CFM: July 31–August 6
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Resources and Insights about this Week's Lesson
The following map outlines Paul's Journey to Rome, not so much as a missionary, but as a prisoner. This week's lesson takes us from Paul's arrest in Jerusalem to his release in Rome after spending years in trials, transfers, and appeals. While the Roman authorities technically detained Paul during this time, he didn't let this stop him from continuing the Lord's work. Paul couldn't help but spread the good news everywhere he went and with everyone that he came in contact with as he fulfilled the commission the Lord gave him, that he would bare Christ's name before Gentiles, Kings, and the children of Israel. In the Main Topic & Event Graphs below, there are numerous videos and resources that correspond with the different steps along Paul's trials and his journey to Rome.
What happened to Paul after Acts?
The Book of Acts concludes with the apostle Paul under house arrest in Rome around AD 60-62. However, Acts does not provide a detailed account of what happened to Paul after this point. There are many reasons why Luke may not have finished this summary, these were very turbulent times, and Luke had a lot to cover. There is also the possibility that he did, but those records could have been lost. Regardless, there are other sources that one can turn to to help piece together the final chapters. To learn more about Paul's life and activities beyond the events in Acts, we have to rely on other historical and early Christian writings.
Traditionally, it is believed that Paul was released from his first imprisonment in Rome, as there are indications in his later letters that suggest he traveled and continued his missionary work afterward. Here are some key points about what happened to Paul after the story ends in the book of Acts:
Released from House Arrest: According to tradition, Paul was released from his first imprisonment and was acquitted of the charges brought against him. The book of Acts does not record this release, but early Christian writings and historical accounts suggest that he was likely freed.
Later Letters: After his release, Paul continued to write letters to various Christian communities, offering guidance, encouragement, and theological teachings. Although there is some speculation as to whether or not Paul actually wrote some of these letters, they are now included in the New Testament and are known as the "Prison Epistles." These include Ephesians, Philippians, Colossians, and Philemon. (See last week's lesson's section on the development of the Biblical canon.)
Further Missionary Journeys: There is evidence to suggest that Paul embarked on further missionary journeys after his release. While the Bible does not provide details about these journeys, other books of scripture, ancient Christian writings, and traditions indicate that he traveled to places like Spain and Crete, among others. Clement, writing around AD 95 in Rome, explains that after Paul “had preached in the East and in the West, he won the genuine glory for his faith, having taught righteousness to the whole world and having reached the farthest limits of the West” (see 1 Clement 5.5–7). While the phrase "farthest limits of the West" was used on occasion to refer to Britain or Gaul, it was usually used as a reference to Spain. Romans 15:22-29 specifies that it was part of Paul's plan to travel to Spain. Likewise, The book of Titus addressed the bishop of Crete, suggesting that Paul may have spent time on the island as well, in addition to just passing through it as a prisoner, and that he probably worked alongside Titus to establish a community of believers. The map below demonstrates a potential route that Paul could have taken, with Paul leaving from Rome and circling back after visiting Spain, Crete, and some of his earlier stomping grounds.
Second Imprisonment and Martyrdom: According to historical accounts, Paul was arrested again during Nero's reign in Rome and imprisoned a second time. This time, he faced harsher conditions, and tradition holds that he was eventually sentenced to death by beheading. The exact date and circumstances of his martyrdom varies among different traditions, but are generally placed around AD 67-68. What was the terrible legacy of Nero? , Rome If You Want To, Nero Persecutes Christians, Do we know where the Apostle Paul is buried?
Intense Political Climate: It would be shortly after Paul's death that the Temple in Jerusalem would be destroyed. This was proceeded by the Jewish Wars that began in 66 AD, around the time of Paul's death. This war and its political implications would have certainly influenced Nero's animosity toward Paul, and it would have made the Jews and Christians a target for his wrath. It was during this time that many of the early Christians living in Jerusalem recognized the warnings that Christ made in his Olivet Discourse, that Jerusalem and the temple would be destroyed. Because of these warnings, most of the Christians were able to leave the city before the Roman Armies arrived. (The Fall of Jerusalem; A Temple in Flames The Final Battle for Jerusalem, and the Destruction of the Second Temple; Did Jesus really predict the destruction of the Temple in Jerusalem?; The Flight to Pella)
Legacy and Influence: Paul's writings and teachings have had a profound and lasting impact on Christianity. His epistles form a significant part of the New Testament and continue to shape Christian theology and doctrine to this day. Paul is regarded as one of the most influential figures in the early Christian church and played a crucial role in spreading the message of Christ to the Gentiles.
It's important to note that some details about Paul's life after Acts are based on early Christian traditions and historical accounts, and there may be variations in different sources. Nevertheless, the information presented here provides an overview of what is commonly believed to have happened to Paul after the events recorded in the book of Acts. What Happened to Paul After the Bible?
Historical and Cultural Perspectives:
Several verses in the passages we cover this week refer to various religious "sects" (Acts 24:5; Acts 26:5; Acts 28:22). In previous lessons, we discussed the various Jewish Sects that existed during the time of Christ.
Jewish Sects (1st Century AD):
Pharisees: Emphasized strict adherence to the Mosaic Law, oral traditions, and the belief in the resurrection of the dead and the afterlife.
Sadducees: Consisted mainly of the priestly and aristocratic classes, accepted only the written Torah, and rejected the resurrection of the dead and the belief in angels and spirits.
Essenes: Lived in secluded, monastic communities, emphasized ritual purity, and were known for producing the Dead Sea Scrolls.
Zealots: Advocated armed resistance against Roman rule and aimed for complete independence for Israel.
As Christianity spread throughout the Ancient World, multiple Christian sects developed as well, and these different sects had different ideas and interpretations of what Christianity was. While the early apostles initially established a centralized hierarchy of leadership and taught the fundamental doctrines of the faith, maintaining a unified Christian community was very complicated for several reasons, some of which are listed below:
Limitations with Communication: Communication in the ancient world presented formidable challenges when it came to disseminating messages and accurate doctrine among diverse Christian communities. Early Christians utilized various methods for widespread communication, including Apostolic visits, Letters & Epistles, Oral Tradition, and Religious Councils, all of which played crucial roles in sharing teachings and maintaining connections. However, despite these efforts, multiple factors contributed to additional challenges in communication. Among them were:
Distance and Geography: The early Christian communities were scattered across vast geographical regions, from the Mediterranean basin to Asia Minor and beyond. The lack of efficient transportation and communication infrastructure made it difficult for leaders and authorities in one community to reach out and communicate with distant communities.
Language Barriers: Early Christianity was multilingual, with followers speaking different languages such as Greek, Latin, Aramaic, and others. Translating and transmitting messages accurately across language barriers was challenging, as nuances in theological terms and concepts could be lost in translation.
Lack of Written Resources: In the early centuries, written resources were limited and not readily accessible to all communities. The distribution of scrolls, letters, and manuscripts was challenging, hindering the dissemination of accurate doctrine and teachings.
Persecution and Safety Concerns: Christians often faced persecution and had to practice their faith discreetly. This environment of secrecy and fear could hinder the open sharing of information and teachings.
Limited Education and Literacy: Many early Christians were not highly educated, and literacy rates were relatively low. This limited the availability of trained teachers and leaders who could accurately convey complex theological concepts.
Diverse Backgrounds: Early Christianity attracted followers from a wide range of cultural, social, and religious backgrounds. These diverse backgrounds led to different interpretations of scripture and theological beliefs, giving rise to various sects, traditions, and practices.
Interpretation of Scripture: The interpretation of scriptures, both Jewish and Christian, played a significant role in shaping the beliefs of different sects. Various groups had different approaches to interpreting the teachings of Jesus, the writings of the apostles, and the Hebrew Scriptures, resulting in distinct theological positions.
Regional Influences: Early Christianity spread across vast geographical regions, from the Roman Empire to Persia and beyond. The beliefs and practices of Christian communities were influenced by local cultures, traditions, and religious practices, leading to the development of unique sects in different regions.
Responses to Challenges: Some sects emerged in response to specific challenges or controversies within the early Christian church. For example, the Gnostic sects arose as an attempt to reconcile Christian teachings with Hellenistic philosophical ideas, while other sects, like the Novatianists, were responses to disagreements over church discipline and theology.
Leadership and Personalities: Following the death of Jesus Christ, the Apostles were also killed, and priesthood authority—including the keys to direct and receive revelation for the Church—was taken from the earth. Without priesthood authority, error soon crept into the teachings and leadership. Believers drifted from the principles taught by Jesus Christ and His Apostles and began to incorporate the traditions and philosophies of their local communities. Good people and much truth remained. However, the pure truth of the gospel and the keys to priesthood authority, as Jesus Christ had established them, were lost. Charismatic and Inspiring leaders, along with powerfully influential figures emerged, playing significant roles in shaping the beliefs and practices of various sects, and their followers. The teachings of many competing individuals and ideas led to the establishment of multiple and distinct sects of Christianity.
Theological Debates: The early Christian period was marked by intense theological debates on fundamental doctrines like the nature of Christ, the Trinity, and the authority of scripture. These debates often resulted in schisms and the formation of new sects with differing theological stances.
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Changes in Leadership: The beliefs and practices of a Christian community could change when new leaders with different theological perspectives assumed leadership roles. These changes would sometimes lead to the emergence of new sects or schisms within existing ones.
Esoteric Knowledge: Some sects, especially the Gnostic ones, claimed to possess secret or esoteric knowledge (gnosis) that provided a unique perspective on the divine and salvation. These claims attracted followers seeking spiritual enlightenment.
Social and Political Factors: Social and political contexts also influenced the development of sects. Persecution, the relationship between the Christian community and the Roman authorities, and internal power struggles could contribute to the emergence of distinct sects.
I have created a supplemental thread that includes a list of some of the different sects that emerged in the early Christian Church, along with some of the texts that circulated among Early Christian communities for those who are interested. These texts were rediscovered in 1946, found buried in the desert near tombs in the Egyptian village of Nag Hammadi. It is important to keep in mind that this list covers only some of the more well-known sects, as there were numerous others that appeared during that period. Understanding the history and beliefs of these various sects can provide valuable insight into the challenging events and circumstances that contributed to the Great Apostasy, emphasizing the significance of the Restoration.
Throughout Paul's ministry, we can already see the seeds of apostasy and division beginning to take root. Paul himself warned of this in his letter to the Ephesian elders, stating that after his departure, grievous wolves would enter among them, seeking to lead disciples astray with perverse teachings (Acts 20:29–31). This prophetic insight foreshadowed the growing challenges that the early Christian Church faced (New Testament Prophecies of Apostasy).
By recognizing the complexities and divisions that arose within the early Christian Church, we gain a deeper appreciation for the importance of the Restoration of the gospel through the prophet Joseph Smith. The Restoration reestablished essential truths and principles that had been lost or obscured over time, providing a clear path back to the original teachings of Jesus Christ and His apostles.
Recognizing and embracing this perspective can profoundly impact how we interact with those who hold different religious or philosophical beliefs. Contemplating the complexities and challenges faced by early Saints allows us to empathize with the weight of their struggles. Cultivating compassion and grace for these communities enables us to appreciate the shared values and experiences we have with them and others like them. Surprisingly, even issues that may have once caused division can become unifying factors when we acknowledge their common origin and purpose.
Ultimately, the unifying force that binds all of humanity together is Jesus Christ. Whether one recognizes Him as Jehovah, Allah, or even through the lens of science, His influence, light, and love permeate all truth and creation. In time, this will be better understood and every knee will bow, and every tongue will confess that He is the Christ. By centering our focus on Him, we find that everything else falls into place, and we experience the liberating truth that sets us free.
Major Topics & Events
Acts 22 portrays Paul's courageous defense of his faith before a hostile Jewish crowd in Jerusalem. His background and testimony highlight God's transformative work in his life and emphasize the universal nature of the Gospel message. The crowd's reaction underscores the tension between Jewish tradition and the message of salvation going to all Gentile nations. Paul's Roman citizenship plays a crucial role in safeguarding him from harm and grants him significant legal rights.
Major Topics & Events | Location | Scripture | Cross References | Videos & Resources |
| | |||
Paul's Arrest and Defense | Jerusalem, Around 58 AD | Acts 22:1-21 | ἀπολογίας "defense" | |
Paul addresses the Jewish crowd in the Hebrew language, recounting his background as a zealous Pharisee and his persecution of Christians. | | Verses1-3 | διαλέκτῳ "tongue, dialect, language" ἀκρίβειαν "strictest sect" | |
Paul shares his encounter with Jesus on the road to Damascus and how he became a follower of Christ. | | Verses 4-11 | περιαστράψαι "around shined (like a star)" | |
Paul describes Ananias, who restores Paul's sight and instructs him about God's plan for him to be a witness to all people. | | Verses 12-16 | | |
Paul describes his vision in the temple and God's command to leave Jerusalem and go to the Gentiles. | | Verses 17-21 | ἱερῷ hierō "temple" | |
The Outburst of the Crowd | | Acts 22:22-23 | | |
The Jewish crowd becomes furious when Paul mentions God's plan to send him to the Gentiles, and they shout for his execution, throwing off their cloaks and tossing dust into the air. | | Verses 22-23 | | |
Paul's Appeal to Roman Citizenship | | Paul's Appeal to Roman Citizenship | | |
The Roman commander orders Paul to be brought into the barracks for questioning through flogging. | | Verse 24 | | |
When Paul reveals his Roman citizenship, the commander becomes cautious, realizing he must not mistreat a Roman citizen. | | Verse 25-29 | JST Acts 22:29 | |
The next day, the commander sets a meeting with the Jewish council to examine Paul's case. | | Verse 30 | JST Acts 22:30 | |
Acts 23 presents a dramatic series of events in Paul's defense before the Sanhedrin in Jerusalem. Paul's bold testimony and the divisions among the religious leaders illustrate the deep controversies surrounding his teachings. Despite the threats and conspiracies against him, Paul receives encouragement from the Lord, assuring him of his mission to bear witness in Rome. This chapter marks a critical turning point in Paul's journey as he is transferred to Caesarea, setting the stage for his trials and appearances before Roman authorities.
Major Topics & Events | Location | Scripture | Cross References | Videos & Resources |
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Paul's Bold Testimony and Conflict | Before the Sanhedrin in Jerusalem, around 58 AD | Acts 23:1-5 | συνεδρίῳ "council" συνείδησις "conscience" | |
Paul stands before the Sanhedrin and delivers his defense, declaring that he has lived his life with a good conscience before God until that day. | | Verse 1 | συνείδησις "conscience" ἀγαθῇ "good, distinguished, honorable" | |
The high priest Ananias orders Paul to be struck on the mouth, and Paul reacts by calling him a whitewashed wall. | | Verse 2-3 | κεκονιαμένε "whitewashed, hypocrite" | |
Those present remind Paul that he is insulting the high priest, and Paul clarifies that he did not know the man's position. | | Verses 4-5 | JST Acts 23:5 ἀρχιερέα "leader of the priests (consecrated, same root as temple)" | |
Division Among the Pharisees and Sadducees | | Acts 23:6-10 | | |
As Paul testifies about the hope of the resurrection, a dissension arises between the Pharisees (who believe in the resurrection) and the Sadducees (who deny it). | | Verses 6-9 | | |
The dispute becomes so heated that the Roman tribune fears for Paul's safety and orders him to be taken back to the barracks. | | Verse 10 | | |
The Lord's Encouragement to Paul | Jerusalem (Barracks) | Acts 23:11 | | |
The Lord appears to Paul and reassures him, saying that he must bear witness in Rome as he has in Jerusalem. | | Verse 11 | Θάρσει "Be of Good Cheer" | |
The Conspiracy to Kill Paul | | Acts 23:12-22 | | |
More than forty Jews plot to kill Paul but are discovered by Paul's nephew, who reports the plot to Paul. | | Verses 12-16 | JST Acts 23:15 | |
Paul informs one of the centurions about the plot. Centurion takes the nephew to the chief captain, who questions Paul's nephew. | | Verses 17-22 | | |
The tribune decides to send Paul under heavy guard, (470 soldiers) to Caesarea to appear before Governor Felix for his safety | | Verses 23-24 | | |
Paul's Transfer to Caesarea | Caesarea | Acts 23:23-35 | | |
The Chief captain, Claudius Lysias, writes a letter to Governor Felix explaining the situation and sends Paul to Caesarea with a contingent of soldiers. | | Verses 25-33 | JST Acts 23:27 | |
The letter states the charges against Paul without any evidence of wrongdoing. | | Verses 29-30 | | |
Paul and letter delivered to governor, Paul detained and awaits trial. | Herod's Judgement Hall in Caesarea | Verses 31-35 | | |
Acts 24 presents Paul's trial before Governor Felix in Caesarea. The accusations and Paul's defense reveal the tensions between Jewish leaders and the early Christian community over matters of faith, doctrine surrounding resurrection, Jesus Christ, and political and racial tension regarding Paul's teaching the gospel to the Gentiles. The delay in Felix's decision and his private conversation with Paul demonstrates the complexity of the case and Felix's desire to maintain peace and appease both Jewish and Roman interests. Paul's opportunity to speak about his faith in Christ to Felix and Drusilla further highlights his unwavering commitment to sharing the Gospel, even in the midst of his legal troubles. This chapter sets the stage for Paul's eventual journey to Rome, where he will stand trial before Caesar himself.
Major Topics & Events | Location | Scripture | Cross-References | Videos & Resources |
| INT | συνείδησις "conscience" Seven Types: Clear Conscience - Acts 24:16; Good Conscious - Acts 23:1; Pure Conscience - 2 Timothy 1:3; Weak Conscience -1 Corinth 8:7-12; Corrupt Conscience - Titus 1:15; Guilty Conscience Hebrews 10:19-22; Seared Conscience 1 Timothy 4:1-2 | Israel Teaching from the Holy Land | Acts 24 (This provided a great historical overview of Caesarea and although it comes from a slightly different Christian perspective, the presentation is very well done and offers excellent insights pertaining to this chapter) | |
Paul's Accusation and Defense | Caesarea (Governor Felix's court) | Acts 24:1-21 | | |
The high priest Ananias and a lawyer named Tertullus bring formal accusations against Paul before Governor Felix. | | Verses 1-4 | | |
Tertullus presents the charges: Accusations of Sedition & Treason (Sect of Nazarenes) | | Verse 5 | | |
Accused of profaning the temple (claimed right to judge according to law). | | Verse 6 | | |
Tertullus accuses Lysias of violence against Jews when extracting Paul. | | Verses 7-9 | | |
Paul defends himself, acknowledging that he worships the God of his fathers and follows the Law and the Prophets. | | Verses 10-14 | ὁδός "The Way," the name by which the believers identified themselves before the adoption of the name "Christian." | |
Paul denies being a troublemaker and states that his only "crime" is believing in the resurrection of both the righteous and the wicked. Accounts certain Jews conspiring against him while performing purification rites at the temple. | | Verses 15-20 | ἀπρόσκοπον συνείδησιν "a conscience void of offense, clear conscience". ἐλεημοσύνας "Alms," προσφοράς "offerings" ἡγνισμένον "ceremonial purification" | |
Paul affirms his hope in God's promise of a resurrection, which offends some of the Jewish leaders present. | | Verse 21 | ἀναστάσεως "resurrection" | |
Felix's Delayed Decision | | Acts 24:22-23 | | |
Felix postpones his verdict, telling Paul that he will wait for Lysias to arrive before making a decision. | | Verse 22 | | |
Paul put in care of a centurion, Paul is freely allowed visitors | | Verse 23 | ἄνεσιν "liberty" | |
Felix's Private Conversation with Paul | | Acts 24:24-27 | | |
Felix and his wife Drusilla, who is Jewish, send for Paul to hear more about his faith in Christ. | | Verse 24 | ||
Paul discusses righteousness, self-control, and the coming judgment with Felix and Drusilla | | Verse 25 | δικαιοσύνης 'rightousness," ἐγκρατείας "temperance," κρίματος "judgement" | |
Felix becomes frightened and ends the conversation, telling Paul that he will call for him at a more convenient time. | | Verse 25 | | |
Felix hoped that Paul would bribe him, which he did not. | | Verse 26 | | |
Felix keeps Paul in custody for 2 years. Portcius Festus arrives. | | Verse 27 | |
Acts 25 narrates Paul's legal proceedings before Governor Festus and his appeal to Caesar as a Roman citizen. Paul's insistence on being tried before Caesar aligns with his desire to preach the Gospel in Rome, fulfilling the Lord's vision for his ministry. Festus's consultation with King Agrippa indicates the complexity of Paul's case and the political considerations at play. Paul's hearing before Agrippa provides an opportunity for him to share his testimony and the message of Christ before royal authorities. This chapter marks a crucial point in Paul's journey as he prepares to embark on his voyage to Rome, where he will stand trial before the highest authority in the Roman Empire.
Major Topics & Events | Locations | Scripture | Cross References | Videos & Resources |
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Paul's Trial before Festus | Caesarea (Governor Festus's court), around 59-60 AD | Acts 25:1-12 | | |
Festus succeeds Felix as governor and arrives in Caesarea. | | Verse 1 | | |
The Jewish leaders bring formal charges against Paul, requesting his transfer to Jerusalem for trial. | | Verses 2-3 | | |
Festus tells them that Paul will be tried in Caesarea, where he himself will soon depart. | | Verses 4-5 | | |
Jewish leaders come down from Jerusalem to testify against Paul | | Verses 6-7 | βῆμα "judgement seat" | |
Festus hears Paul's defense, and Paul insists on being tried before Caesar, appealing to his right as a Roman citizen. | | Verses 8-11 | | |
Festus confers with his council and then grants Paul's request to appeal to Caesar. | | Verse 12 | | |
Festus Consults King Agrippa | | Acts 25:13-22 | | |
King Agrippa and his sister Bernice visit Festus in Caesarea. | | Verse 13 | | |
Festus discusses Paul's case with Agrippa, explaining the accusations made by the Jewish leaders. | | Verses 14-21 | JST Acts 25:17 | |
Agrippa, being familiar with Jewish customs, agrees to hear Paul for his upcoming trial before Caesar. | | Verse 22 | | |
Paul's Hearing before King Agrippa | | Acts 25:23-27 | | |
Paul is brought before King Agrippa and Bernice the next day with great pomp. | | Verse 23 | φαντασίας "pomp" | |
Festus presents Paul's case, and Agrippa permits Paul to speak in his defense. | | Verses 24-27 | | |
Acts 26 records Paul's powerful defense and conversion testimony before King Agrippa and other dignitaries in Caesarea. Paul once again recounts his conversion story on the road to Damascus, demonstrating his unwavering commitment to preach the Gospel message and obey God's instruction. During the trial, things get so intense that Festus interrupts Paul and accuses him of insanity, revealing the tension and controversy surrounding Paul's teachings. Paul's appeal to Agrippa underscores his passion for persuading others to embrace faith in Jesus. King Agrippa acknowledges that Paul's words were compelling and that they almost persuaded him to convert him to Christianity. Paul is found innocent, but because he petitioned Caesar, his case must go to Rome.
Major Topics & Events | Location | Scripture | Cross References | Videos & Resources |
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Paul's Defense and Conversion Testimony | Caesarea (Governor Festus's court), around 59-60 AD | Acts 26:1-23 | | |
Paul begins his defense before King Agrippa, expressing gratitude for the opportunity to speak before someone knowledgeable in Jewish customs. | | Verses 1-3 | γνώστην "an expert, knowledgeable", ἐθῶν "their customs" | |
Paul recounts his early life as a Pharisee and his zealous persecution of Christians, admitting his past belief that he should oppose the name of Jesus. | | Verses 4-11 | ἀκριβεστάτην αἵρεσιν "the straightest sect," | |
Paul describes his encounter with the risen Christ on the road to Damascus, the divine commission he received, and his mission to preach the Gospel to both Jews and Gentiles. | | Verses 12-18 | | |
Paul testifies that he has been faithful to this heavenly vision and has proclaimed repentance and the forgiveness of sins through faith in Jesus. | | Verses 19-20 | | |
Paul explains this is why the Jews want to kill him. | | Verse 21 | | |
Paul acknowledges the prophets' prophecies about the Messiah's sufferings and resurrection, affirming that Jesus fulfilled these prophecies. | | Verses 22-23 | | |
Festus's Interruption and Paul's Appeal to Agrippa | | Acts 26:24-29 | | |
Festus interrupts Paul, accusing him of being insane due to his passionate defense. | | Verse 24 | | |
Paul responds by appealing to Agrippa, asking if he believes the prophets, to which Agrippa acknowledges, "Almost thou persuadest me to be a Christian." | | Verses 25-28 | | |
Paul expresses his desire for everyone present, including Agrippa, to be as he is, except for his chains. | | Verse 29 | | |
Conclusion and Verdict | | Acts 26:30-32 | | |
King Agrippa and others present discuss Paul's case and find him innocent, stating that he could have been set free if he had not appealed to Caesar. | | Verses 30-32 | | |
Acts 27 describes Paul's perilous journey to Rome, which included a shipwreck on the island of Malta. The narrative demonstrates God's providential care for Paul, fulfilling the promise given to him through the angel's vision. Paul's wisdom and faithfulness, especially during the storm, inspire the crew to follow his guidance and later win favor with the crew and the subsequent islanders. The shipwreck serves as a symbol of the challenges and trials that the early Christian community faced in spreading the Gospel to distant lands. Despite the dangers and setbacks, Paul's unwavering faith and trust in God's guidance continue to serve as a model for believers throughout history. This chapter showcases Paul's resilience and determination to preach the Gospel in Rome, even in the face of tremendous adversity.
Major Topics & Events | Location | Scripture | Cross Reference | Videos & Resources |
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Setting Sail from Caesarea | Adramyttium, around 59-60 AD | Acts 27:1-8 | | |
Paul and other prisoners, along with Julius the centurion and the Macedonian Aristarchus from Thessalonica, board a ship from Adramyttium bound for Italy. | | Verse 1-2 | | |
The ship stops in Sidon, and Julius treats Paul kindly, allowing him to visit friends and receive care. | Sidon | Verse 3 | ἐπέτρεψεν "gave him liberty" | |
The ship sails along the southern coast of Cyprus due to adverse winds. | Cyprus | Verses 4-5 | | |
Myra (Lycia) | Verses 5-6 | | | |
The ship sails slowly, and they reach the city of Lasea in Crete. | Lasea, Crete | Verses 7-8 | | |
The Dangerous Voyage and Shipwreck | | Acts 27:9-26 | | |
The journey becomes dangerous due to unfavorable weather conditions as Yom Kippur approaches. | Crete, October 60 AD | Verse 9 | | |
Paul warns the crew that the voyage will bring danger and loss, advising them to stay in Crete during the winter. | | Verses 10-12 | | |
The crew disregards Paul's advice and sets sail, encountering a severe storm. | | Verse 13-15 | Εὐροκλύδων "an east wind" | |
The storm rages for several days, could not see sun or stars, the crew throws cargo overboard to lighten the ship. | | Verses 16-20 | | |
Paul receives a vision from an angel, assuring him that everyone on board will survive but that the ship will be wrecked on an island. | | Verse 21-26 | | |
On the 14th night sailors detect land, Paul warns them to stay on the ship, saying that those who do not will perish. Men listen to Paul | | Verses 27-32 | | |
Paul encourages the crew to take food, and he gives thanks to God before breaking bread in the presence of all. | | Verses 33-36 | | |
Shipwrecked on Malta, 276 people. | | Acts 27:37-44 | | |
The crew spots land and attempts to lighten the ship and run it aground | | Verses 37-41 | | |
Soldiers consider what they should do with prisoners. Discuss the possibility of killing them to prevent escape. | | Verse 42 | | |
The Centurion protects Paul and persuades soldiers to allow the prisoners to swim to land. All passengers survive. | | Verse 43-44 | | |
Acts 28 marks the conclusion of Paul's arduous journey to Rome, fulfilling the divine purpose for him to preach the Gospel in the heart of the Roman Empire. The episode in Malta demonstrates God's providential care, allowing Paul to witness and minister to the islanders even after the shipwreck. The warm reception of believers in Rome reflects the spread and acceptance of Christianity in the empire. Paul's ministry in Rome, even while under house arrest, showcases his unwavering commitment to preaching the Gospel, regardless of his circumstances. The chapter emphasizes the universality of the Gospel, extending to both Jews and Gentiles, which aligns with the broader theme in Acts. Paul's ministry in Rome sets the stage for the subsequent spread of Christianity throughout the Roman world, impacting the course of history and shaping the early church's development.
Major Topics & Events | Location | Scripture | Cross Reference | Videos & Resources |
| INT | | | |
Paul's Unexpected Ministry in Malta | Malta | Acts 28:1-10 | | |
The islanders show kindness to the shipwrecked crew, and Paul is welcomed by a chief official named Publius, who houses them for three days. | | Verses 1-2 | βάρβαροι "barbarous," φιλανθρωπίαν "kindness" | |
Paul bit by viper, islanders consider it to be a sign that Paul was evil. However, Paul did not get sick, and the islanders change their minds, believing Paul to be a god. | | Verses 3-6 | ἔχιδνα "viper" | |
Paul heals Publius's father, and word spreads, leading to the healing of others on the island who are sick. | | Verses 7-9 | | |
The crew and passengers spend three months in Malta, where they receive provisions for their journey. | | Verse 10 | | |
Depart for Alexandria after spending the winter in Malta on an Alexandrian ship with the twin gods Castor and Pollux depicted on the bow. | | Verse 11 | παρασήμῳ "marked with a sign" Διοσκούροις "Castor & Pollux" | |
Arrival in Rome | Rome, Italy; 60 AD | Acts 28:11-16 | | |
| Verses 12-14 | ἀδελφοὺς "brethren, brothers, fellow believers" | | |
Paul and his companions continue their journey and finally arrive in Rome, where believers from the city come to meet them at the Appian Forum and Three Inns. | | Verses 15-16 | | |
Paul's Ministry in Rome | | Acts 28:16-31 | | |
Paul is allowed to stay in his rented house in Rome, guarded by a soldier but with the freedom to receive visitors. | | Verses 16 | | |
Paul addresses the Jewish leaders in Rome, explaining that he was arrested in Jerusalem for the hope of Israel and that he appealed to Caesar, not because he had any charges against his own people, but because the Lord called him to speak to the people of Rome. | | Verses 17-20 | | |
The Roman audience had not yet received any letters against Paul, but were curious because they had heard about the sect that had become a popular subject of discussion. | | Verse 21-22 | αἱρέσεως "sect" ἀντιλέγεται "spoken against" | |
Paul was appointed a day to deliver his message. Some believed, and some did not. | | Verse 23-24 | | |
Paul quotes Isaiah, declaring that the salvation of God has been sent to the Gentiles, who will listen | | Verse 25-29 | | |
Paul remains in Rome for two years, boldly preaching the kingdom of God and teaching about the Lord Jesus Christ. | | Verses 30-31 | | |
Church Videos & Resources
Scripture Central
Some of the links on the Scripture Central website were not working, so I included those and added a few additional resources to their reading list below:
Commentary on Acts
Lynne Hilton Wilson, "Acts 22–28," Come Follow Me: The New Testament, 2019.
Taylor Halverson, “The Role and Purpose of Synagogues in the Days of Jesus and Paul,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 34 (2020): 41-52.
Nicholas J. Frederick and Frank F. Judd Jr., “The Revelation of Jesus Christ to Paul: Presenting a Deeper, Full Christology” in Thou Art the Christ: The Son of the Living God, The Person and Work of Jesus in the New Testament, ed. Eric D. Huntsman, Lincoln H. Blumell, and Tyler J. Griffin (Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2018), 192–215.
Taylor Halverson, “Acts 21-28. Faithfully Witness of Christ,” The Interpreter Foundation, October 10, 2015.
David Rolph Seely and Jo Ann Seely, “Paul: An Untiring Witness of Christ,” Ensign August 1999.
Frank Judd Jr., “The Apostle Paul as Master Teacher,” Ensign September 2015.
C. Wilfred Griggs, “‘An Hebrew of the Hebrews’: Paul’s Language and Thought,” in Sperry Symposium Classics: The New Testament, ed. Frank F. Judd Jr. and Gaye Strathearn (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2006), 237–253.
Brandt, Edward J., “The Law of Moses and the Law of Christ” in Sperry Symposium Classics: The Old Testament, ed. Paul Y. Hoskisson (Provo and Salt Lake City: Religious Studies Center, Brigham Young University, and Deseret Book 2005), 133–153.
John A. Tvedtnes, “Biblical and Non-Biblical Quotes in the Sermons and Epistles of Paul,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 3 (2013): 7–61.
John A. Tvedtnes, “Variants in the Stories of the First Vision of Joseph Smith and the Apostle Paul,” Interpreter: A Journal of Latter0day Saint Faith and Scholarship 2 (2012): 73–86.
“Agrippa II,” New World Encyclopedia.
“Antonius Felix,” Wikipedia, accessed June 6, 2019.
“Porcius Festus,” Wikipedia, accessed June 6, 2019.
The Bible Project
BYU’s RSC
Video Tours of the Holy Land & Key Sites
Listed throughout the summaries above
Additional Videos & Insights
Paul, Apostle of Christ (full movie available for purchase or rental on YouTube)
Early Church History Timeline 0 to 500 AD (PDF version, download)
Maps
Comments