not come at the truth of the matter, or any certain knowledge of it, not anything that could be depended upon, because of the noise of the people, and the different notes they were in:

he commanded him to be carried into the castle; of Antonio, formerly called Baris, of which Josephus ^e gives this account;

"on the north side (of the wall) was built a four square tower, well fortified and strong; this the kings and priests of the Asmonaean race, who were before Herod, built, and called it Baris; that there the priestly robe might be laid up by them, which the high priest only wore, when he was concerned in divine service:''

this tower King Herod made more strong, for the security and preservation of the temple; and called it Antonia, for the sake of Antony his friend, and the general of the Romans: the description of it, as given by Dr. Lightfoot ^f, which is collected by him out of Josephus and other writers, is this;

"upon the north side, and joining up to the western angle (but on the outside of the wall), stood the tower of Antonia, once the place where the high priests used to lay up their holy garments; but in after times a garrison of Roman soldiers, for the a wing of the temple: when it served for the former use, it was called Baris (it may be from בר, "ad extra", because it was an outer building), but when for the latter, it bare the name of Antonia; Herod the great having sumptuously repaired and called it after the name of the Roman prince Antony: it stood upon the north west point of Moriah, and was a very strong and a very large pile; so spacious a building with all its appurtenances, that it took up to two furlongs' compass; the rock it stood upon was fifty cubits high, and steep, and the building itself was forty cubits above it; it was four square, encompassed with a wall of three cubits high, which enclosed its courts, and had a turret at every corner, like the white tower at London; but that it was more spacious, and that the turrets were not all of an height; for those at the north east and north west corners were fifty cubits high, but those on the south east and south west were seventy cubits high, that they might fully overlook the temple: it had cloisters or walks about it, and baths and lodgings, and large rooms in it; so that it was at once like a castle, and like a palace. There was a passage out of it, into the north and west cloisters of the mountain of the house, and by that the Roman garrison soldiers went down at every festival of the Jews, to take care against tumults and seditions, in those great concourses of the people.''

And it was by this passage that the chief captain, with the centurions and soldiers, came down so quickly and suddenly upon the Jews, while they were beating Paul in the temple; and this castle being on such an eminence as described, hence he with the soldiers is said to run down, Act 21:32 And it was in this way that the apostle was led up to the castle.

Gill: Act 21:35

And when he came upon the stairs,.... Or steps, which led up to the castle; for it was built upon a very high place, as appears from the account of it in the preceding verse; to which agrees what Aristaeas ^g says of it in the following words;

"in order to have knowledge of all things, we went up to a castle adjoining to the city, which is situated in a very high place, fortified with very high towers, built with large stones, as we supposed for the preservation of the places about the temple, if there should be any lying in wait, or tumult, or enemies should enter; so that none might be able to make way in at the walls about the temple; for in the towers of the castle lay very sharp darts and various instruments, and the place was upon a very great eminence.''

So it was that he was borne of the soldiers for the violence of the people: the sense is, either that the crowd of the people was so great, and they so pressed upon Paul and the soldiers that conducted him, that he was even thrown upon them, and bore up by them; or else such was the rage of the people against him, that the soldiers were obliged to take him up in their arms, and carry him, in order to secure him from being tore in pieces by them.

Gill: Act 21:36

For the multitude of the people followed after,.... The captain and the soldiers, who had taken away Paul from them, and were carrying him to the castle:

crying, away with him; or "take him away", that is, by death; or "lift him up", upon the cross, crucify him, crucify him, as they said concerning Christ.

Gill: Act 21:37

And as Paul was to be led into the castle,.... Just as he was got up to the top of the steps, or stairs, that led up to the castle, and was about to go into the door of it:

he said unto the chief captain, may I speak unto thee? the apostle was one that had had a good education, and was a man of address, and this his modest and respectful way of speaking to the chief captain shows; and the question he put to him, was in the Greek language: hence it follows,

who said to him, canst thou speak Greek? or "dost thou know the Hellenistic language?" which the Jews who were born and lived in Greece spoke; hence such were called Hellenists; see Act 6:1 of this language we read in the Talmud ^h;

"R. Levi bar Chajethah went to Caesarea, and heard them reading "Shema", (hear O Israel), &c. Deu 6:4 Nytoynwla in the Hellenistic language; he sought to hinder them; R. Rose heard of it, and was angry; and said, he that knows not to read in the Hebrew language, must he not read at all? yea, he may read in whatsoever language he understands.''

The nearest to this language spoken by the Jews dispersed in Greece, must be the Greek language, in which Jews have written; as the books of the Old Testament translated by the "seventy" interpreters, who were Jews; and indeed it was this Bible which the Jews called Hellenists made use of; and the writings of Josephus, and Philo the Jew of Alexandria, and even the books of the New Testament, which are written by Jews; and Paul being a Jew of Tarsus, and so an Hellenist, could speak this language; as he did, when he disputed against the Hellenists, in Act 9:29. This the chief captain said, either as wondering to hear him speak Greek, when he thought he had been a Jerusalem Jew, or rather an Egyptian, as in the next verse; or it may be he put this question to him, as choosing rather that he should speak in Greek, it being the language he might best understand himself, and was the least known to the people, who he might not care should hear what he had to say; since if he took him for the Egyptian, the Greek tongue was what was chiefly spoken by such.

Gill: Act 21:38

Art thou not that Egyptian, which before these days madest an uproar,.... Josephus speaks ⁱ of one that came out of Egypt to Jerusalem, and gave out that he was a prophet, and deceived the people, whom he persuaded to follow him to the Mount of Olives, where they should see the walls of the city fall at his command, and so through the ruins of it they might enter into the city; but Felix the Roman governor fell upon them, killed four hundred, and took two hundred prisoners, and the Egyptian fled: the account which he elsewhere ^k gives of him, and Eusebius ^l from him, is this; a certain Egyptian false prophet did much more mischief to the Jews; for he being a magician, and having got himself to be believed as a prophet, came into the country (of Judea), and gathered together about thirty thousand persons, whom he had deceived: these he brought out of the wilderness to the Mount of Olives, from thence designing to take Jerusalem by force, and seize the Roman garrison, and take the government of the people but Felix prevented his design, meeting him with the Roman soldiers, assisted by all the people; so that when they engaged, the Egyptian fled with a few, and most of those that were with him were destroyed or taken: now it was some little time before this, that this affair happened; and by these accounts of Josephus, though the Egyptian was discomfited, yet he was not taken; he had made his escape, so that he might be yet in being; and therefore the captain could not tell but Paul might be he, who had privately got into the city, and was upon some bad designs:

and leddest out into the wilderness four thousand men that were murderers? Josephus says, that he brought them out of the wilderness, or led them through it to the Mount of Olives, from thence to rush into Jerusalem, when the walls should fall down at his command; but he says, the number of men that he led out were about thirty thousand; it may be at first there were no more than four thousand, but afterwards were joined by others, and increased to thirty thousand; or among these thirty thousand, he had four thousand "murderers, or sicarii": so called from the little swords which they carried under their clothes, and with them killed men in the daytime, in the middle of the city, especially at the feasts, when they mingled themselves with the people ^m.

Gill: Act 21:39

But Paul said, I am a man which am a Jew of Tarsus,.... And not that Egyptian; he was not of that country, much less that man; but a Jew, both by birth and religion; he was born of Jewish parents, and brought up in the Jewish religion; though his native place was Tarsus, a city in Cilicia, where it is placed by Pliny ⁿ, Ptolomy ^o, and Mela ^p; and is by some thought to be the same with the Tarshish of the Old Testament:

a citizen of no mean city; Pliny ^q calls it a free city, and Solinus ^r says it is the mother, or chief of cities, and Curtius ^s speaks of it as a very opulent one; which when Alexander drew near to with his army, the inhabitants of it set fire to, that he might not possess their riches; which he understanding, sent Parmenio to prevent it: through this city, as the same historian, in agreement with Pliny and others, observes, ran the river Cydnus; and it being summer time when Alexander was here, and very hot weather, and being covered with dust and sweat, he put off his clothes, and cast himself into the river to wash himself; but as soon as he was in, he was seized with such a numbness of his nerves, that had he not been immediately taken out by his soldiers, and for the extraordinary care of his physician, he had at once expired. Josephus ^t calls this city the most famous of the cities in Gallicia; and derives it, and the whole country, from Tarshish, the grandson of Japheth, Gen 10:4 his words are,

"Tharsus gave name to the Tharsians, for so Cilicia was formerly called, of which this is an evidence; for the most famous of the cities with them, and which is the metropolis, is called Tarsus; Theta being changed into Tau for appellation sake.''

Though some say it was built by Perseus, the son of Jupiter and Danae, and called Tharsus, of the hyacinth stone, which is said to be found about it: others think it was so called, παρα το τερσανθηναι, because the places of this country were first dried up after the flood: it was not only a city of stately buildings, as it was repaired by Sardanapalus, and increased after the times of Alexander; but there was a famous academy in it, which, for men of learning, exceeded Athens and Alexandria ^u; though these exceeded that in number of philosophers: here it is thought lived Aratus the poet, from whom the apostle cites a passage, in Act 17:28 and of this place was the famous Chrysippus, who is called ταρσευς, "a Tarsian" ^w, as the apostle is here. Hermogenes, a very celebrated rhetorician, some of whose works are still extant, came from hence ^x. Jerom ^y reports it as a tradition, that the parents of the Apostle Paul were of Giscalis, a town in Judea; which with the whole province being destroyed by the Romans, they removed to Tarsus, a city of Cilicia, whither Paul when a young man followed them; but certain it is, that the apostle was born there, as he himself says, in Act 22:3. Ignatius, in ^z the "second" century, writing to the church at Tarsus, calls them citizens and disciples of Paul; citizens, because he was of this city; and disciples, because of the same faith with him; and very likely the first materials of the church in this place were converts of his; since it is evident that he went hither after he was a preacher; see Act 9:30.

And I beseech thee suffer me to speak unto the people; first he desired to speak with the captain, and that was in order to obtain leave to speak to the people; and which he asks in a very handsome and submissive manner, and hopes to have his request granted him, since he was not the person he took him for, but was a Jew by birth, and a citizen of a very considerable Roman city; and was not a mean, sordid, vagabond creature, nor need he fear that he would sow any discord and sedition among the people.

Gill: Act 21:40

And when he had given him licence,.... To speak to the people, which he could not well deny him, after he had so freely declared who he was, and in so courteous a manner addressed him, and asked leave of him:

Paul stood on the stairs; on the steps of the ascent to the castle, on the top of them:

and beckoned with the hand unto the people; to desire silence, which he might be able to do, notwithstanding his chains; for his being bound with a chain to a soldier, did not hinder the moving and lifting up of his hand:

and when there was made a great silence; either through the authority of the captain, who might command it, or through the desire of the people, to hear what he could say for himself:

he spake unto them in the Hebrew tongue; which the people he spoke to best understood, and was his own mother tongue; the Alexandrian copy reads, "in his own dialect"; this was not pure Hebrew that was spoke in common in those times, but the Syro-Chaldean language:

saying; as in the following chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 21:28

¹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

² sn The law refers to the law of Moses.

³ tn Grk “this place.”

sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

⁴ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

⁵ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

⁶ tn Or “and has defiled this holy place.”

sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

NET Notes: Act 21:29

¹ tn Grk “whom.”

² tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

NET Notes: Act 21:30

¹ tn On this term see BDAG 545 s.v. κινέω 2.b.

² tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

³ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

⁴ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

NET Notes: Act 21:31

¹ tn Grk “seeking.”

² tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

³ tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

⁵ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

⁶ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

NET Notes: Act 21:32

¹ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

² tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

³ sn See the note on the word centurion in 10:1.

⁴ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

⁵ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

⁷ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

NET Notes: Act 21:33

¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

² tn Grk “seized.”

³ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

⁴ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

⁵ tn Grk “and what it is”; this has been simplified to “what.”

NET Notes: Act 21:34

¹ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

² tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

³ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

⁴ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

⁵ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

⁷ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

NET Notes: Act 21:35

¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

² sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

³ tn This refers to mob violence (BDAG 175 s.v. βία b).

NET Notes: Act 21:36

¹ tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.

² tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

NET Notes: Act 21:37

¹ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

² tn Grk “says” (a historical present).

³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

⁴ tn Grk “Is it permitted for me to say” (an idiom).

⁵ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

⁶ tn Grk “said.”

⁷ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

NET Notes: Act 21:38

¹ tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

² tn Grk “of the Sicarii.”

sn The term ‘Assassins’ is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.

³ tn Or “desert.”

⁴ tn Grk “before these days.”

NET Notes: Act 21:39

¹ tn Grk “said.”

² tn Grk “a Jewish man.”

³ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

⁴ tn Grk “I beg you.”

NET Notes: Act 21:40

¹ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

² tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

³ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

⁴ tn Or “motioned.”

⁵ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

⁶ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

⁷ tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

Geneva Bible: Act 21:31

^{( 6 )} And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar.

^{( 6 )} God finds some even amongst the wicked and profane themselves, to hinder the endeavours of the rest.

Geneva Bible: Act 21:38

Art not thou that ^{( g )} Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?

^{( g )} Concerning this Egyptian who assembled thirty thousand men, read Josephus, book 2, chap. 12.

Commentary -- Verse Range Notes

TSK Synopsis: Act 21:1-40

1 Paul calls at the house of Philip, whose daughters prophesy.

10 Agabus, foretelling what should befall him at Jerusalem, he will not be dissuaded from going thither.

17 He comes to Jerusalem;

27 where he is apprehended, and in great danger, but by the chief captain is rescued;

37 and requests, and is permitted to speak to the people.

Combined Bible: Act 21:28

notes on verse 27  

  

Combined Bible: Act 21:29

notes on verse 27  

  

Combined Bible: Act 21:30

notes on verse 27  

  

Combined Bible: Act 21:31

For the second time in his history the Roman authorities came to Paul's rescue from the hands of his countrymen. (31) " And as they were seeking to kill him, word came to the chiliarch of the cohort that all Jerusalem was in an uproar, (32) who immediately took soldiers and centurions, and ran down upon them. And when they saw the chiliarch and the soldiers, they quit striking Paul. (33) Then the chiliarch drew near and seized him, and commanded him to be bound with two chains, and inquired who he was, and what he had done. (34) But some of the multitude cried out one thing, and some another; and not being able to know the certainty on account of the tumult, he commanded him to be led into the castle. " The inability of the mob to agree upon any charge against him shows the precipitancy with which they had rushed upon him, while the multiplicity of charges which they vociferated shows the intensity of their hatred. The chiliarch was indifferent through total ignorance of the case, and desired to act prudently; hence he determined to protect the prisoner, and hold him for examination under more favorable circumstances.   

  

  

Combined Bible: Act 21:32

notes on verse 31  

  

Combined Bible: Act 21:33

notes on verse 31  

  

Combined Bible: Act 21:34

notes on verse 31  

  

Combined Bible: Act 21:35

It was but a short distance to the castle of Antonia, which overlooked the temple inclosure, and was connected with it by a stairway. Thither the apostle was rapidly borne, the mob pressing after him. (35) " And when he was on the stairs, he was borne by the soldiers, on account of the violence of the multitude. (36) For the crowd of people followed, crying out, Away with him! (37) And when he was about to be led into the castle, Paul said to the chiliarch, May I say something to you? He said, Do you understand Greek? (38) Are you not that Egyptian, who formerly made an insurrection, and led out into the wilderness four thousand Assassins? (39) Paul said, I am a Jew, of Tarsus, in Cilicia; a citizen of no unknown city; and I beseech you, permit me to speak to the people. " This conversation shows that the chiliarch was utterly ignorant of the character and history of his prisoner. The best conclusion he could form from the confused outcries of the mob was the one indicated in the question just quoted. When he learned that he was a Jew, he was still more perplexed concerning the rage of the people, and not less astonished at the coolness displayed by Paul. In the hope of learning something more definite, he at once gave him liberty to speak, and stood by, an interested hearer.   

  

  

Combined Bible: Act 21:36

notes on verse 35  

  

Combined Bible: Act 21:37

notes on verse 35  

  

Combined Bible: Act 21:38

notes on verse 35  

  

Combined Bible: Act 21:39

notes on verse 35  

  

Combined Bible: Act 21:40

" And when he gave him permission, Paul, standing upon the stairs, waved his hand to the people. And when there was general silence, he spoke to them in the Hebrew dialect, saying, "  

  

  

  

Maclaren: Act 21:27-39

Paul In The Temple

And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, 28. Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place. 29. (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) 30. And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut. 31. And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar. 32. Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul. 33. Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done. 34. And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle. 35. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. 36. For the multitude of the people followed after, crying, Away with him. 37. And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek? 38. Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers 39. But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people.'--Acts 21:27-39.

THE stronger a man's faith, the greater will and should be his disposition to conciliate. Paul may seem to have stretched consideration for weak brethren to its utmost, when he consented to the proposal of the Jerusalem elders to join in performing the vow of a Nazarite, and to appear in the Temple for that purpose. But he was quite consistent in so doing; for it was not Jewish ceremonial to which he objected, but the insisting on it as necessary. For himself, he lived as a Jew, except in his freedom of intercourse with Gentiles. No doubt he knew that the death-warrant of Jewish ceremonial had been signed, but he could leave it to time to carry out the sentence. The one thing which he was resolved should not be was its imposition on Gentile Christians. Their road to Jesus was not through Temple or synagogue. As for Jewish Christians, let them keep to the ritual if they chose. The conciliatory plan recommended by the elders, though perfectly consistent with Paul's views and successful with the Jewish Christians, roused non-Christian Jews as might have been expected.

This incident brings out very strikingly the part played by each of the two factors in carrying out God's purposes for Paul. They are unconscious instruments, and co-operation is the last thing dreamed of on either side; but Jew and Roman together work out a design of which they had not a glimpse.

I. Note The Charge Against Paul.

The Jews from Asia' knew him by sight, as they had seen him in Ephesus and elsewhere; and possibly some of them had been fellow-passengers with him from Miletus. No wonder that they construed his presence in the Temple into an insult to it. If Luther or John Knox had appeared in St. Peter's, he would not have been thought to have come as a worshipper. Paul's teaching may very naturally have created the impression in hot-tempered partisans, who could not draw distinctions, that he was the enemy of Temple and sacrifice.

It has always been the vice of religious controversy to treat inferences from heretical teaching, which appear plain to the critics, as if they were articles of the heretic's belief. These Jewish zealots practised a very common method when they fathered on Paul all which they supposed to be involved in his position. Their charges against him are partly flat lies, partly conclusions drawn from misapprehension of his position partly exaggeration, and partly hasty assumptions. He had never said a word which could be construed as against the people.' He had indeed preached that the law was not for Gentiles, and was not the perfect revelation which brought salvation, and he had pointed to Jesus as in Himself realising all that the Temple shadowed; but such teaching was not against' either, but rather for both, as setting both in their true relation to the whole process of revelation. He had not brought Greeks' into the Temple, not even the one Greek whom malice multiplied into many. When passion is roused, exaggerations and assumptions soon become definite assertions. The charges are a complete object-lesson in the baser arts of religious partisans; and they have been but too faithfully reproduced in all ages. Did Paul remember how he had been consenting' to the death of Stephen on the very same charges? How far he has travelled since that day!

II. Note The Immediately Kindled Flame Of Popular Bigotry.

The always inflammable population of Jerusalem was more than usually excitable at the times of the Feasts, when it was largely increased by zealous worshippers from a distance. Noble teaching would have left the mob as stolid as it found them; but an appeal to the narrow prejudices which they thought were religion was a spark in gunpowder, and an explosion was immediate. It is always easier to rouse men to fight for their religion' than to live by it. Jehu was proud of what he calls his zeal for the Lord,' which was really only ferocity with a mask on. The yelling crowd did not stop to have the charges proved. That they were made was enough. In Scotland people used to talk of Jeddart justice,' which consisted in hanging a man first, and trying him leisurely afterwards. It was usually substantially just when applied to moss-troopers, but does not do so well when administered to Apostles.

Notice the carefulness to save the Temple from pollution, which is shown by the furious crowds dragging Paul outside before they kill him. They were not afraid to commit murder, but they were horror-struck at the thought of a breach of ceremonial etiquette. Of course! for when religion is conceived of as mainly a matter of outward observances, sin is reduced to a breach of these. We are all tempted to shift the centre of gravity in our religion, and to make too much of ritual etiquette. Kill Paul if you will, but get him outside the sacred precincts first. The priests shut the doors to make sure that there should be no profanation, and stopped inside the Temple, well pleased that murder should go on at its threshold. They had better have rescued the victim. Time was when the altar was a sanctuary for the criminal who could grasp its horns, but now its ministers wink at bloodshed with secret approval. Paul could easily have been killed in the crowd, and no responsibility for his death have clung to any single hand. No doubt that was the cowardly calculation which they made, and they were well on the way to carry it out when the other factor comes into operation.

III. Note The Source Of Deliverance.

The Roman garrison was posted in the fortress of Antonia, which commanded the Temple from a higher level at the north-west angle of the enclosure. Tidings came up' to the officer in command, Claudius Lysias by name (Acts 23:26), that all Jerusalem was in confusion. "With disciplined promptitude he turned out a detachment and ran down upon them.' The contrast between the quiet power of the legionaries and the noisy feebleness of the mob is striking. The best qualities of Roman sway are seen in this tribune's unhesitating action, before which the excited mob cowers in fright. They left beating of Paul,' as knowing that a heavier hand would fall on them for rioting. With swift decision Lysias acts first and talks afterwards, securing the man who was plainly the centre of disturbance, and then having got him fast with two chains on him, inquiring who he was, and what he had been doing.

Then the crowd breaks loose again in noisy and contradictory explanations, all at the top of their voices, and each drowning the other. Clearly the bulk of them could not answer either of Lysias' questions, though they could all bellow Away with him! till their throats were sore. It is a perfect picture of a mob, which is always ferocious and volubly explanatory in proportion to its ignorance. One man kept his head in the hubbub, and that was Lysias, who determined to hold his prisoner till he did know something about him. So he ordered him to be taken up into the castle; and as the crowd saw their prey escaping they made one last fierce rush, and almost swept away the soldiers, who had to pick Paul up and carry him. Once on the stairs leading to the castle they were clear of the crowd, which could only send a roar of baffled rage after them, and to this the stolid legionaries were as deaf as were their own helmets.

The part here played by the Roman authority is that which it performs throughout the Acts. It shields infant Christianity from Jewish assailants, like the wolf which, according to legend, suckled Romulus. The good and the bad features of Roman rule were both valuable for that purpose. Its contempt for ideas, and above all for speculative differences in a religion which it regarded as a hurtful superstition, its unsympathetic incapacity for understanding its subject nations, its military discipline, its justice, which though often tainted was yet better than the partisan violence which it coerced, all helped to make it the defender of the first Christians. Strange that Rome should shelter and Jerusalem persecute!

Mark, too, how blindly men fulfil God's purposes. The two bitter antagonists, Jew and Roman, seem to themselves to be working in direct opposition; but God is using them both to carry out His design. Paul has to be got to Rome, and these two forces are combined by a wisdom beyond their ken, to carry him thither. Two cogged wheels turning in opposite directions fit into each other, and grind out a resultant motion, different from either of theirs. These soldiers and that mob were like pawns on a chessboard, ignorant of the intentions of the hand which moves them.

IV. Note The Calm Courage Of Paul.

He too had kept his head, and though bruised and hustled, and having but a minute or two beforehand looked death in the face, he is ready to seize the opportunity to speak a word for his Master. Observe the quiet courtesy of his address, and his calm remembrance of the tribune's right to prevent his speaking. There is nothing more striking in Paul's character than his self-command and composure in all circumstances. This ship could rise to any wave, and ride in any storm. It was not by virtue of happy temperament but of a fixed faith that his heart and mind were kept in perfect peace. It is not easy to disturb a man who counts not his life dear if only he may complete his course. So these two men front each other, and it is hard to tell which has the quieter pulse and the steadier hand. The same sources of tranquil self-control and calm superiority to fortune which stood Paul in such good stead are open to us. If God is our rock and our high tower we shall not be moved.

The tribune had for some unknown reason settled in his mind that the Apostle was a well-known' Egyptian,' who had headed a band of Sicarii' or dagger-men,' of whose bloody doings Josephus tells us. How the Jews should have been trying to murder such a man Lysias does not seem to have considered. But when he heard the courteous, respectful Greek speech of the Apostle he saw at once that he had got no uncultured ruffian to deal with, and in answer to Paul's request and explanation gave him leave to speak. That has been thought an improbability. But strong men recognise each other, and the brave Roman was struck with something in the tone and bearing of the brave Jew which made him instinctively sure that no harm would come of the permission. There ought to be that in the demeanour of a Christian which is as a testimonial of character for him, and sways observers to favourable constructions.

MHCC: Act 21:27-40

In the temple, where Paul should have been protected as in a place of safety, he was violently set upon. They falsely charged him with ill doctrine and ill practice against the Mosaic ceremonies. It is no new thing for those who mean honestly and act regularly, to have things laid to their charge which they know not and never thought of. It is common for the wise and good to have that charged against them by malicious people, with which they thought to have obliged them. God often makes those a protection to his people, who have no affection to them, but only have compassion for sufferers, and regard to the public peace. And here see what false, mistaken notions of good people and good ministers, many run away with. But God seasonably interposes for the safety of his servants, from wicked and unreasonable men; and gives them opportunities to speak for themselves, to plead for the Redeemer, and to spread abroad his glorious gospel.

Matthew Henry: Act 21:27-40

We have here Paul brought into a captivity which we are not likely to see the end of; for after this he is either hurried from one bar to another, or lies neglected, first in one prison and then in another, and can neither be tried nor bailed. When we see the beginning of a trouble, we know not either how long it will last or how it will issue.

I. We have here Paul seized, and laid hold on.

1. He was seized in the temple, when he was there attending the days of his purifying, and the solemn services of those days, Act 21:27. Formerly he had been well known in the temple, but now he had been so long in his travels abroad that he had become a stranger there; so that it was not till the seven days were almost ended that he was taken notice of by those that had an evil eye towards him. In the temple, where he should have been protected, as in a sanctuary, he was most violently set upon by those who did what they could to have his blood mingled with his sacrifices - in the temple, where he should have been welcomed as one of the greatest ornaments of it that ever had been there since the Lord of the temple left it. The temple, which they themselves pretended such a mighty zeal for, yet did they themselves thus profane. Thus is the church polluted by none more than by popish persecutors, under the colour of the church's name and interest.

2. The informers against him were the Jews of Asia, not those of Jerusalem - the Jews of the dispersion, who knew him best, and who were most exasperated against him. Those who seldom came up to worship at the temple in Jerusalem themselves, but contentedly lived at a distance from it, in pursuit of their private advantages, yet appeared most zealous for the temple, as if thereby they would atone for their habitual neglect of it.

3. The method they took was to raise the mob, and to incense them against him. They did not go to the high priest, or the magistrates of the city, with their charge (probably because they expected not to receive countenance from them), but they stirred up all the people, who were at this time more than ever disposed to any thing that was tumultuous and seditious, riotous and outrageous. Those are fittest to be employed against Christ and Christianity that are governed least by reason and most by passion; therefore Paul described the Jewish persecutors to be not only wicked, but absurd unreasonable men.

4. The arguments wherewith they exasperated the people against him were popular, but very false and unjust. They cried out, " Men of Israel, help. If you are indeed men of Israel, true-born Jews, that have a concern for your church and your country, now is your time to show it, by helping to seize an enemy to both."Thus they cried after him as after a thief (Job 30:5), or after a mad dog. Note, The enemies of Christianity, since they could never prove it to be an ill thing, have been always very industrious, right or wrong, to put it into an ill name, and so run it down by outrage and outcry. It had become men of Israel to help Paul, who preached up him who was so much the glory of his people Israel; yet here the popular fury will not allow them to be men of Israel, unless they will help against him. This was like, Stop thief, or Athaliah's cry, Treason, treason; what is wanting in right is made up in noise.

5. They charge upon him both bad doctrine and bad practice, and both against the Mosaic ritual.

(1.) They charge upon him bad doctrine; not only that he holds corrupt opinions himself, but that he vents and publishes them, though not here at Jerusalem, yet in other places, nay in all places, he teaches all men, every where; so artfully is the crime aggravated, as if, because he was an itinerant, he was a ubiquitary: "He spreads to the utmost of his power certain damnable and heretical positions,"[1.] Against the people of the Jews. He had taught that Jews and Gentiles stand on the same level before God, and neither circumcision avails any thing nor uncircumcision; nay, he had taught against the unbelieving Jews that they were rejected (and therefore had separated from them and their synagogues), and this is interpreted to be speaking against the whole nation, as if no doubt but they were the people, and wisdom must die with them (Job 12:2), whereas God, though he had cast them off, yet had not cast away his people, Rom 11:1. They were Lo -ammi , not a people (Hos 1:9), and yet pretended to be the only people. Those commonly seem most jealous for the church's name that belong to it in name only. [2.] Against the law. His teaching men to believe the gospel as the end of the law, and the perfection of it, was interpreted his preaching against the law; whereas it was so far from making void the law that it established it, Rom 3:31. [3.] Against this place, the temple. Because he taught men to pray every where, he was reproached as an enemy to the temple, and perhaps because he sometimes mentioned the destruction of Jerusalem and the temple, and of the Jewish nation, which his Master had foretold. Paul had himself been active in persecuting Stephen, and putting him to death for words spoken against this holy place, and now the same thing is laid to his charge. He that was then made use of as the tool is now set up as the butt of Jewish rage and malice.

(2.) They charge upon him bad practices. To confirm their charge against him, as teaching people against this holy place, they charge it upon him that he had himself polluted it, and by an overt-act showed his contempt of it, and a design to make it common. He has brought Gentiles also into the temple, into the inner court of the temple, which none that were uncircumcised were admitted, under any pretence, to come into; there was written upon the wall that enclosed this inner court, in Greek and Latin, It is a capital crime for strangers to enter. - Josephus Antiq. 15.417. Paul was himself a Jew, and had right to enter into the court of the Jews. And they, seeing some with him there that joined with him in his devotions, concluded that Trophimus an Ephesian, who was a Gentile, was one of them. Why? Did they see him there? Truly no; but they had seen him with Paul in the streets of the city, which was no crime at all, and therefore they affirm that he was with Paul in the inner court of the temple, which was a heinous crime. They had seen him with him in the city, and therefore they supposed that Paul had brought him with him into the temple, which was utterly false. See here, [1.] Innocency is no fence against calumny and false accusation. It is no new thing for those that mean honestly, and act regularly, to have things laid to their charge which they know not, nor ever thought of. [2.] Evil men dig up mischief, and go far to seek proofs of their false accusations, as they did here, who, because they saw a Gentile with Paul in the city, will thence infer that he was with him in the temple. This was a strained innuendo indeed, yet by such unjust and groundless suggestions have wicked men thought to justify themselves in the most barbarous outrages committed upon the excellent ones of the earth. [3.] It is common for malicious people to improve that against those that are wise and good with which they thought to have obliged them and ingratiated themselves with them. Paul thought to recommend himself to their good opinion by going into the temple, he had not been so maligned by them. This is the genius of ill-nature; for my love, they are my adversaries, Psa 109:4; Psa 69:10.

We have Paul in danger of being pulled in pieces by the rabble. They will not be at the pains to have him before the high priest, or the sanhedrim; that is a roundabout way: the execution shall be of a piece with the prosecution, all unjust and irregular. They cannot prove the crime upon him, and therefore dare not bring him upon a fair trial; nay, so greedily do they thirst after his blood that they have not patience to proceed against him by a due course of law, though they were ever so sure to gain their point; and therefore, as those who neither feared God nor regarded man, they resolved to knock him on the head immediately.

1. All the city was in an uproar, Act 21:30. The people, who though they had little holiness themselves, yet had a mighty veneration for the holy place, when they heard a hue-and-cry from the temple, were up in arms presently, being resolved to stand by that with their lives and fortunes. All the city was moved, when they were called to from the temple, Men of Israel, help, with as much violence as if the old complaint were revived (Psa 79:1), O God, the heathen are come into thine inheritance, thy holy temple have they defiled. Just such a zeal the Jews here show for God's temple as the Ephesians did for Diana's temple, when Paul was informed against as an enemy to that (Act 19:29): The whole city was full of confusion. But God does not reckon himself at all honoured by those whose zeal for him transports them to such irregularities, and who, while they pretend to act for him, act in such a brutish barbarous manner.

2. They drew Paul out of the temple, and shut the doors between the outer and inner court of the temple, or perhaps the doors of the outer court. In dragging him furiously out of the temple, (1.) They showed a real detestation of him as one not fit to be suffered in the temple, nor to worship there, nor to be looked upon as a member of the Jewish nation; as if his sacrifice had been an abomination. (2.) They pretended a veneration for the temple; like that of good Jehoiada, who would not have Athaliah to be slain in the house of the Lord, 2Ki 11:15. See how absurd these wicked men were; they condemned Paul for drawing people from the temple, and yet, when he himself was very devoutly worshipping in the temple, they drew him out of it. The officers of the temple shut the doors, either, [1.] Lest Paul should find means to get back and take hold of the horns of the altar, and so protect himself by that sanctuary from their rage. Or rather, [2.] Lest the crowd should by the running in of more to them be thrust back into the temple, and some outrage should be committed, to the profanation of that holy place. Those that made no conscience of doing so ill a thing as the murdering of a good man for well-doing, yet would be thought to scruple doing it in a holy place, or at a holy time: Not in the temple, as Not on the feast-day.

3. They went about to kill him (Act 21:31), for they fell a beating him (Act 21:32), resolving to beat him to death by blows without number, a punishment which the Jewish doctors allowed in some cases (not at all to the credit of their nation), and called the beating of the rebels. Now was Paul, like a lamb, thrown into a den of lions, and made an easy prey to them, and, no doubt, he was still of the same mind as when he said, I am ready not only to be bound, but to die at Jerusalem, to die so great a death.

III. We have here Paul rescued out of the hands of his Jewish enemies by a Roman enemy. 1. Tidings were brought of the tumult, and that the mob was up, to the chief captain of the band, the governor of the castle, or, whoever he was, the now commander-in-chief of the Roman forces that were quartered in Jerusalem. Somebody that was concerned not for Paul, but for the public peace and safety, gave this information to the colonel, who had always a jealous and watchful eye upon these tumultuous Jews, and he is the man that must be instrumental to save Paul's life, when never a friend he had was capable of doing him any service. 2. The tribune, or chief captain, got his forces together with all possible expedition, and went to suppress the mob: He took soldiers and centurions, and ran down to them. Now at the feast, as at other such solemn times, the guards were up, and the militia more within call than at other times, and so he had them near at hand, and he ran down unto the multitude; for at such times delays are dangerous. Sedition must be crushed at first, lest it grow headstrong. 3. The very sight of the Roman general frightened them from beating Paul; for they knew they were doing what they could not justify, and were in danger of being called in question for this day's uproar, as the town clerk told the Ephesians. They were deterred from that by the power of the Romans from which they ought to have been restrained by the justice of God and the dread of his wrath. Note, God often makes the earth to help the woman (Rev 12:16), and those to be a protection to his people who yet have no affection for his people; they have only a compassion for sufferers, and are zealous for the public peace. The shepherd makes use even of his dogs for the defence of his sheep. It is Streso's comparison here. See here how these wicked people were frightened away at the very sight of the chief captain; for the king that sitteth on the throne of judgment scattereth away all evil with his eyes. The governor takes him into custody. He rescued him, not out of a concern for him, because he thought him innocent, but out of a concern for justice, because he ought not to be put to death without trial; and because he knew not how dangerous the consequence might be to the Roman government of such tumultuous proceedings were not timely suppressed, nor what such an outrageous people might do if once they knew their own strength: he therefore takes Paul out of the hands of the mob into the hands of the law (v. 33): He took him, and commanded him to be bound with two chains, that the people might be satisfied he did not intend to discharge him, but to examine him, for he demanded of those who were so eager against him who he was, and what he had done. This violent taking of him out of the hands of the multitude, though there was all the reason in the world for it, yet they laid to the charge of the chief captain as his crime (Act 24:7): The chief captain Lysias came with great violence, and took him out of our hands, which refers to this rescue as appears by comparing Act 23:27, Act 23:28, where the chief captain gives an account of it to Felix.

IV. The provision which the chief captain made, with much ado, to bring Paul to speak for himself. One had almost as good enter into a struggle with the winds and the waves, as with such a mob as was here got together; and yet Paul made a shift to get liberty of speech among them.

1. There was no knowing the sense of the people; for when the chief captain enquired concerning Paul, having perhaps never heard of his name before (such strangers were the great ones to the excellent ones of the earth, and affected to be so), some cried one thing, and some another, among the multitude; so that it was impossible for the chief captain to know their mind, when really they knew not either one another's mind or their own, when every one pretended to give the sense of the whole body. Those that will hearken to the clamours of the multitude will know nothing for a certainty, any more than the builders of Babel, when their tongues were confounded.

2. There was no quelling the rage and fury of the people; for when the chief captain commanded that Paul should be carried into the castle, the tower of Antonia, where the Roman soldiers kept garrison, near the temple, the soldiers themselves had much ado to get him safely thither out of the noise, the people were so violent (Act 21:35): When he came upon the stairs, leading up to the castle, the soldiers were forced to take him up in their arms, and carry him (which they might easily do, for he was a little man, and his bodily presence weak), to keep him from the people, who would have pulled him limb from limb if they could. When they could not reach him with their cruel hands, they followed him with their sharp arrows, even bitter words: They followed, crying, Away with him, Act 21:36. See how the most excellent persons and things are often run down by a popular clamour. Christ himself was so, with, Crucify him, crucify him, though they could not say what evil he had done. Take him out of the land of the living (so the ancients expound it), chase him out of the world.

3. Paul at length begged leave of the chief captain to speak to him (Act 21:37): As he was to be led into the castle, with a great deal of calmness and composedness in himself, and a great deal of mildness and deference to those about him, he said unto the chief captain, " May I speak unto thee? Will it be no offence, nor construed as a breach of rule, if I give thee some account of myself, since my persecutors can give no account of me?"What a humble modest question was this! Paul knew how to speak to the greatest of men, and had many a time spoken to his betters, yet he humbly begs to leave to speak to this commander, and will not speak till he has obtained leave: May I speak unto thee?

4. The chief captain tells him what notion he had of him: Canst thou speak Greek? I am surprised to hear thee speak a learned language; for, Art not thou that Egyptian who made an uproar? The Jews made the uproar, and then would have it thought that Paul had given them occasion for it, by beginning first; for probably some of them whispered this in the ear of the chief captain. See what false mistaken notions of good people and good ministers many run away with, and will not be at the pains to have the mistake rectified. It seems, there had lately been an insurrection somewhere in that country, headed by an Egyptian, who took on him to be a prophet. Josephus mentions this story, that "an Egyptian raised a seditious party, promised to show them the fall of the walls of Jerusalem from the mount of Olives, and that they should enter the city upon the ruins."The captain here says that he led out into the wilderness four thousand men that were murderers - desperadoes, banditti, raparees, cut-throats. What a degeneracy was there in the Jewish nation, when there were found there so many that had such a character, and could be drawn into such an attempt upon the public peace! But Josephus says that "Felix the Roman president went out against them, killed four hundred, and took two hundred prisoners, and the rest were dispersed."- Antiq. 20.171; Wars 2.263. And Eusebius speaks of it, Hist. 2:20. It happened in the thirteenth year of Claudius, a little before those days, about three years ago. The ringleader of this rebellion, it seems, had made his escape, and the chief captain concluded that one who lay under so great an odium as Paul seemed to lie under, and against whom there was so great an outcry, could not be a criminal of less figure than this Egyptian. See how good men are exposed to ill-will by mistake.

5. Paul rectifies his mistake concerning him, by informing him particularly what he was; not such a vagabond, a scoundrel, a rake, as that Egyptian, who could give no good account of himself. No: I am a man who is a Jew originally, and no Egyptian - a Jew both by nation and religion; I am of Tarsus, a city of Cilicia, of honest parents and a liberal education (Tarsus was a university), and, besides that, a citizen of no mean city. Whether he means Tarsus or Rome is not certain; they were neither of them mean cities, and he was a freeman of both. Though the chief captain had put him under such an invidious suspicion, that he was that Egyptian, he kept his temper, did not break out into any passionate exclamations against the times he lived in or the men he had to do with, did not render railing for railing, but mildly denied the charge, and owned what he was.

6. He humbly desired a permission from the chief captain, whose prisoner he now was, to speak to the people. He does not demand it as a debt, though he might have done so, but sues for it as a favour, which he will be thankful for: I beseech thee, suffer me to speak to the people. The chief captain rescued him with no other design than to give him a fair hearing. Now, to show that his cause needs no art to give it a plausible colour, he desires he may have leave immediately to defend himself; for it needed no more than to be set in a true light; nor did he depend only on the goodness of his cause, but upon the goodness and fidelity of his patron, and that promise of his to all his advocates, that it should be given them in that same hour what they should speak.

7. He obtained leave to plead his own cause, for he needed not to have counsel assigned him, when the Spirit of the Father was ready to dictate to him, Mat 10:20. The chief captain gave him license (Act 21:40), so that now he could speak with a good grace, and with the more courage; he had, I will not say that favour, but that justice, done him by the chief captain, which he could not obtain from his countrymen the Jews; for they would not hear him, but the captain would, though it were but to satisfy his curiosity. This licence being obtained, (1.) The people were attentive to hear: Paul stood on the stairs, which gave a little man like Zaccheus some advantage, and consequently some boldness, in delivering himself. A sorry pulpit it was, and yet better than none; it served the purpose, though it was not, like Ezra's pulpit of wood, made for the purpose. There he beckoned with the hand unto the people, made signs to them to be quiet and to have a little patience, for he had something to say to them; and so far he gained his point that every one cried hush to his neighbour, and there was made a profound silence. Probably the chief captain also intimated his charge to all manner of people to keep silence; if the people were not required to give audience, it was to no purpose at all that Paul was allowed to speak. When the cause of Christ and his gospel is to be pleaded, there ought to be a great silence, that we may give the more earnest heed, and all little enough. (2.) Paul addressed himself to speak, well assured that he was serving the interest of Christ's kingdom as truly and effectually as if he had been preaching in the synagogue: he spoke unto them in the Hebrew tongue, that is, in their own vulgar tongue, which was the language of their country, to which he hereby owned not only an abiding relation, but an abiding respect.

Barclay: Act 21:27-36

It so happened that Paul's compromise led to disaster. It was the time of Pentecost. Jews were present in Jerusalem from all over the world and certain Jews from Asia were there, who no doubt knew how effective Paul's work in Asia had been. They had seen Paul in the city with Trophimus, whom they very likely knew. The business of the vow had taken Paul frequently into the Temple courts and these Asian Jews assumed that Paul had taken Trophimus into the Temple along with him.

Trophimus was a Gentile and for a Gentile to enter the Temple was a terrible thing. Gentiles could enter the Court of the Gentiles but between that court and the Court of the Women there was a barrier and into that barrier there were inset tablets with this inscription--"No man of alien race is to enter within the balustrade and fence that goes round the Temple, and if anyone is taken in the act, let him know that he has himself to blame for the penalty of death that follows." Even the Romans took this so seriously that they allowed the Jews to carry out the death penalty for this crime.

The Asian Jews then accused Paul of destroying the Law, insulting the chosen people and defiling the Temple. They initiated a movement to lynch him. In the north-west corner of the Temple area stood the Castle of Antonia, built by Herod the Great. At the great festivals, when the atmosphere was electric, it was garrisoned by a cohort of one thousand men. Rome insisted on civil order and a riot was unforgivable sin both for the populace who staged it and the commander who allowed it. The commander heard what was going on and came down with his troops. For Paul's own sake he was arrested and chained by each arm to two soldiers. In the confusion the commander was able to extract no coherent charge from the excited mob and Paul was actually carried through the seething mob into the barracks. There was never a time when Paul was nearer death than this and it was the impartial justice of Rome which saved his life.

Barclay: Act 21:37-40

The Castle of Antonia was connected to the outer courts of the Temple by two flights of stairs on the northern and the western sides. As the soldiers were struggling towards the steps to reach the sanctuary of their own barracks, Paul made an amazing request. He asked the captain to be allowed to address the furious mob. Here is Paul exercising his consistent policy of looking the mob in the face.

The captain was amazed to hear the accents of cultured Greek coming from this man whom the crowd were out to lynch. Somewhere about A.D. 54 an Egyptian had led a band of desperate men out to the Mount of Olives with a promise that he could make the walls of the city fall down before him. The Romans had dealt swiftly and efficiently with his followers but he himself had escaped and the captain had thought that Paul was this revolutionary Egyptian come back.

His followers had been Dagger-bearers, violent nationalists who were deliberate assassins. They concealed daggers in their cloaks, mixed with the mob and struck as they could. But when Paul stated his credentials, the captain knew that, whatever else he was, he was no revolutionary thug; and so he allowed him to speak. When Paul turned to speak he made a gesture for silence, and, almost miraculously, complete silence fell on that roaring mob. Nothing in all the New Testament so shows the force of Paul's personality as this silence that he commanded from the mob who would have lynched him. At that moment the very power of God flowed through him.

Constable: Act 9:32--Rom 1:1

III. THE WITNESS TO THE UTTERMOST PART OF THE EARTH 9:32--28:31

Luke next recorded the church's expansion beyond Palestine to the uttermost parts of the earth (1:8). The Ethiopian eunuch took the gospel to Africa, but he became a Christian in Judea. Now we begin to read of people becoming Christians in places farther from Jerusalem and Judea.

Constable: Act 19:21--Rom 1:1

D. The extension of the church to Rome 19:21-28:31

"The panel is introduced by the programmatic statement of 19:21-22 and concludes with the summary statement of 28:31. Three features immediately strike the reader in this sixth panel: (1) the disproportionate length of the panel, including one-third of the total material of Acts; (2) the prominence given the speeches of Paul in his defense; and (3) the dominance of the we' sections in the narrative portions (cf. 20:5-15; 21:1-18; 27:1-28:16). It cannot be said that the length is related to the theological significance of the material presented. It seems rather to be related to the apologetic purpose of Luke, particularly in the five defenses, and to the eyewitness character of the narrative with its inevitable elaboration of details (cf. the Philippian anecdotes of 16:11-40). The events narrated here span the time from approximately 56 through 62."⁷⁸⁷

"This ending of the Acts forms a striking parallel to the ending of the [third] Gospel. There the passion of the Lord with all its immediate preparation is related in great detail; so here the passion' of Paul is on a scale altogether disproportionate to the rest of the book. The Acts however does not end in fact with S. Paul's death, but with a condition of renewed life; similarly at the end of Part I the passion' of S. Peter had ended with a deliverance. Thus in each case there is a parallel to the resurrection in the Gospel."⁷⁸⁸

Constable: Act 21:17--23:33

2. Ministry in Jerusalem 21:17-23:32

The events that transpired in Jerusalem when Paul visited the city on this occasion proved crucial in spreading the gospel to Rome. Luke wrote these events to reveal God's methods to his readers.

Constable: Act 21:27-36

The riot in the temple 21:27-36

21:27-28 The Jews from Asia, possibly from Ephesus, were obviously unbelievers. They charged Paul with the same kind of crimes the unbelieving Jews had accused Stephen of committing (6:11, 13-14). The Jews permitted Gentiles in the outer court of the temple, the court of the Gentiles. They could not go beyond the sacred enclosure into the women's court, or into the court of Israel, much less into the court of the priests.

Jewish men like Paul who were not priests or Levites could go no farther than the court of Israel. The priests had posted notices prohibiting Gentiles from entering the sacred enclosure, the area that included the courts of the women, Israel, and the priests. These were in Latin and Greek and were on the barrier, the Soreg, at the foot of the steps leading to this area of the temple. Archaeologists have discovered two of these notices.⁸⁴⁸ One reads as follows.

"No man of another nation to enter within the fence and enclosure round the temple. And whoever is caught will have himself to blame that his death ensues."⁸⁴⁹

The Romans allowed the Jews to execute any Gentile, even a Roman citizen, for proceeding beyond this low, stone barrier.⁸⁵⁰

21:29 Trophimus the Ephesian was Paul's travelling companion from Asia (20:4) The Asian Jews had previously seen them together in the city and had assumed that Paul had brought this Gentile into the sacred enclosure of the Temple.

"The possibility that Trophimus might have wandered of his own freewill into the forbidden area is about as likely as that somebody should wander into private rooms in the Kremlin for the purpose of sightseeing."⁸⁵¹

21:30 The rumor of Paul's alleged capital offense travelled quickly throughout Jerusalem and brought a mob of zealous Jews into the Temple courtyard.

". . . the Temple was a fetish for all Jews, but for none more so than fanatically devout pilgrims from the Diaspora, who had travelled far to celebrate the festival of Pentecost in the holy city."⁸⁵²

Evidently the priests dragged Paul out of one of the inner courts and into the court of the Gentiles. The doors that Luke referred to separated the court of the Gentiles from the inner courts that were accessible only to Jews. The priests now closed these doors to prevent the defiling of the inner courts by the tumult and bloodshed.⁸⁵³

21:31-32 The Jews proceeded to beat Paul in the court of the Gentiles. News of this commotion reached the Roman commander of the Fortress of Antonia that connected with the temple area on the northwest. Herod the Great had built this fortress to house the soldiers of the Tenth Legion. The commander's name was Claudius Lysias (23:26). He was responsible for the 1,000 soldiers stationed there. When he saw the riot, he summoned soldiers and centurions (commanders of 100 soldiers each) and ran down the steps of the fortress and into the court of the Gentiles. Levites constituted the Temple police (cf. 4:1), but these Roman troops were responsible to keep peace in the whole city.⁸⁵⁴ The Jews stopped beating Paul when they saw the commander and the other soldiers.

"One thing Rome insisted on--civil order. A riot was an unforgivable sin both for the populace who staged it and the commander who allowed it."⁸⁵⁵

This is the sixth time in Acts that Paul's ministry had precipitated a public disturbance (cf. 14:19; 16:19-22; 17:5-8, 13; 19:25-34).

21:33-34 The commander arrested Paul assuming that he was a criminal. The two chains the Roman guards placed on Paul probably bound him to two soldiers (cf. 12:6). When the commander tried to learn who Paul was and what he had done from some members of the crowd, he received conflicting information. So he ordered Paul brought into the "barracks," the Fortress of Antonia.

21:35-36 Stairs led up to the fortress from the city on its west side and from the temple courtyard on its south side.⁸⁵⁶ Probably the stairs in verse 35 were one of the two south stairways leading from the temple courtyard into the fortress.

The anger of the Jews was evident in their desire to tear Paul apart immediately. Their cry recalls their words about Jesus some 27 years earlier (Luke 23:18; John 19:15; cf. Acts 22:22). Probably the Antonia Fortress was where the soldiers took Jesus for trial before Pilate. It was also the prison from which the angel had freed Peter (12:5).

Constable: Act 21:37--22:22

Paul's defense before the Jewish mob 21:37-22:21

"In this first of Paul's five defenses, Luke's apologetic interests come to the fore in highlighting the nonpolitical character of Christianity (contrary to other messianic movements of the day, cf. 21:38) and in presenting Paul's mandate to the Gentiles as being the major reason for Jewish opposition to the gospel (cf. 22:10-22)."⁸⁵⁷

Constable: Act 21:37-40

Paul's request to address the people 21:37-40

21:37-38 The commander had assumed that Paul was a certain Egyptian who had appeared in Jerusalem three years earlier. This man claimed to be a prophet of God and announced that the wall of Jerusalem would collapse at his command. He further claimed that he would lead his followers from the Mount of Olives into Jerusalem where they would defeat the Romans and throw off their yoke. The Romans, however, attacked this man's followers first and killed many of them, but he had escaped.

The Egyptian's followers came from the ranks of the Assassins (lit. dagger-men). These were radicals who mingled with crowds with daggers hidden under their cloaks and stabbed Romans and pro-Roman Jews stealthily in an attempt to gain Jewish independence from Rome.⁸⁵⁸

Claudius Lysias evidently thought this man had returned to the temple area to recruit more followers and the people who now recognized him as an impostor had turned against him.

21:39 Paul explained that he was a Jew and so had a right to be in the temple court of Israel. He was not a resident of Egypt but of the respected Roman city of Tarsus. Tarsus was one of the three chief centers of learning in the ancient world, along with Athens and Alexandria. It was also the capital of Cilicia and a free city in the empire.

21:40 These credentials persuaded the Roman commander to let Paul address the mob. Paul motioned with his hand to the crowd, a gesture designed to quiet them and rivet their attention (cf. 12:17). Paul spoke to the Jews in Aramaic, the vernacular of Palestinian Jews, rather than in Greek. This would have helped his hearers realize that he was one of them.

College: Act 21:1-40

ACTS 21

13. The Stops at Cos, Rhodes, and Patara (21:1-2)

¹ After we had torn ourselves away from them, we put out to sea and sailed straight to Cos. The next day we went to Rhodes and from there to Patara. ² We found a ship crossing over to Phoenicia, went on board and set sail.

Paul's journey toward Jerusalem was now well underway. The similarities with Jesus' last journey to Jerusalem (see Luke 9:51) now become more and more evident, including the sense of doom about what will happen there (see Luke 13:33-35; 18:31-32) and the expressions of determination not to turn back. Paul will also hear warnings from many of his Christian friends not to go on into Jerusalem because of the danger there.

Luke continues the description of the journey by noting each stop made on the sea voyage toward Jerusalem. After they "had torn [themselves] away" (ajpospavw, apospaô) from the elders at Miletus, they boarded a vessel and "put out to sea." Favorable northeasterly winds assisted them, and they "sailed straight to Cos," an island where the capital city was also named Cos. The following day the ship sailed on to Rhodes, another island where the main city was named Rhodes. From Rhodes the vessel sailed on the next day to the coastal city of Patara located in Lycia.

To this point Paul was traveling on a coasting vessel, a smaller ship which of necessity stayed close to the coastline. At Patara they changed ships because they found one which was "crossing over to Phoenicia," that is, sailing a straight course farther out in the Mediterranean Sea. The journey from Patara to Tyre was about 400 miles and usually took about five days.

14. The Arrival at Tyre (21:3-6)

³ After sighting Cyprus and passing to the south of it, we sailed on to Syria. We landed at Tyre, where our ship was to unload its cargo. ⁴ Finding the disciples there, we stayed with them seven days. Through the Spirit they urged Paul not to go on to Jerusalem. ⁵ But when our time was up, we left and continued on our way. All the disciples and their wives and children accompanied us out of the city, and there on the beach we knelt to pray. ⁶ After saying good-by to each other, we went aboard the ship, and they returned home.

Because Paul had boarded a larger vessel, he made very good time on the way toward Tyre. Luke notes (as a true eyewitness) that Cyprus was sighted to their north, a moment that gave the passengers their only glimpse of land before reaching their destination. Finally they reached the Roman province of Syria, putting in at the city of Tyre. This commercial city was known for its purple dye products. Its harbor had been formed by silt which gathered around the causeway laid down by Alexander the Great when he laid siege to the city.

Since the ship was now being unloaded, the missionaries felt they had some time to spend, and they used it by "finding the disciples there." The verb ajneurivskw ( aneurisk―o ) implies that the missionaries did some searching to find them, a point which suggests that Paul was meeting them for the first time. The church at Tyre may have been established more than twenty years earlier by those Hellenists who were scattered after Stephen's death (see 11:19).

While they spent time in fellowship with these Christians, some of the prophets in the church were moved by the Holy Spirit to speak to Paul about his journey to Jerusalem. Speaking to him "through the Spirit" (diaÉ tou' pneuvmato", dia tou pneumatos ), they warned him not to go there.

This language presents a puzzle for those who remember that in 20:22 Paul said to the Ephesian elders that he was "compelled by the Spirit" to go to Jerusalem. Then in the next verse he said "in every city the Holy Spirit warns me that prison and hardships are facing me." Does this mean the Holy Spirit was contradicting himself?

It seems best to explain the warnings which came from believers along the way as accurate forecasts of coming hardships meant to test Paul's resolve. His primary message from the Spirit was that he should go on to Jerusalem. But the Spirit moved prophets in the churches to describe for him the trials he would face-messages which they took seriously-and out of personal concern for Paul tried to convince him not to go.

After spending seven days with these disciples the time came for departing. Another very emotional scene occurred (similar to the one at Miletus in 20:36-37) once again down on the shore where "all the disciples and their wives and children" had come to say good-by. They all knelt to pray "on the beach" (aijgialov", aigialos ), a term which accurately describes the sandy shoreline at Tyre. The missionaries then boarded the ship.

15. The Arrival at Ptolemais and Caesarea (21:7-14)

The Entrance into the Home of Philip (21:7-9)

⁷ We continued our voyage from Tyre and landed at Ptolemais, where we greeted the brothers and stayed with them for a day. ⁸ Leaving the next day, we reached Caesarea and stayed at the house of Philip the evangelist, one of the Seven. ⁹ He had four unmarried daughters who prophesied.

From Tyre the ship sailed to Ptolemais twenty-five miles south on the Phoenician coast. Located just across the bay from Mount Carmel, the city had been declared a Roman colony by Paul's time. It was evangelized probably at the same time as Tyre (see 11:19). Paul was able to spend one day with the believers, a length of time which may have been determined by the ship's schedule.

The next day the missionaries set out for Caesarea, some thirty-five miles south. Whether they traveled by ship or on foot is not clear. When they arrived they were welcomed into the home of "Philip the evangelist," one of the seven deacons chosen by the congregation in Jerusalem (6:3-6). His title "evangelist" came from his preaching efforts in Samaria and western Judea (see 8:4-40) and this distinguished him from Philip the apostle of Christ. Philip had "four unmarried daughters who prophesied." Luke adds this note even though nothing they prophesied is contained in his record. That the gift of prophecy would be given to women was implied in the quotation of Peter on the day the Spirit was poured out. He quoted Joel's words that "even on my servants, both men and women, I will pour out my Spirit in those days." It was a gift that women in the Corinthian church were permitted to exercise when their heads were covered (1 Cor 11:5-6) and when they abided by the limitations laid down by Paul (see 1 Cor 14:26-40; also 1 Tim 2:11-12).

The Warning of Agabus and Paul's Response (21:10-14)

¹⁰ After we had been there a number of days, a prophet named Agabus came down from Judea. ¹¹ Coming over to us, he took Paul's belt, tied his own hands and feet with it and said, "The Holy Spirit says, 'In this way the Jews of Jerusalem will bind the owner of this belt and will hand him over to the Gentiles.'" ¹² When we heard this, we and the people there pleaded with Paul not to go up to Jerusalem. ¹³ Then Paul answered, "Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus." ¹⁴ When he would not be dissuaded, we gave up and said, "The Lord's will be done."

Paul enjoyed his stay with Philip "a number of days," implying that the company had reached Syria in plenty of time to be in Jerusalem by Pentecost (see 20:16). While they were there the prophet Agabus arrived from Judea. He was the prophet who earlier had predicted the famine in Judea (see 11:27-29) Now he took the long cloth belt which was wound around Paul's waist several times in order to hold the garment in place and he wound it around his hands and feet. He then delivered a message from the Holy Spirit. The use of such actions by prophets was known in the Old Testament with such personalities as Ahijah (1 Kgs 11:29-31), Isaiah (8:1-4; 20:1-4), Jeremiah (13:1-11), and Hosea (1:2).

He predicted that Paul himself would be bound in Jerusalem by the Jews and handed over to the Gentiles. What Agabus described as Paul's destiny was exactly what happened to Jesus after his journey to Jerusalem was complete (see Matt 20:18-19; Luke 18:32). Paul was going to suffer the same indignity. Though it would not be the Jews who bound him in Jerusalem, it would certainly be at their instigation that he would remain in the custody of the Roman authorities.

The immediate reaction of the believers and even of Paul's companions (including Luke, who writes "we") was to plead with Paul not to go to Jerusalem. This scene serves to illustrate the kind of warnings from the Holy Spirit, which Paul had experienced along the way (see 20:23; 21:4).

Paul's response to this pleading was to ask, "Why are you weeping and breaking (sunqruvptw, synthryptô) my heart?" The word for "breaking" means "to break up" or "to pound," and was often used of the practice of washing clothes by pounding them with stones. Paul sincerely felt the pain of his friends, but was determined that the Spirit wanted him to continue the journey to Jerusalem. Once again he stated his determination to press on, declaring that he was prepared "not only to be bound but also to die" for "the name" of Christ (see 9:16).

After making their case to Paul for a sufficient length of time, they saw that his mind could not be changed, and they resigned themselves to allowing the matter to rest in the hands of God. Their conclusion was that "the Lord's will be done," the same conclusion which Jesus had reached in the Garden of Gethsemane when he prayed to the Father, "not my will, but yours be done" (Luke 22:42).

16. The Arrival at Jerusalem (21:15-16)

¹⁵ After this, we got ready and went up to Jerusalem. ¹⁶ Some of the disciples from Caesarea accompanied us and brought us to the home of Mnason, where we were to stay. He was a man from Cyprus and one of the early disciples.

After spending several days at Caesarea it was time for the sixty-four mile journey up to Jerusalem. Paul and his companions "got ready" (ejpiskeuavzomai, episkeuazomai ), a word which may imply that they used pack animals for the trip to Jerusalem. Such a method of travel would have been quite helpful in view of the fact that Paul's company was carrying the collection for the Judean believers.

Some believers from Caesarea brought the missionaries to the home of Mnason where they would reside. Bruce suggests that Christians from Caesarea had possibly traveled to Mnason's house in advance of the party in order to secure these arrangements. He also points out the great service of a believer in Jerusalem who would be willing to give lodging to this missionary band with Gentiles included.

Mnason was "from Cyprus," also the home of Barnabas (see 4:36), and was probably one of the Greek-speaking Hellenists in Jerusalem (see 11:20). He must have been a rather wealthy Christian to have a house large enough to accommodate Paul's party of about nine. His record of service was already a long one.

With v. 16 the third missionary journey of Paul comes to an end. His ministry as apostle to the Gentiles now begins a brand new phase. No longer will he travel among the churches as a free man. His apostolic climax, however, is still before him, since the Lord had determined he will preach the gospel in Rome.

E. PAUL'S VISIT TO THE

TEMPLE AND HIS ARREST (21:17-23:30)

1. Paul's Reception by the Church (21:17-26)

Paul's Report of the Gentile Response to the Gospel (21:17-19)

¹⁷ When we arrived at Jerusalem, the brothers received us warmly. ¹⁸ The next day Paul and the rest of us went to see James, and all the elders were present. ¹⁹ Paul greeted them and reported in detail what God had done among the Gentiles through his ministry.

Paul's arrival in Jerusalem was met with a warm greeting. The believers received them and provided lodging for them. Though it is tempting to associate the warm greeting with the reception of Paul's offering from the Gentile churches, this does not seem to be Luke's intention, since he does not even mention the offering in Acts.

The next day they went to see "James and all the elders." The fact that the apostles are not mentioned here implies that they were no longer in Jerusalem and that leadership of the church had passed to James (the brother of the Lord) and the elders of the church.

Paul related to them "in detail what God had done among the Gentiles through his ministry." This information would have included anything that had occurred on Paul's journeys that they had not heard about.

The Proposal of James and the Elders (21:20-26)

²⁰ When they heard this, they praised God. Then they said to Paul: "You see, brother, how many thousands of Jews have believed, and all of them are zealous for the law. ²¹ They have been informed that you teach all the Jews who live among the Gentiles to turn away from Moses, telling them not to circumcise their children or live according to our customs. ²² What shall we do? They will certainly hear that you have come, ²³ so do what we tell you. There are four men with us who have made a vow. ²⁴ Take these men, join in their purification rites and pay their expenses, so that they can have their heads shaved. Then everybody will know there is no truth in these reports about you, but that you yourself are living in obedience to the law. ²⁵ As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality." ²⁶ The next day Paul took the men and purified himself along with them. Then he went to the temple to give notice of the date when the days of purification would end and the offering would be made for each of them.

James and the elders responded to Paul's account with great happiness, praising God. They not only rejoiced at the victories on the mission field, but were perhaps also pleased to know that Paul was not guilty of preaching anything like what his critics were saying.

Nevertheless, they informed Paul that some problems had surfaced in connection with his ministry. "Thousands of Jews" had become Christians in the twenty-five years since the gospel was preached by the apostles and the disciples. Their tendency was to be "zealous for the law," since their background was so firmly rooted in Judaism.

The problem, however, was that these new Jewish Christians had been influenced to believe that Paul was teaching "all the Jews who live among the Gentiles to turn away from Moses." The source of this slander against Paul seems to have been located in the Diaspora Jews who were aware of Paul's ministry among the Gentile congregations.

An examination of Paul's letters demonstrates that he did emphasize salvation apart from the law of Moses (see Rom 3:21; Gal 2:15; Phil 3:9). But nowhere does he instruct Jewish Christians to cease their practice of the institutions of the law. As a matter of fact, Paul often speaks highly of the law (see Rom 7:12; Gal 3:21; 1 Tim 1:8). He also characterizes his own ministry as being free from the law, but nevertheless becoming a Jew to the Jews and as one under the law when ministering to those under the law (1 Cor 9:19-21). The idea that he would encourage Jews "not to circumcise their children" or follow Jewish customs was ridiculous. Such charges would strike at the very core of Jerusalem Jews who felt their identity so closely tied to the law and circumcision.

These critics of Paul were misrepresenting his teaching, but unfortunately they were doing so with some success. James and the believers hoped that Paul might demonstrate that his ministry to the Gentiles did not mean a rejection of the institutions of the Old Testament. Since participation in the ceremonies of the temple was no problem to Paul's faith, he readily agreed.

At this point, however, a problem arises for the modern reader. The problem is deciding exactly what kind of temple ceremony it was in which Paul participated. He could not have entered into a Nazirite vow, since these vows required thirty days. He could, however, join other worshipers who were concluding a Nazirite vow. To conclude the vow "the four men" mentioned by James would need to go to the temple carrying the hair they had cut from their heads, and offer up several expensive sacrifices required by the law, including a male and female lamb, a ram and cereal and drink offerings (Num 6:14-15).

Paul could join these worshipers by going with them to the temple and helping them pay for their offerings, a practice which was seen as both pious and gracious. Paul's participation with the four men would let everybody in Jerusalem know that there was no truth to these reports about Paul's promoting a rejection of the law. Indeed, he would put his critics on notice that he himself was "living in obedience to the law."

In addition to the ceremonial requirements for the four men, Paul evidently had to participate in a purification rite for himself. He not only went with them to the temple, but he "purified himself along with them." In the case of Paul it seems that another requirement applied. Because he had just returned from a lengthy time of residence among Gentiles, he went to the temple to participate in a rite that involved sprinkling with water on the third and seventh days. Paul now arranged for this seven-day purification to coincide with the completion of the Nazirite vow taken by the four men. All of this could be accomplished in seven days (see 21:27). He would, however, need "to give notice" at the temple of these arrangements so that the priests could be prepared to offer the sacrifices.

If Paul would provide this example of his respect for the Jewish law, James argued, nothing more would be needed. No further action was needed regarding the Gentile believers, since the Jerusalem conference had already issued the decrees (see 15:19-31). The issue of eating with Gentile believers and the role of circumcision in the case of Gentile converts had already been decided.

2. The Riot in the Temple (21:27-30)

²⁷ When the seven days were nearly over, some Jews from the province of Asia saw Paul at the temple. They stirred up the whole crowd and seized him, ²⁸ shouting, "Men of Israel, help us! This is the man who teaches all men everywhere against our people and our law and this place. And besides, he has brought Greeks into the temple area and defiled this holy place." ²⁹ (They had previously seen Trophimus the Ephesian in the city with Paul and assumed that Paul had brought him into the temple area.) ³⁰ The whole city was aroused, and the people came running from all directions. Seizing Paul, they dragged him from the temple, and immediately the gates were shut.

The "seven days" for the purification were "nearly over" when Paul's troubles began. Paul's purification required a cleansing on the third and the seventh days of this period (Num 19:2), and his presence in the temple at this point was for the purpose of finishing his obligations with regard to the ceremony.

At this point "some Jews from the province of Asia" saw him at the temple. They recognized him because he had ministered in Asia for three years, some of it in the Jewish synagogue in Ephesus (see 19:8). Perhaps it was these same Jews who had stirred up trouble for him then (see 19:9; 20:19). They now saw another opportunity-one that was even better than any they had seen in Ephesus. Angry charges were shouted against Paul. They shouted out their accusations that Paul was teaching people wherever he went a doctrine that was opposed to the Jewish people, the Jewish law, and the Jewish temple ("this place"). To cap it off, they bellowed out the charge that Paul had "brought Greeks into the temple area" and "defiled it."

This last accusation was enough all by itself to start a riot in the temple. Luke notes in his parenthetical remark that the reason for their accusation about bringing Greeks into the temple was that they had previously seen Trophimus of Ephesus in the city (not the temple) with Paul and they assumed the Gentile had also gone into the temple court with Paul. They recognized Trophimus (see 20:4) as a Gentile because he was from their homeland and had probably worked with Paul before. Bringing a Gentile into the temple precinct was strictly forbidden.

The temple consisted not only of the sanctuary itself, but also of a series of courtyards spreading out around the sanctuary, each one more restrictive the nearer they were to the temple. The courtyard farthest out was the court of the Gentiles, into which anyone could enter. When worshipers passed through the gate to the next courtyard, Gentiles would have to stop, while all Jews could proceed into the court of the women. At the next gate Jewish women would have to stop while only the Jewish men proceeded into the next courtyard, the court of Israel. Finally the courtyard immediately next to the temple was reserved for members of the Israelite priesthood.

At the gate which led from the court of the Gentiles to the court of the women was located a stone wall to prevent Gentiles from entering. On the wall was posted a sign which read: "No Gentile to defile our temple on pain of death." Two of these signs have been discovered by archaeologists.

For Paul to have brought Trophimus, a Gentile, into the court of Israel when he went to accomplish his purification would have been disastrous. The charges of the Asian Jews were ridiculous. Why would Paul risk violating the customs of the temple on the very day that he was participating in a ceremony to show his respect for Jewish religious customs?

Nevertheless, the accusations so enraged the crowd at the temple that they seized Paul and "dragged him from the temple." News of the uproar drew people from all over the city. To the temple guards the scene looked like a full-scale riot. Their reaction was to protect the temple. As the violence escalated in the court of the Gentiles, the guards slammed shut the temple gates.

Thus the last words in Acts about the temple have the gates slamming shut on the apostle and his message of salvation for the Gentiles. It may be that Luke intends to let this event express the reality that from here on God's message was shut out of the temple operation and the institution was ripe for God's judgment predicted by Jesus more than twenty-seven years before.

3. Paul's Rescue by the Romans (21:31-36)

³¹ While they were trying to kill him, news reached the commander of the Roman troops that the whole city of Jerusalem was in an uproar. ³² He at once took some officers and soldiers and ran down to the crowd. When the rioters saw the commander and his soldiers, they stopped beating Paul. ³³ The commander came up and arrested him and ordered him to be bound with two chains. Then he asked who he was and what he had done. ³⁴ Some in the crowd shouted one thing and some another, and since the commander could not get at the truth because of the uproar, he ordered that Paul be taken into the barracks. ³⁵ When Paul reached the steps, the violence of the mob was so great he had to be carried by the soldiers. ³⁶ The crowd that followed kept shouting, "Away with him!"

The frenzied crowd pounded Paul to the point it was clear they wanted him dead. News of the commotion soon came to the attention of the "commander (cilivarco", chiliarchos ) of the Roman troops." A chiliarchos (or tribune) served as commander over 1000 troops, 760 of whom were infantry and a cavalry of @ 240. They were garrisoned at the Fortress of Antonia on the northwest corner of the temple complex, a vantage point from which the Romans kept a close eye on any disturbances in the Jewish temple. Since the Fortress had several high towers (perhaps @ 100 feet high) and was connected to the temple area by only two flights of steps, Roman soldiers could be at the site of trouble quickly.

In this case the tribune was Claudius Lysias (see 23:26). Since the procurator had headquarters in Caesarea and made infrequent visits to Jerusalem, Claudius was responsible for the peacefulness of the city. He summoned "some officers" (eJkatontavrch", hekatontarchçs), or "centurions," as well as some soldiers and hurried down to the crowd. The fact that he called on more than one centurion means that the number of soldiers was at least 200, a force that immediately caught the attention of the rioters and they "stopped beating Paul."

Assuming that Paul was the perpetrator of the turmoil, the tribune arrested Paul and had him "bound with two chains," which indicates that he had one on each hand and then connected to a soldier on either side. Seeking to get information about Paul proved to be hopeless. The tribune could find out nothing by listening to the confusion of the rioters, since some shouted one thing and some another. Thus he decided to remove Paul to the barracks, but to separate Paul from the crowd it was necessary that he be "carried by the soldiers." Meanwhile the crowd was shouting, "Away with him!" These were the words that Jesus had listened to on this very spot more than twenty-seven years before (see Luke 23:18; John 19:15).

4. Paul's Request for Permission to Address the Mob (21:37-40)

³⁷ As the soldiers were about to take Paul into the barracks, he asked the commander, "May I say something to you?" "Do you speak Greek?" he replied. ³⁸"Aren't you the Egyptian who started a revolt and led four thousand terrorists out into the desert some time ago?" ³⁹ Paul answered, "I am a Jew, from Tarsus in Cilicia, a citizen of no ordinary city. Please let me speak to the people." ⁴⁰ Having received the commander's permission, Paul stood on the steps and motioned to the crowd. When they were all silent, he said to them in Aramaic ^a :

^a 40 Or possibly Hebrew ; also in 22:2

Though torn and tattered, Paul was more interested in addressing the crowd than in being carried safely away from it. His request to the tribune was in a polite, polished Greek: "May I say (eij e[xestivn moi, ei exestin moi ) something to you?" Surprised that Paul would know how to speak Greek rather than Aramaic (the preferred language of Palestinian Jews), he immediately wanted to know if Paul was "the Egyptian who started a revolt."

His reference was to an incident also reported by Josephus. Three years earlier an Egyptian had arrived in Jerusalem promising the Jews that the walls of Jerusalem would tumble down if they joined him on the Mount of Olives. He then claimed that God would lead the Jews to victory over the Romans. Josephus says that 30,000 people followed him. Felix the procurator put an end to the adventure, however, sending troops who killed 400 of the rebels, took another 200 prisoners, and the rest fled. The Egyptian managed to disappear.

Perhaps the commander suspected that Paul was the Egyptian who had returned to the temple and was recognized by Jews eager to get even with him. Paul may have surprised him when he replied that he was a Jew "from Tarsus in Cilicia, a citizen of no ordinary city." Paul's comment here spoke of his citizenship in his hometown, not of his Roman citizenship.

Standing on the steps above the crowd, Paul received permission to speak. With a gesture of his hand the crowd quieted, and Paul addressed the crowd in Aramaic. Not only would Aramaic capture the interest of a Palestinian Jewish audience, it would also be appropriate for Jews outside of Palestine. It was the common language of all non-Greek speakers as far west as Western Asia and as far east as the Parthian Empire.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 21:27-30

27-30. (27) " Now when the seven days were about to be completed, the Jews from Asia, seeing him in the temple, aroused the whole multitude, and laid hands on him, (28) crying out, Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law and this place, and has even brought Greeks into the temple, and polluted this holy place. (29) For they had previously seen Trophimus the Ephesian in the city with him, whom they thought Paul had brought into the temple. (30) And the whole city was moved, and the people ran together, and seizing Paul, dragged him out of the temple; and the doors were immediately closed. " If Paul's own brethren in Jerusalem has become prejudiced against him on account of his teaching in reference to the law, it is not surprising that the hatred of the unbelieving Jews toward him should be intense. Their treasured wrath was like a magazine, ready to explode the moment a match should be applied; and to charge him with defiling the holy place, which they believed that he had already reviled in every nation, was enough to produce the explosion. It is not the custom of mobs to investigate the charges heaped upon their victims; hence, without knowing or caring to know, whether he had really brought Trophimus into the temple, they seized him and dragged him out into the court of the Gentiles. The doors of the inner court were closed, to prevent the defilement of that holy place by the blood which was likely to be shed.

McGarvey: Act 21:31-34

31-34. For the second time in his history the Roman authorities came to Paul's rescue from the hands of his countrymen. (31) " And as they were seeking to kill him, word came to the chiliarch of the cohort that all Jerusalem was in an uproar, (32) who immediately took soldiers and centurions, and ran down upon them. And when they saw the chiliarch and the soldiers, they quit striking Paul. (33) Then the chiliarch drew near and seized him, and commanded him to be bound with two chains, and inquired who he was, and what he had done. (34) But some of the multitude cried out one thing, and some another; and not being able to know the certainty on account of the tumult, he commanded him to be led into the castle. " The inability of the mob to agree upon any charge against him shows the precipitancy with which they had rushed upon him, while the multiplicity of charges which they vociferated shows the intensity of their hatred. The chiliarch was indifferent through total ignorance of the case, and desired to act prudently; hence he determined to protect the prisoner, and hold him for examination under more favorable circumstances.

McGarvey: Act 21:35-39

35-39. It was but a short distance to the castle of Antonia, which overlooked the temple inclosure, and was connected with it by a stairway. Thither the apostle was rapidly borne, the mob pressing after him. (35) " And when he was on the stairs, he was borne by the soldiers, on account of the violence of the multitude. (36) For the crowd of people followed, crying out, Away with him! (37) And when he was about to be led into the castle, Paul said to the chiliarch, May I say something to you? He said, Do you understand Greek? (38) Are you not that Egyptian, who formerly made an insurrection, and led out into the wilderness four thousand Assassins? (39) Paul said, I am a Jew, of Tarsus, in Cilicia; a citizen of no unknown city; and I beseech you, permit me to speak to the people. " This conversation shows that the chiliarch was utterly ignorant of the character and history of his prisoner. The best conclusion he could form from the confused outcries of the mob was the one indicated in the question just quoted. When he learned that he was a Jew, he was still more perplexed concerning the rage of the people, and not less astonished at the coolness displayed by Paul. In the hope of learning something more definite, he at once gave him liberty to speak, and stood by, an interested hearer.

McGarvey: Act 21:40

40. " And when he gave him permission, Paul, standing upon the stairs, waved his hand to the people. And when there was general silence, he spoke to them in the Hebrew dialect, saying, "

Commentary -- Other

Evidence: Act 21:30

POINTS FOR OPEN AIR PREACHING

Raw Nerves

When you’re preaching open-air, don’t let angry reactions from the crowd concern you. A dentist knows where to work on a patient when he touches a raw nerve. When you touch a raw nerve in the heart of the sinner, it means that you are in business. Anger is a thousand times better than apathy. Anger is a sign of conviction. If I have an argument with my wife and suddenly realize that I am in the wrong, I can come to her in a repentant attitude and apologize, or I can save face by lashing out in anger.

Read Acts 19 and see how Paul was a dentist with an eye for decay. He probed raw nerves wherever he went. At one point, he had to be carried shoulder height by soldiers because of the " violence of the people" ( Act 21:36 ). Now there’s a successful preacher! He didn’t seek the praise of men. John Wesley told his evangelist trainees that when they preached, people should either get angry or get converted. No doubt, he wasn’t speaking about the " Jesus loves you" gospel, but about sin, Law, righteousness, judgment, and hell. See Mat 28:19-20 footnote.

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 21 (Chapter Introduction)

Overview

Act 21:1, Paul calls at the house of Philip, whose daughters prophesy; Act 21:10, Agabus, foretelling what should befall him at Jerusalem, he will not be dissuaded from going thither; Act 21:17, He comes to Jerusalem; Act 21:27, where he is apprehended, and in great danger, but by the chief captain is rescued; Act 21:37, and requests, and is permitted to speak to the people.

Poole: Acts 21 (Chapter Introduction)

CHAPTER 21

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 21 (Chapter Introduction)

(Act 21:1-7) Paul's voyage towards Jerusalem.

(Act 21:8-18) Paul at Cesarea. The prophecy of Agabus, Paul at Jerusalem.

(Act 21:19-26) He is persuaded to join in ceremonial observances.

(Act 21:27-40) Being in danger from the Jews, he is rescued by the Romans.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 21 (Chapter Introduction)

We have, with a great deal of pleasure, attended the apostle in his travels throughout the Gentile nations to preach the gospel, and have seen a great harvest of souls gathered in to Christ; there we have seen likewise what persecutions he endured; yet still out of them all the Lord presently delivered him, 2Ti 3:11. But now we are to attend him to Jerusalem, and there into lasting bonds; the days of his service now seem to be over, and nothing to remain but days of suffering, days of darkness, for they are many. It is a thousand pities that such a workman should be laid aside; yet so it is, and we must not only acquiesce, as his friends then did, saying, " The will of the Lord be done;" but we must believe, and shall find reason to do so, that Paul in the prison, and at the bar, is as truly glorifying God, and serving Christ's interest, as Paul in the pulpit was. In this chapter we have, I. A journal of Paul's voyage from Ephesus to Caesarea, the next sea-port to Jerusalem, some places he touched at, and his landing there (Act 21:1-7). II. The struggles he had with his friends at Caesarea, who mightily opposed his going up to Jerusalem, but could not prevail (Act 21:8-14). III. Paul's journey from Caesarea to Jerusalem, and the kind entertainment which the Christians there gave him (Act 21:15-17). IV. His compliance with the persuasions of the brethren there, who advised him so far to compliment the Jews as to go and purify that it might appear he was no such enemy to the Mosaic rites and ceremonies as he was reported to be (Act 21:18-26). V. The turning of this very thing against him by the Jews, and the apprehending of him in the temple as a criminal thereupon (Act 21:27-30). VI. The narrow escape he had of being pulled to pieces by the rabble, and the taking of him into fair and legal custody by the chief captain, who permitted him to speak for himself to the people (Act 21:31-40). And so we have him made a prisoner, and shall never have him otherwise to the end of the history of this book.

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 21 (Chapter Introduction)

No Retreat (Act_21:1-16)

Compromise In Jerusalem (Act_21:17-26)

A Slanderous Charge (Act_21:27-36)

Facing The Fury Of The Mob (Act_21:37-40)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

Bibliography

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondswroth, Middlesex, England: Penguin Books, 1956.

Alexander, Joseph Addison. Commentary on the Acts of the Apostles. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

Alexander, L. C. A. "Luke's Preface in the Context of Greek Preface-Writing." Novum Testamentum 18 (1986):48-74.

Allen, Roland. Missionary Methods: St. Paul's or Ours? 2nd American ed., Chicago, Moody Press, 1959.

Allis, Oswald T. Prophecy and the Church. Nutley, N.J.: Presbyterian and Reformed Publishing Co., 1945.

The Ante-Nicene Fathers. Edited by Alexander Roberts and James Donaldson. 10 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Archer, Gleason L. Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1982.

Ballance, M. The Site of Derbe: A New Inscription. Anatolian Studies series. London: British Institute of Archaeology at Ankora, 1957.

Bammel, Ernst. "Jewish Activity against Christians in Palestine according to Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 357-64. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Barclay, William. The Acts of the Apostles. Daily Study Bible series. 2nd ed. and reprint ed. Edinburgh: Saint Andrew Press, 1962.

Barker, Kenneth L. "The Scope and Center of Old and New Testament Theology and Hope." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 293-328. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Barnhouse, Donald G. God's River. Vol. IV in Exposition of Bible Doctrines. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1958.

Barrett, C. K. "The Apostolic Decree of Acts 15.29." Australian Biblical Review 35 (1987):50-59.

_____. A Critical and Exegetical Commentary on the Acts of the Apostles. Vol. 1. The International Critical Commentary series. Edinburgh: T. & T. Clark, 1994.

_____. The New Testament Background: Selected Documents. New York: Harper & Row, 1961.

Bauckham, Richard. "James and the Jerusalem Church." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 415-80. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Bellshaw, William G. "The Confusion of Tongues." Bibliotheca Sacra 120:478 (April-June 1963):145-53.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berkhof, Louis. Systematic Theology. 4th revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959.

Blaiklock, E. M. The Acts of the Apostles. Tyndale New Testament Commentaries series. London: Tyndale Press, 1959; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

Blaising, Craig. A. "The Extent and Varieties of Dispensationalism." In Progressive Dispensationalism, pp. 9-56. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

_____. "The Fulfillment of the Biblical Covenants Through Jesus Christ." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

_____. "The Kingdom of God in the New Testament." In Progressive Dispensationalism, pp. 232-83. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bock, Darrell L. "Evidence from Acts." In A Case for Premillennialism: A New Consensus, pp. 181-98. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. "Jesus as Lord in Acts and in the Gospel Message." Bibliotheca Sacra 143:570 (April-June 1986):146-54.

_____. "The Reign of the Lord Christ." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 37-67. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

_____. "A Theology of Luke-Acts." In A Biblical Theology of the New Testament, pp. 87-166. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Boice, James Montgomery. Foundations of the Christian Faith. Downers Grove: InterVarsity Press, 1986.

Bruce, F. F. "Chronological Questions in the Acts of the Apostles." Bulletin of the John Rylands University Library of Manchester 68:2 (Spring 1986):273-95.

_____. Commentary on The Book of Acts. New International Commentary on the New Testament series. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

_____. "The Church of Jerusalem in the Acts of the Apostles." Bulletin of the John Rylands University Library of Manchester 67:2 (Spring 1985):641-61.

_____. The Epistle to the Galatians. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1982; reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Paul's Apologetic and the Purpose of Acts." Bulletin of the John Rylands University Library 39:2 (Spring 1987):379-93.

Brunner, Emil. The Misunderstanding of the Church. Philadelphia: Westminster Press, 1953.

Burns, J. Lanier. "A Reemphasis on the Purpose of Tongues." Bibliotheca Sacra 132:527 (July-September 1975):242-49.

Burton, Ernest DeWitt. "The Politarchs." American Journal of Theology 2 (1898):598-632.

Butcher, J. Kevin. "A Critique of The Gospel According to Jesus." Journal of the Grace Evangelical Society 2:1 (Spring 1989):27-43.

Cadbury, Henry J. The Book of Acts in History. London: Black, 1955.

Calvin, John. Institutes of the Christian Religion. Vols. XXI and XXII in The Library of Christian Classics. Translated by Ford Lewis Battles. Philadelphia: Westminster Press, 1960.

Campbell, Donald K. "Paul's Ministry at Ephesus--A Devotional Study." Bibliotheca Sacra 118:472 (October-December 1961):304-10.

Capper, Brian. "The Palestinian Cultural Context of Earliest Christian Community of Goods." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 323-56. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Carroll, J. Response to the End of History: Eschatology and Situation in Luke-Acts. Atlanta: Scholars Press, 1989.

Carson, Donald A. Exegetical Fallacies. Grand Rapids: Baker Book House, 1984.

Casson, Lionel. Ships and Seamanship in the Ancient World. Princeton: University Press, 1971.

Catalog of Oral Roberts University. Tulsa, Ok: Oral Roberts University, 1973.

Chafer, Lewis S. Grace. Grand Rapids: Zondervan Publishing House, 1922.

_____. He That Is Spiritual. Findlay, Oh.: Dunham Publishing Co., 1819.

_____. Salvation. Grand Rapids: Zondervan Publishing House, 1917.

_____. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Chase, F. H. The Credibility of the Acts of the Apostles. London: Macmillan Co., 1902.

Cocoris, G. Michael. Evangelism: A Biblical Approach. Chicago: Moody Press, 1984.

_____. "John MacArthur, Jr's, System of Salvation: An Evaluation of the Book, The Gospel According to Jesus." Glendora, CA: By the Author, 1989.

_____. Lordship Salvation--Is It Biblical? Dallas: Redencion Viva, 1983.

Cohen, Shaye J. D. "Was Timothy Jewish (Acts 16:1-3)? Patristic Exegesis, Rabbinic Law, and Matrilineal Descent." Journal of Biblical Literature 105:2 (June 1986):251-68.

Cole, Dan P. "Corinth & Ephesus." Bible Review 4:6 (December 1988):20-30.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

_____. "The Gospel Message." In Walvoord: A Tribute, pp. 201-17. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Conybeare, W. J. and Howson, J. S. The Life and Epistles of St. Paul. New ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

Criswell, W. A. Acts. Grand Rapids: Zondervan Publishing House, 1978.

Crocker, Piers T. "The City of Meroe and the Ethiopian Eunuch." Buried History 22:3 (September 1986):53-72.

Croy, N. Clayton. "Hellenistic Philosophies and the Preaching of the Resurrection (Acts 17:18, 32)." Novum Testamentum 39:1 (1997):21-39.

Culver, Robert Duncan. "Apostles and the Apostolate in the New Testament." Bibliotheca Sacra 134:534 (April-June 1977):131-43.

Dalman, Gustaf H.. The Words of Jesus. Translated by D. M. Kay. Edinburgh: T. & T. Clark, 1909.

Dana, H. E., and Mantey, Julius R. A Manual Grammar of the Greek New Testament. New York: Macmillan, 1955.

Darby, John Nelson. Meditations on the Acts of the Apostles. London: G. Moorish, n.d.

_____. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Dean, David A. "A Study of the Enthronement of Christ in Acts 2 and 3." Th.M. thesis, Dallas Theological Seminary, 1992.

Deere, Jack. Surprised by the Power of the Spirit. Grand Rapids: Zondervan Publishing House, 1993.

Deissmann, Adolf. Light From the Ancient East. Revised ed. Translated by Lionel R. M. Strachan. Grand Rapids: Baker Book Houst, 1965.

_____. Paul: A Study in Social and Religious History. Translated by William E. Wilson. Harper Torchbook ed. New York: Harper and Row, Harper Torchbooks, 1957.

deSilva, David A. "Paul and the Stoa: A Comparison." Journal of the Evangelical Theological Society 38:4 (December 1995):549-64.

_____. "Paul's Sermon in Antioch of Pisidia." Bibliotheca Sacra 151:601 (January-March 1994):32-49.

Detwiler, David F. "Paul's Approach to the Great Commission in Acts 14:21-23." Bibliotheca Sacra 152:605 (January-March 1995):33-41.

de Waard, J. A. A Comparative Study of the Old Testament Text in the Dead Sea Scrolls and in the New Testament. Leiden: Brill, 1965.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Acts of the Apostles," by Kirsopp Lake.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "Acts of the Apostles," by A. C. Headham.

_____. S.v. "The Chronology of the New Testament," by C. H. Turner.

_____. S.v. "Temple," by W. T. Davies.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

_____. Speaking in Tongues: Seven Crucial Questions. Grand Rapids: Zondervan Publishing House, 1980.

"Doctrinal Statement of Dallas Theological Seminary." Dallas Theological Seminary 1988-89 Catalog.

Documents of the Christian Church. Edited by Henry Bettenson. Second ed. London, Oxford, and New York: Oxford University Press, 1967.

Dodd, C. H. According to the Scriptures. London: Nisbet, 1952.

Dunn, James D. G. Baptism in the Holy Spirit. Philadelphia: Westminster Press, 1970.

Edgar, Thomas R. "The Cessation of the Sign Gifts." Bibliotheca Sacra 145:580 (October-December 1988):371-86.

_____. Miraculous Gifts. Neptune, NJ: Loizeaux Brothers, 1983.

English, E. Schuyler. "Was St. Peter Ever in Rome?" Bibliotheca Sacra 124:496 (October-December 1967):314-20.

Eusebius. The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Popular ed. Grand Rapids: Baker Book House, 1974.

Falk, Daniel K. "Jewish Prayer Literature and the Jerusalem Church." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 267-301. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Feldman, Louis H. "The Omnipresence of the God-Fearers." Biblical Archaeology Review 12:5 (September-October 1986):58-63.

Fiensy, David A. "The Composition of the Jerusalem Church." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 213-36. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Finegan, Jack. The Archaeology of the New Testament. Princeton: Princeton University Press, 1969.

Foakes-Jackson, F. J. The Acts of the Apostles. Moffat New Testament Commentary series. London: Hodder and Stoughton, 1931; reprint ed. 1960.

Foakes-Jackson, F. J. and Lake, Kirsopp. The Acts of the Apostles. Part I of The Beginnings of Christianity, vols. 4 and 5. Reprint ed. Grand Rapids: Baker Book House, 1965

Fruchtenbaum, Arnold G. "Israel and the Church." In Issues in Dispensationalism, pp. 113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

_____. Israelology: The Missing Link in Systematic Theology. Tustin, Cal.: Ariel Ministries Press, 1989.

Fung, Ronald Y. K. The Epistle to the Galatians. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988.

Gaebelein, Arno C. The Acts of the Apostles: An Exposition. New York: Our Hope, 1912.

_____. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, 1970.

Gangel, Kenneth O. "Paul's Areopagus Speech." Bibliotheca Sacra 127:508 (October-December 1970):308-12.

Gentry, K. L. "The Great Option: A Study of the Lordship Controversy." Baptist Reformation Review 5 (1976):49-79.

Gerlach, Joel C. "Glossolalia." Wisconsin Lutheran Quarterly 70:4 (October 1973):233-61.

Gill, David W. J. "Acts and Roman Policy in Judaea." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 15-26. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Goodspeed, Edgar J. "Gaius Titius Justus." Journal of Biblical Literature 69:4 (December 1950):382-83.

Grant, F. W. The Numerical Bible. New York: Loizeaux Brothers, n.d.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert G. The Modern Tongues Movement. Philadelphia: Presbyterian and Reformed Publishing Co., 1967; reprint ed., Grand Rapids: Baker Book House, n.d.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Haenchen, Ernst. The Acts of the Apostles. Translated by R. McL. Wilson. Philadelphia: Westminster Press, 1971.

Harm, Frederick R. "Structural Elements Related to the Gift of the Holy Spirit in Acts." Concordia Journal 14:1 (January 1988):28-41.

Harnack, Adolph. The Date of the Acts and of the Synoptic Gospels. Translated by J. R. Wilkinson. London: Williams & Norgate, 1911.

_____. The Mission and Expansion of Christianity. 2 vols. Translated by J. Moffatt. London: Williams & Norgate, 1908.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Heater, Homer, Jr. "Evidence from Joel and Amos." In A Case for Premillennialism: A New Consensus, pp. 147-64. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Helyer, Larry R. "Luke and the Restoration of Israel." Journal of the Evangelical Theological Society 36:3 (September 1993):317-29.

Hengel, Martin. "The Geography of Palestine in Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 27-78. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1960.

Hesner, Colin. "The Name of Felix Again." Journal for the Study of the New Testament 31 (October 1987):45-49.

Hiebert, D. Edmond. Working With God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hodges, Zane C. Absolutely Free! A Biblical Reply to Lordship Salvation. Dallas: Redencion Viva, and Grand Rapids: Zondervan Publishing House, Academie Books, 1989.

_____. "A Dispensational Understanding of Acts 2." In Issues in Dispensationalism, pp. 167-80. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

_____. The Gospel Under Seige. Dallas: Redencion Viva, 1981.

_____. "The Purpose of Tongues." Bibliotheca Sacra 120:479 (July-September 1963):226-33.

_____. Review of "A Review of The Gospel According to Jesus, by Darrell L. Bock in Bibliotheca Sacra, January-March 1989, pp. 21-40." Journal of the Grace Evangelical Society 2:1(Spring 1989):79-83.

Hoehner, Harold W. Chronological Aspects of the Life of Christ. Grand Rapid: Zondervan Publishing House, 1977.

_____. "Chronology of the Apostolic Age." Th.D. dissertation, Dallas Theological Seminary, 1965.

_____. "The Duration of the Egyptian Bondage." Bibliotheca Sacra 126:504 (October-December 1969):306-16.

Homer. The Odyssey. 2 vols. With an English translation by A. T. Murray. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1946.

Hook, H. Phillip. "A Biblical Definition of Faith." Bibliotheca Sacra 121:482 (April-June 1964):133-40.

Horsley, Richard A. "High Priests and the Politics of Roman Palestine." Journal for the Study of Judaism 17:1 (June 1986):23-55.

Ice, Thomas D. "Dispensational Hermeneutics." In Issues in Dispensationalism, pp. 29-49. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S.v. "Acts of the Apostles," by A. T. Robertson.

Ironside, Harry A. Except Ye Repent. New York: American Tract Society, 1937.

_____. Lectures on the Book of Acts. New York: Loizeaux Brothers, 1943.

Jeremias, Joachim. Jerusalem in the Time of Jesus. Translated by F. H. and C. H. Cave. Philadelphia: Fortress Press, 1969.

_____. "Untersuchungen zum Quellenproblem der Apostelgeschichte." Zeitschrift für die Neutestamentliche Wissenschrift 36 (1937):208-13.

Jewett, Robert A. A Chronology of Paul's Life. Philadelphia: Fortress Press, 1979.

Jewish Encyclopedia. S. v. "Alexandrians in Jerusalem," by Emil Schürer.

Johnson, Elliott E. "Hermeneutical Principles and the Interpretation of Psalm 110." Bibliotheca Sacra 149:596 (October-December 1992):428-37.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnson, S. Lewis, Jr. "The Gift of Tongues and the Book of Acts." Bibliotheca Sacra 120:480 (October-December 1963):309-11.

_____. "How Faith Works." Christianity Today 33:13 (September 22, 1989):21-25.

Jones, A. H. M. Studies in Roman Government and Law. New York: Praeger, 1960.

Jones, Bruce. "Real Repentance." Moody Monthly 88:2 (October 1987):21-23.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Back Toward the Future: Hints for Interpreting Biblical Prophecy. Grand Rapids: Baker Book House, 1989.

Kent, Homer A., Jr. Jerusalem to Rome. New Testament Studies series. Brethren Missionary Herald, 1972; reprint ed., Grand Rapids: Baker Book House and BMH Books, 1985.

Ladd, George E. "Acts." In Wycliffe Bible Commentary, pp. 1123-78. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. A Theology of the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol 9: John--Acts, by J. P. Lange and Gotthard Victor Lechler. Translated by Philip Schaff and Charles F. Schaeffer.

Larkin, William J., Jr. "The Recovery of Luke-Acts as Grand Narrative' for the Church's Evangelistic and Edification Tasks in a Postmodern Age." Journal of the Evangelical Theological Society 43:3 (September 2000):405-15.

Law, Robert. The Tests of Life. Edinburgh: T. and T. Clark, 1909.

Lawrence, William D. "The New Testament Doctrine of the Lordship of Christ." Th.D. dissertation, Dallas Theological Seminary, 1968.

Lawson, Steven J. "The Priority of Biblical Preaching: An Expository Study of Acts 2:42-47." Bibliotheca Sacra 158:630 (April-June 2001):198-217.

Légasse, Simon. "Paul's Pre-Christian Career according to Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 365-90. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Lenski, R. C. H. The Interpretation of the Acts of the Apostles. Reprint ed. Minneapolis: Augsburg Publishing House, 1964.

Levinskaya, Irena. The Book of Acts in Its Diaspora Setting. Vol. 5 of The Book of Acts in Its First Century Setting, edited by Bruce W. Winter. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1996.

Lewellen, Thomas G. "Has Lordship Salvation Been Taught throughout Church History?" Bibliotheca Sacra 147:585 (January-March 1990):54-68.

Lightner, Robert P. Speaking in Tongues and Divine Healing. 2nd ed. Schaumburg, Il: Regular Baptist Press, 1978.

Longenecker, Richard N.. "The Acts of the Apostles." In John-Acts. Vol. 9 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1981.

_____. Paul, Apostle of Liberty. New York: Harper & Row, 1964.

Lumby, J. Rawson. The Acts of the Apostles. Cambridge Greek Testament for Schools and Colleges series. Cambridge: Cambridge University Press, 1885.

MacArthur, John F., Jr. The Charismatics: A Doctrinal Perspective. Grand Rapids: Zondervan Publishing House, 1979.

_____. Faith Works: The Gospel According to the Apostles. Dallas: Word Publishing, 1993.

_____. The Gospel According to Jesus. Grand Rapids: Zondervan Publishing House, Academie Books, 1988.

_____. Justification by Faith. Chicago: Moody Press, 1984.

Macartney, Clarence E. N. Paul the Man. Westwood, NJ: Fleming H. Revell, 1961.

MacLennan, Robert S. and A. Thomas Kraabel. "The God-Fearers--A Literary and Theological Invention." Biblical Archaeology Review 12:5 (September-October 1986):46-53.

Maile, John F. "The Ascension in Luke-Acts." Tyndale Bulletin 37 (1986):29-59.

Malina, Bruce J. "Religion' in the World of Paul." Biblical Theology Bulletin 16:3 (July 1986):92-101.

Malphurs, Aubrey M. "A Theological Critique of the Churches of Christ Doctrine of Soteriology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Man, Ronald E. "The Value of Chiasm for New Testament Interpretation." Bibliotheca Sacra 141:562 (April-June 1984):146-57.

Manek, Jindrich. "The New Exodus in the Books of Luke." Novum Testamentum 2 (1957):8-23.

Manson, T. W. Studies in the Gospels and Epistles. Edited by Matthew Black. Philadelphia: Westminster Press, 1962.

Marshall, I. Howard. "Acts and the Former Treatis.'" In The Book of Acts in Its First Century Setting; Vol. 1: The Book of Acts in Its Ancient Literary Setting, pp. 163-182. Edited by Bruce W. Winter and Andrew D. Clarke. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1993.

_____. The Acts of the Apostles. Tyndale New Testament Commentaries series. Reprint ed. Leicester, England: InterVarsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

Mason, Steve. "Chief Priests, Sadducees, Pharisees and Sanhedrin in Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 115-77. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

McClain, Alva J. The Greatness of the Kingdom. Reprint ed. Winona Lake, In.: BMH Books, 1974.

McGee, J. Vernon. Thru the Bible with J. Vernon McGee. 5 vols. Pasadena: Thru the Bible Radio, 1983.

McGrath, Alister E. "Apologetics to the Romans." Bibliotheca Sacra 155:620 (October-December 1998):387-93.

McIntyre, Luther B., Jr. "Baptism and Forgiveness in Acts 2:38." Bibliotheca Sacra 153:609 (January-March 1996):53-62.

McLean, John A. "Did Jesus Correct the Disciples' View of the Kingdom?" Bibliotheca Sacra 151:602 (April-June 1994):215-27.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Willilams. Oxford: Clarendon Press, 1965.

Meisner, Donald R. "Chiasm and the Composition and Message of Paul's Missionary Sermons." S.T.D. thesis, Lutheran School of Theology at Chicago, 1974.

_____. "The Missionary Journeys Narrative: Patterns and Implications." In Perspectives on Luke-Acts, pp. 199-214. Edited by Charles H. Talbert. Danville, Va: Association of Baptist Professors of Religion, 1978.

Merrill, Eugene H. "Paul's Use of About 450 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Metzger, Bruce M. "St. Paul and the Magicians." Princeton Seminary Bulletin 38 (1944):27-30.

Meyer, F. B. Paul: A Servant of Jesus Christ. London: Morgan and Scott, n.d.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Moore, Thomas S. "To the End of the Earth': The Geographical and Ethnic Univarsalism of Acts 1:8 in Light of Isaianic Influence on Luke." Journal of the Evangelical Theological Society 40:3 (September 1997):389-99.

Morgan, G. Campbell. The Acts of the Apostles. New York: Fleming H. Revell Co., 1924; reprint ed., London: Pickering and Inglis, 1965.

_____. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Moule, C. F. D. "Once More, Who Were the Hellenists?" Expository Times 70 (October 1958-September 1959):100-2.

Murphy-O'Connor, Jerome. "The Cenacle--Topographical Setting for Acts 2:44-45." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 303-22. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

_____. "On the Road and on the Sea with St. Paul." Bible Review 1:2 (Summer 1985):38-47.

Murray, George W. "Paul's Corporate Evangelism in the Book of Acts." Bibliotheca Sacra 155:618 (April-June 1998):189-200.

Murray, John. Redemption--Accomplished and Applied. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955.

"Must Christ be Lord to be Savior?" Eternity, September 1959, pp. 14-18, 36-37, 48.

Neil, William, The Acts of the Apostles. New Century Bible Commentary series. London: Marshall, Morgan, and Scott, 1973; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1981.

The New Bible Dictionary. Edited by J. D. Douglas. 1962 ed. S.v. "Cilicia," by E. M. B. Green.

_____. Edited by J. D. Douglas. 1962 ed. S.v. "Judas Iscariot," by R. P. Martin.

The New Scofield Reference Bible. Edited by Frank E. Gaebelien, William Culbertson, et al. New York: Oxford University Press, 1967.

The New Testament in Modern English. Translated by J. B. Phillips. New York: Macmillan Co., 1958.

The Nicene and Post-Nicene Fathers. First series. Edited by Philip Schaff. 14 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

O'Connor, E. D. The Pentecostal Movement in the Catholic Church. Notre Dame: Ave Maria Press, 1971.

Orr, J. Edwin. The Fervent Prayer: The Worldwide Impact of the Great Awakening of 1858. Chicago: Moody Press, 1974.

O'Toole, Robert F. "Acts 2:30 and the Davidic Covenant of Pentecost." Journal of Biblical Literature 102:2 (1983):245-58.

Packer, James I. Evangelism and the Sovereignty of God. Downers Grove, Il: InterVarsity Press, 1961.

Palmer, D. W. "The Literary Background of Acts 1.1-14." New Testament Studies 33:3 (July 1987):427-38.

Pentecost, J. Dwight. "The Apostles' Use of Jesus' Predictions of Judgment on Jerusalem in A.D. 70." In Integrity of Heart, Skillfulness of Hands, pp. 134-43. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Peterson, David. "The Motif of Fulfilment and Purpose of Luke-Acts." In The Book of Acts in Its First Century Setting; Vol. 1: The Book of Acts in Its Ancient Literary Setting, pp. 83-104. Edited by Bruce W. Winter and Andrew D. Clarke. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1993.

Philostratus. The Life of Appollonius. 2 vols. With an English translation by F. C. Conybeare. The Loeb Classical Library. Cambridge: London: William Heinemann, and New York: G. P. Putnam's Sons, 1921.

Pink, Arthur W. Studies on Saving Faith. Swengel, Pa: Reiner Publications, n.d.

Pocock, Michael. "The Role of Encouragement in Leadership." In Integrity of Heart, Skillfulness of Hands, pp. 301-7. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Pollock, A. J. The Apostle Paul and His Missionary Labors. New York: Loizeaux Brothers, n.d.

Praeder, Susan Marie. "The Problem of First Person Narration in Acts." Novum Testamentum 29:3 (July 1987):193-218.

Price, J. Randall. "Prophetic Postponement in Daniel 9 and Other Texts." In Issues in Dispensationalism, pp. 133-65. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Rackham, Richard Belward. The Acts of the Apostles. Westminster Commentaries series. 9th ed. London: Methuen and Co., 1922.

Ramm, Bernard. Rapping about the Spirit. Waco: Word Books, 1974.

Ramsay, William M. The Bearing of Recent Discovery on the Trustworthiness of the New Testament. Reprint ed. Grand Rapids: Baker Book House, 1953.

_____. The Church in the Roman Empire. 3rd ed. London: Hoddar and Stoughton, 1894.

_____. Pictures of the Apostolic Church. London: Hodder & Stoughton, 1910.

_____. St. Paul the Traveller and the Roman Citizen. London: Hoddar and Stoughton, 1897; reprint ed., Grand Rapids: Baker Book House, 1960.

Reinhardt, Wolfgang. "The Population Size of Jerusalem and the Numerical Growth of the Jerusalem Church" In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 237-65. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Richard, Ramesh. "Soteriological Inclusivism and Dispensationalism." Bibliotheca Sacra 151:601 (January-March 1994):85-108.

Riesner, Rainer. "Synagogues in Jerusalem." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 179-211. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Roberts, C.; Skeat, T. C.; and Nock, A. D. "The Guild of Zeus Hypsistos." Harvard Theological Review 29 (1936):39-88.

Robertson, Archibald, and Plummer, Alfred. A Critical and Exegetical Commentary on the First Epistle of St Paul to the Corinthians. International Critical Commentary series. Second ed. Edinburgh: T. & T. Clark, 1963.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Rogers, Cleon L., Jr. "The Davidic Covenant in Acts-Revelation." Bibliotheca Sacra 151:601 (January-March):71-84.

_____. "The Davidic Covenant in the Gospels." Bibliotheca Sacra 150:600 (October-December 1993):458-78.

Rosner, Brian S. "Acts and Biblical History." In The Book of Acts in Its First Century Setting; Vol. 1: The Book of Acts in Its Ancient Literary Setting, pp. 65-82. Edited by Bruce W. Winter and Andrew D. Clarke. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1993.

Ross, Bob L. Acts 2:38 and Baptismal Regeneration. Pasadena, TX.: Pilgrim Publications, 1976.

Ruble, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 125:500 (October-December 1968):360-64.

Russell, Walt. "The Anointing with the Holy Spirit in Luke-Acts." Trinity Journal 7NS (Spring 1986):47-63.

Ryrie, Charles Caldwell. The Acts of the Apostles. Everyman's Bible Commentary series. Chicago: Moody Press, 1961.

_____. Balancing the Christian Life. Chicago: Moody Press, 1969.

_____. The Basis of the Premillennial Faith. Neptune, N.J.: Loizeaux Brothers, 1953.

_____. "The Christian and Civil Disobedience." Bibliotheca Sacra 127:506 (April-June 1970):153:62.

_____. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

_____. "The End of the Law." Bibliotheca Sacra 124:495 (July-September 1967):243.

_____. So Great Salvation. Wheaton: Scripture Press Publications, Victor Books, 1989.

_____. You Mean the Bible Teaches That . . . Chicago: Moody Press, 1974.

Sanders, John. "Inclusivism." In What about Those Who Have Never Heard? Three Views on the Destiny of the Unevangelized, pp. 21-55. Edited by John Sanders. Downers Grove: InterVarsity Press, 1995.

Sarles, Ken L. "All Power & Signs." Kindred Spirit 13:2 (Summer 1989):8-11.

_____. "An Appraisal of the Signs and Wonders Movement." Bibliotheca Sacra 145:577 (January-March 1988):57-82.

_____. "A Theological Evaluation of the Prosperity Gospel." Bibliotheca Sacra 143:572 (October-December 1986):329-52.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

_____. "The Presence of the Kingdom and the Life of the Church." Bibliotheca Sacra 145:577 (January-March 1987):30-46.

Schwartz, Joshua. "Peter and Ben Stada in Lydda." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 391-414. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Scofield, C. I. Rightly Dividing the Word of Truth. 1896; reprint ed. Neptune, N.J.: Loizeaux Brothers, n.d.

Schürer, Emil. The History of the Jewish People in the Age of Jesus Christ. Edinburgh: T. & T. Clark, 1979.

Sherrill, John. They Shall Speak with Other Tongues. Old Tappan, NJ: Fleming H. Revell Co., 1964.

Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

Smith, James. The Voyage and Shipwreck of St. Paul. London: Longman, Brown, Green, and Longmans, 1848.

Stagg, Frank. The Book of Acts. Nashville: Broadman Press, 1955.

Stewart, James S. A Man in Christ. Reprint ed. London: Hoddar and Stoughton, 1964.

Stonehouse, Ned. "The Gift of the Holy Spirit." Westminster Theological Journal 13 (1949-51):1-15.

Stott, John R. W. Basic Christianity. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1958.

_____. The Message of Acts. Downers Grove: InterVarsity Press, 1990.

Strabo. Geography. 8 vols. With an English translation by Horace Leonard Jones. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1960.

Strom, Mark R. "An Old Testament Background to Acts 12. 20-23." New Testament Studies 32:2 (April 1986):289-92.

Suetonius. "The Deified Claudius." In The Lives of the Caesars. Translated by J. C. Rolfe. The Loeb Classical Lubrary. Cambridge, Mass.: and London: Harvard University Press, 1939.

Swindoll, Charles. "Dallas's New Dispensation." Christianity Today, October 25, 1993, pp. 14-15.

Sylva, Dennis D. "The Meaning and Function of Acts 7:46-50." Journal of Biblical Literature 106:2 (1987):261-75.

Tacitus. The Histories. The Loeb Classical Library series. Translated by Clifford H. Moore. London: William Heinemann Ltd., New York: G. P. Putnam's Sons, 1931.

Talbert, Charles H. Literary Patterns, Theological Themes, and the Genre of Luke-Acts. Missoula: Scholars Press, 1974.

_____. Luke and the Gnostics. Nashville: Abingdon Press, 1966.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 2: The Acts of the Apostles. Minneapolis: Fortress Press, 1990.

Tannenbaum, Robert F. "Jews and God-Fearers in the Holy City of Aphradite." Biblical Archaeology Review 12:5 (September-October 1986):54-57.

Tanton, Lanny T. "The Gospel and Water Baptism: A Study of Acts 2:38." Journal of the Grace Evangelical Society 3:1 (Spring 1990):27-52.

Theological Dictionary of the New Testament. S.v. "kyrios," by Werner Foerster.

_____. S.v. "pneuma . . .," by Eduard Schweizer.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Thomas, W. H. Griffith. The Acts of the Apostles: Outline Studies in Primitive Christianity. Chicago: Bible Institute Colportage Association, n.d.

Toussaint, Stanley D. "Acts." In Bible Knowledge Commentary: New Testament, pp. 349-432. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

_____. "The Contingency of the Coming of the Kingdom." In Integrity of Heart, Skillfulness of Hands, pp. 222-37. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Treier, Daniel J. "The Fulfillment of Joel 2:28-32: A Multiple-Lens Approach." Journal of the Evangelical Theological Society 40:1 (March 1997):13-26.

Trites, Allison A. "Church Growth in the Book of Acts." Bibliotheca Sacra 145:578 (April-June 1988):162-73.

Unger, Merrill F. "Archaeology and Paul's Visit to Iconium, Lystra, and Derbe." Bibliotheca Sacra 118:470 (April-June 1961):107-12.

_____. The Baptizing Work of the Holy Spirit. Chicago: Scripture Press, 1953.

_____. "Historical Research and the Church at Thessalonica." Bibliotheca Sacra 119:473 (January-March 1962):38-44.

_____. "Pisidian Antioch and Gospel Penetration of the Greek World." Bibliotheca Sacra 118:469 (January-March 1961):46-53.

_____. "The Significance of Pentecost." Bibliotheca Sacra 122:486 (April-June 1965):169-77.

_____. Zechariah. Grand Rapids: Zondervan Publishing House, 1963.

Unger's Bible Dictionary. Edited by Merrill F. Unger. 1957 ed. S.v. "Herod," by S. L. Bowman.

van Ommeren, Nicholas M. "Was Luke an Accurate Historian? Bibliotheca Sacra 148:589 (January-March 1991):57-71.

van Unnik, W. C. Tarsus or Jerusalem: The City of Paul's Youth. Translated by G. Ogg. London: Epworth, 1962.

Walvoord, John F. "The Ascension of Christ." Bibliotheca Sacra 121:481 (January-March 1964):3-12.

_____. "Biblical Kingdoms Compared and Contrasted." In Issues in Dispensationalism, pp. 75-91. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

_____. The Holy Spirit at Work Today. Chicago: Moody Press, 1973.

_____. Jesus Christ Our Lord. Chicago: Moody Press, 1969.

Warfield, Benjamin B. Counterfeit Miracles. New York: Charles Scribner's Sons, 1918; reprint ed., London: Banner of Truth Trust, 1972.

Weinert, Francis D. "Luke, Stephen, and the Temple in Luke-Acts." Biblical Theology Bulletin 17:3 (July 1987):88-90.

Wenham, John. "The Identification of Luke." Evangelical Quarterly 63:1 (1991):3-44.

Wilkin, Robert N. "An Exegetical Evaluation of the Perseverance of the Saints." Th.D. dissertation, Dallas Theological Seminary, 1982.

_____. "Did H. A. Ironside Teach Commitment Salvation?" Grace Evangelical Society News 4:6 (June 1989):1, 3.

_____. "Repentance and Salvation." Journal of the Grace Evangelical Society 1:1 (Autumn 1988):11-20; 2:1 (Spring 1989):13-26.

_____. "Repentance and Salvation: A Key Gospel Issue." Grace Evangelical Society News 3:6 (June-July 1988):3.

Williams, Ernest Swing. Systematic Theology. 3 vols. Springfield, Mo: Gospel Publishing House, 1953.

Williams, Margaret H. "Palestinian Jewish Personal Names in Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 79-113. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Wimber, John. Power Evangelism. San Francisco: Harper & Row Publishers, 1986.

Winter, B. W. "Providentia for the Widows of 1 Timothy 5:3-16." Tyndale Bulletin 39 (1988):93-99.

Woodbridge, Charles J. A Study of the Book of Acts. Grand Rapids: Baker Book House, 1955.

Zimmerman, Charles. "To This Agree the Words of the Prophets." Grace Journal 4:3 (Fall 1963):28-40.

Zuck, Roy B. "Cheap Grace?" Kindred Spirit 13:2 (Summer 1989):4-7.

_____. "The Doctrine of Conscience." Bibliotheca Sacra 126:504 (October-December 1969):329-40.

Zweck, Dean W. "The Areopagus Speech of Acts 17." Lutheran Theological Journal 21:3 (December 1987):111-22.

Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

====================

Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

Arrington, French. The Acts of the Apostles: An Introduction and Commentary . Peabody, MA: Hendrickson, 1988.

Boles, H.L. A Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1941.

Campbell, Alexander. Acts of the Apostles . Nashville: Gospel Advocate, 1858.

Conzelmann, Hans. Acts of the Apostles , trans. James Limburg, A. Thomas Kraabel, Donald Juel. Philadelphia: Fortress, 1987.

Carter, C.W. and Ralph Earle. Acts of the Apostles . Grand Rapids: Zondervan, 1959.

DeWelt, Don. Acts Made Actual . Joplin, MO: College Press, 1969.

Foster, Lewis. "Acts," in The NIV Study Bible . Grand Rapids: Zondervan, 1985.

Harnack, Adolf. The Acts of the Apostles , trans. J.R. Wilkinson. London: Williams & Norgate, 1909.

Haenchen, Ernst. The Acts of the Apostles: A Commentary , trans.Bassil Blackwell. Philadelphia: Westminster, 1971.

Harrison, E.F. Interpreting Acts . Grand Rapids: Zondervan, 1986.

Lake, Kirsopp and H.J. Cadbury. The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 4. Grand Rapids: Baker, 1979.

Lipscomb, David. Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1896.

McGarvey, J.W. New Commentary on the Acts of the Apostles . 2 Vols. in One. Cincinnati: Standard, 1892.

Marshall, I.H. The Acts of the Apostles , Tyndale Commentary. Grand Rapids: Eerdmans, 1980.

Munck, Johannes. The Acts of the Apostles . The Anchor Bible. Garden City, NY: Doubleday, 1967.

Pesch, Rudolf. Die Apostelgeschichte . Teilband I: Apg. 1-12. Zurich: Benziger, 1986.

Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Reese, Gareth. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . Joplin, MO: College Press, 1991.

Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

Beasley-Murray, George. Baptism in the New Testament . Grand Rapids: Eerdmans, 1974.

Behm, Johannes. "Glossa," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1964.

Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

Blaiklock, E.M. "The Acts of the Apostles as a Document of First-Century History," in Apostolic History and the Gospel , ed. Ward Gasque, Ralph Martin. Grand Rapids: Eerdmans, 1970.

Cadbury, H.J. "Roman Law and the Trial of Paul," in The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 5. Grand Rapids: Baker, 1975.

. Style and Literary Method of Luke Part 1. Cambridge: Harvard University Press, 1920.

. The Making of Luke-Acts . New York: MacMillan, 1927.

Casson, Lionel. Ships and Seamanship in the Ancient World . Princeton: Princeton University Press, 1973.

. The Ancient Mariners . New York: Macmillan, 1959.

Conzelmann, Hans. The Theology of St. Luke , trans. G. Buswell. New York: Harper & Row, 1960.

Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

Dahl, Nils. "The Story of Abraham in Luke-Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Davies, W.D. Paul and Rabbinic Judaism . London: SPCK, 1958.

. The Gospel and the Land . Berkeley: University of California, 1974.

. Torah in the Messianic Age and/or the Age to Come. Philadelphia: SBL, 1952.

Dibelius, Martin. "The Acts of the Apostles in the Setting of the History of Early Christian Literature," in Studies in the Acts of the Apostles , trans. M. Ling. London: SCM, 1956.

. "Paul on the Areopagus," Ibid.

Dunn, J.D.G. Baptism in the Holy Spirit . Philadelphia: Westminster, 1970.

. Jesus and His Spirit . Philadelphia: Westminster, 1975.

Dupont, Jacques. The Salvation of the Gentiles: Essays on the Acts of the Apostles . New York: Paulist, 1967.

. The Sources of Acts: The Present Position , trans. Kathleen Pond. London: Darton, Longman, & Todd, 1964.

Easton, Burton. Early Christianity: The Purpose of Acts and Other Papers , ed. F.C. Grant. London: SPCK, 1955.

Ellis, E.E. Paul's Use of the Old Testament . Grand Rapids: Baker, 1985.

Enslin, Morton. Reapproaching Paul . Philadelphia: Westminster, 1987.

Esler, Philip. Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology . Cambridge: Cambridge University Press, 1987.

Filson, Floyd. "The Journey Motif in Luke-Acts," in Apostolic History and the Gospel , ed. W.W. Gasque and Ralph Martin. Grand Rapids: Eerdmans, 1970.

Fitzmyer, Joseph. Essays on the Semitic Background of the New Testament . London: Geoffrey Chapman, 1971.

Flew, R.N. Jesus and His Church: A Study of the Idea of the Ecclesia in the New Testament . London: Epworth, 1943.

Gärtner, Bertil. The Areopagus Speech and Natural Revelation . Uppsala: Gleerup, 1955.

Gasque, Ward. A History of the Criticism of the Acts of the Apostles . Tübingen: Mohr, 1975.

Gaston, Lloyd. No Stone on Another: Studies in the Significance of the Fall of Jerusalem in the Synoptic Gospels . Leiden: E.J. Brill, 1970.

Georgi, Dieter. The Opponents of Paul in Second Corinthians . Philadelphia: Fortress, 1986.

Goulder, M.D. Type and History in Acts . London: SPCK, 1964.

Guthrie, Donald. New Testament Introduction . Downers Grove, IL: InterVarsity, 1970.

Hamey, L.A. and J.A. The Roman Engineers . Cambridge: Cambridge University Press, 1981.

Harnack, Adolf. Luke the Physician , trans. J.R. Wilkinson. New York: Putnam's, 1907.

Harris, J.R. Testimonies , I, II. Cambridge: Cambridge University Press, 1916.

Hemer, C.J. The Book of Acts in the Setting of Hellenistic History , ed. Conrad Gempf. Winona Lake, IN: Eisenbrauns, 1990.

Hengel, Martin. Between Jesus and Paul , trans. John Bowden. Philadelphia: Fortress, 1983.

. Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period , trans. John Bowden. 2 Vols. in One. Philadelphia: Fortress, 1981.

Hobart, W.K. The Medical Language of St. Luke . London: Longmans Green, 1882.

Horsley, Richard. Bandits, Prophets, and Messiahs: Popular Movements in the Time of Jesus . New York: Harper and Row, 1985.

Horton, Jr., Fred. "Reflections on the Semitisms of Luke-Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hubbard, Benjamin. "The Role of Commissioning Accounts in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hurd, John. The Origin of 1 Corinthians . London: SPCK, 1965.

Jensen, Irving. Acts: An Independent Study . Chicago: Moody, 1974.

Jeremias, Joachim. Jerusalem in the Time of Jesus , trans. F.H. and C.H. Cave. Philadelphia: Fortress, 1989.

Jervell, Jacob. Luke and the People of God: A New Look at Luke-Acts . Minneapolis: Augsburg, 1979.

Jewett, Paul. Infant Baptism and the Covenant of Grace . Grand Rapids: Eerdmans, 1978.

Jewett, Robert. A Chronology of Paul's Life . Philadelphia: Fortress, 1979.

Johnson, Luke. S haring Possessions: Mandate and Symbol of Faith . Philadelphia: Fortress, 1981.

Kim, Seyoon. The Origin of Paul's Gospel . Tübingen: J.C.B. Mohr, 1981.

Kurz, William. "Luke-Acts and Historiography in the Greek Bible," in SBL Seminar Papers 1980, ed. P.J. Achtemeier. Chico, CA: Scholars Press, 1980.

Ladd, George. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lohse, Eduard. "Pentekoste," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 6. Grand Rapids: Eerdmans, 1964.

Longenecker, Richard. Paul, Apostle of Liberty . Grand Rapids: Baker, 1977.

McRay, John. Archaeology and the New Testament . Grand Rapids: Baker, 1991.

Maddox, Robert. The Purpose of Luke-Acts . Edinburgh: T & T Clark, 1982.

Manson, T.W. The Servant-Messiah . Cambridge: Cambridge University Press, 1953.

Marshall, I.H. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Martin, Ralph. New Testament Foundations . 2 Vols. Grand Rapids: Eerdmans, 1978.

Miesner, Donald. "The Missionary Journeys Narrative: Patterns and Implications," in Perspective on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Minear, Paul. Images of the Church in the New Testament . Philadelphia: Westminster, 1977.

Moore, G.F. Judaism in the First Centuries of the Christian Era . New York: Schocken, 1971.

Moule, C.F.D. "Obligation in the Ethic of Paul," in Essays in New Testament Interpretation . Cambridge: Cambridge University Press, 1982.

. "The Christology of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Moulton, J.H., W.F. Howard, and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T & T Clark, 1963.

Munck, Johannes. Paul and the Salvation of Mankind , trans. Frank Clarke. Richmond, VA: John Knox, 1959.

Nickle, K.F. The Collection . London: SCM, 1966.

Norden, Eduard. Agnostos Theos . Stuttgart: Teubner, 1923.

O'Neill, J.C. The Theology of Acts in Its Historical Setting . London: SPCK, 1961.

Plevnik, Joseph. What Are They Saying about Paul? New York: Paulist Press, 1986.

Ramsay, William. Luke the Physician . London: Hodder and Stoughton, 1908.

. St. Paul the Traveller and Roman Citizen . Grand Rapids: Baker, 1978.

Richard, Earl. Acts 6:1-8:4: The Author's Method of Composition. Missoula: Scholars Press, 1978.

Rienecker, Fritz. A Linguistic Key to the Greek New Testament , trans. Cleon Rogers, Jr. Grand Rapids: Zondervan, 1980.

Rivkin, Ellis. A Hidden Revolution . Nashville: Abingdon, 1978.

Robertson, A.T. Luke the Historian in Light of Research . Edinburgh: T & T Clark, 1920.

Robinson, J.A.T. Twelve New Testament Studies . London: SCM, 1962.

Robbins, Vernon. "By Land and by Sea: The We-Passages and Ancient Sea Voyages," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Russell, Bob. Making Things Happen: The Power of Christian Leadership . Cincinnati: Standard, 1987.

Sanders, E.P. Paul and Palestinian Judaism . Philadelphia: Fortress, 1977.

Scharlemann, Martin. Stephen: A Singular Saint . Rome: Pontifical Biblical Institute, 1968.

Schürer, Emil. The History of the Jewish People in the Age of Jesus Christ , ed. and rev. Geza Vermes, Fergus Millar, and Matthew Black. Edinburgh: T & T Clark, 1979.

Shepard, J.W. The Life and Letters of the Apostle Paul: An Exegetical Study . Grand Rapids: Eerdmans, 1956.

Sherwin-White, A.N. Roman Society and Roman Law in the New Testament . Oxford: Clarendon, 1963.

Smith, James. The Voyage and Shipwreck of St. Paul , 3rd ed. London: Longmans, Green, and Co., 1866.

Spiro, Abram. "Stephen's Samaritan Backgound," in Johannes Munck, The Acts of the Apostles , Anchor Bible. Garden City, NY: Doubleday, 1967.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Stagg, Frank and Evelyn . Woman in the World of Jesus . Philadelphia: Westminster, 1978.

Stendahl, Krister. "The Apostle Paul and the Introspective Conscience of the West," in Paul among Jews and Gentiles . Philadelphia: Fortress, 1983.

Swidler, Leonard. Biblical Affirmations of Woman . Philadelphia: Westminster, 1979.

Talbert, Charles. Literary Patterns, Theological Themes and the Genre of Luke-Acts . Missoula: Scholars Press, 1974.

Tarn, W.W. and G.T. Griffith. Hellenistic Civilization . Cleveland: World Publishing, 1969.

Torrey, C.C. The Composition and Date of Acts . Cambridge: Harvard University Press, 1916.

Trites, Allison. The New Testament Concept of Witness . Cambridge: Cambridge University Press, 1977.

van Unnik, W.C. "Luke-Acts, A Storm Center in Contemporary Scholarship," in Studies in Luke-Acts , ed. Leander Keck and J.L. Martyn. Philadelphia: Fortress, 1980.

. "Tarsus or Jerusalem: The City of Paul's Youth," trans. G. Ogg, in Sparsa Collecta . Part 1. Leiden: E.J. Brill, 1973.

Veltman, Fred. "The Defense Speeches of Paul in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Via, E.J. "An Interpretation of Acts 7:35-37 from the Perspective of Major Themes in Luke-Acts," in Society of Biblical Literature 1978 Seminar Papters , ed. Paul Achtemeier. Missoula: Scholars Press, 1978.

Vielhauer, Philipp. "On the 'Paulinism' of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Wilson, Stephen. "Law and Judaism in Acts," in SBL Seminar Papers 1980, ed. Paul Achtemeier. Chico, CA: Scholars Press, 1980.

. The Gentiles and the Gentile Mission in Luke-Acts . Cambridge: Cambridge University Press, 1973.

Periodicals:

Acworth, Angus. "Where Was St. Paul Shipwrecked? A Re-examination of the Evidence." JTS 24 (1973): 190-193.

Bamberger, Bernard. "The Sadducees and the Belief in Angels." JBL 82 (1963): 433-435.

Best, Ernest. "Acts XIII.1-3." JTS 11 (1960): 344-348.

Blevins, William. "The Early Church: Acts 1-5." RevEx 71 (1974): 463-474.

Bowker, J.W. "Speeches in Acts." NTS 14 (1968): 96-111.

Bruce, F.F. "Chronological Questions in the Acts of the Apostles." BJRL 68 (1986): 273-295.

Bull, Robert. "Caesarea Maritima: The Search for Herod's City." BAR 8 (1982): 24-41.

Cadbury, H.J. "Erastus of Corinth." JBL 50 (1930): 42-58.

. "Lexical Notes on Luke-Acts: V. Luke and the Horse-Doctors." JBL 52 (1933): 55-65.

Catchpole, David. "Paul, James and the Apostolic Decree." NTS 23 (1977): 428-444.

Cosgrove, Charles. "The Divine dei in Luke-Acts." NovT 26 (1984): 168-190.

Clark, David. "What Went Overboard First?" BTr 26 (1975): 144-146.

Culpepper, R.A. "Paul's Mission to the Gentile World." RevEx 71 (1974): 487-497.

Daube, David. "On Acts 23: Sadducees and Angels." JBL 109 (1990): 493-497.

Davis, J.C. "Another Look at the Relationship between Baptism and Forgiveness of Sins in Acts 2:38." RestQ 24 (1981): 80-88.

Downing, F.G. "Common Ground with Paganism in Luke and Josephus." NTS 28 (1982): 546-559.

Duncan, G.S. "Paul's Ministry in Asia - The Last Phase." NTS 3 (1957): 211-218.

Filson, Floyd. "The Christian Teacher in the First Century." JBL 60 (1941): 317-328.

Fitzgerald, Michael. "The Ship of Saint Paul: Comparative Archaeology." BA 53 (1990): 31-39.

Fitzmyer, Joseph. "The Ascension of Christ and Pentecost." TS 45 (1984): 409-440.

Gilchrist, J.M. "On What Charge Was St. Paul Brought to Rome?" ExpT 78 (1967): 264-266.

Goldsmith, Dale. "Acts 13:33-37: A Pesher on II Samuel 7." JBL 87 (1968): 321-324.

Goodspeed, E.J. "Gaius Titius Justus." JBL 69 (1950): 382-383.

Gordon, Alasdair. "The Fate of Judas according to Acts 1:18." EQ 43 (1971): 97-100.

Greenhut, Zvi. "Burial Cave of the Caiaphas Family." BAR 18 (1992): 29-36.

Haldane, Douglas. "Anchors of Antiquity." BA 53 (1990): 19-24.

Hemer, C.J. "First Person Narrative in Acts 27-28." TB 36 (1985): 97-98.

Hirschfield, Nicolle. "The Ship of St. Paul - Part I: Historical Background." BA 53 (1990): 19-24.

Hohlfelder, Robert. "Caesarea beneath the Sea." BAR 8 (1982): 42-47.

Horsley, G.H.R. "The Inscriptions of Ephesos and the New Testament." NovT 34 (1992): 105-168.

Kepple, Robert. "The Hope of Israel, The Resurrection of the Dead, and Jesus: A Study of Their Relationship in Acts with Particular Regard to the Understanding of Paul's Trial Defense." JETS 20 (1977): 231-241.

Kilgallen, John. "The Function of Stephen's Speech (Acts 7:2-53)." Biblica 70 (1989). 173-193.

Kilpatrick, G.D. "Acts XXIII.23 DEXIOLABOI ." NTS 14 (1963): 393-394.

Kodell, Jerome. "'The Word of God grew': The Ecclesial Tendency of logos in Acts 1,7; 12,24; 19,20." Biblica 55 (1974): 505-519.

Ladouceur, David. "Hellenistic Preconceptions of Shipwreck and Pollution as a Context for Acts 27-28." HTR 73 (1980): 435-449.

Lofthouse, W.F. "The Holy Spirit in the Acts and the Fourth Gospel." ExpT 52 (1940-41): 334-337.

Malherbe, Abraham. "Gentle as Nurse." NovT 12 (1970): 203-217.

Mare, Harold. "Acts 7: Jewish or Samaritan?" WThJ 34 (1971): 1-21.

Mastin, B.A. "Scaeva the Chief Priest." JTS 27 (1976): 405-412.

Meinardus, Otto. "St. Paul Shipwrecked in Dalmatia." BA 39 (1976): 145-147.

Merrill, Eugene. "Paul's Use of 'About 450 Years' in Acts 13:20." BiblThecSac 138 (1981): 246-257.

Metzger, Bruce. "The Meaning of Christ's Ascension." ChrT 10 (1966): 863-864.

Miles, Gary and Garry Trompf. "Luke and Antiphon: The Theology of Acts 27-28 in the Light of Pagan Beliefs about Divine Retribution, Pollution, and Shipwreck." HTR 69 (1976): 259-267.

Nash, Donald. "For the Remission of Sin." ChrSt (3-30-75): 270-272.

Palmer, Darryl. "Acts and the Historical Monograph." TB 43 (1992): 373-388.

Parrat, J.K. "The Rebaptism of the Ephesian Disciples." ExpT (1968): 182-183.

Parker, Pierson. "Once More, Acts and Galatians." JBL 36 (1967): 175-182.

Rapuano, Yehudah. "Did Philip Baptize the Eunuch at Ein Yael?" BAR (1990): 44-49.

Scott, J.J. "Stephen's Speech: A Possible Model for Luke's Historical Method?" JETS 17 (1974): 91-97.

. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

Slater, Thomas. "The Possible Influence of LXX Exodus 20:11 on Acts 14:15." AUSS 30 (1992): 151-152.

Stagg, Frank. "The Unhindered Gospel." RevEx 71 (1974): 451-462.

Stein, Robert. "The Relationship of Galatians 2:1-10 and Acts 15:1-35: Two Neglected Arguments." JETS 17 (1974): 239-242.

Stoops, Jr., R.F. "Riot and Assembly: The Social Context of Acts 19:23-41." JBL 108 (1989): 73-91.

Talbert, Charles. "The Place of the Resurrection in the Theology of Luke." Int 46 (1992): 19-30.

Thornton, T.C.G. "Stephen's Use of Isaiah LXVI.1." JTS 25 (1974): 432-435.

Tiede, David. "The Exaltation of Jesus and the Restoration of Israel in Acts 1." HTR 79 (1986): 278-286.

Trites, Allison. "The Importance of Legal Scenes and Language in the Book of Acts." NovT 16 (1974): 278-284.

Viviano, Benedict and Justin Taylor. "Sadducees, Angels, and Resurrection (Acts 23:8-9)." JBL 111 (1992): 496-498.

Walker, William. "Acts and the Pauline Corpus Reconsidered." JSNT 24 (1985): 3-23.

Wall, Robert. "Successors to 'the Twelve' according to Acts 12:1-17." CBQ 53 (1991): 628-643.

Wilcox, Max. "The 'God-Fearers' in Acts - A Reconsideration." JSNT 13 (1981): 102-122.

Workman, W.P. "A New Date Indication in Acts." ExpT 11 (1900): 316-317.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV