20:17 These church leaders from Ephesus are called elders (Greek presbuterous) and overseers or bishops (Greek
episkopous) in verse 28. Two names are given for one office-the former designating their character, the latter their
responsibility to superintend.
20:31 This does not contradict the statement in 19:10. Paul spent a total of three years in Ephesus; two in the school
of Tyrannus.
20:35 Here alone is a quotation from Christ that is not recorded in the Gospels.
Acts chapter 21
21:4 Whether Paul was right to go up to Jerusalem at this time has long been debated. This verse probably more
than any other could be used to demonstrate that Paul was wrong in going. Yet, the total evidence seems to favor his
decision. First, though the word Spirit is capitalized here, the same word is not in 20:22 but could be. Thus, Paul may
be saying, "I go bound in the Spirit unto Jerusalem." Second, Paul was often very sensitive to the leading of the Spirit
(16:6-19). Third, Paul's reasons for going were proper (20:24; 24:11, 17). Fourth, Paul never felt that he had made a
mistake (21:14; 23:1; 24:16). Fifth, Paul considered his life as well as his words ordained of God, which he states
while in Roman bondage resulting from his trip to Jerusalem (Philippians 3:17; 4:9). Sixth, these warnings were
probably preparatory rather than prohibitive since the trip and the persecution conform to Paul's commission (9:15,
16).
21:9 Philip's four daughters are not described as women possessing the office of a prophet (verse 10) or possessing
any leadership role. In the early church the Spirit gave the gift of prophecy to anyone He might choose: leader or
layman, man or woman (2:17; 1 Corinthians 11:5). The prophet was merely the mouthpiece for some truth God
desired to make known.
21:15 We took up our carriages can more clearly be translated "We made preparations" (Greek verb episkeuazomai).
21:17 The third missionary journey ends here. To imagine that the rest of the book is an appendix is to miss Luke's
purpose. The worldwide spread of the gospel is continuing. Rome has not yet become part of the narrative; Paul's
commission has not been realized. He must bear witness both in Jerusalem and Rome. See 23:11
21:23-35 Paul's principle of life among Jews was one of accommodation. Among the Jews he became as a Jew as
long as the principle of grace was not at stake (1 Corinthians 9:19-22). So when the Jewish brethren suggested that
Paul defuse the situation by joining four men who had taken a vow, he consented. He would pay their temple fee and
purify himself with them. By doing this he could demonstrate that he was not hostile toward the Mosaic law or toward
the Jews who observed it.
21:34 The castle was in the fortress Antonia located in the northwest corner of the temple area. Serving both as a
palace and a barracks for Roman soldiers, it provided a tower for observing the affairs within the temple area, and its
stairs gave an instant access to the temple courtyard.
Acts chapter 22.
22:6-11 For an explanation of the conversion events, see the note on 9:7.
22:16 Some believe that this statement teaches baptismal regeneration; that baptism is required for salvation.
Several factors must be considered. (1) The historical narrative of Paul's conversion in chapter 9 shows that he was
saved and filled with the Holy Spirit before his baptism. (2) The same is true of Cornelius's conversion in chapter 10.
He was clearly saved and baptized with the Spirit before he was baptized in water. (3) More importantly, one must
listen to Paul's teaching on this subject. Regeneration, not water baptism, washes away our sins (Titus 3:5). In fact,
Paul helps us to see more properly the relation of baptism to regeneration by minimizing baptism (1 Corinthians
1:14-17). (4) The other apostles agree with these teachings. The redeeming blood of Christ washes away our sins (1
Peter 3:21; John 1:7; Revelation 1:5). (5) The means by which sins are washed away is indicated by the participle
calling on. The verse may then be rendered, "Be baptized, and wash away thy sins by calling on the name of the
Lord." Water baptism is an outward action symbolizing what regeneration has already accomplished in the Christian's
life.
22:17, 18 Paul provides an inside look at his first post-conversion trip to Jerusalem. In the historical narrative
(9:26-30) Luke gives the concerned urging of his brethren as the reason for Paul's departure from Jerusalem. Here
Paul informs us that the reason also involved God's command. Paul, in a trance, was told by God to get...out of
Jerusalem quickly. An important aspect of biblical interpretation is illustrated here: compare Scripture with other
Scripture, especially with parallel accounts.
22:21, 22 The Jews listen with some restraint to Paul's account of God's dealing in his life. But when Paul's speaks
one word, Gentiles, these Jews break into a frenzy. They cannot believe that God would send him to the Gentiles.
Compare the similar reaction of the Jews in Rome (28:25-29).
Acts chapter 23
23:6 After the captain learns that he will not be allowed to beat the truth out of Paul since he is a Roman citizen, he
determines to discover the truth by bringing Paul before the Jewish high council, the Sanhedrin. As Paul
communicates with the council, he discerns a very strong and hostile religious division. One faction, the Sadducees,
were a small, elite group composed of the priestly family. The Sadducees were known for what they denied. They
rejected all aspects of the supernatural: miracles, angels, and the resurrection. They rejected all of the Old
Testament to win favor of Rome. They were, therefore, able to control the office of the high priest, which was
appointed by Rome. By contrast, the Pharisees were associated more with the common people and so exerted a
stronger influence over them. They accepted all of the Old Testament Scriptures but also much tradition, which they
regarded as the Oral Law handed down from the time of Moses. They did accept the supernatural: miracles and the
resurrection. Paul's family had for several generations been Pharisees; so Paul now identifies himself with them and
appeals for support for his belief in the Resurrection. Paul was able to direct the hostility of the Jewish council from
himself toward its own members.
23:12, 15 Over 40 men vow to kill Paul and then explain their scheme to the priests. These would-be murderers, in
presenting this illegal plot to the priests, must have regarded them as corrupt and blinded by hatred. This band of
men may have included those called the Sicarii (dagger-men) who roamed Judea assassinating their enemies with
short daggers. The Roman captain had earlier suspected Paul of being one of these murderers (Greek sikarion, Acts
21:38).
23:24 The governor (Greek hegemona) technically refers to Felix's office as Roman procurator. Third-rate provinces
received men from the equestrian order rather than men of nobility. By contrast, the proconsuls were noblemen.
(See the note on 13:7.) Other procurators who governed Judea were Pontius Pilate and Festus, though technically in
Judea procurators were called prefects before A.D 44. Pilate governed A.D 26-36; Felix A.D 52-59(?).
23:27 Notice that the commander alters the facts. The truth is that he learned of Paul's Roman citizenship later when
he was about to scourge him (22:24-26).