An Overview of Acts
by David Gooding
The biblical authors used the literary conventions of their day to convey their message. These included structures and patterns less obvious to us in our modern age. David Gooding brought his expertise in ancient literature to the biblical text, and these study notes represent his thinking about the structure, patterns and thought-flow of Acts.
When speaking to groups of Bible students, he often said, ‘When it comes to Bible study, there is structure, pattern and thought-flow, and the greatest of these is thought-flow. Here are the thoughts of God expressed. Our job is to follow the thought-flow’. He taught that the most important thing to grasp in biblical interpretation is the way the author develops his message, and that discerning structure and patterns within the text should always be directed towards that end.
David Gooding developed these study notes over many years and distributed them at public and private talks. The study notes are not meant to be the last word on the book, and may not cover it entirely. The Myrtlefield Trust offers them to Bible students, preachers and teachers in order to stimulate further thinking about the book, so that its message may be better understood.
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Study Notes
Concluding Summaries of Major Sections of Acts
'And the word of God increased; and the number of the disciples multiplied in Jerusalem exceedingly; and a large number of priests yielded obedience to the faith' (Acts 6:7).
'So the church throughout the whole of Judaea and Galilee and Samaria had peace, being built up; and walking in the fear of the Lord and in the encouragement of the Holy Spirit was multiplied' (Acts 9:31).
'But the word of God grew and multiplied' (Acts 12:24).
'So the churches were strengthened in the faith and increased in number daily' (Acts 16:5).
'So mightily grew the word of the Lord and prevailed' (Acts 19:20).
'And he [Paul] stayed there for a period of two whole years . . . preaching the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without . . . hindrance' (Acts 28:30–31).
Section One: Christianity and the Restoration of All Things (Acts 1:1–6:7)
| Movement 1: Christ’s Program for the Restoration of All Things | Movement 2: Opposition to the Programme |
|---|---|
| (Acts 1:1–4:4) | (Acts 4:5–6:7) |
| I. From the Resurrection to the Ascension (Acts 1:1–14): | V. First Investigation by the Sanhedrin (Acts 4:5–31): |
| Christ briefs his apostles for worldwide witness to himself. | To account of the miracle of healing, and to try to stop preaching in the name of Jesus spreading. |
| 1. The forty days’ demonstration by ‘many convincing proofs’ that Jesus is alive again after his suffering (Acts 1:3). | 1. The healing of a congenitally lame man, over forty years old, consti tutes undeniable evidence that God has raised Jesus from the dead (Acts 4:9–10, 14, 22). |
| 2. He gave them instructions (Acts 1:2); he commanded them (Acts 1:4); ‘You will be my witnesses in Jerusalem . . . and to the ends of the earth’ (Acts 1:8). | 2. ‘“Everyone living in Jerusalem knows they have done an outstanding miracle. . . .” But to stop this thing from spreading any further . . . they. . . commanded them not to speak or teach at all in the name of Jesus’ (Acts 4:16–18). |
| 3. ‘. . . you will receive power when the Holy Spirit comes on you; and you will be my witnesses. . . .’ (Acts 1:8). | 3. ‘. . . the place where they were meeting was shaken, and they were all filled with the Holy Spirit and spoke the word of God boldly’ (Acts 4:31). |
| 4. ‘They all joined together constantly in prayer. . . .’ (Acts 1:14). | 4. ‘. . . they raised their voices together in prayer to God’ (Acts 4:24). |
| II. From the Ascension to Pentecost (Acts 1:15–26): | VI. A View of the Christian Community (Acts 4:32–5:16): |
| The gap in the apostolic witness caused by Judas’ defection is made up. | Judgment on two dishonest members strengthens the witness of the community. |
| ‘“Judas . . . shared in this ministry [apostleship].” | ‘No one claimed that any of his possessions was his own . . . those who owned lands or houses sold them, brought the money . . . and put it at the apostles’ feet’ (Acts 4:32–37). |
| (With the reward he got for his wickedness, Judas bought a field; there he fell headlong, his body burst open and all his intestines spilled out. Everyone in Jerusalem heard about this, so they called that field . . . Akeldama, that is, Field of Blood)’ (Acts 1:16–19). | Ananias and Sapphira sold a piece of property, pretended to give all the money to the apostles, but kept back part for themselves. For lying to the Holy Spirit, they both fell dead. ‘“. . . how is it that Satan has so filled your heart that you have lied to the Holy Spirit . . .?” . . . great fear seized all who heard what had happened’ (Acts 5:1–11). |
| ‘Lord, you know everyone’s heart. Show us which of these two you have chosen to take over this apostolic ministry, which Judas left to go where he belongs’ (Acts 1:24–25). ‘. . . one of these must become a witness with us of this resurrection’ (Acts 1:22). | ‘With great power the apostles continued to testify to the resurrection of the Lord Jesus’ (Acts 4:33). |
| III. The Miracle of Speaking in Tongues (Acts 2:1–47): | VII. Second Investigation by the Council (Acts 5:17–42): |
| Peter explains the significance of the miracle: the resultant converts number 3,000. | To call the apostles to account for their defiance of the ban on preach ing in the name of Jesus. |
| 1. The resurrection of Jesus from the grace: ‘But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him. . . . “You [God] have made known to me the paths of life. . . .”’ (Acts 2:24–28). | 1. The miraculous release of the apostles from prison: ‘But . . . and angel opened the doors of the jail and brought them out. “Go . . . and tell the people the full message of this new life”’ (Acts 5:19–20). |
| 2. ‘Repent and . . . you will receive the gift of the Holy Spirit’ (Acts 2:38). | 2. ‘We are witnesses . . . and so is the Holy Spirit, whom God has given to those who obey him’ (Acts 5:32). |
| 3. ‘Exalted to the right hand of God . . . God has made this Jesus, whom you crucified, both Lord and Christ’ (Acts 2:33–36). | 3. ‘God . . . raised Jesus from the dead—whom you had killed. . . . God exalted him to his own right hand as Prince and Saviour’ (Acts 5:30–31). |
| 4. ‘When the people heard this they were cut to the heart. . . . Peter [said], “Repent . . . . Save yourselves from this corrupt generation” (Acts 2:37–40). | 4. ‘When they heard this, they were furious and wanted to put them to death. But . . . Gamaliel [said] . . . “Leave these men alone!”’ (Acts 5:33–35). |
| 5. ‘They devoted themselves to the apostles’ teaching. . . .’ (Acts 2:42). | 5. ‘. . . they never stopped teaching . . .’ (Acts 5:42). |
| IV. The Miracle of the Healing (Acts 3:1–4:4): | VIII. Another view of the Christian Community (Acts 6:1–7): |
| Peter explains the power by which the miracle has been performed: the number of converts rises to 5,000 men. | Another wrong is righted, without the apostles being diverted from their ministry of the word. |
| 1. A lame man is laid daily at the gate of the temple to beg for alms. (Acts 3:2–3). | 1. Certain widows are neglected in the daily allocation of relief (Acts 6:1). |
| 2. The apostles, unable to give financial relief, give instead the superior gift of complete healing in the name of Jesus (Acts 3:4–10). | 2. The apostles point out that while the ministry of material relief is important, they must confine themselves to the ministry of the word (Acts 6:2–4). Seven officers are appointed to look after the daily allocation (Acts 6:3–6). |
| 3. ‘The priests . . . seized Peter and John, and . . . put them in jail. . . .’ (Acts 4:1–3). | 3. ‘. . . a large number of priests became obedient to the faith’ (Acts 6:7). |
Section Two: Christianity's Worship and Witness (Acts 6:8–9:31)
Movement 1. The Gospel and Judaism's Orthodox Worship: The Death of Stephen; Saul's Persecution of the Church (Acts 6:8–8:3)
1. 'The God of glory appeared to our father Abraham. . . . "Leave your country and your people," God said' (Acts 7:2–3).
2. The Lord in the bush that burned but was not consumed. The Lord identifies himself to Moses as 'the God of your fathers. . . . I have indeed seen the oppression of my people . . . and have come down to set them free. . .' (Acts 7:30–34).
3. '[Stephen] saw the glory of God, and Jesus standing at the right hand of God. "Look," he said, "I see . . . the Son of Man standing at the right hand of God." At this they . . . began to stone him' (Acts 7:55–58).
Movement 2. The Gospel and Samaria's Unorthodox Worship: Philip and the Conversion of Samaritans (Acts 8:4–25)
1. Samaria and the sorceries of Simon (Acts 8:9).
2. 'He [Simon] boasted that he was someone great . . . and all the people gave him their attention and exclaimed, "This man is the divine power known as the Great Power"' (Acts 8:9–10).
Movement 3. The Gospel of the Suffering Servant: Philip and the Conversion of an Ethiopian (Acts 8:26–40)
1. Jerusalem and its holy Scriptures (Acts 8:27–28).
2. '"He was led like a sheep to the slaughter, and as a lamb before the shearer is silent, so he did not open his mouth. In his humiliation he was deprived of justice." . . . The eunuch asked Philip, "Tell me . . . who is the prophet talking about . . .?" Then Philip . . . told him the good news about Jesus' (Acts 8:32–35).
Movement 4. The Gospel of the Son of God: The Conversion of Saul the Persecutor (Acts 9:1–31)
1. Saul persecutes the disciples; the Lord identifies himself to him as 'Jesus, whom you are persecuting' (Acts 9:4–5).
2. 'A light from heaven flashed around him' (Acts 9:3); 'This man is . . . to carry my name before the Gentiles. . . .' (Acts 9:15).
3. 'At once he began to preach . . . that Jesus is the Son of God. [And] . . . the Jews conspired to kill him' (Acts 9:20–23).
Section Three: The Christian Theory and Practice of Holiness (Acts 9:32–12:24)
| Movement 1: The Gospel Released from Jewish Social Isolationism (Acts 9:32–11:18) | Movement 2. The Gospel Freed from Jewish Administrative Centralism and Political Sacralism (Acts 11:19–12:24) |
|---|---|
| 1. Aeneas (Acts 9:32–35) | 5. Antioch 1 (Acts 11:19–26) |
| Peter’s travels through all parts (Acts 9:32) | Disciples scattered and travel (Acts 11:19) |
| Saints (Acts 9:32) | Disciples called Christians (Acts 11:26) |
| Paralysed man healed; all at Lydda and Sharon turned to the Lord | ‘Men from Cyprus . . . began to speak [the gospel] to Greeks also; . . . a great number . . . turned to the Lord’ (Acts 11:20–21) |
| 2. Dorcas (Acts 9:36–43) | 6. Antioch 2 (Acts 11:27–30) |
| Social works: clothes for widows | Social works: famine relief |
| 3. Peter and Cornelius (Acts 10:1–48) | 7. Herod and Peter (Acts 12:1–19) |
| The end to religious and social separation between Jew and Gentile | Political discrimination on the ground of religion |
| Prayer: Cornelius (Acts 10:4) and Peter (Acts 10:9) | Prayer: by whole church (Acts 12:5) |
| Visions; angel (Acts 10:3, 16) | Vision? Angel! (Acts 12:7–9) |
| Peter: ‘I now realize how true. . .’ (Acts 10:34) | Peter: ‘Now I know without a doubt. . .’ (Acts 12:11) |
| 4. Peter: The Sequel (Acts 11:1–18) | 8. Herod: The Sequel (Acts 12:20–24) |
| ‘The circumcised believers criticized him. . .’ (Acts 11:2) | Herod ‘had been quarrelling with the people of Tyre and Sidon’ (Acts 12:20) |
| ‘They had no further objections and glorified God. . .’ (Acts 11:18) | Herod ‘delivered a public address. . . Because [he] did not give the glory to God, an angel . . . struck him down’ (Acts 12:21–23) |
Major Episodes of Section 5
Acts 16:16–39
1. A false accusation. Paul and Silas are accused before the civil magistrates of being Jews who are 'throwing our city into an uproar by advocating customs unlawful for us Romans to accept or practice' (Acts 16:20–21). They are flogged and thrown into prison.
2. Vindication. Far from stopping the power of the gospel, the imprisonment of Paul and Silas leads, through a providentially timed earthquake, to the conversion of the jailer himself and of his family. Moreover, the magistrates, discovering that Paul and Silas are Romans, are obliged to come and deferentially escort them out of prison.
Acts 17:16–31
1. A misconception. Epicureans and Stoics imagine that Paul is advocating two foreign gods, 'Jesus' and 'the resurrection'.
2. Clarification. Paul explains to the Court of the Areopagus that the God he preaches is not some foreign deity: He is the Creator and maintainer of all mankind. Nor are Jesus and the resurrection foreign deities either. The historical resurrection of the historical man, Jesus, is God's affirmation to all people everywhere that Jesus is to be the universal judge of all mankind.
Acts 18:12–17
1. A false accusation. The Jews appeal to the proconsul Gallio against Paul, on the ground that he persuades 'people to worship God in ways contrary to [presumably, the Jewish] law' (Acts 18:13).
2. Vindication. Gallio dismisses the charge as being simply a matter of Jewish theology, and therefore no concern of the Roman court.
Acts 19:13–16
1. A misappropriation. Certain non-Christian professional exorcists misappropriate the name Jesus and attempt to use it as a spell or charm to increase their success in exorcism.
2. Vindication. The true nature and authority of Jesus are vindicated as an evil spirit retorts: 'Jesus I know . . . but who are you?' (Acts 19:15), and proceeds to rout the would-be exorcists.
Thought-flow of Section 5
Movement 1 (Acts 16:6–40)
Events on the way to, and in, Philippi
1. Paul and his team are guided by the Holy Spirit (Acts 16:6–7, 9) and by a God-given vision, and so reach Philippi. Lydia's heart is opened by the Lord; she believes, and invites Paul and Silas to stay in her house (16:14–15).
2. Paul drives out an evil spirit from a fortune-teller. As a result he and Silas are imprisoned. But God uses an earthquake to open all the doors (Acts 16:26). The jailer believes (Acts 16:34) and brings them into his house (Acts 16:32). The city magistrates deferentially escort them out of prison and request them to leave Philippi (Acts 16:39).
Movement 2 (Acts 17:1–43)
Persecution drives Paul from Thessalonica to Berea and from Berea to Athens
1. At Thessalonica, and again at Berea, Paul demonstrates that according to Scripture the Messiah had to die and then to rise from the dead; and then that Jesus' death and resurrection show him to be the Messiah foretold by Scripture (Acts 17:2–3, 10–11).
2. At Athens, asked to explain the meaning of the terms 'Jesus' and 'the resurrection', Paul asserts that the resurrection of Jesus is God's assur ance to all mankind that Jesus is to be the judge of the world (Acts 17:18–19, 30–31).
Movement 3 (Acts 18:1–28)
Events mainly at Corinth
1. Paul comes to Corinth, where he testifies to the Jews that the Messiah is Jesus (Acts 18:1, 5). The Jews are abusive; Paul leaves the synagogue and goes to the Gentiles; many are converted (Acts 18:6–11). Paul stays in Corinth for one and a half years (Acts 18:11).
2. The Jews prosecute Paul before Gallio's tribunal. Their case is dis missed (Acts 18:12–17), and after some while Paul leaves Corinth and goes to Asia (Acts 18:18–23); but Apollos comes from Asia to Corinth (Acts 18:24–28; 'Achaia' in v. 27 implies Corinth, see 19:1) and 'was a great help to those who had believed. For he vigorously refuted the Jews in public debate, proving from the Scriptures [what Paul had earlier preached] that the Messiah was Jesus' (Acts 18:27–28).
Movement 4 (Acts 19:1–20)
Events at Ephesus
1. Twelve men who had been baptized with John the Baptist's baptism learn to believe on the Lord Jesus. They are then baptized in the name of the Lord Jesus and receive the Holy Spirit. After three months in the synagogue, opposition drives Paul out. He lectures daily in Tyrannus' lecture hall for two years, 'so that all the Jews and Greeks . . . in the province of Asia heard the Word of the Lord' (Acts 19:10).
2. Seven non-Christian Jews attempt to exorcise an evil spirit 'in the name of Jesus, whom Paul preaches' (Acts 19:13). The evil spirit exposes their misappropriation of the name of Jesus, and the result is that 'the name of the Lord Jesus was held in high honour' by both Jews and Greeks throughout Ephesus (Acts 19:17). This in turn leads to a great public burning of books on the occult, 'so mightily did the Word of the Lord spread and prevail' (Acts 19:13–20). The rendering 'prevail' (i.e. 'to have strength greater than someone or something else', 'to win out') is to be preferred here, as in 19:16 and Rev 12:8; see KJV and RV.
Section Five: Christianity and the Pagan World (Acts 16:6–19:20)
| Movement 1: The Holy Spirit and the Powers Of Darkness | Movement 2: God’s Messiah and Gentile Politics, Religion and Philosophy | Movement 3: God’s Messiah and the New People of God | Movement 4: The Holy Spirit and the Name of the Lord Jesus |
|---|---|---|---|
| (Acts 16:6–40) | (Acts 17:1–34) | (Acts 18:1–28) | (Acts 19:1–20) |
| A. From Phrygia to Philippi | A. Thessalonica and Berea | A. Paul’s Stay in Corinth (1) | A. Paul’s Stay in Ephesus (1) |
| 1. Phrygia to Troas and the man of Macedonia. | 1. Thessalonica and Jason’s house. | 1. Corinth and Aquila and Priscilla’s house. | 1. Ephesus and the twelve disciples. |
| The guidance of the Holy Spirit: ‘kept by the Holy Spirit from preaching in the province of Asia’ (Acts 16:6); ‘they tried to enter Bithynia, but the Spirit of Jesus would not allow them to’ (Acts 16:7). A man of Macedonia appears to Paul in a night vision (Acts 16:9–10). | Paul argues in the synagogue that Jesus is the Messiah forecast in the Scriptures. The Jews accuse Paul and Silas of teaching contrary to the decrees of Caesar (Acts 17:1–9). | A decree of Caesar indirectly secures Paul a foothold in Corinth. He preaches in the synagogue every Sabbath to Jews and Greeks (Acts 18:1–4). | The reception of the Holy Spirit: ‘Did you receive the Holy Spirit when you believed?’; ‘“We never even heard that the Holy Spirit was given.” . . . The Holy Spirit came on them’ (Acts 19:1–7). |
| 2. From Troas to Philippi and the house of Lydia. | 2. Berea: driven from the synagogue and city. | 2. Corinth: driven from the synagogue to the house of Titius Justus next door. | 2. Ephesus: driven from the synagogue to the lecture hall of Tyrannus. |
| At the ‘place of prayer’, the Lord opens Lydia’s heart to give heed to the things spoken by Paul. ‘“If you have judged me to be a believer, come and stay in my house.” She prevailed on us’ (Acts 16:15). | The people in the synagogue at Berea ‘were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day’. Many there fore believed; but Jewish persecutors from Thessalonica drove Paul and Silas away (Acts 17:10–15). | Paul gave his full time to preaching that the Messiah was Jesus. When the Jews opposed and blasphemed, Paul said, ‘Your blood be on your own heads!’ and went next door to Titius’ house. Many Corinthians believed. The Lord appeared to Paul in a night vision; and he stayed one and a half years, preaching the word (Acts 18:5–11). | Paul preaches three months in the synagogue. When some Jews were hardened and blasphemed the Way in front of the people, he left and went to Tyrannus’ lecture hall, where he discoursed daily for two years, ‘so that all . . . in the province of Asia heard the word of the Lord’ (Acts 19:8–10). |
| B. In Philippi | B. Athens | B. Paul’s Stay in Corinth (2) | B. Paul’s Stay in Ephesus (2) |
| 1. The false accusation. | 1. The misunderstanding. | 1. The false accusation. | 1. The attempted misappropriation. |
| Paul drives an evil spirit out of a medium (Acts 16:16–18). Her owners accuse Paul and Silas of being ‘Jews [who] are throwing our city into | Some Stoics and Epicureans think Paul is advocating two foreign gods, ‘Jesus’ and ‘the resurrection’ (Acts 17:16–21). | The Jews prosecute Paul before Gallio’s tribunal: ‘This man is persuading the people to worship God in ways contrary to the law’ (Acts 18:12–13). | God performs ‘extraordinary miracles through Paul’. Seven Jewish exorcists attempt to exorcise an evil spirit ‘in the name of Jesus, whom Paul preaches’ (Acts 19:11–14). |
| an uproar by advocating customs unlawful for us Romans to accept or practise’ (Acts 16:19–21). Paul and Silas are flogged and imprisoned (Acts 16:22–24). | |||
| 2. The vindication. | 2. The explanation. | 2. The vindication. | 2. The exposure. |
| Far from stopping the success of the gospel, Paul and Silas’ imprisonment leads, through the intervention of a providential earthquake, to the conversion of the jailer himself, and of his family. The jailer brings Paul and Silas up into his house (Acts 16:25–34). | Paul is not advocating foreign deities. God is the Creator and Maintainer of all mankind. He has made all men out of one original man. God is near everyone. He now ‘commands all people everywhere to repent’. He will judge the world in righteousness by the man he has ordained. Assurance of this has been given by the resurrection of Jesus (Acts 17:22–31). | Gallio dismisses the case as being an internal theological dispute among Jews, and irrelevant to a Roman court of justice: ‘I will not be a judge of such things’ (Acts 18:14–17). | The evil spirit retorts: ‘Jesus I know, and I know about Paul, but who are you?’ Its victim then assaults the would-be exorcists, who rush out of the house wounded and naked (Acts 19:15–16). |
| 3. The sequel. | 3. The sequel. | 3. The sequel. | 3. The sequel. |
| The magistrates are obliged to come and personally conduct Paul and Silas out of prison. They then ask them to leave. Paul and Silas go to Lydia’s house, encourage the brothers, then leave Philippi (Acts 16:35-40). | On hearing of the resurrection, some mock, some defer. So Paul leaves the Areopagus Court. But some adhere to Paul and become believers (Acts 17:32–34). | Paul leaves and travels to Ephesus, Caesarea, and Antioch; then begins his third missionary journey. Meanwhile Apollos comes to Ephesus preaching John’s baptism (i.e. the baptism of repentance). Being further instructed by Aquila and Priscilla, he then goes to Corinth and witnesses to the Jews that the Messiah is Jesus (Acts 18:18–28). | The name of the Lord Jesus is magnified throughout Ephesus. Books on occult practice to the value of 50,000 drachmas are publicly burned, ‘so mightily did the word of God prevail’ (Acts 19:17–20). |
Outline of Section Six
| Movement 1: The Defence of Nature-Worship and the Defence of the Church of God (Acts 19:21–21:16) | Movement 2: The Gospel to be Judged by its Respect for Conscience (Acts 21:17–23:11) | Movement 3: The Gospel to be Judged by its Attitude to Morality and the Law (Acts 23:12-24:27) | Movement 4: The Gospel to be Judged by its Message for Caesar and the World (Acts 25:1–26:32) | Movement 5: Nature’s Storms and the Kingly Rule of God (Acts 27:1–28:31) |
|---|---|---|---|---|
| Ephesus To Jerusalem | Jerusalem | Caesarea–Felix | Caesarea–Festus | Caesarea To Rome |
| A. The Riot and its Quelling (Acts 19:24–35) | A. The Riot and the Rescue (Acts 21:17–36) | A. The Proposed Ambush and the Escape (Acts 23:12–24) | A. The Proposed Ambush and the Escape (Acts 25:1–3) | A. The Storm, Survival and Landing (Acts 27:1–44) |
| 1. The complaint. | 1. The accusations. | 1. The plot. | 1. The plot (Acts 25:1-3). | 1. The unwise decision (Acts 27:1–13). |
| ‘. . . this fellow Paul has convinced and led astray large numbers of people . . . . He says that man- made gods are no gods at all. There is danger that . . . the temple of the great goddess Artemis will be discredited . . . .’ (Acts 19:26–27) | ‘This . . . man . . . teaches . . . every where against our people and our law and this place. And . . . he has brought Greeks into the temple area and defiled this holy place’ (Acts 21:28) | More than forty Jews ‘bound themselves with an oath not to eat or drink until they had killed Paul’ (Acts 23:12) | The Jewish leaders ‘ur gently requested Festus . . . to have Paul trans ferred to Jerusalem, for they were preparing an ambush to kill him along the way’ (Acts 25:3) | ‘The majority decided that we should sail on, hoping to reach Phoenix . . . . When a gentle south wind began to blow, they thought they had obtained what they wanted’ (Acts 27:12–13) |
| 2. The peril. | 2. The peril. | 2. The peril. | 2. The peril (Acts 25:4-9). | 2. The peril (Acts 27:14-20). |
| ‘Soon the whole city was in an uproar’ (Acts 19:29); ‘. . . friends of Paul [begged] him not to venture into the theatre’ (Acts 19:31); ‘they all shouted . . . for about two hours: “Great is Artemis of the Ephesians”’ (Acts 19:34) | ‘The whole city was aroused . . . . Seizing Paul . . . they were trying to kill him . . . .’ (Acts 21:30–31) | Paul’s nephew reports the plot to the commander (Acts 23:19-22). ‘The Jews have agreed to ask you to bring Paul before the Sanhedrin. . . . Don’t give in to them . . . more than forty of them are wait ing in ambush for Paul’ (Acts 23:20–21) | Festus, in all innocence, but wishing to do the Jews a favour, asks if Paul would be willing to go to Jerusalem to stand trial. | ‘When neither sun nor stars appeared . . . and the storm continued raging, we finally gave up all hope of being saved’ (Acts 27:20) |
| 3. The relief. | 3. The escape. | 3. The escape. | 3. The escape (Acts 25:10–12). | 3. The escape (Acts 27:21–44). |
| ‘The town clerk quietened the crowd’ (Acts 19:35) | The Roman commander extricates Paul (Acts 21:31-33) | The Roman commander extricates Paul by sending him under guard to Caesarea (Acts 23:23–24) | Paul extricates himself by appealing to Caesar | ‘[Paul said] “Not one of you will be lost”; [an angel said] “God has graciously given you the lives of all who sail with you”; . . . everyone reached land in safety’ (Acts 27:22, 24, 44) |
| B. The Mob’s False Ideas of Paul Corrected by the Town Clerk (Acts 19:35–41) | B. The Commander’s False Idea of Paul Corrected by Paul’s Language (Acts 21:37–39) | B. The Commander’s Letter to Felix Reports that no Criminal Charge has been Established against Paul (Acts 23:25-35) | B. Festus’ Account of the Situation to Agrippa Rebuts the Accusation Laid against Paul by the Priests (Acts 25:13–22) | B. The False Ideas of the Maltese People about Paul are Corrected by the Actual Events (Acts 28:1–6) |
| ‘These men . . . have neither robbed temples nor blasphemed our god dess’ (Acts 19:37) | ‘Do you speak Greek? . . . Aren’t you the Egyptian who started a revolt and led four thousand terrorists out into the desert . . . ?’ (Acts 21:37–38) | ‘I found that the accusa tion had to do with . . . their law, but there was no charge against him that deserved death or imprisonment’ (Acts 23:29) | ‘The Jews brought charges against him and asked that he be condemned. . . . [But] when his accusers got up to speak, they did not charge him with any of the crimes I had expected. Instead, they had some . . . dispute with him about their own religion’ (Acts 25:15, 18–19) | ‘“This man must be a murderer [whom] . . . Justice has not allowed . . . to live”; . . . but after . . . a long time . . . they changed their minds and said he was a god’ (Acts 28:4–6) |
| C. The Journey from Ephesus to Jerusalem (Acts 20:1–21:16) | C. The Roman Commander’s Investigations (Acts 22:1-23:11) | C. The Trial before Felix (Acts 24:1-27) | C. The Enquiry before Agrippa (Acts 25:23–26:32) | C. The Journey from Malta to Rome (Acts 28:7–31) |
| 1. To Miletus: via Macedonia, Greece, Philippi, Troas, Assos, Samos, with a seven-day stay and a miracle at Troas (Acts 20:1-16) | 1. Paul’s defence before the mob (Acts 22:1-21) | 1. The case for the pros- ecution (Acts 24:1-9) | 1. Paul’s defence before Agrippa (Acts 26:1-23) | 1. To Rome via Syracuse, Rhegium, Puteoli, the Market of Appius, with a miracle at Malta and a seven-day stay at Puteoli (Acts 28:7–15) |
| ‘The people took the young man home alive and were greatly com forted’ (Acts 20:12) | He tells the story of his life, con version, and commission to take the gospel to the Gentiles. ‘When I returned . . . and was praying in the temple . . . the Lord said to me: “Go; I will send you . . . to the Gentiles”’ (Acts 22:17–21) | ‘We have found this man to be a trouble maker, stirring up riots . . . . He is a ringleader of the Nazarene sect and he even tried to desecrate the temple’ (Acts 24:5–6) | He tells the story of his life, conversion, and commission to take the gospel to the Gentiles. ‘That is why the Jews seized me in the temple courts and tried to kill me’ (Acts 26:21) | ‘When Paul saw the brothers he thanked God and took courage’ (Acts 28:15) |
| 2. Paul’s address to the elders of the church at Ephesus (Acts 20:17–38) | 2. The commander’s illegal proposal to have Paul examined under torture (Acts 22:24–29) | 2. The case for the defence (Acts 24:10–23) | 2. Festus’ outburst (Acts 26:24–25) | 2. Paul’s briefing of the leaders of the Jewish community in Rome (Acts 28:16–22) |
| 1) ‘I was severely tested by the plots of the Jews’ (Acts 20:19) ‘Is it legal for you to flog a Roman citizen?’ (Acts 22:25); ‘Tell me, are you a Roman citizen?” . . . “Yes, I am’ (Acts 22:27); ‘The commander . . . was alarmed when he realized that he had put Paul, a Roman citizen, in chains’ (Acts 22:29) | 1) ‘My accusers did not find me arguing with anyone at the temple, or stirring up a crowd . . . anywhere . . . in the city’ (Acts 24:12) | ‘You are out of your mind, Paul!’; ‘I am not insane, most excellent Festus. What I am saying is true and reasonable’ | 1) ‘I have done nothing against our people . . . [yet] I was arrested in Jerusalem and handed over to the Romans’ (Acts 28:20) | |
| 2) ‘I go bound in the Spirit . . . prison and hardships are facing me’ (Acts 20:22–23) | 2) ‘I worship . . . God . . . as a follower of the Way, which they call a sect’ (Acts 24:14) | 2) ‘It is because of the hope of Israel that I am bound with this chain’ (Acts 28:20) | ||
| 3) Guard the flock against sectarian leaders (Acts 20:30–31) | 3) ‘I have the same hope . . . as these men, that there will be a resurrection’ (Acts 24:15) | 3) ‘People everywhere are talking against this sect’ (Acts 28:22) | ||
| 4) ‘I came to Jerusalem to bring my people gifts’ (Acts 24:17) | ||||
| 5) ‘It is concerning the resurrection of the dead that I am on trial before you today’ (Acts 24:21) | ||||
| 3. The Holy Spirit’s warnings to Paul through the prophets at Tyre and Caesarea (Acts 21:1–14) | 3. The investigation before the Sanhedrin (Acts 22:30–23:10) | 3. Felix’s conversations with Paul (Acts 24:24–26) | 3. Paul’s final appeal to Agrippa (Acts 26:26–29) | 3. The Holy Spirit’s warning through Isaiah the prophet to the Jewish community in Rome (Acts 28:23–28) |
| ‘The Holy Spirit says, “In this way the Jews . . . will . . . hand him over to the Gentiles”’ (Acts 21:11) | Paul claims to have lived with a good conscience. The high priest orders him to be struck, contrary to the law. ‘God will strike you, you whitewashed wall!’ (Acts 23:11) | Paul reasons about ‘righteousness, self- control and the judg ment to come’ (Acts 24:25). Felix is afraid, but looks for an illegal bribe. | ‘King Agrippa, do you believe the prophets?’; ‘Do you think that in such a short time you can persuade me to be a Christian?’ (Acts 26:28) | ‘The Holy Spirit spoke the truth . . . . God’s sal vation has been sent to the Gentiles, and they will listen.’ (Acts 28:25, 28) |
| 4. Paul’s lodgings in Jerusalem (Acts 21:15–16) | 4. The sequel (Acts 23:11) | 4. Paul’s imprisonment in Caesarea (Acts 24:27) | 4. The sequel (Acts 26:30–32) | 4. Paul’s lodgings in Rome (Acts 28:30–31) |
| ‘[They] brought us to the home of Mnason where we were to stay’ (Acts 21:16) | ‘The Lord . . . said, “Take courage! As you have testified about me in Jerusalem, so you must also testify in Rome”’ (Acts 23:11) | ‘When two years had passed, Felix was succeeded . . . , but . . . he left Paul in prison’ (Acts 24:27) | ‘This man could have been set free if he had not appealed to Caesar’ (Acts 26:32) | ‘For two whole years Paul stayed . . . in his own rented house and . . . preached the king dom of God and taught about the Lord Jesus Christ’ (Acts 28:30–31) |