Through the Bible Book by Book
New Testament
by Myer Pearlman
Copyright @ 1935 Not in Print
| ACTS
Acts 1 to 5 Theme: The book of Acts gives the history of the establishment and growth of the Christian church, and of the proclaiming of the Gospel to the then known world according to Christ’s command and by the power of His Spirit. It is a record of Christ’s ministry as it was continued through His servants. Leon Tucker suggests the following key words:
The ascension of Christ is followed by the descension of the Spirit, and the descension of the Spirit is followed by the extension of the Gospel. Author: Luke. As we consider the dedication of the book to Theophilus (Acts 1:1; compare Luke 1:3), the reference to a former treatise (Acts 1:1), its style, the fact that the author was a companion of Paul as shown by the fact that portions of the book are written in the first person (16:10), and that this companion accompanied Paul to Rome (27:1; compare Colossians 4:14; Philemon 24; II Timothy 4: 11), we conclude that the Acts was written by Luke. Ancient writers bear out this fact. To Whom Written: It was written in particular to Theophilus, a Christian gentleman, but in general for the whole church. Contents:
I. The Church of Jerusalem. Chaps. 1 to 8:4
The book of Acts really begins at chapter 2, which chapter describes the outpouring of the Spirit and the empowerment of the Church. Chapter 1 is simply introductory and describes events leading up to the great event of the Day of Pentecost.
Chapter 1:18 seems to contradict Matthew 27:5, but the logical inference from a comparison of the two verses is that Judas hanged himself and then fell to earth. A true incident is recorded of a man who committed suicide by sitting on the window sill in the fourth story of a house and then shooting himself. One writer might have described the whole event; another might have recorded only the shooting; another might have mentioned just the fact of his fall from the window. All three would have been right. Why was Peter anxious that the complete number of the apostles should be made up? Matthew 19:28; Revelation 21:14. What two qualifications were necessary for an apostle (vv. 21,23)? The two qualifications necessary for an apostle were: first, that he should have walked with the Lord during His earthly ministry; second, that he should have seen Him after His resurrection. The question has often been raised whether or not Matthias was divinely appointed as an apostle or whether Paul is the twelfth apostle. It is the writer’s opinion that Matthias was the twelfth apostle. Though Paul was an apostle who had seen the Lord, and had been divinely appointed to his office, he did not possess the first qualification - that of having walked with the Lord during His earthly ministry. He did not bear that peculiar relation to Jesus that the Twelve did. (See John 15:27). We now come to the events of the Day of Pentecost. The death and resurrection of Christ, and the outpouring of the Spirit represent the fulfilling of the types of three feasts which followed one another in succession; namely, Passover, (Leviticus 23:5), the Feast of the First-fruits (Leviticus 23:10-14), and the Feast of Pentecost (Leviticus 23:15-21). The Passover was typical of Christ’s atoning death. Following the Passover, was the Feast of the Firstfruits, on which feast the first-fruits of the harvest were waved before the Lord. This ceremony was typical of Christ’s resurrection as “the firstfruits” from the dead. From this feast fifty days were counted, and on the last day the Feast of Pentecost was celebrated (hence the name “Pentecost,” meaning fifty). On this feast two loaves - the first loaves of the wheat harvest - were waved before the Lord, this being typical of the consecration of the first members of the church. Did the Holy Spirit inspire and empower people in Old Testament times? Numbers 11:26; I Samuel 10:6; Psalm 51:11; Micah 3:8. Were people filled with the Spirit before Christ died? Luke 1:15,41, 67. Compare John 7:39. What then was the difference between the imparting of the Spirit in those days and that in New Testament times? We will answer this question.
It is interesting to note that for every manifestation of the Spirit mentioned in the New Testament, a counterpart may be found in the Old, except for one - the speaking in other tongues. The inference drawn from this fact is that the speaking in other tongues is the manifestation of the Spirit that is intended to be peculiar to this dispensation. What three manifestations accompanied the outpouring of the Spirit? Was the speaking in other tongues for the purpose of preaching the Gospel to everyone in his own language (2:8-11, compare 10:46)? In this instance languages were spoken, it was necessary to convince the unbelieving Jews that this was a genuine manifestation of the Spirit, and not mere gibberish, as some might have supposed. What two effects did this manifestation produce on the hearers (vv. 12, 13)? In what sense were the disciples drunk? Ephesians 5:18. Note how Peter defended them against the charge of being drunk. The Jews did not generally eat or drink before the hour of prayer which came about 9 A. M.
Do you believe that they were commanded to have all things in common, or was this act spontaneous, born of Spirit-inspired love for the brethren? Are we, under the conditions in which we now live, to follow literally their example, or are we to manifest the same Spirit? Chapter 3 records the first apostolic miracle. Notice its characteristics. It was performed upon a man whose infirmity was incurable, and it was performed openly so it could be verified by all.
Chapter 4 records the first persecution of the apostles on the part of religious authorities.
In the above incident, Dr. Griffith-Thomas notices three representative forces
Acts 6 to 11 Chapter 6 records the first church difficulty and its solution. Notice that this difficulty was unavoidable because the organization of the church had not increased in proportion to its growth (v. 1). Notice also that it was serious, for it threatened a division in the church between those Jews brought up in Palestine (Hebrews) and those who had received a Greek education, or who had lived in Greek-speaking countries (Grecians). This difficulty was settled in the spirit of love and co-operation, and found its solution in increased organization - the instituting of a new order in the church ministry (deacons).
In his defense, Stephen reviews Israel’s history from Abraham to Solomon. Running through his discourse are the following thoughts: 1. Divine revelation is progressive. Stephen had been accused of preaching that the law of Moses would pass away (v. 14). Though his words had been misquoted and their meaning perverted, Stephen had evidently been preaching the passing of the age of law, and the ushering in of the age of grace. So he shows that God has always been giving new revelations of Himself.
Stephen shows that God’s dwelling in the tabernacle and temple was only symbolical (vv. 48,49). God now dwells in and reveals Himself in reality through a new institution - the Church. 2. He had been accused of declaring that the temple would be destroyed (6:14). He shows that the temple is not the only holy place, but that God reveals Himself anywhere He finds an open heart.
3. Israel has always rejected God’s first offer of mercy, suffered for it, and then has accepted it the second time. They rejected Joseph and Moses the first time, but accepted them the second time (vv. 9-13, 24-35). In like manner they have rejected Jesus but after they have suffered, they will accept His second offer.
Chapter 8:1-4 records the first general persecution against the whole church. Saul appears here as the most active agent in this persecution. Borne along by his characteristic zeal and energy, he became the champion of Judaism against what he believed to be the heresy of Christianity. What did Saul think he was doing in persecuting the Christians? John 16:2. What was his moral and religious character? Philippians 3:5, 6. In spite of his morality, zeal and sincerity, what was he while he was persecuting the Christians? I Timothy 1:13. Did God ever forgive him? Did Paul ever forgive himself? I Corinthians 15:9. Did this persecution hinder or advance the work of the Lord (8:4; 1l:19-21)? II. The Transition Period: the Church of Palestine and Syria. Chaps. 8:5 to 12:23
Acts 12 to 15 III. The Church of the Gentiles - Chaps. 12:24 to 21:17
NOTE: In the sections dealing with Paul’s journeys, the use of a map is almost a necessity. Let the student so study each journey that he will be able to trace from memory Paul’s itinerary, mentioning briefly what occurred at each place.
Let us now trace together Barnabas’ and Paul’s journey step by step. If possible, have a map before you. Antioch. This was the missionary headquarters of the Church. Seleucia. This was the seaport of Antioch. Cyprus. An island in the Mediterranean Sea. The early home of Barnabas (4:36). Salamis. What did the missionaries do in this town. (13:5)? Paphos.
Perga.
Antioch in Pisidia The service of the Jewish synagogue consisted usually of prescribed prayers and the reading of the Law and the Prophets. If a preacher or teacher were present, he was called upon to give a message. (Compare Luke 4:16-21). Paul began his message with a review of Israel’s history up to the time of David (vv. 17-25). He then showed that Jesus was of the seed of David (vv. 25-33). He based Jesus’ claims as Son of God and Messiah on His resurrection from the dead (vv. 26-37). He then offered the Gospel to the Jews and warned them against rejecting it (vv. 38-41).
Iconium
Lystra
Derbe
Pisidia This is the province where Antioch was located. Perga
Attalia - A seaport. Antioch Here the apostles reported their work. Be able to name from memory the different places visited by Paul on his first journey, mentioning briefly what occurred at each place. Chapter 15 records the convening of the first Christian council, called to settle a very important problem; namely, the relation of the Gentiles to the Jews and the grounds on which the former were to be saved. The two questions to be settled were: Are the Gentiles to keep the Law of Moses in order to be saved? And, are the Gentiles to have religious equality with the Jews? “It must be remembered that the separation between Jew and Gentile was both religious and social. The Jews had a divine law which sanctioned the principle, and enforced the practice of national isolation. They could not easily believe that this law, with which all the glorious passages of their history was connected, was meant to endure only for a limited period; and we cannot but sympathize with the difficulty they felt in accepting the notion of a cordial union with the uncircumcised, even after idolatry was abandoned and morality observed. And again, the peculiar character of the religion which isolated the Jews was such as to place insuperable obstacles in the way of social union with other men. Their ceremonial observances precluded the possibility of their eating with the Gentiles. The nearest parallel we can find to this barrier between the Jew and Gentile is the institution of the caste among the populations of India, which presents itself to our politicians as a perplexing fact in the government of the presidencies, and to our missionaries as the great obstacle to Christianity in the East. A Hindoo cannot eat with a Parsee, or a Mohammedan - and among the Hindus themselves the meals of a Brahmin are polluted by the presence of a Pariah, - though they meet and have free intercourse in the ordinary transaction of business. So it was in the patriarchal age. It was an abomination for the Egyptians to eat bread with the Hebrews. Genesis 43:32. The same principle was divinely sanctioned for a time in the Mosaic institutions. The Israelites who lived among the Gentiles, met them freely in their places of public resort, buying and selling, conversing and disputing; but their families were separated. In the relations of domestic life, it was “unlawful,” as Peter said to Cornelius, “for a man that was a Jew to keep company or come unto one of another nation.” When Peter returned from the centurion at Caesarea to his brother Christians at Jerusalem, their great charge against him was that he had gone unto men uncircumcised and had eaten with them; and the weak compliance of which he was guilty, after the true principle of social unity had been publicly recognized, and which called forth the rebuke of his brother apostle, was that, after eating with the Gentiles, he “withdrew and separated himself, fearing them which were of the circumcision.” Galatians 2:11, 12. “How these two difficulties, which seemed to forbid the formation of a united church, were ever to be overcome - how the Gentiles were to be religiously united without the enforced obligation of the whole Mosaic Law, - how they were to be socially united as equal brethren in the family of a common Father, - the solution in that day must have seemed impossible. And without the direct intervention of divine grace it would have been impossible.” - Conybeare and Howson. The question was made an issue by a certain party of Jewish believers, who, though acknowledging that God had granted eternal life unto the Gentiles, insisted that the observance of the Law of Moses was obligatory in their case, and that it was necessary to their salvation. The members of this party later became Paul’s bitterest enemies, and at different periods of his ministry did all in their power to undermine his authority. Galatians 2:4. It was this class of men that caused the church of the Galatians to go back to the observance of the Mosaic law. Galatians 5:1-7. It should be remembered that these men, known as the Judaizers had the authority of Old Testament Scriptures to support their assertions. (The New Testament was not yet written). The Old Testament predicted the salvation of the Gentiles (Psalm 22:7; 86:9; Isaiah 49:6) but the Old Testament taught that the submitting to the rite of circumcision, and the observance of other Mosaic ceremonies was necessary for union with God’s people. Genesis 17:14. So then there comes before us another aspect of the problem; namely, as to how the liberty of the Gospel and the authority of the Scriptures were to be preserved. This and the other problems find their solution in the speeches made by those present at the council. Note Peter’s discourse (15:7-11). Peter’s main argument is that the impartation of the Holy Ghost was the true test of God’s acceptance of the Gentiles. The fact that the last-named received the gift of the Spirit as well as the Jews proves that God does not place any difference between Jewish and Gentile believers (v. 8). The fact that the Gentiles received the Spirit before submitting to any external ceremony shows that no outward observance of the Mosaic law was necessary to salvation. Though under the old covenant, circumcision was required as a condition for belonging to the chosen people, God’s action in saving and baptizing the Gentiles without the observance of such a rite indicated that He had made a new covenant, and that the old was passing away. Jeremiah 31:31. It was by faith, not by the works of the law, that the Gentiles were justified (v. 9). God had delivered all believers from the heavy yoke of the Law; therefore to impose that burden on the Gentiles was tempting God (v. 10). The Jewish believers themselves were not saved by the law, but by grace (v. 11). Paul and Barnabas contented themselves with telling what God had wrought among the Gentiles (v. 12). The fact that God was saving Gentiles, filling them with the Spirit and working miracles among them apart from any attempt on their part to keep the law, would prove that the latter was unnecessary to their salvation. Peter had declared the equality of Jew and Gentile. But, the Pharisees might object, “How is this fact to be reconciled with the Scriptures that teach the supremacy of the Jews over the Gentiles?” Isaiah 61:5,6; Zechariah 14:18. James anticipates this objection and answers it by outlining the divine program for the age. He first of all explains that not all the Gentiles will be saved during this age, but only certain individuals to make up, together with the Jewish elect, the Church (v. 14). Then will follow the restoration of Israel as a nation, and their consequent exaltation over nations (v. 16). After this, all the nations will turn to the Lord (v. 17). Notice the decision of the council (vv. 19-29). The Gentiles were not required to be circumcised or keep the law of Moses. However, certain prohibitions were laid upon the Gentiles: they were to abstain from idolatry and fornication, and they were not to eat animals strangled, or the blood of those animals. Leviticus 7:22-27. The first two prohibitions were dictated by the moral law; the other two, by the ceremonial. The sins of fornication and idolatry are mentioned because they are the two sins which would prove a special temptation to those saved from among the heathen. The last two prohibitions represented a concession to Jewish beliefs. However, there was no compromise in any fundamental matter. “The most shameless violations of purity took place in connection with the sacrifices and feasts celebrated in honor of the heathen divinities. Everything, therefore, which tended to keep the Gentile converts even from accidental or apparent association with those scenes of vice, made their recovery from pollution more easy, and enabled the Jewish converts to look on their new Christian brethren with less suspicion and antipathy. This seems to be the reason why we find an acknowledged sin mentioned in the decree along with ceremonial observances which were meant to be only temporary and perhaps local. We must look on the whole subject from the Jewish point of view, and consider how violations of morality and contradictions of the ceremonial law were associated together in the Gentile world. It is hardly necessary to remark that much additional emphasis is given to the moral part of the decree, when we remember that it was addressed to those who lived in proximity to the profligate sanctuaries of Antioch and Paphos.” - Conybeare and Howson. Notice the outcome of the council: it resulted in a victory for Paul’s party and a recognition of his call and ministry. Galatians 2:9. We shall conclude this subject by giving the four phases of that great truth - the union of Jew and Gentile in one body:
Acts 15:36 to 21:17
Let us now trace Paul’s second journey (15:36 to 18:22). Following Dr. Hurlbut’s arrangement we shall divide the journey into three sections:
Syria and Cilicia. In these two provinces Paul visited the churches that had already been established there. Derbe. What happened the last time they were in this city (l4:21)? Lystra. Whom did Paul meet here? What was his nationality? What is said concerning his character? Phrygia, Galatia, and Mysia. What limitation was placed upon Paul’s ministry in these provinces? Why (16:9)? Troas. What call did Paul receive here? Philippi. Notice the humble beginning of the church in Europe - at a small prayer meeting. Then notice the first conflict of the apostles with heathendom (vv. 19-40). Here we find first mention of the fact of Paul’s Roman citizenship (v. 37). This citizenship served him to good purpose later in his ministry. Those entitled to the privilege of Roman citizenship were:
The following were the privileges of a Roman citizen:
Amphipolis, Apollonia. Paul did not stay very long in either of these towns. Thessalonica. To whom did Paul preach first in this town? What was his message to them (17:3)? What two effects followed his preaching (vv. 4,5)? Berea. To whom did Paul preach first? What was the character of these Jews? What two effects followed the preaching of the Word (vv. 12, 13)? Who remained in Berea while Paul left for Athens? Athens. Notice Paul’s encounter with members of two schools of philosophy - the Epicureans and the Stoics. (Philosophy is that branch of knowledge which has for its object the discovery of the truth concerning God, man, and the universe, as far as those truths can be ascertained by the human reason). The Epicureans were skeptics who rejected all religion.
The Stoics were pantheists; i.e., they believed that everything is part of God.
Notice Paul’s message. He shows God’s relation to the universe (vv. 24,25) and to man (vv. 26-29). He then declares God’s moral government of the world, this government to be perfectly manifest at the last judgment (v. 31). What were the two effects of the preaching (vv. 32-34)? Corinth.
It was from Corinth that Paul wrote his two epistles to the Thessalonians. These were written for the purpose of:
Cenchrea. This was a seaport near Corinth from which Paul sailed. Had a church been established here? Romans 16:1. Ephesus.
Caesarea. This was the Roman capital of Palestine, and a harbor. Jerusalem. Paul stopped here to salute the church (18:22). Antioch. Here he reported the results of his missionary journey. We shall now trace Paul’s third missionary Journey. Antioch. The starting point of all Paul’s missionary Journeys. Galatia and Phrygia. Paul traveled through these provinces confirming and encouraging the believers of the churches he had established there. Ephesus. Notice the preparation for Paul’s three years’ ministry in this town (18:24). Apollos, a cultured Alexandrian Jew, had been preaching John the Baptist’s message, thus paving the way for Paul’s fuller revelation of Christ and His salvation.
Notice that special miracles were wrought by Paul at Ephesus. This was granted Paul, because Ephesus was the headquarters of idolatry in Asia, It was a stronghold of the powers of darkness. Because of this God gave additional power to His servant to triumph over Satan. Some professional exorcists (those who made a business of casting out demons) attempted to use that name through which Paul had performed miracles. They suffered severely for their rashness. Their punishment taught the Ephesians that the name of Jesus was a powerful name, a sacred name which could not be taken in vain (19:17). Many believers were affected by this incident and confessed some of their sins, especially the sin of dabbling in the occult sciences (vv. 18,19). Then followed a great revival (v. 20). Notice that Paul’s missionary vision is widening; he must preach at Rome (v. 21). Verses 23 to 41 record an incident which testifies in a concrete way of Paul’s success in Ephesus. He had struck such a blow at this great fortress of Satan that the worship of Diana was waning. This alarmed the makers of idols who raised an uproar against Paul. During his stay at Ephesus, Paul wrote the first epistle to the Corinthians. After Paul’s departure, serious disorders broke out in the Corinthian church.
To correct these abuses, and to answer some questions they had asked concerning marriage, meat and the gifts of the Spirit, Paul wrote them a letter. Macedonia (20:2). It is probable that Paul visited Philippi, Thessalonica and Berea at this time. It was here that Paul wrote his second letter to the Corinthians. It was written to encourage the great body of the church which had repented on receiving his first letter, and to warn a small party that persisted in despising his commands. Greece (20:2). Paul’s chief mission in this country was to visit the church of Corinth to correct abuses, and to deal with a rebellious minority that refused to acknowledge his authority. While at Corinth he wrote the epistles to the Galatians and the Romans. The former was written to restore the church of the Galatians which, influenced by legalistic preachers, had begun to observe the law of Moses as a means of salvation and sanctification. The second was written to give the Roman church a statement of the great truths which Paul preached and to make known his intention of visiting them. Philippi. Leaving Greece, Paul set out for Jerusalem (19:21). Paul’s party went ahead of him to Troas (20:4, 5). Troas. How long did Paul remain here? On what day was it customary for the church to gather for its weekly services (20:7)? Is there any other scripture that bears this out? I Corinthians 16:1, 2. What incident occurred here? Assos. While the rest of the party sailed from Troas, Paul went on foot to this town, where he was picked up by the ship. Mitylene, Chios, Samos. Small islands where Paul’s ship touched. Trogyllium. A town on the coast of Asia Minor Miletus. While the ship was delayed here, Paul called the elders of the Ephesian church and gave them a farewell address. In verses 17 to 21 Paul reviews his ministry among them.
Coos, Rhodes. Two small islands off the coast of Asia Minor. Patara. Here the apostle changed ships. Tyre. What message did Paul receive here? 21:4. Ptolemais. How long did Paul remain here? Cęsarea. Here Paul’s coming persecutions in Jerusalem were prophesied. Before answering in the negative the question as to whether Paul was in the Lord’s will in going to Jerusalem, the following fact should be noted: Paul was ever obedient to the Lord’s leading (16:6-10); his words in 21:13 are those of a person who feels he is then in God’s will; others saw in Paul’s attitude God’s will (21:14); it was not natural for a man like Paul to expose himself needlessly to danger; the things that he suffered in Jerusalem were not necessarily a sign that he was out of God’s will (Acts 9:16; 23:11); it was the Lord’s will that Paul appear before Nero (27:24). It may be possible that the disciples of Tyre (21:4) predicted through the Spirit Paul’s coming persecution, and then added their own advice. Jerusalem. As soon as Paul arrived in this city, the church council gathered to hear Paul’s report. Acts 21-28 IV. The Closing Scenes of Paul’s life. 21:18 to 28:31
Paul was well received by the church at Jerusalem (21:17, 18), but they felt anxious for his safety, for the rumor had spread that Paul was preaching against the law of Moses and that he was persuading the Jews to forsake it. Because of this rumor (which was false) the Jews of Jerusalem felt towards Paul as we would feel towards an anarchist - one opposed to law and order. In order to disarm the Jews’ hostility, and to prove the falsity of the rumor, Paul consented to the observance of a Jewish ceremony. In doing this, he did not compromise in any fundamental matter, but acted upon the following principles laid down by himself in his writings: he became a Jew to the Jews that he might win the Jews, as willingly as he became as a Gentile in order to win the Gentiles (I Corinthians 9:20, 21); he had given it as a rule that no man should change his external observances because he became a Christian. I Corinthians 7:17-19. Paul’s action in regard to testimony to Timothy (16:3) proved the falsity of the accusation that he was persuading the Jews to forsake the law of Moses. In advising Paul to perform a ceremony of the Jewish ritual, James assured him that no compromise in the matter of the grounds of Gentile salvation was implied (v. 25). Paul’s action did not save him from the enmity of the non-Christian Jews (vv. 27-31). Certain ones who had heard him preach in Asia Minor (v. 27), recognized him and immediately stirred up the population against him. But for the intervention of the Roman soldiers Paul would have been killed. Notice Paul’s defense (22:1-21). He assured them that his present beliefs and life could not be the result of an original difference between himself and his hearers, for he was a true Jew (v. 3), taught by the greatest Jewish teacher of the day (v. 3), and he was just as zealous for the law, and opposed to the Christians as they were (vv. 4, 5). Paul then showed what caused his change of belief, and his attitude toward the Christians; namely, a vision of the Lord Himself (vv. 6-16). The reason why he was preaching to the despised Gentiles was that the Lord Himself had sent him (vv. 17-21). Notice what happened at the mention of the Gentiles (v. 22). Notice how Paul’s Roman citizenship protected him at this time l22:25). The words “I am a Roman citizen,” uttered in any part of the empire were sufficient to bring protection to the one speaking them. Paul was then brought before the Jewish council, and there he declared his innocence (23:1). The unjust and cruel action of the high priest in commanding him to be smitten, caused him to break forth into a severe denunciation against him. In the heat of his indignation he forgot the high priest and saw only a tyrannical ruler. Though he could not honor the man, he honored the office he occupied (v. 5). It is interesting to note that Paul’s denunciation of the high priest was prophetical, for some twelve years later, the latter died a violent death. Seeing that the council was prejudiced against him, and there was no hope of justice and mercy from them, Paul resorted to a stratagem. He knew that the Pharisees and Sadducees were divided on the doctrine of the resurrection. Therefore he appealed to the Pharisaic section of the council, and appealed for their clemency on the ground that he was on trial because of the preaching of a doctrine which they themselves accepted. This appeal divided the council, and led to Paul’s escape and his protection by the Romans. Later, the discovery of a plot to assassinate Paul led to his being escorted to Caesarea by a company of Roman soldiers. At this town he appeared before the governor, Felix. We shall notice here the accusations brought against Paul and his answers to them (24:1-21). In this discourse and the one made before Agrippa we shall follow the analysis given by Dr. Stifler. The accusation was three-fold (vv. 5, 6);
He disproved the accusation of sedition by showing the time was too short (v. 11), that his conduct disproved it (v. 12), and that there was no proof of it (v. 13). In answer to the charge of heresy, he affirmed his belief in the Jewish scriptures (v. 14), and professed to having the same hope as the Jews themselves (vv. 15, 16). That he had not committed sacrilege was evident, for he had brought alms and offerings to his nation (v. 17), he was found in the temple purified (v. 18), and there were no witnesses present to prove the charge (v. 19). Notice Felix’s attitude toward Paul in public (vv. 22,23), in private (v. 25), and the outcome of the trial (v. 27). Paul was then brought before Festus, the new governor (25:1). Seeing that Festus was friendly toward the Jews (25:9), he availed himself of his right as a Roman citizen to appeal to the emperor (v. 11). This took the case completely out of the hands of Festus. Notice Paul’s defense before Agrippa (Chap. 26). It is an argument to justify his belief and preaching of the resurrection. This belief, Paul affirms is no crime, for Paul has always been a Pharisee whose prime article of faith has been the. same hope (vv. 4-6). His accusers believe this same doctrine and are inconsistent in attacking him (v. 7). Paul did not come of himself to the preaching of the Gospel, for he was formerly opposed to it (vv. 8-12). It was a revelation of Jesus that brought him into the ministry (vv. 13-18). It was an obedience to this divine revelation that was the only cause of the Jewish opposition (vv. 19-22). His teaching concerning Christ’s death and resurrection agrees with the teaching of Moses and the prophets (vv. 22, 23). What was the effect of this discourse on Felix? On Agrippa? We shall now trace Paul’s journey to Rome (Chaps. 27,28) Caesarea. From this port, where he had been a prisoner two years, Paul sailed to Rome. As companions he had Aristarchus (27:2) and Luke (indicated by the use of the pronoun “we”). Sidon. Here Paul was allowed to visit his friends. Myra. A city on the south coast of Asia Minor, where Paul changed ships. Cnidus. A port on the coast of Asia Minor. The vessel was unable to enter because of contrary winds. Crete. An island south of Greece. Fair Havens. Here the ship remained for some time. Paul’s advice was that they should remain in this harbor during the winter, and so escape a danger which he foresaw. The master of the ship did not accept this advice, but attempted to reach the port of Phoenice. Their attempt was thwarted by a storm which arose. Paul’s prediction was fulfilled. For fourteen days and nights they were driven about until they came to the Island of Melita. Melita. How long did Paul remain in this island (28:11)? Syracuse. A town on the eastern shore of the island of Sicily. The ship remained here three days. Rhegium. A town at the extreme end of the Italian mainland. Puteoli. One of the leading ports of Italy. Here Paul found some brethren. Appii Forum, the “Three Taverns.” Two villages where the Roman brethren came to meet Paul. Rome. The first thing that Paul did after arriving at Rome was to call the Jewish leaders in order that he might clear himself from the charge against him, and to obtain a friendly hearing. It was his last recorded attempt to win the Jews. Notice the result of his preaching to them (28:24-28; compare Matthew 13:13-15; John 12:40; Matthew 21:43). Dr. Griffith-Thomas notices God’s providence in Paul’s imprisonment in the following way:
From tradition and some references, it has been concluded that Paul was released for about a period of two years (see Philippians 1:24-26; 2:24; Philemon 24: II Timothy 4:17), and then was rearrested and finally executed during the persecution of the Christians by Nero. During this period of liberty it is believed that he wrote the epistles to Timothy and to Titus. Because of its importance we have covered the book of Acts somewhat more thoroughly than the preceding books. We shall now ask the student to learn the following chapter outline in order to impress upon his mind the contents of the book: Chapter
~ end of Acts ~
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