Acts 28:1-31

What is the theme of this chapter?

Paul in Malta and Rome.

What is the key verse(s) of this chapter? Verses 25-28

And disagreeing among themselves, they departed after Paul had made one statement: “The Holy Spirit was right in saying to your fathers through Isaiah the prophet: “‘Go to this people, and say, “You will indeed hear but never understand, and you will indeed see but never perceive.” For this people's heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’ Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.”

 What can I apply to my life from this chapter (things to do/avoid)?

When Paul addressed the Jews in verse 17 by saying, "Brethren, though I had done nothing against our people or the customs of our fathers...", the idea is clearly that he was not guilty of treating either the people or their beliefs with disrespect.  I should keep this in mind when talking to others about Christ.  There is no percentage in even lightly ridiculing the beliefs of others.

Additional observations/questions:

Acts 28:23-31

When they had appointed a day for him, they came to him at his lodging in greater numbers. From morning till evening he expounded to them, testifying to the kingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets. And some were convinced by what he said, but others disbelieved. And disagreeing among themselves, they departed after Paul had made one statement: “The Holy Spirit was right in saying to your fathers through Isaiah the prophet: “‘Go to this people, and say, “You will indeed hear but never understand, and you will indeed see but never perceive.” For this people's heart has grown dull, and with their ears they can barely hear, and their eyes they have closed lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’ Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.” He lived there two whole years at his own expense, and welcomed all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance.


trying to convince - "...the Jews meant proving to them from Scripture and His resurrection that Jesus was the Messiah (See Acts 13:30-39)." (Ryrie)

about Jesus from the Law of Moses and from the Prophets - "The plain fact is that we find Paul, in his earlier epistles, and even in the Acts record, preaching much that was not contained in the law and the prophets.  Indeed, as early as Acts 13:38-39 we find him preaching in a synagogue, proclaiming justification by faith in Christ without the law.  But in dealing with the Jews under the law, he must prove to them from their Scriptures that Jesus is the Christ.  It is only a pity that in so many cases they refused to be persuaded, so that he could not go on to preach to them the glorious truths he had been specially commissioned to proclaim.  If it be remembered that the theme of Acts is the fall of Israel and God's vindication of Himself for going to the Gentiles, it will not seem strange that again and again we find the apostle proving to the Jews that Jesus is the Christ, but getting no farther, since they will not accept the proof." (Stam)

vss 25-27 - "Paul's citation of this passage (Isa 6:9-10) has been regarded as a parting shot at their obtuseness.  He followed it with a declaration that henceforth salvation will be preached to the Gentiles, the Jews having refused it." (Ryrie)

"The Jews (except a remnant) from Jerusalem to Rome had now rejected their Messiah.  Stephen's initial pronouncement had now been brought to a conclusion, as Paul said: 'Be it known therefore unto you, that the salvation of God has been sent unto the Gentiles, and that they will hear it' (Ver. 28) ... God's present work is not, of course, the fulfillment of prophecy among the Gentiles.  This awaits a future day, when Israel is saved and the Gentiles find salvation through her (Zech 8:13,22,23; etc.)." (Stam)

"Judgment must now be executed upon the nation and the blindness is now to come, which has lasted so long and will continue till the fullness of the Gentiles is come in (Rom 11:26).  Stephen, whose death young Saul had witnessed and approved (Acts 8:1), had pronounced judgment upon the nation, in Jerusalem.  God's mercy had still waited.  Marvelous Grace, which took up the young Pharisee, Saul, and made him the Apostle to the Gentiles!  Through him, the chosen instrument, the Lord still sought his beloved Israel, even after Jerusalem had so completely rejected the offered mercy.  We have seen how the Apostle's intense love for his brethren had led him back to Jerusalem, though warned repeatedly by the Holy Spirit.  And now he is used to give the very last message to the Jews and speak the final word of condemnation.  It is interesting to see how the Spirit of God quotes through the Apostle the message of judgment, which was given to Isaiah over 700 years before.  How long-suffering God is.  What infinite patience and mercy He manifested in dealing with Israel.  Isaiah had announced the hardening judgment, and God waited 700 years before it was finally accomplished.  Twice before these words from Isaiah 6 are mentioned in the New Testament.  In Matthew 13:14-15, they are spoken by our Lord after the people had rejected Him and the Pharisees had charged him with driving out the demons by Beelzebub, the prince of demons.  They rejected Him, whom the Father had sent.  Again, we find the Lord making use of these words at another occasion.  In John 12:37-41, they are applied after the full rejection of the Son Himself and His testimony.  Here in our passage they are used for the last time.  The rejection is now complete and the result is the threatened blindness rests upon the nation.  But we must not forget that the Spirit of God had announced all this in the Epistle to the Romans.  The eleventh chapter unfolds and the Jewish question and assures us that in spite of all this, the blindness of Israel is not permanent.  God has not cast away this people, whom He foreknew.  He will yet bring the remnant to Himself and forgive them their sins.  God's gifts and calling are without repentance ... But the offer of the Salvation of God to the Gentiles will likewise close.  Romans 11:18-22 contains the solemn message, one of the great forgotten message of the Bible.  Boasting Gentile Christendom will some day be cut off and the broken off branches will be grafted in again into their good olive tree." (Gaebelein)

vs 29 - "Many mss. do not contain this verse." (Ryrie)

two whole years at his own expense - "During this time of confinement Paul wrote Ephesians, Philippians, Colossians, and Philemon.  Knowing that they could not get a verdict of guilty, his accusers probably never showed up and therefore lost the case by default.  Paul would then have been released and become free to engage in the ministry reflected in the pastoral epistles before being rearrested and finally martyred." (Ryrie)

"Why does the Book of Acts close so abruptly?  It is evident from the close of Acts, if nowhere else, that the book is not primarily a history of 'the birth and growth of the Church,' nor even a complete record of 'the acts of the apostles.'  How we should like to know what happened to the Judaean apostles after the raising up of Paul!  How we should like to know how Paul fared during these two years in his own hired house and after!  What reading an inspired record of his last days and his trial and execution would have made!  But God did not cause Luke to write the Book of Acts in order to satisfy our curiosity.  The book is rather intended to be the story of Israel's fall and of how salvation was sent to the Gentiles.  This having been accomplished, and Israel having rejected Christ at Rome as she had done at Jerusalem and all the way between, the narrative ends." (Stam)

Acts 28:11-22

At the end of three months we set sail on an Alexandrian ship which had wintered at the island, and which had the Twin Brothers for its figurehead. After we put in at Syracuse, we stayed there for three days. From there we sailed around and arrived at Rhegium, and a day later a south wind sprang up, and on the second day we came to Puteoli. There we found some brethren, and were invited to stay with them for seven days; and thus we came to Rome. And the brethren, when they heard about us, came from there as far as the Market of Appius and Three Inns to meet us; and when Paul saw them, he thanked God and took courage. When we entered Rome, Paul was allowed to stay by himself, with the soldier who was guarding him. After three days Paul called together those who were the leading men of the Jews, and when they came together, he began saying to them, “Brethren, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans. And when they had examined me, they were willing to release me because there was no ground for putting me to death. But when the Jews objected, I was forced to appeal to Caesar, not that I had any accusation against my nation. For this reason, therefore, I requested to see you and to speak with you, for I am wearing this chain for the sake of the hope of Israel.” They said to him, “We have neither received letters from Judea concerning you, nor have any of the brethren come here and reported or spoken anything bad about you. But we desire to hear from you what your views are; for concerning this sect, it is known to us that it is spoken against everywhere.”


At the end of three months - "I.e., in late Feb. or March." (Ryrie)

Twin Brothers - "Greek 'Dioscuri', of which the Latin 'Gemini' is the equivalent.  Castor and Pollus were the mythical sons of Jupiter by Leda (wife of Tyndarus, king of Sparta).  They are supposed to have cleared the Hellespont and the adjacent seas of pirates, and so were deemed the protectors of navigation.  During a violent storm, flames of fire are said to have been seen playing round their heads, whereupon the tempest ceased.  The pale, blue lights which are sometimes seen by sailors at the mast head during thundery weather were regarded as connected with their presence and help.  They were thus considered the tutelary deities of sailors, who were accustomed to pray and make vows to them for safety.  They are supposed to have been translated to the sky and were identified with the stars of the same name.  Castor and Pollux are the twin stars of the constellation 'Gemini', known in this country by its Sanskrit name 'Mithuna' (i.e. 'Pair')." (Walker)

Syracuse - "The chief town of Sicily, just above its south-eastern corner.  It was the capital of the eastern half of the island, and had formerly been the seat of a famous Greek colony.  The run from Malta was only about a hundred miles, so that they probably arrived there the day after embarkation." (Walker)

Rhegium - "A town on the 'toe' of Italy, modern Reggio di Calabria." (Ryrie)

"The modern Reggio, a town near the south-western extremity of Italy, and opposite to the Sicilian Messina, at the narrowest part of the Straits.  It was famous, in the day of ancient navigation, as having the rock of Scylla near it and the whirlpool of Carybdis opposite to it.  Sailors were wont to make or pay vows to Castor and Pollux who were specially worshipped there.  A famous Green colony had formerly flourished there.  The distance from Syracuse is about eighty miles (direct)." (Walker)

on the second day - "A special form occurring only here.  The distance from Rhegium to Puteoli is about 182 miles, so that, given an average rate of seven miles an hour, the run would occupy about twenty-six hours." (Walker)

Puteoli - "A port on the bay of Naples.  Ostia, Rome's harbor, wasn't a deep enough harbor at this time to receive Alexandrian grain ships." (Ryrie)

"The modern 'Pozzuoli', in the Bay of Naples.  It was the chief port of Rome, one hundred and forty miles distant from the great city to the south-east,—though Ostia, at the mouth of the Tiber, served that purpose to a more limited extent.  Puteoli was the great commercial centre of Italy and the emporium for the extensive trade which was carried on with the east,—a sort of Colombo, so to speak, to the western world.  There the corn ships of Egypt landed their welcome freight and were awaited, as Seneca has told us, with the keenest possible expectation.  A considerable Jewish population had gathered there, attracted by commerce." (Walker)

we came to Rome - "The capital of Italy, and the then mistress of the world.  It was situation on the river Tiber, fifteen miles from the sea, and was built on seven hills, its first foundation being assigned to the tribe of the Latins in 753 B.C.  It contained, at this period, a population of about one and a half millions, and was rich in handsome buildings, the great Colosseum (amphitheatre) being stupendous.  It was surrounded with massive walls and had several large entrance gates, from which Roman roads branched out as the arteries of communication with the wide world beyond." (Walker)

Market of Appius - "The Greek is a transliteration of the Latin name 'Appii Forum'.  It was forty-three miles distant from Rome, on the great Appian Road which ran from the capital to Brundisium (Brindisi).  A branch road from Puteoli joined it at Capua, from which town St. Paul and his companions traversed 'the queen of roads', as it has been called.  'Appii Forum' probably derived its name from Appius Claudius the censor (313—310 B.C.), who constructed a great part of the road in question.  It was a place where travelers changed horses, etc." (Walker)

Three Inns - "The Greek is again a transliteration of the Latin name, 'Tres Tabernae'.  It was ten miles nearer Rome than Appii Forum, situated at a spot where a branch road went off to Antium and the sea coast.  The word 'tavern' would apply, in Latin usage, to shops and wooden constructions of all kinds, and so probably denotes an inn or resting-place for travelers." (Walker)

brethren - "Thus, when the prisoners were delivered to the captain of the guard, Paul alone was permitted to live at the home of a friend ... He was constantly guarded by a soldier, however, to whom he was probably chained.  That he was bound by a chain is clear from Ver. 20 (Cf. Eph 6:20; Phil 1:7,13,14,16; Col 4:18; Phile 10,13)." (Stam)

we entered Rome - "The Bezan text and some other authorities read, after 'Rome', the words 'The centurion delivered the prisoners to the captain of the camp (the Stratopedarch), but Paul, etc.'  The 'Stratopedarch' is usually identified with the captain of the Praetorian Guard, who, at the time, was Burrus, a kindly and virtuous man.  Mommsen and Ramsay, however, followed by others, regard this 'Stratopedarch' as the chief of the camp of 'Peregrini' (foreigners) on the Caelian Hill.  If Julius were one of the 'Frumentarii' or special service centurions, he would naturally hand over his charge to his superior officer." (Walker)

I had done nothing against our people or the customs of our fathers - "Thus this passage by no means proves that Paul had until then lived under the law, proclaiming a kingdom message.  He did not commit himself to a positive here.  He did not say: 'I have faithfully observed the customs of our fathers.'  He merely said: 'I have committed nothing against the people, or customs of our fathers.'  The idea is plainly that he was not guilty of desecrating their sacred customs.  He had not treated either the people or their traditional customs with disrespect." (Stam)

the hope of Israel - "The messianic hope, incarnate in Jesus Christ, the fulfiller of OT promises." (Ryrie)

"But his main purpose in calling them together was to show them how the truth which his accusers had so bitterly opposed, and which had now cost him his liberty, was the very 'hope of Israel.'  This truth was not merely that which the prophets had predicted concerning Messiah's reign, for the believers at Jerusalem had been preaching this for some time without serious opposition.  It was rather the truth of the resurrection in general and the resurrection of Christ in particular.  This truth, which Paul proclaimed with greater light and greater power than any of the twelve could have done, and which so aroused the enmity of the Jews, was actually Israel's only hope.  Certainly if it were not true that the crucified Messiah had been raised again there could be no hope of a kingdom to come, for there is no other Messiah.  And, what is more important, there could then be no hope of the forgiveness of Israel's sins, for a dead Messiah could not save.  In the passage before us the apostle says: 'For the hope of Israel I am bound with this chain' (Ver. 20).  Now, by examining the Scriptures concerned, any sincere student will learn that Paul was 'bound with this chain,' not for proclaiming that which Israel hoped for, the kingdom, but for proclaiming that which was the basis of her hopes, the resurrection.  Let us then examine the record:  Before the Sanhedrin the apostle stated clearly why he had been 'called in question' by the Jews: 'Men and brethren ... of the hope and resurrection of the dead I am called in questions' (Acts 23:6).  Before Felix again, the apostle declared: 'But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers ... and have hope toward God ... that there shall be a resurrection of the dead ...' (Acts 24:14-15).  Again, when Festus 'declared Paul's cause' to Agrippa, he said: '... the accusers ... brought none accusation of such things as I supposed: But had certain questions ... of one Jesus, which was dead, whom Paul affirmed to be alive' (Acts 25:18-19).  At his hearing before Agrippa, the apostle said: 'And now I stand and am judged for the hope of the promise made of God unto our fathers ... for which hope's sake, King Agrippa, I am accused of the Jews' (Acts 26:6-7).  The promise, of course, was the restoration of the kingdom to Israel in glory, but 'the hope of the promise' was the resurrection for the apostle goes on to say: 'Why should it be thought a thing incredible with you that God should raise the dead/' (Ver. 8).  All this evidence permits but one interpretation of the last of these passages: 'For the hope of Israel I am bound with this chain' (Acts 28:20).  Let the sincere and diligent student note carefully that four out of these five passages state that Paul was accused, or in bondage, for a specific reason; that four out of the five state this reason to be his preaching of the resurrection; and finally, that in four out of five this truth is called a 'hope.'  In this connection it should be remembered that Peter, at Pentecost, had warned Israel that Christ was alive (Acts 2:36; 3:14-15; 4:10) while Paul had later proclaimed that resurrection as the proof that the sin question had been fully dealt with (Rom 4:25; etc.).  It was the resurrection, then, and the particularly the resurrection of the crucified Christ, that was 'the hope of Israel.'" (Stam) 

Acts 28:1-10

When they had been brought safely through, then we found out that the island was called Malta. The natives showed us extraordinary kindness; for because of the rain that had set in and because of the cold, they kindled a fire and received us all. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat and fastened itself on his hand. When the natives saw the creature hanging from his hand, they began saying to one another, “Undoubtedly this man is a murderer, and though he has been saved from the sea, justice has not allowed him to live.” However he shook the creature off into the fire and suffered no harm. But they were expecting that he was about to swell up or suddenly fall down dead. But after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and began to say that he was a god. Now in the neighborhood of that place were lands belonging to the leading man of the island, named Publius, who welcomed us and entertained us courteously three days. And it happened that the father of Publius was lying in bed afflicted with recurrent fever and dysentery; and Paul went in to see him and after he had prayed, he laid his hands on him and healed him. After this had happened, the rest of the people on the island who had diseases were coming to him and getting cured. They also honored us with many marks of respect; and when we were setting sail, they supplied us with all we needed.


Malta - "...is 60 mi (97 km) S of Sicily." (Ryrie)

"It is about sixty miles south of the nearest point of Sicily, and is seventeen miles long with a maximum breadth of nine miles.  In St. Paul's days, it was included in the Roman province of Sicily." (Walker)

natives - "The primary meaning of the Greek word is 'people who speak a foreign tongue'; i.e., non-Greeks." (Ryrie)

"The name given by the Greeks to those who did not share their own birth and language.  St. Luke, as a Greek, naturally uses the term of a population which was originally Phoenician, though it had a considerable admixture of blood from other races, since the island had passed successively under both Grecian and Roman rule." (Walker)

viper - "The locals must have recognized the snake as poisonous.  Not only did Paul survive, but his hand did not even swell." (Ryrie)

justice has not allowed him to live - "The Greeks worshipped 'Justice', personified as a goddess (Dikee), reputed the daughter of Zeus and Themis.  The Maltese may either have adopted her or have had a corresponding deity of their own." (Walker)

"Ordinarily this would have resulted in widespread inflammation and sudden death, and as the Melitans saw the viper hanging on his hand they concluded among themselves that he was doubtless a murderer who, though having escaped the sea, was about to be executed by Vengeance, or Justice, the goddess who supposedly sat beside Jupiter and disposed of such cases." (Stam)

the leading man of the island - "It may possibly represent a title which the Romans found attached to the principal person of Malta and which they adopted as the official name for their local governor, who would be the depute of the proprietor of Sicily.  Otherwise, it must be regarded as denoting the honorary rank of a native magnate, who was allowed, under Roman rule, to retain his former title and, possibly, some of his former possessions and authority." (Walker)

after he had prayed - "This, to begin with, would show those present that he was not the author of the miracle but only the instrument; not a god, as they had supposed, but a messenger from God ... Strangely, nothing is said in the record about any preaching by Paul at Melita, nor about anyone being converted.  We can understand that circumstances doubtless forbade his preaching aboard ship, but now, with three months to sped on the island, surely there was ample opportunity to proclaim Christ and His finished work.  In cases of this kind we must not forget the selective principle in divine inspiration, which is so prominent in the Book of Acts.  God's great purpose in Acts is not to record 'the birth and growth of the Church,' as some have supposed, but to record the fall of Israel and to vindicate His action in setting them aside while He demonstrates the righteousness and grace of the Messiah they have rejected.  In this closing section of Acts it is not God's main purpose to show Paul's ministry among the Gentiles, but rather to show the apostle as rejected by Israel and sent in chains to  Rome because of his ministry among the Gentiles (See Acts 22:21-23)." (Stam)

healed him - "This incident in the last chapter of Acts is followed by others, which prove that the era of miraculous demonstrations had not even yet passed." (Stam)

marks of respect - "Notice that Paul did not require gifts be given to him before he would heal.  The supplies were given in appreciation for Paul's ministry." (Ryrie)

"They would never forget the apostle and the blessing he had brought them.  Little wonder that this part of Malta is to this day known as St. Paul's Bay!" (Stam)

Acts 27:1-44

What is the theme of this chapter?

Paul's voyage and shipwreck.

What is the key verse(s) of this chapter? Verses 22-25

Yet now I urge you to take heart, for there will be no loss of life among you, but only of the ship. For this very night there stood before me an angel of the God to whom I belong and whom I worship, and he said, ‘Do not be afraid, Paul; you must stand before Caesar. And behold, God has granted you all those who sail with you.’ So take heart, men, for I have faith in God that it will be exactly as I have been told.

What can I apply to my life from this chapter (things to do/avoid)?

Paul's faith is inspirational to me.  It's like God, through Paul (who is the minister to the Church), is encouraging me to have this same level of faith — "...take heart, men, for I have faith in God that it will be exactly as I have been told" (Acts 27:22-25). 

I appreciated Stam's thoughts regarding this same verses:  "... all those who sail with Paul, and only those, are saved and safe.  Ill-taught preachers may mix law and grace, prophecy and the mystery, the kingdom and the Body, but their hearers are saved only as they hear and receive the Pauline revelation regarding the finished work of Christ and salvation by grace through faith alone.  Indeed the hearers, by erroneous association, may read these truths into passages which do not actually teach them, but the fact remains that they are saved through these truths of the glorious revelation committed to Paul."

Additional observations/questions:

Acts 27:39-44

Now when it was day, they did not recognize the land, but they noticed a bay with a beach, on which they planned if possible to run the ship ashore. So they cast off the anchors and left them in the sea, at the same time loosening the ropes that tied the rudders. Then hoisting the foresail to the wind they made for the beach. But striking a reef, they ran the vessel aground. The bow stuck and remained immovable, and the stern was being broken up by the surf. The soldiers' plan was to kill the prisoners, lest any should swim away and escape. But the centurion, wishing to save Paul, kept them from carrying out their plan. He ordered those who could swim to jump overboard first and make for the land, and the rest on planks or on pieces of the ship. And so it was that all were brought safely to land.


loosening the ropes that tied the rudders - "The word 'bands' occurs only here; and the word 'rudder' only again in Jas 3:4.  Ancient ships had two paddle-rudders, one on either side.  These had been hauled in and lashed up while the vessel lay anchored.  They were now unloosed and adjusted in their proper places again, being required to steer the ship straight for the shore." (Walker)

hoisting the foresail to the wind - "Most commentators seem to feel that it was a 'foresail,' rather than the 'mainsail' that was hoisted to the wind at this time.  We question this, however, for the following reasons:  First, there is little or no proof that the word 'artemon' must or may signify a foresail.  Second, there is no indication, and little probability, that the ship had a foremast.  Third, we know that the mainsail had been lowered (Ver. 17) and that this was then used as a storm sail, or that a small storm sail was set.  Finally, it was naturally their purpose to run the ship as far ashore as possible.  It would appear, therefore, that a larger sail would afford the force needed to accomplish this.  Even so, they failed to achieve their purpose, for, heading toward short they ran aground on a shoal formed by two opposing currents (Ver. 41, 'where two seas met')." (Stam)

striking a reef - "They did not reach the shore but ran aground on a shoal." (Ryrie)

The soldiers' plan was to kill the prisoners, lest any should swim away and escape - "Soldiers were executed if their prisoners escaped, but God through the centurion overruled their intention to kill the prisoners." (Ryrie)

"The severity of Roman military discipline caused the soldiers to urge their [the prisoners] immediate execution, for should any of them escape, it would then cost the soldiers their lives." (Stam)

"Luke was not inspired to go into such detail and make so much of this voyage to Rome merely to provide us with a thrilling and dramatic narrative ... Paul's departure from Jerusalem to Rome is significant of the transfer of God's blessing from Israel to the Gentiles.  Soon the apostle's ministry will no longer be to 'the Jew first.'  When he arrives at Rome he will tell the Jewish leaders there that 'the salvation of God has been sent unto the Gentiles (Acts 28:28).  The Gentile is now to occupy the prominent place in the purpose of God as more Gentiles than Jews worship Israel's God and His Christ.  Those who find difficulty in reconciling this with the doctrine of the one joint body should observe that while abundant grace is offered equally to Jew and Gentile and the merits of Christ crucified apply equally to both (Rom 10:12) and while believing Jews and Gentiles are indeed reconciled to God in one body by the cross (Eph 2:16) yet practically speaking, this is a Gentile dispensation, for the simple reason that Israel, as a nation, has rejected Christ and believing Jews in the Body form so small a minority.  This is why God's work today is called: 'this mystery among the Gentiles' (Col 1:27).  (The fulfillment of prophecy among the Gentiles awaits Israel's conversion - Zech 8:13; Rom 15:8-10; etc.)  Further, since Acts is the story of the fall of Israel it is not strange to find this voyage teaching a figurative dispensational lesson too, for signs, parables and figures have always been significant in Israel's history.

"Thus the passage depicts the voyage of the Church (the professing Church, within which, in this present dispensation, are the members of the Body of Christ) through the present dispensation, as it leaves Judaism behind.  The sea symbolizes the unsaved masses (Isa ;57:20); the contrary wind, the antagonism of Satan (Eph 2:2).  (Thus our Lord 'rebuked' the wind (Mk 4:39).  In the passage before us the wind is always against them, except once, when it deceives them - Vers. 13,14).  The ship is finally wrecked, but all who sail with Paul are brought safe to short (Ver. 44).  Paul is the outstanding figure aboard ship.  He gives advice as to the journey (Vers. 9,10) and when this is rejected and trouble results, he rebukes them saying: 'Sirs, ye should have hearkened unto me' (Ver. 21).  It is he who cheers his fellow-passengers as, by divine revelation,  he declares that all those sailing with him will survive the storm (Vers. 24,25) and it is he who persuades them finally to partake of food and presides in the giving of thanks (Vers. 34-36)." (Stam)

Acts 27:27-38

When the fourteenth night had come, as we were being driven across the Adriatic Sea, about midnight the sailors suspected that they were nearing land. So they took a sounding and found twenty fathoms. A little farther on they took a sounding again and found fifteen fathoms. And fearing that we might run on the rocks, they let down four anchors from the stern and prayed for day to come. And as the sailors were seeking to escape from the ship, and had lowered the ship's boat into the sea under pretense of laying out anchors from the bow, Paul said to the centurion and the soldiers, “Unless these men stay in the ship, you cannot be saved.” Then the soldiers cut away the ropes of the ship's boat and let it go. As day was about to dawn, Paul urged them all to take some food, saying, “Today is the fourteenth day that you have continued in suspense and without food, having taken nothing. Therefore I urge you to take some food. For it will give you strength, for not a hair is to perish from the head of any of you.” And when he had said these things, he took bread, and giving thanks to God in the presence of all he broke it and began to eat. Then they all were encouraged and ate some food themselves. (We were in all 276 persons in the ship.) And when they had eaten enough, they lightened the ship, throwing out the wheat into the sea.


the Adriatic Sea - "In this period the Adriatic Sea was a name applied to the Mediterranean E of Sicily, and not merely to the present Adriatic Sea." (Ryrie)

fifteen fathoms - "A fathom is about six ft." (Ryrie)

"It is a remarkable fact that, in the case of a ship drifting from Cauda to St. Paul's Bay in Malta (the supposed scene of the shipwreck), it would pass near the rocky point of Koura at the east corner of that Bay, after which the charts shew soundings of twenty and fifteen fathoms in succession, exactly as here described.  It must have been the breakers on Koura which the sailors heard." (Walker)

"And now, on the fourteenth night of this raging tempest, the practiced senses of the seamen, discerned that 'some country was approaching, either by the sound of breakers on the shore, or a glimpse, now and then, of their phosphorescent whiteness." (Stam)

under pretense of laying out anchors from the bow - "These sailors thought their chances of surviving were better if they could get away from the passenger (276 in all, v. 37)." (Ryrie)

Paul urged them all to take some food - "Imagine, then, the reaction as Paul began to urge them to pause to eat, reasoning: 'This is for your deliverance,' and assuring them confidently: 'There shall not an hair fall from the head of any of you' (Ver. 34).  And imagine the effect as he then proceeded to show his confidence in the truth of his declaration by taking bread, giving thanks to God for it in the presence of all then beginning to eat it." (Stam)

We were in all 276 persons in the ship - "It is here that Luke records the number of those aboard.  Perhaps this is because it was most natural to count them under such circumstances, but the Holy Spirit doubtless led him to do this at this point so as to impress upon us the wonder of the scene:  two hundred seventy-five men, having come to the end of their own resources, now cheerful and ready to face grace dangers calmly, under the divinely-appointed leadership of one faithful and fearless man of God.  Oh, that the Church would come to the end of herself; to the end of her efforts to save the organization, now being tossed to and fro and foundering in a stormy sea!  Oh, that she would heed the instructions of Paul, her God-appointed leader! (Rom 11:13; 1 Cor 3:10).  How united and ready she would be to face the opposition of the adversary! (See Phil. 1:27-28)." (Stam)

throwing out the wheat into the sea - "The purpose of lightening the ship was to raise her in the water and let her run as close to the beach as possible before grounding." (Ryrie)

Acts 27:13-26

Now when the south wind blew gently, supposing that they had obtained their purpose, they weighed anchor and sailed along Crete, close to the shore. But soon a tempestuous wind, called the northeaster, struck down from the land. And when the ship was caught and could not face the wind, we gave way to it and were driven along. Running under the lee of a small island called Cauda, we managed with difficulty to secure the ship's boat. After hoisting it up, they used supports to undergird the ship. Then, fearing that they would run aground on the Syrtis, they lowered the gear, and thus they were driven along. Since we were violently storm-tossed, they began the next day to jettison the cargo. And on the third day they threw the ship's tackle overboard with their own hands. When neither sun nor stars appeared for many days, and no small tempest lay on us, all hope of our being saved was at last abandoned. Since they had been without food for a long time, Paul stood up among them and said, “Men, you should have listened to me and not have set sail from Crete and incurred this injury and loss. Yet now I urge you to take heart, for there will be no loss of life among you, but only of the ship. For this very night there stood before me an angel of the God to whom I belong and whom I worship, and he said, ‘Do not be afraid, Paul; you must stand before Caesar. And behold, God has granted you all those who sail with you.’ So take heart, men, for I have faith in God that it will be exactly as I have been told. But we must run aground on some island.”


used supports to undergird - "Some sort of rope truss to keep the beams from separating." (Ryrie)

"A verb [undergirding] found only here.  The process in question is called 'frapping' by sailors, stout ropes being passed under the vessel transversely to prevent the timbers from starting apart." (Walker)

the Syrtis - "There were two formidable quicksands of this name, the dread of sailors, Syrtis Major, on the north coast of Africa, the one off the shores of Tripoli, and the other off Tunis more to the west.  It is the former, Syrtis Major, which is intended here.  The east-north-east wind would drive them straight on to it, in the direction which they had been following from Crete to Cauda." (Walker)

lowered the gear - "The verb 'lower' occurs again in v. 30, and is used also in 9:25.  That translated 'gear' is the same as 'vessel' in 10:11, and is very general in meaning.  One explanation of the phrase is that they now lowered the great main-sail, which they had not been able to reef and set before because of the rough weather.  With that still set, the wind would drive them rapidly on to the quicksands.  It may, however, include or indicate the lowering of the heavy yard-arm and other gear from aloft, with everything else possible except a small storm-sail necessary to enable them to keep the ship's head to the wind and to alter her tack.  under such circumstances, sailors would bring the head of vessel as near to the wind as possible and adjust, as above indicated, a small sail to steady her.  She would then be driven leeward, and, with a strong east-north-east wind blowing, would drift west by north, the average rate of drift being about a mile and a half per hour." (Walker)

God has granted you all those who sail with you - "... there is a striking spiritual and dispensational analogy.  In the present dispensation, all those who sail with Paul, and only those, are saved and safe.  Ill-taught preachers may mix law and grace, prophecy and the mystery, the kingdom and the Body, but their hearers are saved only as they hear and receive the Pauline revelation regarding the finished work of Christ and salvation by grace through faith alone.  Indeed the hearers, by erroneous association, may read these truths into passages which do not actually teach them, but the fact remains that they are saved through these truths of the glorious revelation committed to Paul." (Stam)

Acts 27:1-12

And when it was decided that we should sail for Italy, they delivered Paul and some other prisoners to a centurion of the Augustan Cohort named Julius. And embarking in a ship of Adramyttium, which was about to sail to the ports along the coast of Asia, we put to sea, accompanied by Aristarchus, a Macedonian from Thessalonica. The next day we put in at Sidon. And Julius treated Paul kindly and gave him leave to go to his friends and be cared for. And putting out to sea from there we sailed under the lee of Cyprus, because the winds were against us. And when we had sailed across the open sea along the coast of Cilicia and Pamphylia, we came to Myra in Lycia. There the centurion found a ship of Alexandria sailing for Italy and put us on board. We sailed slowly for a number of days and arrived with difficulty off Cnidus, and as the wind did not allow us to go farther, we sailed under the lee of Crete off Salmone. Coasting along it with difficulty, we came to a place called Fair Havens, near which was the city of Lasea. Since much time had passed, and the voyage was now dangerous because even the Fast was already over, Paul advised them, saying, “Sirs, I perceive that the voyage will be with injury and much loss, not only of the cargo and the ship, but also of our lives.” But the centurion paid more attention to the pilot and to the owner of the ship than to what Paul said. And because the harbor was not suitable to spend the winter in, the majority decided to put out to sea from there, on the chance that somehow they could reach Phoenix, a harbor of Crete, facing both southwest and northwest, and spend the winter there.

we - "Luke accompanied Paul to Rome." (Ryrie)

centurion - "A commander of 100 Roman soldiers." (Ryrie)

Adramyttium - "A port on the W coast of Asia Minor (modern Turkey), just S of Troas." (Ryrie)

"A seaport of Mysia (Acts 16:7), at the top of the Gulf of Adramyttium, and a little distance east-south-east of Troas.  It was an important trading centre and exported ointment, etc.  Its vessels were engaged in the coasting trade along the coast of Asia Minor as far as Syria." (Walker)

under the lee of Cyprus - "The prevailing early autumn winds came from the NW, making head winds difficult for a coastal vessel to handle in open ocean.  So the ship sailed around the E end of Cilicia, where it would then head W, close to short for many miles." (Ryrie)

"The verb is peculiar to this narrative (v. 7).  They sailed, that is, between Cyprus and the mainland of Asia Minor, under shelter of the island.  Since the prevalent wind in the Levant is westerly through the summer months, they could not strike direct across the open sea (to Lycia), as Paul had done in the opposite direction during his last voyage to Jerusalem." (Walker)

sailed across - "Another nautical verb peculiar to this passage.  The meaning is that the vessel sailed slowly along the coast off Cilicia (Acts 6:9) and Pamphylia (Acts 2:10; 13:13), taking advantage of every breath of land breeze and probably having to anchor every few miles.  Some authorities add 'fifteen days' as the time actually consumed in so doing." (Walker)

Myra - "An important seaport of Lycia.  It was the place from which navigation was made direct, when favourable winds allowed, across sea to Alexandria and Syria, and so it grew more and more influential as seafaring methods improved.  The Alexandrian corn ships, when unable to face the direct westerly winds, en route for Rome, often ran across to Myra, so as to make use of the shelter of Crete.  Otherwise, they had to sail round by Syria and Asia Minor, after the manner of St. Paul's coasting vessel." (Walker)

Lycia - "A country in the south-eastern portion of Asia Minor, rising, in many parts, into lofty mountains almost direct from the sea coast.  It was formed into a Roman province (imperial) in A.D. 43." (Walker)

a ship of Alexandria sailing for Italy - "The group transferred to an Egyptian ship carrying grain (v. 38)." (Ryrie)

Cnidus - "At the extreme south-west corner of Asia Minor, a town situated in Caria at the end of a narrow peninsula.  It possessed two good harbours.  The island of Cos (Acts 21:1) was not far distant.  After leaving Cnidus, the vessel would part with the shelter of the Asian coast." (Walker)

off Salmone - "Or, 'Off (Cape) Salmone'.  This was a promontory on the north-east of Crete, and vessels sailing under its lee would be sheltered from the north-west wind." (Walker)

Fair Havens - "A small bay, still bearing the same name, about six miles east of Cape Matala, a promontory near the middle of the southern coast of Crete, beyond which the land trends to the north." (Walker)

Lasea - "Identified in A.D. 1856 with the ruins of a small town some four miles east of the Bay of Fair Havens, and still called Lasea by the peasants.  The town is probably mentioned by name because, while the ship lay at Fair Havens, provisions, etc. were obtained from it." (Walker)

the Fast was already over - "Only one fast was prescribed by the law and that was on the Day of Atonement (Lev. 16:29-34).  If this was the year A.D. 59, the fast was on Oct. 5.  To sail this late was very hazardous.  This means Paul left Caesarea in Aug. or Sept. and did not arrive in Rome until the following March." (Ryrie)

"That is, the great Day of Atonement (Lev. 16:29).  This was fixed for the tenth day of the seventh month (Tisri), and fell either in the latter part of September or the beginning of October.  In A.D. 59, it occurred on October 5, so that the 'dangerous' season was already well advanced.  It would appear that St. Paul and his companions observed the day in some manner on board ship.  Otherwise, we may regard it as an autumnal note of the time, like our 'Michaelmas' (September 29)." (Walker)

Acts 26:1-32

What is the theme of this chapter?

Paul's defense before Agrippa.

What is the key verse(s) of this chapter? Verses 27-29

King Agrippa, do you believe the prophets? I know that you believe.” And Agrippa said to Paul, “In a short time would you persuade me to be a Christian?” And Paul said, “Whether short or long, I would to God that not only you but also all who hear me this day might become such as I am—except for these chains.”

What can I apply to my life from this chapter (things to do/avoid)?

Paul's characteristic firmness with courtesy, both with Festus in verse 25 and with King Agrippa in verse 27, is certainly something I can apply to my own life.  I tend not to be firm, so I must first work on that, always remembering to be courteous at the same time. 

Additional observations/questions:

Acts 26:24-32

And as he was saying these things in his defense, Festus said with a loud voice, “Paul, you are out of your mind; your great learning is driving you out of your mind.” But Paul said, “I am not out of my mind, most excellent Festus, but I am speaking true and rational words. For the king knows about these things, and to him I speak boldly. For I am persuaded that none of these things has escaped his notice, for this has not been done in a corner. King Agrippa, do you believe the prophets? I know that you believe.” And Agrippa said to Paul, “In a short time would you persuade me to be a Christian?” And Paul said, “Whether short or long, I would to God that not only you but also all who hear me this day might become such as I am—except for these chains.” Then the king rose, and the governor and Bernice and those who were sitting with them. And when they had withdrawn, they said to one another, “This man is doing nothing to deserve death or imprisonment.” And Agrippa said to Festus, “This man could have been set free if he had not appealed to Caesar.”


Paul, you are out of your mind! - "Festus, a Roman, simply could not comprehend Paul's line of thought and language, particularly about the idea of resurrection (v. 23).  Agrippa, a Jew, had no such semantic problems." (Ryrie)

your great learning is driving you out of your mind - "The translation: 'much learning doth make thee mad,' is doubtless further responsible for misconceptions about Festus' character.  The Greek word 'gramma' simply means 'writings' and is twice used of the Holy Scriptures (John 5:47; 2 Tim 3:15).  Surely a man of Festus' character and position would not object to learning.  It was evidently to the 'writings' which Paul held so dear, that Festus referred.  These Paul quoted fluently; these he cited as final authority on many a question, and these he had doubtless been studying diligently during his two years' confinement at Caesarea, especially in connection with the further revelations he had received from the glorified Lord." (Stam)

I am not out of my mind, most excellent Festus, but I am speaking true and rational words. - "This combination of firm protest with courtesy is characteristic of Paul.  He treats Festus with deference, yet firmness, as a strong man might treat a weak opponent, and proceeds to demonstrate to him that his deep earnestness comes, not from madness, but from 'truth and soberness.'  (The Greek sophroneo indicates 'soundness of mind' - See Mark 5:15; Luke 8:35; 2 Cor 5:13)." (Stam)

For the king knows about these things, and to him I speak boldly. - "In an adroit use of adverse circumstance, the apostle explains to Festus that King Agrippa knows about these things; that he can speak freely before him, and that he is convinced that the details of his account have not been 'hidden' from  him, since they were not done 'in a corner.'  Unquestionably Paul was correct in this, for Agrippa had not only been brought up in the Jewish religion, but had long been intimately associated with Israel politically.  Surely, then, the conversion of Saul, the persecutor, to Christ and the apostle's widespread ministry and the phenomenal spread of the gospel could not have been unknown to him." (Stam)

King Agrippa, do you believe the prophets? I know that you believe. - "Paul's question placed Agrippa on the horns of a dilemma.  If he said yes, then he would have to acknowledge Jesus as the fulfillment of the prophecies.  To say no would have put him at odds with the Jews." (Ryrie)

"To have waited for an answer would, under such circumstances, have been improper as well as foolish.  He, not Agrippa,  had been called for a hearing, and to put the king in an embarrassing position would only have angered him.  Thus, tactfully, the apostle immediately answers his own question.  He knows King Agrippa believes the Old Testament writings—and surely Festus would not call Agrippa mad!  Nor could Agrippa, in his position, deny this and accept Festus' opinion of the sacred Scriptures.  Thus with superb tact the apostle appeals to Agrippa himself and uses him as his witness, at the same time driving home the truth of his argument." (Stam)

In a short time would you persuade me to be a Christian? - "This enigmatic statement may mean, 'In such a short time are you trying to make a Christian of me?' or, 'With so few words you are persuading me to be a Christ.'" (Ryrie)

"That the words 'en oligo,' here, do have the sense of 'almost,' and that he meant, either in sarcasm, or in greater or less sincerity: 'Almost you persuade me to become a Christian' ... Whatever the degree of Agrippa's sincerity in the matter, Paul was quick to take advantage of the situation.  Revealing his burden of heart, not only for Agrippa, but for Festus, Bernice and all those present, he replied with great feeling: 'I would to God, that not only thou, but also all that hear me this day, were both almost and altogether such as I am , except these bonds' (Ver. 29).  What a truly great servant of God the apostle was!  How deeply in earnest: 'I would to God.'  How large-hearted: 'not only thou, but also all that hear me this day.'  How self-effacing:  He is in chains, but longs for their salvation.  How triumphant:  'I wish you could be as I am.'  How powerful his plea:  'Almost' is not enough.  It must be 'altogether.'  And the most exquisite touch of Christian courtesy and grace is found in his words: 'except these bonds.'  He had suffered much for Christ, but he wished none of that for them.  He wished them to know only the peace and assurance and joy in his heart." (Stam)

This man could have been set free if he had not appealed to Caesar. - "Thus Festus's acknowledgement Paul was innocent from the point of view of Roman law (Acts 25:25) is confirmed by the decision of Agrippa, speaking from the Jewish point of view.  The appeal to Caesar, however, had taken the matter out of local jurisdiction.  Possibly, Agrippa's opinion influenced the terms of the letter which Festus drafted to Rome about Paul's case." (Walker)

Acts 26:19-23

“Therefore, O King Agrippa, I was not disobedient to the heavenly vision, but declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance. For this reason the Jews seized me in the temple and tried to kill me. To this day I have had the help that comes from God, and so I stand here testifying both to small and great, saying nothing but what the prophets and Moses said would come to pass: that the Christ must suffer and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles.”


declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea - "The order of the reading in the Greek, at Verse 20, would indicate that the word 'first' refers to Damascus, where he began to witness for Christ.  It is true that wherever he went, until the end of Acts, he consistently ministered to the Jews first, but he surely did not go 'first' to the Jews in Palestine and 'then to the Gentile regions.  The meaning of Verse 20 is simply that he ministered to both Jews and Gentiles." (Stam)

that they should repent and turn to God, performing deeds in keeping with their repentance - Paul's declaration that he had taught Jews and Gentiles alike 'that they should repent and turn to God, and do works meet for repentance,' has led some to the unwarranted assumption that the apostle, during this period, had preached 'the gospel of the kingdom,' even as John the Baptist, our Lord and the twelve had done.  Such a conclusion would be contrary to the whole record, however.  A moment's reflection will show that the true soul winner, still today, will seek to persuade men to 'repent,' lit., 'change their minds' and 'turn to God' and then 'do works' consistent with that change.  This is still so, even though the theme of our message is the finished work of Christ and the riches of His grace.  In the presentation of Messiah to Israel, however, the emphasis was placed upon repentance.  Most of the Jews rested in the fact that they, as Abraham's descendants, were God's people regardless of their conduct.  Hence their need to change their minds and do works consistent with this change.  It is doubtless because Paul was particularly addressing one with a Jewish background that he put the matter in this way." (Stam)

To this day I... saying nothing but what the prophets and Moses said would come to pass - "Paul had, up to this time, proclaimed numerous truths which cannot be found in the writings of either the prophets or Moses.  Neither the prophets nor Moses had foretold the salvation of the Gentiles through the fall of Israel, nor the 'gospel of the grace of God,' in which neither circumcision nor the law was to have any part.  Nor had they even hinted that Jews and Gentiles would be baptized into one body by the Spirit.  Nor had they said—or known—anything about believers being 'caught up' to heaven by 'the Lord Himself.'  Yet all this had been proclaimed by Paul prior to this time (Rom 11:11-2; Acts 20:24; 1 Cor 12:13; 1 Thes 4:16-17).  And had not Paul written of 'the mystery' and its associated 'mysteries' in his early epistles? (Rom 11:25; 16:25; 1 Cor 2:6-7; 4:1; 15:51).  Is the mystery to be found in prophecy—that which was 'hiddne' and 'kept secret,' in that which had been 'made known'?  Indeed, even if we were to admit that Paul proclaimed the kingdom during his entire Acts ministry, he would then still have taught more than 'the prophets and Moses did say should come,' for even in 'the gospel of the kingdom,' our Lord uttered things which had been 'kept secret from the foundation of the world' (Matt 13:35); truths which neither the prophets nor Moses had even known about.  (It is true that our Lord Himself was a prophet, but Paul clearly refers to the prophets whom Agrippa believed - Acts 26:27).  Do the facts, then, contradict Paul's statement before Agrippa?  In no wise.  The trouble is that our extremist friends have quoted only half his statement.  The first part of his statement,  in Verse 22, is clearly qualified by the remainder, in Verse 23: 'That Christ should suffer, and that He should be the first [Not in time, but in rank.  See 1 Cor 15:20,23 and Col 1:18.] that should rise from the dead, and should show light unto the people, and to the Gentiles.'  In other words, the facts that Christ should suffer, rise from the dead and show light to Israel and the Gentiles, were nothing but what the prophets and Moses had already predicted.  Why then should the Jews so bitterly oppose Paul's ministry to the Gentiles?  This alone was Paul's argument." (Stam)

Acts 26:9-18

“I myself was convinced that I ought to do many things in opposing the name of Jesus of Nazareth. And I did so in Jerusalem. I not only locked up many of the saints in prison after receiving authority from the chief priests, but when they were put to death I cast my vote against them. And I punished them often in all the synagogues and tried to make them blaspheme, and in raging fury against them I persecuted them even to foreign cities. “In this connection I journeyed to Damascus with the authority and commission of the chief priests. At midday, O king, I saw on the way a light from heaven, brighter than the sun, that shone around me and those who journeyed with me. And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.’ And I said, ‘Who are you, Lord?’ And the Lord said, ‘I am Jesus whom you are persecuting. But rise and stand upon your feet, for I have appeared to you for this purpose, to appoint you as a servant and witness to the things in which you have seen me and to those in which I will appear to you, delivering you from your people and from the Gentiles—to whom I am sending you to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’


I myself was convinced that I ought to do many things in opposing the name of Jesus of Nazareth - "No, Paul's sincerity did not excuse him, though it did afford God grounds for showing him mercy (1 Tim 1:13).  Paul doubtless had a threefold purpose in referring to his former bitter enmity against Christ.  First, it would indicate that he had not lightly changed his attitude toward Christ.  Second, it would indicate that if one so utterly sincere could be so wrong, the position of his hearers, in God's sight, might be far worse.  Third, his 'I verily ... myself' expresses the apostle's sympathy with his hearers and his hope that God might save them too ... He states it thus that he might be seen as one who has come to know the truth—to know Christ—and has thus come to his senses." (Stam)

I cast my vote - "...does not necessarily mean that Paul was a member of the Sanhedrin but simply that he agreed with its action." (Ryrie)

"'Voice,' Gr., psephos, a stone used for voting.  See R.V.  The fact that Paul could cast such votes would seem to indicate further that he was a member either of the Sanhedrin or of the larger body, 'the estate of the elders' (Cf. Gal 1:14)." (Stam)

"The word 'vote' means, literally, the stone or pebble with which the vote was recorded.  It occurs again only in Rev 2:17 (stone).  If the expression be taken quite literally, it will mean that Saul was a member of the Sanhedrin before his conversion, and, as such, gave his vote like the other Sanhedrists.  This view is strongly advocated by some, and has much to be said in its favour.  In that case, we should have to suppose that he was elected to that important body because of his prominence as a Jewish propagandist; as also, apparently, that he had been previously married,—a qualification required in members of the Sanhedrin,—though subsequently becoming a widower (1 Cor 7:7).  On the other hand, it is urged that he was too young for membership in such a council of 'elders', and that the phrase may be used loosely as merely indicating that he gave his full consent (Acts 22:20)." (Walker)

I punished them often in all the synagogues and tried to make them blaspheme, and in raging fury against them I persecuted them even to foreign cities - "Paul's testimony that 'many' of the saints were thus imprisoned and put to death, indicates that Stephen was not the only martyr during this period.  Doubtless Stephen's martyrdom is the only one mentioned by Luke because it was crucial and representative in Israel's history, but Luke does inform us that Stephen's murder touched off a 'great persecution' in which Saul 'made havoc of the church' (Acts 8:1,3) and went forth 'breathing out threatenings and slaughter against the disciples of the Lord' (Acts 9:1).  Moreover, at his conversion, the Jews at Damascus exclaimed:  'Is not this he that destroyed them which called on this name in Jerusalem?' (Acts 9:21).  Finally, Paul himself later wrote to the Galatians:  'Beyond measure I persecuted the church of God and wasted it [Lit., laid it waste]' (Gal 1:13).  Thus there is no reason to doubt Paul's testimony before Agrippa, or to conclude that it is contradicted by the fact that Luke records Stephen's martyrdom alone.  'Even to foreign cities' proves that his journey to Damascus was not the first and only such venture, but the last of many like it." (Stam)

make them blaspheme - "I.e., was forcing them to blaspheme against Christ, which would not have been blasphemy to the Jews." (Ryrie)

"But it was not enough that those apprehended for their faith in Christ were imprisoned, tried and executed, for Saul had first tortured many of them to force them to recant [blaspheme].  'I punished them oft,' he says, 'in every synagogue [in Jerusalem, Ver. 10 and 22:18,19] and compelled them to blaspheme' (Ver. 11).  'Compelled' refers to the object, rather than the result of the punishment, for the imperfect tense is used.  Those tortured did not necessarily yield, otherwise 'many' would not have been 'put to death.'" (Stam)

with the authority and commission of the chief priests - "But it must not be assumed from this that the chief priests were not more than glad to have this young zealot [Saul] stir up hatred against Christ and His followers, and Paul is careful to stress this fact ... he had gone forth as the appointed representative of Israel and her rulers, and his bitter enmity against Christ and His followers was but the expression of theirs." (Stam)

I saw on the way a light from heaven, brighter than the sun - "...the light which shone from heaven was brighter than that of the noonday sun.  Only those who know the blinding glare of the Syrian sun at high noon can begin to appreciate this.  This was no subjective vision, experienced by the apostle alone.  The light from heaven shone round about Paul and his companions that day (Ver.13) as actually as the glory of the Lord had shone round about the shepherds at Christ's birth (Luke 2:9).  And like the shepherds, they were all 'sore afraid' and all fell to the earth (Ver. 14).  This fact alone indicates how important an event in history was the conversion and commission of Paul." (Stam)

kick against the goads - "A Greek proverb for useless resistance; i.e., it was useless for Paul to persecute the church—he was only hurting himself.  Goads were long, wooden rods with a sharp point used to prod oxen while plowing." (Ryrie)

"Expressing futile resistance, as when oxen kick against the goads of their drivers.  This phrase is not found at Acts 9:5 in most texts." (Stam)

the things in which you have seen me and to those in which I will appear to you - "Christ appeared more than once to Paul after his conversion (Acts 18:9; 22:17-21;23:11), and also vouchsafed him special revelations (2 Cor 12:1-4)." (Walker)

"We learn that the truths he was to proclaim were to be further made known to him in a series of revelations in which the Lord Himself would appear to Him (Acts 26:16; Cf. 2 Cor 12:1-4).  This refutes the teaching that Paul's 'revelation ministry' did not begin until after Acts 28:28.  The apostle, in his first revelation of Christ, had already seen the Lord in a glory far excelling that in which the twelve had ever seen Him.  They had known only the Christ on earth; Paul, from the beginning had known only the Christ 'exalted far above all' and had seen Him in His heavenly glory.  They [the twelve] had been sent to proclaim His kingdom rights, even after His ascension (See Acts 1:6-8; 3:19-21; etc.).  He [Paul] had been sent 'to testify the gospel of the grace of God' (Acts 20:24).  [It was] one message that was gradually committed to him in a series of revelation (Acts 20:24; 26:16; 1 Cor 9:17; 2 Cor 12:1-4; Gal 1:11,12,15, 16; Eph 3:1-4; Col 1:24-26; etc.)." (Stam)

delivering you from your people and from the Gentiles - "We learn from this passage that from the day of Paul's conversion he was chosen from Israel and from the Gentiles as Christ's apostle to both.  The word 'delivering' (Ver. 17) is almost certainly an incorrect rendering of the Greek here, for Paul was not 'delivered' from the Gentiles in the sense that would be intended here; in fact he was finally beheaded by Nero.  The Greek exaireo means simply 'to take out.'  Thus it can refer to deliverance, as in Acts 23:27, where it is correctly rendered 'rescued.'  But surely it could not be rendered 'rescue' or 'deliver' in Matt 5:29.  In this passage it is correctly rendered: 'And if thy right eye offend thee, pluck it out, and cast it from thee.'  Neither, we believe, is 'delivering' the correct rendering here.  Dean Howson translates it: 'thee have I chose,' in Life and Epistles of St. Paul (P. 673).  And J.N. Darby, in his New Translation, renders it: 'taking thee out.'  This is a more consistent rendering, for Paul was indeed chosen and taken out from both his own people (the term 'the people,' in Scripture, refers to Israel - see Psa 2:1 and cf. Acts 4:25,27) and the Gentiles, and sent back to both with the message of grace.  This distinguished him, too, from the twelve.  They represented the twelve tribes of Israel (Matt 19:28).  He, as one apostle, represents the one Body (Col 1:24; Eph 4:4).  Some hold that the 'unto whom' refers only to the Gentiles, not both.  It is true that Paul was sent especially to the Gentiles, as over against the nation Israel, but his ministry to the end, included both Jews and Gentiles (See Acts 26:20; 1 Cor 12:13; Eph 2:14-18; etc.)." (Stam)  

"And how complete a representative!  He was a Hebrew, a born Hebrew and intensely Hebrew (Phil 3:5).  He was also, as we have seen, a Roman (Acts 22:25), a born Roman (Acts 22:28) and intensely Roman (Acts 21:39; 25:9-11).  Here, then, we have a Hebrew and a Roman in one person!  Moreover, he was a former enemy, reconciled to God by grace—'exceeding abundant' grace!  What an ideal representative of the believing Jews and Gentiles in this dispensation, who have been 'reconciled to God in one body,' who have 'the forgiveness of sins according to the riches of His grace!'" The Books of Acts, of course, is primarily the account of the fall of the nation Israel, not 'the history of the founding of the Church,' but the record of Acts does confirm the testimony of Paul's early epistles that the reconciling of believing Jews and Gentiles to God in one body began with Paul, during his early ministry." (Stam)

Acts 26:1-8

So Agrippa said to Paul, “You have permission to speak for yourself.” Then Paul stretched out his hand and made his defense: “I consider myself fortunate that it is before you, King Agrippa, I am going to make my defense today against all the accusations of the Jews, especially because you are familiar with all the customs and controversies of the Jews. Therefore I beg you to listen to me patiently. “My manner of life from my youth, spent from the beginning among my own nation and in Jerusalem, is known by all the Jews. They have known for a long time, if they are willing to testify, that according to the strictest party of our religion I have lived as a Pharisee. And now I stand here on trial because of my hope in the promise made by God to our fathers, to which our twelve tribes hope to attain, as they earnestly worship night and day. And for this hope I am accused by Jews, O king! Why is it thought incredible by any of you that God raises the dead?


My manner of life from my youth...is known by all the Jews - "He had been brought up among them at Jerusalem as one of that promising and privileged group of young men who studied under Gamaliel, the renowned doctor of Moses' law (acts 22:3).  He had 'profited in the Jew's religion above many of [his] equals ... being more exceedingly zealous of the traditions of [his] fathers' (Gal 1:14).  His accusers well knew, though they would not testify, that from the beginning he had lived a Pharisee, following the teachings and customs of the very strictest sect in Israel (Acts 26:5).  And now he stands trial—for what?  For repudiating his faith in God's promise to the fathers?  No! but for proclaiming the very hope upon which that promise rested (Acts 26:5)." (Stam)

the promise - "I.e., the Messiah (Gen 22:18; 49:10)." (Ryrie)

to which our twelve tribes hope to attain - "This passage shows the fallacy of the theory of 'Anglo-Israelism,' that the ten northern tribes of Israel never rejoined Judah and Benjamin after their exile, but wandered to more distant parts and turned up as the Anglo-Saxon races." (Stam)

God raises the dead - "That Paul preached the resurrection of Jesus Christ was the heart of the complaint of the Jewish authorities." (Ryrie)

"If the failure to observe dispensational distinctions in the Scriptures has brought harm and loss to the Church, the failure to recognize the unity of God's plan for the ages, and to observe dispensational connections is fraught with peril fully as great ... An example of this is seen in the erroneous contention that Paul here asserts before Agrippa that it is for proclaiming the kingdom of Messiah that he has been accused of the Jews.  During Paul's early ministry, it is argued, he preached practically the same message as the twelve, and his special ministry for us did not begin until after Acts 28:28.  Strangely, the question why the remaining members of the twelve were not then suffering along with Paul, does not seem to occur to these brethren.  But we pose it here.  If the Jews were so angry at Paul for proclaiming the kingdom, how is it that the multitudes of those who believed and proclaimed this very message in Jerusalem and Judaea went on unmolested at this time?" The fact is that from the beginning Paul's apostleship and commission had been separate and distinct from that of the twelve or any other—and he says this in Acts and in his early epistles (See Acts 20:24; Eph 3:1-3; Gal 1:11-12; 2:2,7.9; etc.).  Now, considering the passage before us, it must be carefully observed that the apostle does not say that he was being judged for proclaiming 'the promise' made to the fathers.  To the fulfillment of this promise (the millennial kingdom) the 'twelve tribes' themselves 'hoped to come.'  Why, then should they find fault with him for believing and proclaiming it?  It was for proclaiming 'the hope of the promise' that he was hated and persecuted.  And what was 'the hope of the promise?'  It was the resurrection in general, and the resurrection of Christ in particular.  The Sadducees—poor apostates!—who had so bitterly opposed him, did not see that the resurrection, and particularly the resurrection of Christ, was the only basis for any expectation of the promised kingdom.  Christ alone was—and is—the rightful King, and the thousands of believers gone before could not see that kingdom unless they were raised from the dead.  The Pharisees, of course, joined the Sadducees in their persecution of Paul because he had further pointed out how the resurrection of Christ was proof of a finished redemption and of justification by grace without religion or works.  But his purpose here was to point out that he had been opposed by the Jews for proclaiming a doctrine which was the very—the only—hope of the fulfillment of a promise to which the twelve tribes themselves hoped to come (Acts 26:6-7).  They 'served' God intensely, day and night, offering prayers and sacrifices and oblations, longing for the establishment of the kingdom long promised.  But the resurrection, especially the resurrection of Christ, was the hope of that promise and, mark well, the apostle repeats that this is what the Jews opposed (Acts 26:6-7; 23:6; 24:15; 25:18-19; 26:22-23)." (Stam)