Some Final Observations

Some Final Observations on the Acts of the Apostles.

1. What happened to Paul after Acts 28:31? This has been a source of endless speculation for many, and in some ways might be considered a distraction from how the Acts ends. However, it is a question on many minds. Common Christian tradition holds that Paul was released from this imprisonment (Acts 28:), then later rearrested, convicted, and beheaded in Rome circa AD 66-67, during the rage and reign of Emperor Nero. The idea that, due to his being a Roman citizen, he was beheaded rather than torched or thrown to the lions. Paul mentions his expected end in II Timothy 4:6–8. See Appendix U.

2. We are living in “Acts 29” – that is, the history of the work of the Lord through his churches did not stop when Luke wrote the last word of his treatise to Theophilus. The work continues to the present, until such time as the Lord says “no longer.”

3. The book of Acts records and demonstrates Jesus continuing to fulfill his promise, “I will build my church” (Matthew 16:18). The story begins with 120 disciples in Jerusalem and ends with thousands of disciples across the entire Roman Empire. Three times alone in Acts disciples are numbered in the thousands, Acts 2:41; 4:4; 21:20. Despite opposition and persecution by Jews and Gentiles alike, “the gates of hell shall not prevail against it.” The word of God is not bound.

4. Though the book primarily focuses on two apostles, beginning with Peter and ending with Paul, there is “so great a cloud of witnesses” among the many thousands reached with the gospel just during this record of time considered by Luke. Some sixty or so believers are mentioned by name: Æneas, Agabus, Ananias (of Damascus), Andrew, Apollos, Aquilla, Aristarchus, Bartholomew, Cornelius, Crispus, Damaris, Dionysius the Areopagite, Erastus, Eunuch of Ethiopia, Eutychus, Gaius, James (brother of John), James (of Jerusalem), James the son of Alphæus, Jason, John, John Mark, Joseph called Barsabas, Joses surnamed Barnabas, Judas (sent with Silas), Judas the brother of James, Justus, Lucius of Cyrene, (Luke), Lydia, Manaen, Mary the mother of Jesus, Mary mother of John Mark, Matthew, Matthias, Mnason of Cyprus, Nicanor, Nicolas, Parmenas, Paul/Saul, Peter, Philip (apostle), Philip (deacon/evangelist), Philippian Jailer, Priscilla, Prochorus, Publius, Rhoda, Secundus, Sergius Paulus, Silas, Simeon Niger, Simon Zelotes, Sopater of Berea, Stephen, Tabitha/Dorcas, Theophilus, Thomas, Timon, Timotheus, Trophimus, Tychicus. (I chose to include 3 men who were “almost named” – Luke, the Eunuch of Ethiopia, and the Philippian jailer.) “The Lord knoweth them that are his,” and he will not forget.

5. May believers be strengthened by and follow the example set by the believers in the times recorded by Luke. They left houses and lands, preached the gospel, founded churches, taught what Christ commanded, endured hardness, took up their crosses and followed in the steps of their Lord and Saviour Jesus Christ. Cf. Corinthians 11:1.

6. Many Bible commentators, rather than write commentaries, should write books on “why I don’t believe the Bible.”

7. Bible believers need to get back to describing the Bible text as primarily the work of the Holy Spirit rather than primarily the work of the human author.

Appendix U

A Summary of APPENDIX U – PAUL’S FOURTH MISSIONARY JOURNEY?

In the “Pastoral Epistles” of Paul (I and II Timothy, and Titus), there are references to places and events that do not seem to fit the timeline of the book of Acts. These logically fit a time after Paul’s first imprisonment (Acts 28) and before his execution (II Timothy 4:6). There is enough available biblical information to permit reconstruction of some of the events that happened in Paul’s ministry after Acts 28:31. For that reason, the phrase “Fourth Missionary Journey of Paul” has been set forth by some to describe this time and these events.

These following examples and suggestions are founded on three presuppositions: (1) that the Bible is divinely inspired, absolutely infallible, and accurately preserved; (2) that the book of Acts presents a trustworthy historical record and is not historical fiction; and (3) that all the epistles traditionally ascribed to Paul were in fact written by him during his lifetime. The notes below attempt to grapple with the issue, and give the “chronological order” in simple order of mention in Bible rather than a likely order in the travel route. A possible trajectory of the journey might be based on moving in a circuitous route from Rome and back again.

• Paul appeared before Nero at some point in time during his first arrest in Rome, after Acts 28:31. This is a known fact because God promised it. In Acts 27:24 it is recorded that God said Paul would stand before Cæsar.
• Paul expects to be released from his house arrest. See his letter to Philemon. He was in bonds, but expected to be released (Philemon, verses 10, 13, 22). Cf. also Philippians 1:12-26 (especially v. 26), for an expectation of release and traveling to Philippi.
• Paul traveled to Ephesus, where Timothy was serving (I Timothy 1:3). He saw a falling away in Asia, by followers of Phygellus and Hermogenes (II Timothy 1:15). He was helped by Onesiphorus (II Timothy 1:18). He encountered opposition from Alexander the coppersmith (II Timothy 4:14).[1]
• Paul went to Miletum with Trophimus and left him there sick (II Timothy 4:10). He traveled, possibly by ship to Troas, and left some things there with Carpus, including his cloke and some books (II Timothy 4:13). Since he left his cloke, we might assume that it was during a warm season. He sent Tychicus from Rome to Ephesus (II Timothy 4:12).
• Paul traveled to Crete, laboured together with Titus, and then left Titus to complete the work and appoint elders in the churches (Titus 1:5).
• Paul wrote a letter to Titus (Titus 3:12), and expected to meet him in Nicopolis, a city on the west coast of Achaia – planning to be there during the winter (Titus 3:12). Paul would send Artemas or Tychicus to Crete, so Titus could meet him in Nicopolis (Titus 3:12).
• Paul evidently with to Corinth, left Erastus there, and then headed toward Nicopolis (II Timothy 4:20).[2]

A possible itinerary of Paul’s “fourth missionary journey” might be: leaving Rome, traveling to Crete, Miletus, Ephesus (or simply sent Timothy there), (possibly) the area of Colosse to see Philemon, Troas, Philippi, Corinth, and Nicopolis. Paul had determined to winter over in Nicopolis, and could have possibly been taken into custody there. At some point during his final ministry, Paul was arrested, taken to Rome, and imprisoned. This stay was probably not with any kind of liberty as formerly, but rather than in a “hired house,” in a dank prison that was cold (II Timothy 4:13, 21).[3] While in prison before his execution, Paul was visited by Onesiphorus (II Timothy 1:16–17), left alone by others (II Timothy 4:16), forsaken by Demas (II Timothy 4:10), and wrote his farewell epistle – the second letter to Timothy. Paul was aided by the physician Luke, who looked after his needs (II Timothy 4:11).

Paul may have traveled to Spain during this time, though the scriptures do not tell us. He had at least written of planning to minister there (Romans 15:22-29).  However, this was when he was also planning to go to Rome of his own volition (which did not transpire in that way). If he did go to Spain, it would have been most likely that he would have left for there first, after being freed from this imprisonment – since he was already on the west side of Italy.

Paul the apostle probably lived about five or six years after the end of the book of Acts.

---

[1] His warning to Timothy implies that Alexander was in Ephesus.
[2] Erastus was from Corinth, if the letter to the Romans was written from Corinth. See Romans 16:23.
[3] Regardless, Paul’s last letter indicates that his friends were given access to meet with him.

Acts 28:30-31

A final summary statement, 28:30-31

Verses 30 and 31 provide a summary statement to conclude the account. It began in the Jewish capital of Jerusalem and ends in the Gentile capital of Rome, taking Acts 1:8 to its logical “conclusion.” Yet there is no conclusion, for the witness still goes forth.

Verse 30: in his own hired house (εν ιδιω μισθωματι, a place of lodging that is hired, or rented).[1]

The word of God cannot be bound. What might have seemed to be a setback and stumblingblock in Paul’s ministry was so ordered and arranged by God. Paul acknowledged “that the things which happened unto me have fallen out rather unto the furtherance of the gospel” (Philippians 1:12). Often we do not at first see clearly what God has designed for our good, the good of others, and his glory. While here Paul would not only preach freely, but he also wrote what are commonly called “The Prison Epistles.” The term “Prison Epistles” refers to the four letters written while Paul was under house arrest in Rome – Ephesians, Philippians, Colossians, and Philemon. The “we” section of 27:1-28:16 indicates that Luke travels with Paul from Cæsarea to Rome. Paul mentions Luke’s presence when writing to the saints at Colosse (Colossians 4:14), and to Philemon (v. 24). Previously, Paul had most often dwelt with others; now he has a dwelling place of his own. He had been on the move in the Roman empire; now he is settled in Rome. He had gone out with the gospel message to others; now others come to him to hear the message.

In the end of this chapter, soldiers guard Paul. He receives visitors, and freely shares the gospel (Acts 28:16, 20, 30-31). In the letters, Paul mentions being with “they that are of Cæsar’s household” (Philippians 4:22), his bonds (Ephesians 6:20; Philippians 1:7, 12-16; Colossians 4:3-4, 4:18; Philemon 10-13), and refers to himself as a prisoner (Ephesians 3:1; 4:1; Philemon 1, 9, 23). This was not Paul’s only incarceration, of course. He was bound in Philippi (Acts 16:23-40), Jerusalem (Acts 21:33), Cæsarea (23:23-24; 24:27), and Rome (Acts 28:16) – as well as when transported as a prisoner from Jerusalem to Cæsarea to Rome. Paul made it to Rome, as he believed, and was able to preach concerning “the Lord Jesus Christ, with all confidence, no man forbidding him.”

“…the narrative ends as it does because it had caught up with history, and at the moment there was nothing more to record.”[2]

“Yet it is a pleasure to us (for we are sure it was to him) that, though we leave him in bonds for Christ, yet we leave him at work for Christ, and this made his bonds easy that he was not by them bound out from serving God and doing good.”[3]

The open ending!

Alexander MacLaren said the book of Acts “stops rather than ends.”[4] The work of the Lord through his churches is not finished. God the inspirer pulls the curtain on “Act 28,” but his show goes on.

---

[1] Josephus, Antiquities, Book XVIII, 6.10 mentions the circumstance of Agrippa, while “still in custody,” going to live in “that house where he lived before.” This might be a situation comparable to that of Paul.
[2] Ladd, Wycliffe Commentary, p. 1178.
[3] Matthew Henry’s Commentary, Volume VI, page 361. “Luke is with me” again when Paul is in prison in Rome the second time (II Timothy 4:11).
[4] MacLaren, The Acts of the Apostles, Expositions Of Holy Scripture, p. 383. He further suggests, like Ladd, “that nothing more is said for nothing more had yet been done.” That is, simply, the book stops at the point in history when it is written. There are many dreams and nightmares recounted by the unbelieving and misbelieving scholars, when instead a simple explanation is quite sufficient. It ended where the Holy Spirit ended it.

Acts 28:23-29

Expounding the kingdom of God, 28:23-29

Now in Rome, Paul has an interview with the Jews on two occasions, 17-22 and 23-28. In this first meeting, he makes four points in his defense. In the second meeting, he makes three points of prosecution.. Paul (1) testifies to the Jews at Rome, 23-24; (2) charges them with fulfilling Isaiah’s prophecy, 25-27; and (3) declares the message of salvation goes to the Gentiles, v. 28.[1] 

Verse 23: A day was settled upon to hear from Paul on their questions “concerning this sect.” The Jews came to where Paul lodged. The latter part of this verse summarizes Paul’s preaching to many Jews who came there to his lodging to hear him. Paul spent the day (from morning till evening) preaching the word. He presented two related subjects from one authoritative source – the Scriptures (out of the law of Moses, and out of the prophets). This is descriptive. It explains what Paul said to the Jews that day. This is also prescriptive. It teaches regarding the proper content of Christian preaching. Paul “expounded and testified the kingdom of God.” The subject of the kingdom of God covers the rule and reign of God in broad swaths. Paul was “persuading them concerning Jesus,” honing in on the central message of the kingdom. The gospel (death, burial, resurrection, and ascension of Jesus Christ) was his constant theme (I Corinthians 1:23). When Jesus Christ came in the flesh (John 1:14), God’s rule broke into this world in a special and unique way (Galatians 4:4-5). God’s kingdom through Jesus Christ will triumph over all (Revelation 11:15). Faithful Christian preaching will consistently proclaim from the Scriptures these two related subjects and all that is included in them.

Paul (1) expounded, (2) testified, and (3) persuaded. He set forth, expounded, exegeted the truth from the Scriptures. As a witness (Acts 1:8), he testified of its correctness (probably including personal testimony, eyewitness testimony). He persuaded, that is, appealed to their hearts and minds the importance and necessity of believing and receiving the truths he has expounded and testified. Paul’s authentic interpretation of the text, exegetic communication of the text, and explicit application of the text can serve to help guide in the minister’s faithful preaching of the gospel.

The unconverted Jews listened “from morning till evening,” showing a greater tenacity of interest than many moderns who call themselves Christians!

Verse 24: Some believed what Paul said. Some did not believe what he said. Though Luke does not indicate the proportion of believers and unbelievers, Paul’s reaction suggests the number in unbelief comprise the greater number.

Verse 25-27: Paul propels the Old Testament prophet Isaiah toward their hearts, referencing Isaiah 6:9-10. Jesus also used this text to illustrate his rejection rather than reception – by those who did not have ears to hear (cf. Matthew 13:14-15; Mark 4:12; Luke 8:10). See also John 12:40, where it stands not in a conversation, but as an explanatory note, as well as Romans 11:18. “waxed gross” excessively fat, cf. Isaiah 6:10. A heart that cannot be penetrated with truth.

Isaiah addressed “our fathers” – but now his words speak to you!

Verse 28: Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. God, through the words of Paul, provokes them to jealousy. See Deuteronomy 32:21.

• But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. Romans 10:19
• I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11

Verse 29: “And when he had said these words, the Jews departed, and had great reasoning among themselves” by those who believed and did not believe, concerning the meaning of the things Paul taught them from the Scriptures. These words in verse 29 are lacking in sources such as Sinaiticus (א) and therefore do not appear in many modern English translations. Critics complain that they only appear in later sources (such as Codex Porphyrianus, or P, 9th century). However, it appears in the Latin Vulgate translation – indicating it was in Jerome’s sources when he was translating it from AD 383 to AD 405. The reading is found in the Majority Text family and the Itala MSS. The sentence provides a natural and logical culmination of the previous verses. J. A. Alexander concludes, “its insertion is as hard to be accounted for as its omission.”[2] The preserved word properly contains it.

---

[1] Fitzmeyer, The Acts of the Apostles, p. 790.
[2] Alexander, The Acts of the Apostles, 1857, p. 495. Many today are establishing the text according to the academy rather than according to the church. Jay Chambers says that preachers who take this approach “they have to make an acknowledgement to the grandmothers in the congregation that their Bible is spurious.” (“Preaching & the Text of Revelation,” Reformation Bible Society Conference, August 2, 2025) “The most reprehensible pedantry of all is that which delights in criticising and amending the received English version…If their confidence in its fidelity is overthrown, they are virtually robbed of the written word of God” (Robert L. Dabney, Sacred Rhetoric, 1870, pp. 162-163).

Acts 28:7-10

Publius and his sick father, 28:7-10

Verse 7: The chief man of the island of Melita, Publius, had possessions in this section. As with the kind initial reception of the common people, so this leader “received us, and lodged us three days courteously.”

Verse 8: While they were lodging there, the father of Publius was or became sick “of a fever and of a bloody flux.” This afforded Paul another opportunity to confirm his faith by signs following (Mark 16:18 “they shall lay hands on the sick, and they shall recover.”). Paul went in to the sick father of Publius. Paul prayed, laid his hands on him, and by the power of God healed him. Additionally, he repaid kindness with kindness. “to whom Paul entered in” suggests that this was neither asked nor expected by Publius, but that Paul saw the man’s condition and spontaneously rendered aid.

“There is a poignant thing here. Paul could exercise the gift of healing; and yet he himself had always to bear about with him the thorn in the flesh. Many a man has brought to others a gift which was denied to him.”[1]

Verse 9: Hearing of this, now the Melitans know the power of healing in Paul. Other diseased folk on the island came, and they were also healed. In the Greek language, verse 8 uses the word ἰαομαι for healed; verse 9 uses the word θεραπευω for healed.[2] For this reason, coupled with Luke writing “they honoured us, some have suggested that verse 8 refers to miraculous healing (by Paul) and verse 9 refers to medical healing (by Luke). Barcly writes, “…in verse 9 there is a very interesting possibility. That verse says that the rest of the people who had aliments came and were healed. The word used is the word for receiving medical attention; and there are scholars who think that this can well mean, not only that they came to Paul, but that they came to Luke who gave them of his medical skill.”[3] While this is within the realm of linguistic and practical possibility,[4] since Luke was a physician, this is a case of looking in the Bible for something that is not actually mentioned. The context does not suggest it. The two words are synonyms. The word θεραπευω simply means “to cure or heal,” is not limited to “therapeutic” or medical healing, and is used in reference to other miraculous healings recorded in the Bible (Cf. Matthew 4:23-24; 8:16; Mark 3:15).[5]

Verse 10: “honoured us with many honours” At times “honour” can mean some kind payment or honorarium,[6] but should not be considered so here, as if the Melitans paid Paul for working miracles. To receive payment for exercising the gift of healing would violate the apostolic commission: “he gave them power…to heal all manner of sickness and all manner of disease…freely ye have received, freely give” (Matthew 10:1, 8). “when we departed” In chronological order, the last statement of the sentence happens simultaneously with verse 11.

---

[1] Barclay, The Acts of the Apostles, p. 189.
[2] θεραπευω from which Greek word, mediated through Latin, we get our English words such as “therapy” and “therapeutic.”
[3] Barclay, The Acts of the Apostles, p. 189.
[4] That is, in the meaning of words, and in relation to Luke’s profession.
[5] Even interchangeably in an immediate context, that is, using both words for the same miraculous healing, such as Matthew 8:7 (θεραπευω, I will come and heal him) and Matthew 8:8 (ἰαομαι, speak the word only, and my servant shall be healed). Luke himself uses θεραπευω for both miraculous healing and medical healing (Cf. for examples, Luke 4:23; 6:7; 8:43; 9:6; 13:14).
[6] Honorarium: a fee paid for a nominally free service; a payment in recognition of acts or services for which custom or propriety forbids a price to be set.

Acts 28:1-6

Sticks and snakes in Melita, 1-6

Verse 1: Having escaped safely to land, they found “the island was called Melita.” Melita, mentioned only here in the Bible, is properly identified with the island currently called Malta (also sometimes referred to as Valletta). The island of Melita is about 50 or 60 miles south off the coast of Sicily. It is over 500 miles to the west (as the crow flies) from where the ship initially began (The fair havens) was headed (Phenice). The ship (which was ultimately headed to Italy) floundered helplessly out of control across the Adria in the clutches of a tempestuous storm. The Lord who has his way in the whirlwind and in the storm landed them all safely at a place on the way to Rome.

Verse 2: The barbarous people are the native people of Melita/Malta. Barbarians were non-Greek people who spoke a different language.[1] Compare Romans 1:14 and I Corinthians 14:11. Cold and raining at the time – coupled with the mention of a three-month winter stay (v. 11) – indicates they arrived in late fall or early winter. 

Verse 3: Paul was industrious. He did not merely enjoy the fire, but added fuel to it. In the process, a viper warmed by the heat fastened on his hand.[2]

Matthew Henry reminds us:

See how many perils human life is exposed to, and what danger we are in from the inferior creatures, which have many of them become enemies to men, since men became rebels to God; and what a mercy it is that we are preserved from them as we are. We often meet with that which is mischievous where we expect that which is beneficial; and many come by hurt when they are honestly employed, and in the way of their duty.[3]

Verse 4: The immediate reaction of the locals – “he hath escaped the sea, yet vengeance suffereth not to live” – certifies that the viper was a venomous creature.[4] Compare Amos 5:19 on the certainty of not escaping justice. See also Ecclesiastes 10:8. The religious, philosophical, or superstitious beliefs of the people of Melita included the idea of a divine law of retribution, that bad things happen to people because they have done bad things – “No doubt this man is a murderer.” What happened to Paul was proof enough to them. He could not escape justice. They thought like Job’s friends. Cf. Job 4:7-8; 8:6; 11:20; This is truth mixed with error. Some suffering is specific discipline or judgment because of sin (e.g., Numbers 12:1-10; II Samuel 12:14-18; Acts 5:1-11). Some suffering is for the glory of God, as well as our good (cf. Job 1:9-12; John 9:3; 11:4; 16:33; Acts 5:41; Romans 8:17-18; II Corinthians 4:17-18; Peter 4:12-14).

Verse 5: When the serpent fastened on Paul’s hand, he simply shook it off into the fire – a very nonchalant reaction to a snakebite! “he…felt no harm” suggests the bite did not hurt, but certainly attests that the normal effect of the poison did not affect Paul. Compare Mark 16:18 “they shall take up serpents…it shall not hurt them,” of which promise this is a fulfillment. The promise of Mark 16:18 is not an incitement for the apostles (or Christians) to go about handling snakes and drinking poison in worship services.[5] However, God’s miraculous protection of those in the apostolic age who do was a sign that followed them, affirming the belief they had and the gospel they preached.

Verse 6: Though Paul simply shook off the beast into the fire, the Melitans watched for Paul’s hand to swell and for him to drop dead. Nothing happened! Based on the fact of the serpent bite, the people took Paul for an evildoer; then based on the fact of no harm coming to Paul, “they changed their minds, and said that he was a god.” Oh, how fickle, how unstable, how double-minded, how tossed to and fro are the men who are not grounded in God’s word.

---

[1] In modern usage, people most often mean an uncivilized savage by the word “barbarian.” This is not what it means in Acts 28:2. It is those that the Greeks and Romans could not understand, who in their native tongues seemed to be saying, “bar-bar bar-bar.”
[2] Viper, εχιδνα, a poisonous snake.
[3] Henry, Commentary, Vol. VI, p. 350.
[4] Some have sought to create a difficulty because there are now no vipers on the island of Malta. For example, Ramsay claims “that the snake was a constrictor, and not (as Luke calls it) a viper, which does not occur in Malta.” See Ramsay, Pictures of the Apostolic Church, p. 355. Simpler than denying Luke’s accuracy is to realize that this variety of snake was there when Paul visited, but is now extinct on the island. As an urban geographical area of 95 square miles holding over 450,000 people (2019, Eurostat), it is not surprising that certain wildlife has disappeared from the island.
[5] For example, the Church of God with Signs Following is a “Pentecostal Holiness Church” that not only believes that tongues, healing, and miracles are for today, but they also practice handling snakes and drinking poison during their church worship services. Most other Pentecostals who believe that miracles and signs are for today nevertheless interpret taking up serpents and drinking deadly things as symbolic rather than literal.

Immersion of the eunuch by Philip

Acts 8:38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.

l. They both went down to the water.] Considering how frequently bathing was used in those hot countries, it is not to be wondered that baptism was generally administered by immersion, though I see no proof that it was essential to the institution. It would be very unnatural to suppose that they went down to the water, merely that Philip might take up a little water in his hand to pour on the eunuch. A person of his dignity had, no doubt, many vessels with him in his baggage on such a journey through so desert a country, a precaution absolutely necessary for travellers in those parts, and never omitted by them. See Dr. Shaw’s Travels, Pref. p. 4.

Philip Doddridge (1702–1751), “Philip Baptizes the Ethiopian Eunuch,” The Family Expositor; Or, a Paraphrase and Version of the New Testament, With Critical Notes, London: Frederick Westley and A. H. Davis, 1831, p. 403.

Today Philip Doddridge is perhaps best remembered as a hymnwriter. However, he was an important Non-conformist (Congregationalist) pastor, author, and educator in his day. The above quote from his comments on the baptism of the eunuch supply an oft-needed corrective to modern pedobaptists who would deny the early practice of immersion. Doddridge himself did not see immersion as inherent or essential to the ordinance, but nevertheless was able to read the immersion of the eunuch performed by Philip – without wearing pedobaptist glasses that saw it as a sprinkling or pouring.

His reference to “Dr. Shaw’s Travels” is as follows:

“We took Care in the first Place, to provide ourselves with a sufficient Quantity of Goat’s Skins, which we filled with Water, every four or five Days, or as often as we found it.” Travels; or Observations, Relating to Several Parts of Barbary and the Levant, Thomas Shaw, Oxford: At the Theatre, 1738, p. iv.

Safe at last

Safe at last, Acts 27:41-44

Verse 41: The mariners ran the ship aground at a place where two seas met. The suggests land such as a sandbar where the creek dumped into the sea, with deeper water on either side, i.e., “where two seas met.” The front of the ship stuck aground and would not move. The back of the ship was battered by the waves and broken apart.

Verse 42: A new problem arises, as the soldiers think it is wisdom to just kill the prisoners. That way they will not have to worry about any of them escaping, while they are trying to save their own lives. For discussion of the responsibility of guards for prisoners, see comments at Acts 12:19 and Acts 16:17. God spared all the occupants of the ship for Paul’s sake. The centurion desired to save all the prisoners for Paul’s sake.

Verses 43-44: The centurion in charge, intending to save Paul, would not allow it. He kept his soldiers from killing the prisoners. He commanded those who could swim to jump into the sea and get to land that way. Those who could not swim clung to the wreckage, boards and broken pieces of the ship and thus made their way to land as well. “And so it came to pass, that they escaped all safe to land,” just as Paul had prophesied. “all safe” as God promised Paul, there would be no loss of life. Of all 276 people, God who promised none would be lost, lost none. 276 were alive in the ship. 276 made it to land alive. What God had promised, he was able also to perform, Romans 4:21.

Green line suggesting possibilities concerning the voyage

Acts 27:33-38

Thankfulness, sustenance, and good cheer, 33-38

Verse 33: As daytime approached, Paul encouraged everyone to eat something. They had been fasting fourteen days. This likely was to a great extent of necessity, that is, in the struggle with the storm having neither luxury to prepare or consume. However, it is likely that at least some had a modicum of religion and fasted also in humility and despair before their gods, in hopes of deliverance. For fasting in time of trouble and sorrow, see II Samuel 1:12; 12:16; II Chronicles 20:3; Nehemiah 1:4; 9:1; Esther 4:16; Joel 1:13-15; Jonah 3:5.

Verses 34-35: Paul asked them to eat, considering (1) this is for your health, and (3) in gratitude “for there shall not an hair fall from the head of any of you.” The very hairs of our heads are numbered and known by God (Matthew 10:30; Luke 12:7). God promised the shipmen and passengers they would not lose one of them (Cf. Luke 21:18). They would be delivered. Paul took some bread “and gave thanks to God” over it, for all to see and hear. He began to eat of it.

To the church in Thessalonica, Paul wrote, “In every thing give thanks…” (I Thessalonians 5:18). Acts 27 records a case of Paul’s thankfulness “in every thing,” a time of great danger in a storm at sea. In this case, the thankfulness was based in God’s future promise over their present circumstances. In every thing giving thanks includes looking backward in the past, looking around in the present, and looking forward to the future.

Verses 36-37: Some men are leaders in times of peace; some men are leaders in times of war. Here, Paul rises to leadership in time of crisis. The actions and advice of Paul lifted their spirits and dispelled the gloom. Then they “were they all of good cheer,” and they also began to eat. The total number of persons on the ship “two hundred threescore and sixteen souls,” that is, 276 people.

Verse 38: The 276 people on board eat what they consider to be enough, then lighten the ship one final time as they are about to make their run for safety. They cast the wheat they had kept into the sea.

Acts 27:21-26

God’s revelation to Paul, 21-26

Verses 21-22: After remonstrating with them for their terrible mistake of leaving Crete, Paul exhorts them all “to be of good cheer.” Why, Paul, why? Oh, here’s why – “there shall be no loss of any man’s life among you.” Yes, the ship will be a loss, but not lives. Note: Paul’s point is not to gloat with a smug “I told you so,” but rather to remind them and reinforce that he has spoken and can speak in trustworthy terms.

Verses 23-24: Why such confidence? It is based on divine revelation. The angel of God has been sent to Paul with a message – fear not. God has a purpose and a destination for Paul, and he will reach it and fulfill it. Paul will stand before Cæsar. Not only that, “God hath given thee all them that sail with thee.” “whose I am, and whom I serve” God the rightful owner; God the rightful master. 

God may choose to spare some because of someone else. God spared Zoar for Lot’s sake (Genesis 19:17-22; Cf. also Genesis 18:23ff.).[1] God spared the entire number of men on the ship – Paul’s sake, whom he had assured must surely see Rome.

Verses 25-26: “Wherefore” there is a firm foundation to “be of good cheer,” solidly anchored in God’s word. “I believe God” God is trustworthy at all times (cf. Numbers 23:19; Hebrews 6:18), but one must believe God in order to claim the cheer based on God’s word! We should believe “it shall be even as it was told me” when we read God’s word (Psalm 119:160). 

There will be a “detour” in the process of reaching Rome – “we must be cast upon a certain island.” That island will be Melita (cf. 28:1).

God may choose to spare some because of someone else. God spared Zoar for Lot’s sake (Genesis 19:17-22; Cf. also Genesis 18:23ff.). God spared the entire number of men on the ship – Paul’s sake, whom he had assured must surely see Rome.

---

[1] Zoar, also known as Bela, see Genesis 14:2, 8.

Acts, the ship, and the wind

Verse 13: Observing the wind blowing softly, the deciders believed this was a sign that their purpose was correct, and set sail. “Their” purpose is often contrary to God’s purpose. The awful decision was soon exposed, or, as Matthew Henry’s commentary puts it, they were soon “made sensible of their folly in giving more credit to a smiling wind than to the word of God in Paul’s mouth…”

Verses 14-15: Euroclydon, ευροκλυδων, a tempestuous wind type that had its own given name. “tempestuous wind” ανεμος τυφωνικος (the latter from which we derive the word typhoon) suggests a cyclonic or circular wind, and the fact “the ship was caught” in it. “we let her drive,” that is, go where the winds drove it. At this point the wind rather than the sailors was in control of the ship. It is well to remember it is the God of the wind who ultimately is in control – of the wind, and the ship, and the people on board.

• Psalm 135:7 …he bringeth the wind out of his treasuries.
• Psalm 148:8 …stormy wind fulfilling his word…
• Amos 4:13 …he … createth the wind…
• Jonah 4:8 …God prepared a vehement east wind…
• Nahum 1:3 …the Lord hath his way in the whirlwind and in the storm…
• Mark 4:39 …he … rebuked the wind, and said unto the sea, Peace, be still…

“The winds and the waves shall obey thy will.” (from a hymn by Mary Ann Baker)

Acts 27:9-12

9-12 a bad resolution

Verses 9-10: “the fast” probably refers to the Day of Atonement (Leviticus 16:29-34; 23:26-32). That puts this voyage in late September to early October, a time when sea travel of the Mediterranean began to be more dangerous. Paul advised them that an attempted voyage would be a mistake. Therefore, they should stay put; be content to winter in The fair havens. There may be good men and bad men on the ship – sailors, soldiers, and scofflaws, but they are all “in the same boat” when it comes to the ravages of the sea. Paul’s phrasing – “I perceive” – suggests knowledge based on his experience rather than giving a divine prophecy. Paul was familiar with travel on the Mediterranean, and with Crete in particular, having pioneered the gospel there (cf. Titus 1:5, 12).

Verses 11-12: Julius, the centurion in charge of the prisoners, conferred with the master and the owner of the ship.[1] Together they determined to sail on from their present position. “It was a fair haven, but it was not their haven” (Matthew Henry’s Commentary). They overruled and ignored Paul’s advice, apparently thinking a small window might allow them to reach Phenice (now known as Phoenix) before the danger of travel became increasingly worse. “the more part” suggests others also concurred with this plan. The fair havens (1) was not their intended destination, and (2) “the haven was not commodious to winter in.” This probably refers to how the winter winds blew into the harbor, and possibly that Phenice offered larger and better quarters for the centurion and his prisoners. Also, the town does not appear to have been on the harbor (The fair havens was nigh unto the city of Lasea), as the town of Phenice was situated. Though the centurion was kindly disposed toward Paul (cf. v. 3), he did not regard his seafaring advice.[2]

---

[1] The master of the ship would be the person responsible to pilot the ship.
[2] “Those know not what dangers they run themselves into who will be governed more by human prudence than by divine revelation.” Matthew Henry’s Commentary.

Acts 27:1-8

1-8 starting toward Rome

Verse 1: The journey to Rome begins.[1] A determination was made to travel to Italy by ship.[2] Paul and other prisoners are delivered into the care of Julius, a centurion of Augustus’ band. Over the course of the trip to Rome, Julius shows great good will and courtesy to Paul. Paul was not a violent criminal, but a prisoner of religious persecution and his own legal appeal. He was considered innocent by Agrippa, but deserving of a trip to Rome due to his appeal to Cæsar. No doubt Julius was informed of these matters.

• At Sidon Julius gave Paul the liberty to meet with his friends, 27:3
• Julius accepted Paul’s exhortation that all must stay in the ship, 27:30-32

Verse 2: Adramyttium was a seaport in Mysia (cf. Acts 16:7-8), on the northwest coast of Asia Minor.[3] “a ship of Adramyttium” indicates the port of origin for this ship in which the apostle Paul sailed as a prisoner – not that they traveled to Adramyttium and then departed from there by ship (cf. verse 6 and 28:11, “a ship of Alexandria”). This ship mean to “sail by the coasts of Asia.” However, left from Caesarea and sailed to Myra, a city of Lycia. There the group transferred to another vessel. “we should sail” and “with us” indicate that Luke is traveling on the ship with Paul, and travels to Rome with him.[4] Aristarchus, a Macedonian of Thessalonica, also traveled with them (cf. Acts 19:29; 20:4).

Verse 3: The ship first sails north some 80 miles to the port of Sidon, where the centurion Julius “courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself.” The friends would be Christian friends, with whom he would have food and fellowship. Sidon is mentioned by Luke in Luke 4:26; 6:17; 10:13-14; and Acts 12:20. On his previous return trip to Jerusalem, Paul had stayed with disciples at Tyre (21:3-4), which was about 20-25 miles south of Sidon.

Verses 4-5: From Sidon they sailed west, going “under Cyprus” because the winds were contrary – against them, blowing the wrong direction.[5] They sailed over the sea of Cilicia and Pamphylia (the part of the Mediterranean Sea below these places). They landed at Myra, a city of Lycia. Lycia was a province on the southwest tip of Asia.[6]

Cæsarea to Rome, in five stages:

• The first stage of the trip was by sea from Cæsarea to Myra (27:1-5)
• The second stage of the trip was by sea from Myra to The fair havens (27:6-12)
• The third stage of the trip was by sea from The fair havens to Melita (27:13-44)
• The fourth stage of the trip was by sea from Melita to Puteoli (28:1, 11-13)
• The fifth stage of the trip was by land from Puteoli to Rome (28:14-16)

Verse 6: “a ship of Alexandria,” that is, its port of origin. Alexandria was a large seaport on the north African coast of Egypt. The eloquent Christian leader Apollos was born at Alexandria (cf. Acts 18:24).

Verses 7-8: Luke recounts the voyage from Myra to “The fair havens” (καλους λιμενας). At Myra, a city of Lycia, the passengers boarded a ship of Alexandria and headed out to sea. The voyage was slow; the winds were contrary. They sailed using the island of Crete as protection from the wind, finally reaching The fair havens, near the city of Lasea.

---

[1] Many commentators surreptitiously pretend to be scholars and Bible-believers while attacking the integrity of the inspired accounts. This account is one that often exposes their unbelief. For example, Ernst Haenchen (The Acts of the Apostles: A Commentary, Philadelphia, PA: Westminster Press, 1965/1971, pp. 698-711) spills much ink attacking Luke’s account of this sea voyage, even descending to mockery, “Paul alone sees the danger beforehand and gives warning…he, the prisoner, saves them all…Scholars like Zahn, Ramsay and E. Meyer…do not observe with what a constructive imagination that author achieves his goal…those edifying supplements which extol Paul are additions by the author to a journal of reminiscences which could not report anything special about Paul…” Let God be true, but every man a liar.
[2] The destination is Rome, but only Italy can be reached by ship. Rome is inland, requiring land travel.
[3] The town of Edremit in Balıkesir Province on the Aegean coast of northwestern Turkey preserves the name. One might suspect this ship was “homeward bound, engaging in coastwise traffic with ‘the ports along the coast of Asia.’” See “Adramyttium,” A. E. Willingale, The New Bible Dictionary, p. 16.
[4] “we” 27:1-5, 7, 15-16, 18-20, 26-27, 29, 37; 28:10-14, 16 (26 times). “us” 27:2, 6-7, 20; 28:2, 7; 10; 14-15 (12 times). “our” 27:10, 19 (twice).
[5] Probably “south of,” but possibly “under [the lee of] Cyprus,” that is, to the east of it, using the island to protect or shelter them from the wind that was contrary to them.
[6] See “Lycia” and “Myra” in The New Bible Dictionary, pp. 760, 856.

Acts 27, Introduction

Chapter 27 divides into six parts – 1-8 starting toward Rome; 9-20 a bad resolution and a worse result; 21-26 God’s revelation to Paul; 27-32 tossed about and anchored; 33-38 thankfulness, sustenance, and good cheer; 39-44 safe at last. In 27:1-28:16, Luke documents the trip of Paul from Cæsarea to Rome.

Luke provides a very detailed account of Paul’s voyage. As Gordon Hayhoe observes, “God has written all these things for our learning, and that we should profit by the mistakes of others, as well as being encouraged by the matchless grace of God which abounds over all our weakness and failure.”[1] The record of these events should be an encouragement for us to cast all our care upon the Lord, knowing that he cares. 

“As we read what God has recorded for us about Paul’s voyage from the Fair Havens to Melita in the twenty-seventh of Acts, we are cheered by this beautiful account of His unfailing care for His own. He who is interested in every detail of our lives, makes even the winds and the waves obey His will.”[2] 

“What does need to be seriously considered is the providence of God at work in the episode. It was God’s will for Paul to go to Rome. Neither storm, nor shipwreck, nor snakebite would prevent that.”[3]

---

[1] Hayhoe, Paul’s Voyage, p. 23 (pdf edition).
[2] Ibid., p. 4.
[3] Dwyer, The Book of Acts, p. 352.

Acts 26:30-32

30-32 the verdict rendered

Verses 30-31: After Paul expresses his desire that Agrippa and all under the sound of his voice were in the same position as he, except for being in custody. Agrippa, Bernice, Festus, and the others present went aside and conferred about Paul’s case. The conclusion is the same as it has been: “This man doeth nothing worthy of death or of bonds.” Not only has he done nothing to deserve a death sentence, he should not even have been in custody.

Verse 32: Agrippa’s verdict is the same as the rest. Since it is specifically Agrippa who was hearing the case, Luke specifically records the words of Agrippa: “This man might have been set at liberty, if he had not appealed unto Cæsar.” In one sense, Agrippa’s words condemn the entire process from Felix forward. Paul should have been released. However, once he appealed to Cæsar, it became necessary to allow that appeal.

As with the Richard Longenecker doubts on Acts 25:13, Darrell Bock notes about this:

“Some scholars challenge this part of the passage and its credibility. How could this conversation be known?”[1]

Bock concludes that “the results of the hearing would have made the view of the governor, Agrippa, and Bernice evident” and that the explanation could have been communicated to Paul (who could have then communicated it to Luke, who then included it in his communication to Theophilus). While those means may be used by God, they seem to be necessary explanations for those who do not receive and rest in the inspiration of the Bible. For the Bible-believer, “God revealed it to him” is a simple and satisfactory answer to the question, “How could this conversation be known?” Do not discount divine inspiration.

---

[1] Bock, Acts, p. 724.

Acts 26:24-29

Acts 26:24-29 Paul’s dialogue with Festus and Agrippa

Verses 24-25: thou art beside thyself; much learning doth make thee mad. But he said, I am not mad, most noble Festus Even when Festus called him “beside thyself” and “mad” (crazy), Paul responded with respect – “most noble Festus.” He then reminded Festus that his words were not the ravings of a madman, but he spoke “words of truth and soberness.”

Verses 28-29: Of this Henry Smith states:

“In Agrippa, you shall hear what we are; in Paul, you shall see what we should be; for the king shews that he is almost a Christian, and the apostle shews that he should be altogether a Christian.”

He points to three acknowledgements Paul makes in addressing Agrippa:

A reverent title, King Agrippa.

A profitable question, Dost thou believe the prophets?

A favourable prevention, I know that thou believest.

“…almost standeth in the way before we can come to altogether…Is this altogether, like Paul, or like Festus, not at all? Now if we be almost Christians, let us see what it is to be almost a Christian. Almost a son, is a bastard; almost sweet, is unsavoury; almost hot, is lukewarm, which God spueth out of his mouth, Rev. iii. 16; so almost a Christian is not a Christian…Almost a Christian is like Jeroboam, which said, ‘It is too far to go to Jerusalem to worship,’ and therefore chose rather to worship calves at home. Almost a Christian is like Micah, which thought himself religious enough because he had gotten a priest into his house. Almost a Christian is like the Ephraimites, which could not pronounce Shibboleth, but Sibboleth.”[1] 

In this exchange of Paul with the king and the governor, one finds “almost Agrippa” and “not at all Festus.” Right preaching is about the message, not its results.

---

[1] “The Dialogue Between Paul and King Agrippa,” in The Works of Henry Smith: including Sermons, Treatises, Prayers, and Poems. With Life of the Author, Vol. I, Thomas Fuller, editor, pp. 435-436, 443-444. On “Shibboleth” and “Sibboleth,” see Judges 12:5-6.

Acts 26:19-23

Paul’s obedience to God and “crime” before the Jews, 19-23

Verses 19-20: Paul declares to Agrippa his “obedience unto the heavenly vision.” He heeded the divine words of Christ and immediately began to preach where he was – in Damascus – and then where he went – “at Jerusalem, and throughout all the coasts of Judæa, and then to the Gentiles.” The clear message in these places was repentance toward God (cf. 20:). “do works meet for repentance” not works in order to obtain repentance (or in order to obtain salvation) but works consonant with the salvation they profess.

Verse 21: Because Paul turned from his course and obeyed the heavenly vision, and because he preached repentance toward God to all in all places, the Jews hated him, caught him in the temple in Jerusalem, and did their best to kill him. 

Verse 22-23: Only by the grace (help) of God had Paul continued his ministry up to this time. His witnessing was to all men, both small and great. His message was concerning the things that Moses and the prophets, in the Old Testament, said should come to pass. Paul saw his message that Christ should suffer, die, and rise from the dead as a continuation of the message of the Old Testament rather than a break from it. Jesus came to show light unto the people (the Jews) and to the Gentiles. Cf. Isaiah 42:6; 49:6; 60:3; Luke 2:32. “Then spake Jesus again unto them, saying, I am the light of the world” (John 8:12). Jesus was “the first that should rise from the dead” never to return to death. He won the victory, rose by his own power rather than that of another; he rose in a spiritual body rather than a mortal body; he rose to live forevermore rather than die again. Cf. I Corinthians 15:20.

Paul’s conversion on the Damascus Road

Paul’s conversion on the Damascus Road, 26:12-18

Verses 12-13: Now Paul begins to relate his fateful day of consequences on the road to Damascus, a city with a synagogue, but a strange city outside the limits of Judæa. Damascus of Syria is about 135 miles north-northeast of Jerusalem.[1] Both Jews (Acts 9:2, 20) and Christians (9:10, 19) lived there. Paul “went to Damascus with authority and commission from the chief priests,” which he bore as a letter from the high priest (Acts 9:2).

That Saul was travelling at midday suggests something of the fatal furor that propelled him to advance toward the city. He would not rest; he would not wait until it was cooler. He must forge on. However, on this midday, Saul encountered a light that outshone the sun – it was (1) light from heaven, (2) above the brightness of the sun, and (3) shining round about me and them which journeyed with me.

Verse 14: Some detractors paint a contradiction between “all fallen to the earth” and “stood speechless” in Acts 9:7. They do so by literalizing an idiom. The phrase “stood speechless” is an idiomatic expression describing a situation when someone is so shocked and surprised that they are dumbfounded, unable to speak. It is not about posture (i.e. standing versus falling). 

Saul heard a voice. The voice was:

1. speaking to Saul. The speaking was addressed to one person and not the entire envoy. Saul heard the voice and understood what was said. His companions merely heard sound but did not understand what was said.
2. speaking in the Hebrew tongue. The speaking voice spoke in the Hebrew language. It was an external reality, not just a voice in Saul’s mind.
3. saying Saul, Saul. Saul was addressed and his name repeated, “Saul, Saul.” Repetition is commonly used for emphasis, and/or getting one’s attention. Cf. Genesis 22:11 (Abraham); 46:2 (Jacob); Exodus 3:4 (Moses); I Samuel 3:10 (Samuel); Luke 10:41 (Martha); 22:31 (Simon). In the Old Testament the double-naming occurs in appearances of God to chosen individuals. In the New Testament Jesus uses it as a form of emphasis and admonition.
4. asking why persecutest thou me. Though Saul was persecuting individual Christians, plural, the voice asks why are you persecuting “me,” singular. Christ himself is persecuted in his people.
5. saying it is hard for thee to kick against the pricks. This agricultural proverb, such as an ox kicking against the goad that guides him, speaks of something that is both difficult and injurious. The ox would through his effort only injure itself rather than the prick or its bearer. See Acts 9:5. Note “pricks” is plural.

Verse 15: Saul speaks to the voice, asking, “Who art thou,” and addressing him as “Lord.” He recognizes this as some type of divine communication. The Lord identifies himself as (1) Jesus (2) whom thou persecutest. Saul’s rage against the people of Christ and their beliefs was ultimately persecution of Christ himself.

Verses 16-18: In relating his experience, Paul does not include every detail each time before different audiences; his accounts are complementary and supplementary. In this case he does not mention asking the Lord what he should do, but adds more of what the Lord said. Jesus told Paul of his broad calling, and then sent him to Ananias in Damascus. Ananias affirms the message of Jesus to Paul, but also gives him immediate instructions. Jesus informs Saul that he is calling him into his service, to be a witness of what he has seen and will see. He will be both sent to and delivered from the Jews (the people) and the Gentiles. He will carry an eye-opening message with the power to turn them from darkness to light, from Satan to God. Cf. Colossians 1:13-14; I Peter 2:9; John 14:30. Not only is forgiveness of sins available to the Gentiles but also a joint inheritance among the sanctified.

For more information about the inclusions and omissions, see Appendix T, “Are Paul’s Conversion Stories Contradictory?”

---

[1] Bock, Acts, p. 355. See also Baker’s Bible Atlas, Maps 20 & 22, pp. 123, 125.

Acts 26:9-11

Verse 9: “I verily thought…” Henry Ripley writes:

“Let us not fail to notice, that sincerity is not a test of truth; nor does it prove us accepted of God. We may be sincerely wrong, as well as sincerely right. Our aim ought to be to learn the real will of God, and to be conformed to that.”[1]

Paul returns to refer to his earlier manner of life (cf. v. 4) as a persecutor of Christians – in which he thought the proper way to serve God was “to do many things contrary to the name of Jesus of Nazareth,” even though he believed in a resurrection of the dead. He, nevertheless, originally denied the resurrection of Jesus. This would become a constant theme of Paul the new creature and new preacher. Cf. I Corinthians 15:16-20. “Jesus of Nazareth” is used five times in Acts (2:22; 6:14; 10:38: 22:8; 26:9).

Verses 10-11: He did this in Jerusalem, shutting up saints in prison. He received authority from the chief priests to do this (cf. 8:3; 9:1-2, 13-14; 22:5), and he “gave voice” (κατηνεγκα ψηφον, gave his vote, his voice, his approval of the proceedings) against Christians when to be put to death (Stephen, for example). He pursued them to every synagogue.  Paul said (Acts 22:19-20), “Lord, they know that I imprisoned and beat in every synagogue them that believed on thee; and when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.” Compelling Christians to blaspheme probably means to try to get them to recant or else obtain their confession of Christ as Lord, and then charge them with blasphemy on that account.  Paul’s zeal worked him into a frenzy (“being exceedingly mad”) that could not be contained in Jerusalem and the region roundabout, but led him to venture out to persecute them unto “strange cities” (εξω πολεις, that is, cities that were foreign, outside Judæa). He details this also in Acts 22:4. Paul (Saul) sought to quash the rise of Christianity.

---

[1] Ripley, The Acts of the Apostles, p. 313.

Acts 26:4-8

Verses 4-5: Paul begins by asserting that the facts about his life are generally known to all Jews. His first training in his youth began at Jerusalem (at the feet of Gamaliel, Acts 22:3). If they would honestly testify, they would admit to this knowledge of Paul (Saul) from the first being trained and conversant as a Pharisee – “the straitest sect of our religion.” Note: strait (ακριβεστατην) here refers to the Pharisees being narrow (cf. Mark 3:6), exacting (cf. Luke 11:42), and strict (John 7:47-48). Their trait was to carefully follow, at least outwardly, their beliefs to the letter. Obviously, they all did not rise to the level of sincerity of Paul (cf. Acts 24:16). Compare also Philippians 3:4-7 and Galatians 1:13-14.

Verses 6-7: Paul mentions “our twelve tribes,” indicating he did not see “ten lost tribes” as taught in various shades of British Israelism.[1] Cf. also Matthew 19:28 Luke 22:30 James 1:1; Revelation 21:12. “The myth of the ten lost tribes plays no part in the biblical record.”[2]

Verse 8: “with you” – Paul begins by addressing Agrippa directly (“thee,” singular, vs. 2-3), but expands to the entire audience (“you,” plural, v. 8; cf. 25:23-27; Agrippa, Bernice, Festus, chief captains, principal men of the city) when he brings up belief in the resurrection of the dead.

---

[1] British Israelism (also called Anglo-Israelism) is an ahistorical teaching that the people of Great Britain are genetic, racial, and linguistic descendants of the “Ten Lost Tribes” of (northern) Israel. For example, Worldwide Church of God founder Herbert W. Armstrong teaches this in his book (The United States and British Commonwealth in Prophecy, Pasadena, CA: Ambassador College Press, pp. 88, 111-128).
[2] F. F. Bruce, The Book of Acts (Revised Edition), Grand Rapids, MI: Eerdmans Company, 1988, p. 463.