Acts Chapter 28.

Acts Chapter 28.

They remain for the winter at Melita (Malta).         28:1-10.

And so to Rome.                                                      28:11-15.

At Rome.                                                                   28:16-31.

           

Paul arrived in Rome about February 60.AD.  He received a cheering welcome.  The Christians from Rome came to meet Paul, some at Appius (40 miles) and others to Three Taverns (30 miles) from Rome.  There had been much to discourage Paul.  The journey had been an ordeal for an old man.  Then, on arriving in Italy, he would hear the change for the worse in Nero's character.  But the coming of these brethren gave much courage.  Many at Rome had a fervent love for him.  The Christian movement and the Christian spirit was already established in that great city.

           

At Rome Paul called the leaders among the Jews.  He was in chains for the hope of Israel.  This spelt dismay to the Jewish concept of that hope, but to Paul it was something other than a political hope.  On an appointed day Paul preached to them the Kingdom of God and the things concerning Jesus.  These two themes are bound together.  This affirms the soteriological character of the Kingdom.   The things concerning the Kingdom and Jesus were the things Moses wrote about and about which the prophets also wrote. 

           

This hope of Israel was rejected by the Jews, but received by the Gentiles.  Retributary hardness had come upon Israel as was foretold by the prophet Isaiah (chap.6).  Isaiah announced their inability to receive the Gospel as their just retribution.

           

The climax.  28:28.   This seems an announcement on Paul's part, to deliberately take the Gospel to the Gentiles.

            The Salvation of God.   The word salvation here is 'soterion', used 4 times in the New Testament.  The usual word is 'soteria'.  The phrase "the salvation of God" is from the LXX of Isa.40:5.  (B_D. 1258).  Almost certainly, this refers to the Messianic prophecy of the Old Testament.  The words of Isaiah are, "all flesh shall see the salvation ('soterion') of God.

           

The book of Acts almost begins with the words of Joel, that God's Spirit will be poured out upon "all flesh", and it closes with an allusion to the Isaianic prophecy that, "all flesh" shall see the salvation of God."

           

So Luke, in his two volumes, sets forth the unity of the history of salvation.  He makes known the different stages of its fulfillment.  This salvation has been sent to "all flesh."  The Old Testament Scriptures had assigned this role to the Messiah.  He must bring salvation to the Gentiles.

           

Luke took up the theme of the history of salvation, beginning with the Advent of the Saviour and, in his second volume, tells how the gulf was bridged between Jew and Gentile.  The saving work of Christ has become a matter of testimony to all flesh.  This witness to the nations has gone forth through the will of God.  It was the Lord's charge to his disciples.  He commanded that it should be done and the Holy Spirit has directed every development.

           

Jerusalem because of her unique place in the history of salvation, had a central role.  But the city's complete rejection of God's chosen witness to the nations denies to itself any further role in the history of salvation - until the times of the Gentiles be fulfilled.

           

The Gospel had already reached Rome and, with the arrival of Paul, an apostolic witness had reached there.  This seems to presume that at this time Peter had not yet arrived there.  God's chosen witness had arrived at the centre and hub of the nations.  Rome shall become the centre from which the Gospel shall go out to the provinces, throughout the empire, and to the ends of the earth.

           

Paul's Trial.   Did such a trial take place?  Possibly not.  He may have been released because no witnesses arrived from Jerusalem.  It is unlikely that such witnesses would be prepared to come all the way from Jerusalem to Rome to accuse a Roman citizen in the Roman capital.

           

His Literary Activity:   Ephesians, Colossians, Philemon and Philippians, are known as the 'Prison Epistles.'  They were probably written during the Roman imprisonment, see B-D. 948 (3).

           

Future Activities:   We cannot be sure that Paul visited Spain as he hoped. (Rom.15:28).   The Pastoral epistles, 1.Timothy, Titus and 2.Timothy, testify to his later activity in the Eastern Mediterranean.

           

The End of Acts:   Since Luke's purpose for writing was the theological rather than biolgraphical, he closed his book when he had achieved his theological aim.  He intentionally finished his story where he did.  The writing of a third volume is unlikely to have furthered his theological aim.  It was his understanding of the Gospel as the salvation of God for all that had all along determined and governed his writing.  His purpose has been achieved.  "The chosen witness" for the Messiah, spurned by the leaders at Jerusalem, is now at Rome, the city of the nations.  The Church has become truly Catholic.

           

References to B-D.

            Melita.              B-D.  807.                     28:1.

            Publius.                        B-D. 1065.                    28:8.

            Twin Brothers.   B-D.  1302, (201).          28:11.

            Syracuse.         B-D.  1229.                   28:12.

            Rheguim.          B-D.  1096.                   28:13.

            Puteoli.             B-D.  1066.

            Appii Forum.     B-D.      50.                   28:15.

            Three Taverns.   B-D.   1241.

            The Kingdom of :

                   *  God.      B-D.    693.                   28:23.

                   *  Messiah. B-D.    811.

Acts Chapter 27.

Acts Chapter 27.

The beginning of the journey to Rome.    Scholars agree that the account of this journey shows Luke's power as a writer, and his mastery of nautical terms.

            *   The detailed account of the journey is to show its importance.

            *   The perils survived, reveal the providential care of God in working out His purpose.

            *  The many dangerous situations show up Paul as a man of  authority, with sterling qualities.

            *  The friendliness of the Roman officials, stands in contrast to the fanatical hatred  of  the Jews.

            *   The journey may symbolize the progress of the Church among the nations.

            Paul's fine qualities are manifest.  The secret of his character was his faith in God, his  sense of mission and the assurance that he was in the purpose of God.  We note his wisdom (v.10),  his courage (v.21,25),  his authority (31,34).  He inspired courage, and gained the confidence of the Roman officer.

            References to B-D.

            Julias.               B-D.   680.        27:1.

            Sidon.              B-D. 1184.        27:3.

            Pamphylia.        B-D.   295.        27:5.

            Myra.                B-D.   856.

            Alexandria.        B-D.     24.        27:6.

            Cnidus.             B-D.   242.        27:7.

            Crete.               B-D.   275.

            Salome.                        B-D.  1125.

            Fair Havens.      B-D.    410.       27:8.

            Lasea.              B-D.    717.

            Phoenix.                       B-D.    994.       27:12.

            Euroclydon.      B-D.    339.       27:14.   See R.V.

            Cauda.              B-D.    202.       27:26.

            Syrtis.               B-D.  1230.       27:17.  (also,B-D. 1068).

            Adria.               B-D.      16.       27:27.

Acts Chapter 26.

Acts Chapter 26.

Paul's defense before Agrippa.   The defense is Paul's final exposition in the book of Acts, That of his own mission and message.  He provides the king with a summary of his evangelistic work among both Jews and Gentiles.   His defense follows three lines:-

1.   His life and conversion.                                                  26:4-11.  

                        The distinctive Jewish character of that life.

                        His unrelenting rage against the followers of Christ.

2.   The uniqueness of his conversion and commission.  26:12-18.

                        It was a sheer miracle.

                        He was a chosen witness.

3.   The blamelessness of his life since conversion.         26:19-23.

                        His obedience to the Divine call.

                        His loyalty to his Jewish heritage of faith.

Address to the king.                                                      26:1-5.

Antiquity of his message.                                             26:6-8.

Appearance of the Lord.                                              26:9-15.

Appointed a minister and witness.                              26:16-17.

Aim of his ministry.                                                        26:18-21.

Authenticity of his message.                                        26:22-23.

Amazement of his judge.                                              26:24-29.

Appeal to Caesar must stand.                                     26:30-32.

           

Evangelism.

*   Resurrection.   The resurrection of the body is associated with the hope of Israel

                                        See 28:20;  23:6;  24:15;  26:6,7.

           

The fulfillment of this hope has become possible by the resurrection of Jesus.  Through this great event the promised Messianic salvation is realised.

           

*   Repentance.    

Repentance is a Divine gift based upon the exaltation of Christ and granted to Israel (5:31), but offered also to the Gentiles (11:18).  It is a Divine command to all in every place, based upon the fact of Christ's resurrection, which brings certainty of judgment (17:30).  Repentance is towards God (20:21;  26:30) and is the essential complement of faith in the Lord Jesus (20:21);  and baptism (2:38).   It is the necessary condition of forgiveness (2:38;  3:19;  5:31;  8:22).  Its reality is attested by works worthy of repentance (26:20).

             

*   Resume of Paul's preaching.  26:23.  

                        a.  The Christ or Messiah must die.

                        b.  He must be raised from the dead.

                        c.  He must be proclaimed a light both to the people of  Israel, and to the nations.

                             (See Luke 26:28).

           

A difficult text.  26:28.  Agrippa may be speaking in commentary.  See the translations,  also F.F.Bruce's note in commentary.

           

Paul's Greek.   Luke makes Paul to speak in high quality Greek in these final trials and to the Jews in Aramaic as in chapter 22.

Acts Chapter 25.

Acts Chapter 25.

Chapters 25-26.  The preparation for Rome.   

Luke underlines the circumstances that brought about the journey of Paul to Rome.  Luke wants his readers to appreciate the importance of this journey.

           

Paul is brought before Porcius Festus, who was governor from 59-61.AD. 

Festus refuses to bring Paul to Jerusalem.  25:1-5.

At the end of two years Jewish hate for Paul was still as bitter.  While the governor was at Jerusalem they complained to him and demanded that Paul be brought for trial.  But the Jews were obliged to come down to Caesarea, the Roman centre of administration.

           

Paul to Festus makes his appeal to be heard by Caesar.  So the Jewish plot to bring Paul to Jerusalem failed.  He may have discerned a readiness in Festus to yield to Jewish pressure.  Paul saw himself as rejected by his countrymen, and now invokes his Roman citizenship and the right of appeal to Caesar.  25:6-12.

           

Agrippa and Bernice at Caesarea.  25:13-22.    

Festus seeks their advice concerning Paul, for he did not understand why the Jews accused Paul.  It was necessary for Festus to give the Emperor full information about the whole matter, when sending a prisoner to him.

           

The purpose of this appearance was to enable Festus to fully set out Paul's case to Caesar.  The new governor was not well informed as to Jewish ways and customs and hoped Agrippa would be able to advise him what things to write to Caesar.

           

Luke gives prominence to these trials to enlarge upon the importance of Paul's journey to Rome.  They were also occasions for unfolding Christian truth to his readers, and served a certain apologetic purpose.

             

References to B-D.

            Agrippa.  B-D.  20.        25:13.

            Bernice.            B-D. 523.

Acts Chapter 24.

Acts Chapter 24.

The Jews accuse Paul before Felix.                    24:1-9.

Paul's defense.                                     24:10-21.

Paul is kept in charge.                           24:22-23.

Paul's testimony to Felix and Drusilla.    24:24-27.

Paul delivered his defense before Felix. Then some days later he appears before both Felix and Drusilla.  Paul is confident that Felix is sure he is not guilty of any crime.  But they were curious to hear Paul, but Paul does not satisfy this curiosity and strives to convict the conscience of this loose-living pair.  The apostle leads the discussion to moral issues.  Felix finds himself and his wife on trial before Paul.

           

The Hope of Israel.    In his defense Paul makes it clear that the true issue was his belief in the resurrection of the dead, see 24:21. N.E.B and 23:6. N.E.B.  See also 13:32-37.  The hope of Israel, its consummation and salvation, was not to be found in the Law, nor in a restored nationalism and political independence, but in the resurrection.  This was the real issue between Paul and his accusers.

           

Church Ministry.

           

Paul refers to Christianity as 'The Way'.   See also 9:2;  16:17;  18:25-26;  19:19, 23;  22:4;  24:14, 22.  In eastern countries, the 'Way' signifies religion.

           

Evangelism.

           

Paul uses the trial to witness concerning his faith.  He boldly confesses Christ, but is not indifferent to such things as respect to his judge and showing as much agreement as is possible with the views of the Jews.

           

In respect to his own missionary work he emphasizes two things:-

           

1.   That the Christian Way (religion or movement) was the continuity and fulfillment of the Old Testament revelation.

           

2.   The blamelessness of his own personal conduct.

A blameless character is an indispensable asset to the witness for Christ.

           

Homiletics:

Felix and Drusilla on trial before Paul:

            *   His curiosity as to the faith of Jesus Christ.

            *   His conflict of conscience.

                        Righteousness. B-D. 1097.

                        Temperance.     B-D. 1241.

                        Judgment.        B-D.  388.

            *   His convenience to listen to the Word.  He would excuse himself from this                              painful situation.

            *   His covetousness; he would sell justice.  24:26.

            *   His callousness; he left Paul in prison.

Felix must learn that Christianity cannot be a matter of mere intellectual curiosity, but that it has ethical demands.    Felix was Governor from 52-59.AD.

           

References to B-D :

            Orator.              B-D.  912.         24: 1.                

            Tertullus.  B-D. 1253.

            Nazarenes.        B-D.  870.       24: 5.               

            Drusilla.            B-D.  327.         24:24.

            Porcius Festus. B-D.  421.       24:27.

Acts Chapter 23.

Acts Chapter 23.

            Paul's speech before the Sanhedrin.                       23:1-10.

            A conspiracy of the Jews to slay Paul.                     23:11-15.

            The plot is made known to the Roman Captain.     23:16-22.

            The letter of Lysias to Felix.                                       23:23-30.

            Paul sent to Felix at Caesarea.                                23:31-35.

           

Verse 1-10 record the final rejection of the Gospel at Jerusalem, especially by the official representatives of the Temple, which was the religious centre of Judaism.

           

The conversion of the Gentiles had failed to provoke the conversion of the Jews as Paul had hoped, see Rom.11:11.  But the reception of the Gospel by the Gentiles made the Jews increasingly hostile.

           

Paul regretted having rebuked the High Priest whom he recognized as the leader of Judaism.  But the incident serves to bring out more clearly the complete rejection of the Gospel by the religious leaders at Jerusalem.  The city had failed to fulfill the Messianic role assigned to it, that from it should go out the knowledge of God to the nations.  In one sense, this Messianic role was fulfilled, but not with its co-operation, rather it was in spite of its opposition.

           

Two Focal Cities.   The Lord strengthened Paul and assured him that as he had  borne witness to Him at Jerusalem, so now he must also bear witness to Him at Rome.

           

Verse 11 expresses and sums up the great movement of the apostolic witness as set forth in the book of Acts.  The chief concern of the following chapters is the journey to Rome.  For Rome, situated on the ends of the earth, was symbolic of the Gentile nations.  It was to become the new centre for the evangelization of the nations.

           

The fanatical hatred of the Jews to Paul sprang from their realization of his role in the evangelization of the nations.  Luke records their hostility, since it served to show the importance of Paul as the chosen witness to the Gentiles.  There was a liberalness in Paul's approach to the Gentiles that angered the Jews.  This Pauline catholicism sprang from his appreciation of the Divine purpose concerning the Gentiles.

           

Trials.  

           

Several trials before the Jewish leaders and Gentile rulers are recorded in the book of Acts.  Most commentators take this to indicate the apologetic purpose of Acts.  But it is possible that Luke had a different purpose in recording these trials.  He would instruct his Christian readers as to their relation to the Roman state.  His purpose was theological instruction.

           

Christians must no longer think of Judaism as a restored political power, centred in Jerusalem and in conflict with Rome.  Neither were they to think of Rome as a power to be resisted with political force.  Many Jews were eager to resist Rome and to restore the independence of Jerusalem.  Christians were not to think of the Messianic salvation in this manner.  Roman rule is shown as generally favourable.

           

In the early days the Romans regarded Christianity as a Jewish sect and therefore legally protected as Judaism.  Later the Romans discerned that the Church could not be regarded as a Jewish sect.  This had become plain to the Romans when Luke wrote.  But our author is confident that the Romans have every reason to feel assured that the Church was no menace to the Empire.  But probably Luke's main reason in recording the trials was to instruct Christians:-

*   The Church was in no way confederate with Judaism in its political aims.

*  Christians should generally regard the state as helpful and, when the state fails, then the Lord is greater than the state.  His hand can miraculously rescue His servants.  But the first great principle is obedience to God.  Normally, obedience to the authorities is proper and fitting.  But, this obedience to the state is never uncritical and we remember that the Lord could refer to Herod Antipas as "that fox". (Lk.13:32).  But, obedience to the state is not a "blind" obedience.

            References to B-D.

            Claudias.          B-D.  238.                     23:26.

            Felix.                B-D.   421.

            Antipatris.         B-D.   42.                      23:31.

Acts Chapter 22.

Acts Chapter 22.

Paul's speech on the stairs of the castle.                                                      22:1-21.

Paul asserts his Roman citizenship, escapes examination by flogging.   22:22-29.

In Paul's defense to the Jewish people, he defends:

*    His relations to Judaism.  22:1-5.  This relationship was a honourable one.

*    His faith in Jesus Christ.   22:6-16. He testifies to his conversion and commission to preach Christ.

*   His missionary work among the Gentiles.  22:17-21. The universal character of his witness is underlined.  22:16,21.

The Jewish reaction:   It was hysterical and fanatical. 

           

Paul began his defense by assuring them of \ his strong Jewish loyalties, but in the sequel is compelled to assert his rights as a Roman citizen.  He would emphasize his relationship to his Jewish brethren.  It was their hatred that compelled him to appeal to his Roman citizenship.  The fact of his Roman citizenship is now being brought to the fore in the narrative of the book of Acts.  It was Jewish violence that forced him to assert his Roman rights.

           

Evangelism.

            We note the importance of baptism as an instrument of evangelism.  22:16.

            *   Its contemporary and correlative place in conversion.  22:16.  N.E.B. "At once."

            *   Its symbolic washing away of sins.  1.Pet.3:21,22.

            *   Its liturgy calling upon the Name of the Lord.   They were to become disciples,

                 confess their faith at, and  in, baptism.

           

Homiletics.

            Paul's manner of addressing the Jews.

            *   He speaks as one of them.

            *   He avoids pushing to the fore, terms that would annoy them, but did not

                 cover-up the vital issue.

            *   He gives a reasonable defense of his calling to be a witness to the Gentiles.

           

References to B-D.

            Tarsus.             B-D. 1240.        22: 3.

            Cilicia.              B-D.   233.

            Gamaliel.          B-D.  451.

            Damascus.       B-D.  288.         22: 5

            Ananias.           B-D.    35.         22:11.

            Scourging.        B-D.  1150.

            Sanhedrin.        B-D.  1142.