24:10 It sounds like Paul is buttering him up, but it is mild compared to the previous attorney.
24:14 The Jews call Christianity a sect of Judaism.
24:15 Compare Daniel 12:2 for reference to a double resurrection.
24:17 An allusion to the Jerusalem relief fund.
24:25 Felix is upset because he feels convicted. The phrase “self-control” may have been directed at
him. His wife left her husband to marry Felix. Verse 26 gives another underhanded motive for his
actions. This is an example of those who turn from the Gospel because it interferes with their selfish
motives.
24:27 Here is another Roman official with dubious motives.
24:16-21 Should we expect gratitude for our good works?
25:17 Felix shades the truth a little.
25:24-27 What was God's purpose in leaving Paul in prison for two years? Were they totally wasted
years?
25:26 The emperor is referred to here as kurios (Lord, sovereign). It was doubted by earlier critics that
this was a term that would have been used at this time period, but it has subsequently been found in
documents referring to Nero.
26:4-8 Why do we often refuse to believe in particular miracles even though we profess to believe in
miracles in general?
26:13 Usual custom not to travel in the heat of mid-day. Shows how eager Paul was to persecute the
Christians. Also demonstrates how bright the divine light was if Paul could see it even in the blaze of
the sun.
26:14 Don't Christ's words to Paul indicate that Paul was already half converted before the Damascus
Road incident? Compare with Jonah fleeing from God.
26:20 William Temple on repentance: "The world, as we live in it, is like a shop window in which
some mischievous person has got overnight and shifted all the price-labels round so that the cheap
things have the high price-labels on them, and the really precious things are priced low. We let
ourselves be taken in. Repentance means getting those price-labels back in the right place." (1936)
26:28 KJV-- “Almost thou persuadest me to become a Christian” Invitation hymn “Almost Persuaded”
There are several textual and translation problems with this verse.
26:24 What was Festus' basis for thinking that Paul was mad? What was his basic assumption?
Acts 27 Why is this chapter in the Bible since it doesn't appear to teach us any spiritual truths? It can
be taken as an allegory of the soul's experience; it reveals the real character of Paul as seen in times of
crisis; it edmonstrates that spiritual men can offer the most practical help; and it strengthens the
veracity of the account. Relative to the last point, scholars generally treat this as one of the earliest and
most accurate descriptions of maritime practices of the time.
27:1 The Augustan Cohort was used for courier or diplomatic missions. Luke was probably Paul's
servant; Paul commanded more respect.
27:9-12
9. The fast was even later that year (59) than in most years.
10. Not a false prophecy, just use of human perceptions (see Acts 17:22). Distinguish between Acts
27:22, which is a prophecy.
12. Phoenix was only 35 miles away.
27:21-26 What are some other examples of God's grace being given to non-believers because of His
people? How was this prophecy actually fulfilled; what were the direct causes? God's contingency
plans. enlightened self-interest, gratitude, Paul's actions, elements.
27:33-38 Why is it hard for us to thank God in the midst of trials?
28:1-6
1. Malta = refuge
2. Why aren't unbelievers always less moral than believers?
3. Shows Paul's Christian humility in doing menial work.
There are no poisonous snakes in Malta now although some closely resemble vipers. The question is
not whether this was a miracle but the interpretation by the natives. (although see Mark 16:18)
4. This demonstrates the danger of trying to discern God's truth or will using only circumstances as a
guide. Justice (dike) may refer to an ancient god of judgment.
28:7 This was the official title of Malta's Roman governor, a fact doubted by critics but later confirmed
by Greek and Latin inscriptions.
28:15 Compare this with Polycarp's reception on his way to martyrdom. Support of Paul under these
circumstances is mark of true Christians (contrast to the attitude of natives of Malta who assumed that
Paul was an offender since he was bitten by a viper).
28:17 Even to the end, Paul continues the pattern of preaching to Jews first.
28:26-28 The First Isaiah quote shows the exclusiveness of salvation—only a remnant of the Jews will
be saved. Verse 28, however, shows that the scope has been widened to include the Gentiles.
28:17-28 How does this set the stage for later church history? This is the solemn climax of rejections
by the Jews, predicted in the OT.
28:30 It has been suggested that the law gave the accusers two years to show up. If they didn't, the case
would be dismissed.
Reasons for the abrupt ending:
A third volume was intended.
Rome, the center of civilization, had been reached.
Most likely-- It was written before the trial occurred. If a judgment had already been reached,
Luke would have recorded it.
Luke wanted to end his account on a positive note.
The Date and Place of Paul's Death (from F. F. Bruce, Paul: Apostle of the Heart Set Free, pp. 441-443):
“Our quest for further data bearing on Paul's Roman captivity and its aftermath has not been
particularly fruitful.” If Colossians 4:3f and Ephesians 6:19f were written from Rome, it indicates that
Paul's trial was going to begin soon, about two years after the start of his captivity (ca. 42 AD). But
tradition places his death in 64 AD after Nero's persecution of Christians following the Great Fire. This
persecution is described by Tacitus and Suetonius.
Clement of Rome, writing about 96 AD, stated that Paul died after “having taught righteousness
throughout the whole world and, having reached the limit of the west.” That last phrase is felt by many
to refer
to Spain, especially in view of Paul's stated desire to go there
(Romans 15:24,28). It is
sometimes coupled with references in 2 Timothy 4:16-17 to Paul's “first defense” and his “rescue” to
indicate that Paul was first released around 64 AD but then imprisoned two years later, shortly before
his death in Rome by beheading (as in the 4th century writers Eusebius and Jerome). The rather late
witness of the Muratorian fragment dating to the 7th-8th centuries takes this view for granted, and it
may depend on the 180 AD gnostic work The Acts of Peter.
Most scholars do not find the evidence for this to be persuasive although Paul's death in Rome is
attested by the Roman presbyter Gaius writing at the end of the 2nd century. A small basilica was
erected at the supposed site of Paul's execution by Constantine around 324 AD. The floor underneath
the altar has been excavated and stone slabs reading “To Paul, apostle and martyr.” have been found
there.
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