Acts 25

Acts 25:1

From Caesarea to Jerusalem

Everything is prepared for the last part of the journey. Although Paul’s companions tried to stop him from going to Jerusalem, they go with him. They are convinced that it fits the Lord’s will that Paul should go after all. Although in their opinion it is better that he does not go, they still go with him. They also see that there is no question of his own will. The same goes for the local believers. They too have urged Paul not to go. If he does go, some disciples from Caesarea go with him.

This shows great trust, not in Paul, but in the Lord of Paul. They see that the Lord is going with Paul and therefore they can go with him as well. It means that it is not a question of who is right, but of whether we acknowledge the will of the Lord in a matter.

If they see that they cannot convince Paul not to go, they surrender the matter to the Lord. This is a great example for us. We can sometimes see that someone in his love for the Lord and His own goes a way that we are convinced he should not go. We can even be instructed by the Lord to point out to others not to go that way. If we then see that the other person is going that way after all, while we also notice that there are really selfless motives behind it, we must be able to come to the sincere statement: ‘The will of the Lord be done!’

This is a test for our view of the matter. It may just be that we become irritated because the other does not want to listen. We do not notice this in the travel companions of Paul and the local believers of Caesarea. On the contrary, they accompany him further to Jerusalem. This means that they also expose themselves to the dangers that were foretold for Paul.

They go with him and bring him to Mnason of Cyprus. He is “a disciple of long standing”, which means that he is a disciple who has been a follower of the Lord Jesus for a long time. Paul and his travel companions lodge with him.

It is remarkable how Paul and his companions have received hospitable reception and accommodation from believers time and time again. This can only be worked by the bond of faith. Faith has gained access not only to the hearts of believers, but also to all their possessions that they have put at the disposal of the gospel. Thus, many believers unknown to us have contributed to the spreading of the gospel and to the promotion of the Lord’s work. This way of contributing to the gospel is still open to every believer today.

Acts 25:2

Paul Visits James

With his arrival in Jerusalem, Paul’s third missionary journey ends, as does his public service as a free man. Until the end of the book, Luke describes in detail what happens to Paul because of his desire to win his Jewish brothers over to the gospel, or at least to remove every obstacle to win them over to the gospel. For this he is willing to submit to some Jewish customs. In order to win the Jews, he wants to become as a Jew to them, and to those who are under the law, as under the law (1 Corinthians 9:20). He does it all for the sake of the gospel (1 Corinthians 9:23).

However, it seems that his purpose works the opposite. His desire to bring his compatriots the delivering gospel drives him into the hands of the hostile Jews and then into the hands of the Gentiles. This development ends with his imprisonment in Rome.

Paul took the first steps in this development in his heart some time ago and put them into practice by his journey to Jerusalem. This has set in motion an irreversible process. The steps that follow flow from the previous ones.

Paul is warmly received by the brothers in Jerusalem. That does not mean that they wholeheartedly agree with the course he is taking, but they accept him. The fact that they have their questions about Paul’s course of action is evident when he visits James the next day, where all the elders of the Jerusalem church have also come. James is the brother with the most influence in the church in Jerusalem.

God has sanctioned that there is a church in Jerusalem that has remained entirely Jewish. He even inspired James by His Spirit to write a letter to that special group of Jewish Christians which we have as the letter of James in the Bible. The Jewish Christians distinguish themselves from their unbelieving Jewish companions in nothing else but the acknowledgment of the Messiah in Jesus. Furthermore, they continue to hold on to all Jewish statutes and customs.

We should not condemn what God has endured for some time. Through James, these believers have freed the believers of the nations by the Spirit from putting themselves under the Jewish commandments and statutes. We have seen this in Acts 15 (Acts 15:1-31). But when someone joins them and enters the sphere of their experience and practice of faith, we notice how great their influence is on those who join them. This will be shown by the actions of the apostle of the nations, who knows for himself that he is not under the law and can also be as a Jew to win them over to the gospel.

After the usual greeting – which is more than a formality, it expresses connectedness – Paul opens things up completely. He speaks about God’s work among the Gentiles through his ministry. Undoubtedly the Lord wants to expand the hearts of Jewish believers through this. They are focused only on the development of Jewish Christendom and are hardly aware of what God works among the nations in their Gentile brethren.

Acts 25:3

Paul Visits James

With his arrival in Jerusalem, Paul’s third missionary journey ends, as does his public service as a free man. Until the end of the book, Luke describes in detail what happens to Paul because of his desire to win his Jewish brothers over to the gospel, or at least to remove every obstacle to win them over to the gospel. For this he is willing to submit to some Jewish customs. In order to win the Jews, he wants to become as a Jew to them, and to those who are under the law, as under the law (1 Corinthians 9:20). He does it all for the sake of the gospel (1 Corinthians 9:23).

However, it seems that his purpose works the opposite. His desire to bring his compatriots the delivering gospel drives him into the hands of the hostile Jews and then into the hands of the Gentiles. This development ends with his imprisonment in Rome.

Paul took the first steps in this development in his heart some time ago and put them into practice by his journey to Jerusalem. This has set in motion an irreversible process. The steps that follow flow from the previous ones.

Paul is warmly received by the brothers in Jerusalem. That does not mean that they wholeheartedly agree with the course he is taking, but they accept him. The fact that they have their questions about Paul’s course of action is evident when he visits James the next day, where all the elders of the Jerusalem church have also come. James is the brother with the most influence in the church in Jerusalem.

God has sanctioned that there is a church in Jerusalem that has remained entirely Jewish. He even inspired James by His Spirit to write a letter to that special group of Jewish Christians which we have as the letter of James in the Bible. The Jewish Christians distinguish themselves from their unbelieving Jewish companions in nothing else but the acknowledgment of the Messiah in Jesus. Furthermore, they continue to hold on to all Jewish statutes and customs.

We should not condemn what God has endured for some time. Through James, these believers have freed the believers of the nations by the Spirit from putting themselves under the Jewish commandments and statutes. We have seen this in Acts 15 (Acts 15:1-31). But when someone joins them and enters the sphere of their experience and practice of faith, we notice how great their influence is on those who join them. This will be shown by the actions of the apostle of the nations, who knows for himself that he is not under the law and can also be as a Jew to win them over to the gospel.

After the usual greeting – which is more than a formality, it expresses connectedness – Paul opens things up completely. He speaks about God’s work among the Gentiles through his ministry. Undoubtedly the Lord wants to expand the hearts of Jewish believers through this. They are focused only on the development of Jewish Christendom and are hardly aware of what God works among the nations in their Gentile brethren.

Acts 25:4

Paul Visits James

With his arrival in Jerusalem, Paul’s third missionary journey ends, as does his public service as a free man. Until the end of the book, Luke describes in detail what happens to Paul because of his desire to win his Jewish brothers over to the gospel, or at least to remove every obstacle to win them over to the gospel. For this he is willing to submit to some Jewish customs. In order to win the Jews, he wants to become as a Jew to them, and to those who are under the law, as under the law (1 Corinthians 9:20). He does it all for the sake of the gospel (1 Corinthians 9:23).

However, it seems that his purpose works the opposite. His desire to bring his compatriots the delivering gospel drives him into the hands of the hostile Jews and then into the hands of the Gentiles. This development ends with his imprisonment in Rome.

Paul took the first steps in this development in his heart some time ago and put them into practice by his journey to Jerusalem. This has set in motion an irreversible process. The steps that follow flow from the previous ones.

Paul is warmly received by the brothers in Jerusalem. That does not mean that they wholeheartedly agree with the course he is taking, but they accept him. The fact that they have their questions about Paul’s course of action is evident when he visits James the next day, where all the elders of the Jerusalem church have also come. James is the brother with the most influence in the church in Jerusalem.

God has sanctioned that there is a church in Jerusalem that has remained entirely Jewish. He even inspired James by His Spirit to write a letter to that special group of Jewish Christians which we have as the letter of James in the Bible. The Jewish Christians distinguish themselves from their unbelieving Jewish companions in nothing else but the acknowledgment of the Messiah in Jesus. Furthermore, they continue to hold on to all Jewish statutes and customs.

We should not condemn what God has endured for some time. Through James, these believers have freed the believers of the nations by the Spirit from putting themselves under the Jewish commandments and statutes. We have seen this in Acts 15 (Acts 15:1-31). But when someone joins them and enters the sphere of their experience and practice of faith, we notice how great their influence is on those who join them. This will be shown by the actions of the apostle of the nations, who knows for himself that he is not under the law and can also be as a Jew to win them over to the gospel.

After the usual greeting – which is more than a formality, it expresses connectedness – Paul opens things up completely. He speaks about God’s work among the Gentiles through his ministry. Undoubtedly the Lord wants to expand the hearts of Jewish believers through this. They are focused only on the development of Jewish Christendom and are hardly aware of what God works among the nations in their Gentile brethren.

Acts 25:5

Reactions to Paul’s Report

Paul’s account is received enthusiastically by James and the elders of Jerusalem. They glorify God. But then they immediately start talking about what worries them. They speak to him as “brother”, by which they consider him as one of them. Then they point out the large number of Jews who have believed. All these Jews are zealous for the law. All these Messianic Jews are unfamiliar with true Christendom and heavenly blessings because of their adherence to the law.

As has already been said, God endures this too, but for anyone who is familiar with true Christendom and heavenly blessings and nevertheless engages in how they experience faith, it is a danger. That is exactly what Paul does. Paul is now in the surrounding where all attention is focused on Judaism where the demands of the law apply. The atmosphere that prevails there does not correspond to the special mission given to him: to preach the glorified Christ. Nor can he do so, for this company is not open to it. Once again: God tolerates this Jewish Christendom. However, this does not mean that believers from the nations should behave in the same way, and certainly not the apostle Paul. But Paul cannot go back.

He is confronted with an accusation. In Jerusalem, the Jewish Christians have heard that he is teaching to forsake Moses. They also say what that forsaking consists of. Paul would teach that Jews among the Gentiles should not circumcise their children and that they should not walk according to Jewish customs. This means that he hits these Jewish Christians in the heart. He brings down the pillars of their faith.

Now these are evil rumors. Evil rumors have already caused a lot of trouble. They are uttered and passed on without questioning the truth. Many servants of God have already been put in a bad light because of this. Rumors are gladly listened to. Nehemiah, for example, has experienced this (Nehemiah 6:6).

Acts 25:6

Reactions to Paul’s Report

Paul’s account is received enthusiastically by James and the elders of Jerusalem. They glorify God. But then they immediately start talking about what worries them. They speak to him as “brother”, by which they consider him as one of them. Then they point out the large number of Jews who have believed. All these Jews are zealous for the law. All these Messianic Jews are unfamiliar with true Christendom and heavenly blessings because of their adherence to the law.

As has already been said, God endures this too, but for anyone who is familiar with true Christendom and heavenly blessings and nevertheless engages in how they experience faith, it is a danger. That is exactly what Paul does. Paul is now in the surrounding where all attention is focused on Judaism where the demands of the law apply. The atmosphere that prevails there does not correspond to the special mission given to him: to preach the glorified Christ. Nor can he do so, for this company is not open to it. Once again: God tolerates this Jewish Christendom. However, this does not mean that believers from the nations should behave in the same way, and certainly not the apostle Paul. But Paul cannot go back.

He is confronted with an accusation. In Jerusalem, the Jewish Christians have heard that he is teaching to forsake Moses. They also say what that forsaking consists of. Paul would teach that Jews among the Gentiles should not circumcise their children and that they should not walk according to Jewish customs. This means that he hits these Jewish Christians in the heart. He brings down the pillars of their faith.

Now these are evil rumors. Evil rumors have already caused a lot of trouble. They are uttered and passed on without questioning the truth. Many servants of God have already been put in a bad light because of this. Rumors are gladly listened to. Nehemiah, for example, has experienced this (Nehemiah 6:6).

Acts 25:7

The Proposal to Paul

Nothing of the rumors about Paul is true. For example, we know that as far as circumcision is concerned, he himself circumcised Timothy (Acts 16:3). James and the elders do not ask Paul if these rumors are true. They do know that those rumors are not true, but the “many thousands there are among the Jews of those who have believed” do not. They need convincing proof that Paul does not preach against the law and circumcision at all.

The many thousands of Jews who believe are eager to circumcise their children and maintain the law. Not that for them salvation still depends on circumcision, but they maintain it as a God-given institution. They are so bound by it in their conscience that they continue to do so. Because Paul does not preach circumcision to the Gentiles, the unbelieving Jews put him in a bad light. From the fact that he does not preach circumcision and the law, they have made out that he preaches against circumcision and the law.

To show the many thousands of Messianic Jews that none of these accusations are true, the brethren in Jerusalem make a proposal to Paul. If he does what they propose, he will show that nothing of those accusations is true. If he refuses to accept their proposal, he will give the crowd the impression that the rumors are true. However, if he accepts their desire, he will not accept the guidance of the Spirit in freedom and love as a rule. This problem arises because Paul did not get there based on a direct command of the Lord, but driven by his affection for his beloved Jewish compatriots. Paul has ended up in a situation that he can do no other than please the believing Jews.

Nevertheless, it will turn out that here too the Lord uses circumstances to achieve His purpose. Because Paul accepts the proposal, the persistent opposition of the unbelieving Jews will become so apparent that it will also make it clear to the Messianic Jews in what kind of system they still find themselves where the evil about the gospel is so persistently spread. The rest of the book of Acts makes clear how depraved the whole leadership of the religious and at the same time God-hostile Jerusalem is. It will help the believing Jews become inwardly detached from Judaism and fully conform to the new.

It will also make them receptive inwardly to the teaching of the letter to the Hebrews. Although the letter does not mention a sender, the contents show that it could not have been written by anyone but Paul, most likely from the prison in Rome (Hebrews 13:24). This letter is a consequence of this whole development through which Paul finally ends up in Rome.

The proposal of the brothers of Jerusalem, which also contains a certain element of coercion, is that Paul should join four men who made a vow. These four men are Jewish Christians. The vow they made seems to be the Nazarite vow, in which they committed themselves to do or not to do something for a certain period of time. In the time of their vow, something will have happened that has made them unclean and they will have to shave their heads and cleanse themselves (Numbers 6:8-12).

What is asked of Paul is not something sinful. He acts out of his love for the people. But does Paul, by agreeing to their actions, not give the impression that he is under the law and takes the law as the norm for his life?

Acts 25:8

The Proposal to Paul

Nothing of the rumors about Paul is true. For example, we know that as far as circumcision is concerned, he himself circumcised Timothy (Acts 16:3). James and the elders do not ask Paul if these rumors are true. They do know that those rumors are not true, but the “many thousands there are among the Jews of those who have believed” do not. They need convincing proof that Paul does not preach against the law and circumcision at all.

The many thousands of Jews who believe are eager to circumcise their children and maintain the law. Not that for them salvation still depends on circumcision, but they maintain it as a God-given institution. They are so bound by it in their conscience that they continue to do so. Because Paul does not preach circumcision to the Gentiles, the unbelieving Jews put him in a bad light. From the fact that he does not preach circumcision and the law, they have made out that he preaches against circumcision and the law.

To show the many thousands of Messianic Jews that none of these accusations are true, the brethren in Jerusalem make a proposal to Paul. If he does what they propose, he will show that nothing of those accusations is true. If he refuses to accept their proposal, he will give the crowd the impression that the rumors are true. However, if he accepts their desire, he will not accept the guidance of the Spirit in freedom and love as a rule. This problem arises because Paul did not get there based on a direct command of the Lord, but driven by his affection for his beloved Jewish compatriots. Paul has ended up in a situation that he can do no other than please the believing Jews.

Nevertheless, it will turn out that here too the Lord uses circumstances to achieve His purpose. Because Paul accepts the proposal, the persistent opposition of the unbelieving Jews will become so apparent that it will also make it clear to the Messianic Jews in what kind of system they still find themselves where the evil about the gospel is so persistently spread. The rest of the book of Acts makes clear how depraved the whole leadership of the religious and at the same time God-hostile Jerusalem is. It will help the believing Jews become inwardly detached from Judaism and fully conform to the new.

It will also make them receptive inwardly to the teaching of the letter to the Hebrews. Although the letter does not mention a sender, the contents show that it could not have been written by anyone but Paul, most likely from the prison in Rome (Hebrews 13:24). This letter is a consequence of this whole development through which Paul finally ends up in Rome.

The proposal of the brothers of Jerusalem, which also contains a certain element of coercion, is that Paul should join four men who made a vow. These four men are Jewish Christians. The vow they made seems to be the Nazarite vow, in which they committed themselves to do or not to do something for a certain period of time. In the time of their vow, something will have happened that has made them unclean and they will have to shave their heads and cleanse themselves (Numbers 6:8-12).

What is asked of Paul is not something sinful. He acts out of his love for the people. But does Paul, by agreeing to their actions, not give the impression that he is under the law and takes the law as the norm for his life?

Acts 25:9

The Proposal to Paul

Nothing of the rumors about Paul is true. For example, we know that as far as circumcision is concerned, he himself circumcised Timothy (Acts 16:3). James and the elders do not ask Paul if these rumors are true. They do know that those rumors are not true, but the “many thousands there are among the Jews of those who have believed” do not. They need convincing proof that Paul does not preach against the law and circumcision at all.

The many thousands of Jews who believe are eager to circumcise their children and maintain the law. Not that for them salvation still depends on circumcision, but they maintain it as a God-given institution. They are so bound by it in their conscience that they continue to do so. Because Paul does not preach circumcision to the Gentiles, the unbelieving Jews put him in a bad light. From the fact that he does not preach circumcision and the law, they have made out that he preaches against circumcision and the law.

To show the many thousands of Messianic Jews that none of these accusations are true, the brethren in Jerusalem make a proposal to Paul. If he does what they propose, he will show that nothing of those accusations is true. If he refuses to accept their proposal, he will give the crowd the impression that the rumors are true. However, if he accepts their desire, he will not accept the guidance of the Spirit in freedom and love as a rule. This problem arises because Paul did not get there based on a direct command of the Lord, but driven by his affection for his beloved Jewish compatriots. Paul has ended up in a situation that he can do no other than please the believing Jews.

Nevertheless, it will turn out that here too the Lord uses circumstances to achieve His purpose. Because Paul accepts the proposal, the persistent opposition of the unbelieving Jews will become so apparent that it will also make it clear to the Messianic Jews in what kind of system they still find themselves where the evil about the gospel is so persistently spread. The rest of the book of Acts makes clear how depraved the whole leadership of the religious and at the same time God-hostile Jerusalem is. It will help the believing Jews become inwardly detached from Judaism and fully conform to the new.

It will also make them receptive inwardly to the teaching of the letter to the Hebrews. Although the letter does not mention a sender, the contents show that it could not have been written by anyone but Paul, most likely from the prison in Rome (Hebrews 13:24). This letter is a consequence of this whole development through which Paul finally ends up in Rome.

The proposal of the brothers of Jerusalem, which also contains a certain element of coercion, is that Paul should join four men who made a vow. These four men are Jewish Christians. The vow they made seems to be the Nazarite vow, in which they committed themselves to do or not to do something for a certain period of time. In the time of their vow, something will have happened that has made them unclean and they will have to shave their heads and cleanse themselves (Numbers 6:8-12).

What is asked of Paul is not something sinful. He acts out of his love for the people. But does Paul, by agreeing to their actions, not give the impression that he is under the law and takes the law as the norm for his life?

Acts 25:10

Paul Accepts the Proposal

The brothers of Jerusalem make it clear to Paul that they realize that their attitude does not apply to the believers of the Gentiles. They repeat what they have written to the believing Gentiles. That remains valid for them. Nor do they try to impose the law on the Gentiles. The decision that was made about this in Jerusalem (Acts 15:19-20) was passed on to the Gentiles by Paul, among others (Acts 15:22-29). But through his return to Jerusalem, Paul is now forced to submit to the same law, no matter how well-intentioned the motive may have been.

Paul is so much a prisoner of his love for his kinsmen according to the flesh, that he does what they suggest to him without any response. He even takes the initiative. He takes the four men and purifies himself with them. He also announces when the days of their purification will be fulfilled, that is, when the sacrifice has been made for each of them.

Here we have the curious thing that the apostle takes upon himself to offer sacrifices, as if these sacrifices were not all set aside by the sacrifice of the Lord Jesus. Paul moves into a position that David takes when he joins the Philistines to fight against his own people (1 Samuel 27:1). Fortunately, the Lord prevents Paul from really offering a sacrifice through the uproar that arises, just as He prevents David from really fighting against his people (1 Samuel 29:6-10).

Acts 25:11

Paul Accepts the Proposal

The brothers of Jerusalem make it clear to Paul that they realize that their attitude does not apply to the believers of the Gentiles. They repeat what they have written to the believing Gentiles. That remains valid for them. Nor do they try to impose the law on the Gentiles. The decision that was made about this in Jerusalem (Acts 15:19-20) was passed on to the Gentiles by Paul, among others (Acts 15:22-29). But through his return to Jerusalem, Paul is now forced to submit to the same law, no matter how well-intentioned the motive may have been.

Paul is so much a prisoner of his love for his kinsmen according to the flesh, that he does what they suggest to him without any response. He even takes the initiative. He takes the four men and purifies himself with them. He also announces when the days of their purification will be fulfilled, that is, when the sacrifice has been made for each of them.

Here we have the curious thing that the apostle takes upon himself to offer sacrifices, as if these sacrifices were not all set aside by the sacrifice of the Lord Jesus. Paul moves into a position that David takes when he joins the Philistines to fight against his own people (1 Samuel 27:1). Fortunately, the Lord prevents Paul from really offering a sacrifice through the uproar that arises, just as He prevents David from really fighting against his people (1 Samuel 29:6-10).

Acts 25:12

Paul Seized the Temple

Paul spent the seven days of purification in the temple. When that period is almost over and he almost wants to sacrifice, things still go wrong. Jews from Asia, where Paul worked for so long, especially in Ephesus, through which many know him and have worked against him, recognize him. They are also present in Jerusalem to celebrate Pentecost. When they see him, they stir up all the crowd. They seize their chance and also Paul. While Paul, by his actions, has just wanted to show that he is one of them, in order to gain access to the gospel, they turn against him en masse.

The uproar that takes place here is reminiscent of the uproar in Ephesus (Acts 19:23-41). There it is about a pagan temple, here it is about God’s temple. There it is caused by idolaters, here it is caused by God’s old people. In both cases it happens with impure means.

While they hold him, they cry out for the help of the men of Israel. They have caught the man who teaches and also practices the most terrible things. In the eyes of these unbelieving Jews, Paul is an apostate Jew. He does not preach the exclusivity of Judaism and does not demand submission to the statutes of the law. He opens the door to God for the Gentiles by preaching the gospel to them, without obliging them to enter Israel and impose the law of Israel.

They accuse him that no man, “all”, and no place, “anywhere”, is safe from his evil teachings. His evil teachings concern “our people and the Law and this place”. His teachings against “our people” are evidenced by ignoring the exclusivity of Judaism, by offering salvation outside Judaism. His teachings against ‘the Law’ are evidenced by not imposing it on the Gentiles but, on the contrary, by saying that the believers of the Gentiles are free from the Law. His teachings against ‘this place’, that is the temple, are evident from his teaching about the church which he also compares to a temple (1 Corinthians 3:16; Ephesians 2:21-22).

They make accusations that Paul, according to James and the elders, by submitting to the law, should just negate. His enemies, however, add to this by suggesting that he also led a pagan into the temple, not only in the court of the pagans, but in the part where only Jews are allowed to come. By doing so he desecrated the temple.

They do not limit themselves to one Greek in whose company they have seen Paul, but speak of Greeks he is said to have brought into the temple. They base their assumption or conclusion on the fact that they saw Paul in the city together with his originally pagan friend Trophimus. It is a foolish assumption, but it is nevertheless expressed. That accusation inflames the situation. A lot of people are present because of the feast, and because of their shouting, a popular uproar arises.

Feelings become more and more heated. Paul is taken hold of and dragged out of the temple. Immediately behind him the doors of the temple are shut. Outward holiness is everything. The temple is defiled in their eyes and must be cleansed before it can be used again. They may also do this to prevent Paul from loosening himself and fleeing into the temple to grasp the horns of the altar and escape his punishment (Exodus 21:13-14; 1 Kings 2:28-29).

Acts 25:13

Paul Seized the Temple

Paul spent the seven days of purification in the temple. When that period is almost over and he almost wants to sacrifice, things still go wrong. Jews from Asia, where Paul worked for so long, especially in Ephesus, through which many know him and have worked against him, recognize him. They are also present in Jerusalem to celebrate Pentecost. When they see him, they stir up all the crowd. They seize their chance and also Paul. While Paul, by his actions, has just wanted to show that he is one of them, in order to gain access to the gospel, they turn against him en masse.

The uproar that takes place here is reminiscent of the uproar in Ephesus (Acts 19:23-41). There it is about a pagan temple, here it is about God’s temple. There it is caused by idolaters, here it is caused by God’s old people. In both cases it happens with impure means.

While they hold him, they cry out for the help of the men of Israel. They have caught the man who teaches and also practices the most terrible things. In the eyes of these unbelieving Jews, Paul is an apostate Jew. He does not preach the exclusivity of Judaism and does not demand submission to the statutes of the law. He opens the door to God for the Gentiles by preaching the gospel to them, without obliging them to enter Israel and impose the law of Israel.

They accuse him that no man, “all”, and no place, “anywhere”, is safe from his evil teachings. His evil teachings concern “our people and the Law and this place”. His teachings against “our people” are evidenced by ignoring the exclusivity of Judaism, by offering salvation outside Judaism. His teachings against ‘the Law’ are evidenced by not imposing it on the Gentiles but, on the contrary, by saying that the believers of the Gentiles are free from the Law. His teachings against ‘this place’, that is the temple, are evident from his teaching about the church which he also compares to a temple (1 Corinthians 3:16; Ephesians 2:21-22).

They make accusations that Paul, according to James and the elders, by submitting to the law, should just negate. His enemies, however, add to this by suggesting that he also led a pagan into the temple, not only in the court of the pagans, but in the part where only Jews are allowed to come. By doing so he desecrated the temple.

They do not limit themselves to one Greek in whose company they have seen Paul, but speak of Greeks he is said to have brought into the temple. They base their assumption or conclusion on the fact that they saw Paul in the city together with his originally pagan friend Trophimus. It is a foolish assumption, but it is nevertheless expressed. That accusation inflames the situation. A lot of people are present because of the feast, and because of their shouting, a popular uproar arises.

Feelings become more and more heated. Paul is taken hold of and dragged out of the temple. Immediately behind him the doors of the temple are shut. Outward holiness is everything. The temple is defiled in their eyes and must be cleansed before it can be used again. They may also do this to prevent Paul from loosening himself and fleeing into the temple to grasp the horns of the altar and escape his punishment (Exodus 21:13-14; 1 Kings 2:28-29).

Acts 25:14

Paul Seized the Temple

Paul spent the seven days of purification in the temple. When that period is almost over and he almost wants to sacrifice, things still go wrong. Jews from Asia, where Paul worked for so long, especially in Ephesus, through which many know him and have worked against him, recognize him. They are also present in Jerusalem to celebrate Pentecost. When they see him, they stir up all the crowd. They seize their chance and also Paul. While Paul, by his actions, has just wanted to show that he is one of them, in order to gain access to the gospel, they turn against him en masse.

The uproar that takes place here is reminiscent of the uproar in Ephesus (Acts 19:23-41). There it is about a pagan temple, here it is about God’s temple. There it is caused by idolaters, here it is caused by God’s old people. In both cases it happens with impure means.

While they hold him, they cry out for the help of the men of Israel. They have caught the man who teaches and also practices the most terrible things. In the eyes of these unbelieving Jews, Paul is an apostate Jew. He does not preach the exclusivity of Judaism and does not demand submission to the statutes of the law. He opens the door to God for the Gentiles by preaching the gospel to them, without obliging them to enter Israel and impose the law of Israel.

They accuse him that no man, “all”, and no place, “anywhere”, is safe from his evil teachings. His evil teachings concern “our people and the Law and this place”. His teachings against “our people” are evidenced by ignoring the exclusivity of Judaism, by offering salvation outside Judaism. His teachings against ‘the Law’ are evidenced by not imposing it on the Gentiles but, on the contrary, by saying that the believers of the Gentiles are free from the Law. His teachings against ‘this place’, that is the temple, are evident from his teaching about the church which he also compares to a temple (1 Corinthians 3:16; Ephesians 2:21-22).

They make accusations that Paul, according to James and the elders, by submitting to the law, should just negate. His enemies, however, add to this by suggesting that he also led a pagan into the temple, not only in the court of the pagans, but in the part where only Jews are allowed to come. By doing so he desecrated the temple.

They do not limit themselves to one Greek in whose company they have seen Paul, but speak of Greeks he is said to have brought into the temple. They base their assumption or conclusion on the fact that they saw Paul in the city together with his originally pagan friend Trophimus. It is a foolish assumption, but it is nevertheless expressed. That accusation inflames the situation. A lot of people are present because of the feast, and because of their shouting, a popular uproar arises.

Feelings become more and more heated. Paul is taken hold of and dragged out of the temple. Immediately behind him the doors of the temple are shut. Outward holiness is everything. The temple is defiled in their eyes and must be cleansed before it can be used again. They may also do this to prevent Paul from loosening himself and fleeing into the temple to grasp the horns of the altar and escape his punishment (Exodus 21:13-14; 1 Kings 2:28-29).

Acts 25:15

Paul Seized the Temple

Paul spent the seven days of purification in the temple. When that period is almost over and he almost wants to sacrifice, things still go wrong. Jews from Asia, where Paul worked for so long, especially in Ephesus, through which many know him and have worked against him, recognize him. They are also present in Jerusalem to celebrate Pentecost. When they see him, they stir up all the crowd. They seize their chance and also Paul. While Paul, by his actions, has just wanted to show that he is one of them, in order to gain access to the gospel, they turn against him en masse.

The uproar that takes place here is reminiscent of the uproar in Ephesus (Acts 19:23-41). There it is about a pagan temple, here it is about God’s temple. There it is caused by idolaters, here it is caused by God’s old people. In both cases it happens with impure means.

While they hold him, they cry out for the help of the men of Israel. They have caught the man who teaches and also practices the most terrible things. In the eyes of these unbelieving Jews, Paul is an apostate Jew. He does not preach the exclusivity of Judaism and does not demand submission to the statutes of the law. He opens the door to God for the Gentiles by preaching the gospel to them, without obliging them to enter Israel and impose the law of Israel.

They accuse him that no man, “all”, and no place, “anywhere”, is safe from his evil teachings. His evil teachings concern “our people and the Law and this place”. His teachings against “our people” are evidenced by ignoring the exclusivity of Judaism, by offering salvation outside Judaism. His teachings against ‘the Law’ are evidenced by not imposing it on the Gentiles but, on the contrary, by saying that the believers of the Gentiles are free from the Law. His teachings against ‘this place’, that is the temple, are evident from his teaching about the church which he also compares to a temple (1 Corinthians 3:16; Ephesians 2:21-22).

They make accusations that Paul, according to James and the elders, by submitting to the law, should just negate. His enemies, however, add to this by suggesting that he also led a pagan into the temple, not only in the court of the pagans, but in the part where only Jews are allowed to come. By doing so he desecrated the temple.

They do not limit themselves to one Greek in whose company they have seen Paul, but speak of Greeks he is said to have brought into the temple. They base their assumption or conclusion on the fact that they saw Paul in the city together with his originally pagan friend Trophimus. It is a foolish assumption, but it is nevertheless expressed. That accusation inflames the situation. A lot of people are present because of the feast, and because of their shouting, a popular uproar arises.

Feelings become more and more heated. Paul is taken hold of and dragged out of the temple. Immediately behind him the doors of the temple are shut. Outward holiness is everything. The temple is defiled in their eyes and must be cleansed before it can be used again. They may also do this to prevent Paul from loosening himself and fleeing into the temple to grasp the horns of the altar and escape his punishment (Exodus 21:13-14; 1 Kings 2:28-29).

Acts 25:16

Paul Freed by the Romans

It seems that Paul’s time is up, that’s probably how he experienced it. The Jews, his people, are against him. We hear nothing more from his Jewish-Christian fellow-brothers. Then the Lord arranges for the commander of the Roman cohort to hear about it. He acts resolutely. He knows the highly inflammable Jews and certainly because of the hustle and bustle of the feast he will have put his soldiers in the highest state of readiness to intervene as soon as there would be an uproar. In the Antonia Fortress there was always a garrison of soldiers ready to act. From the fortress they had a good view over the temple square.

The commander takes a department of soldiers with him and goes to the place where the lynching is in full swing. When those who attack Paul see the commander and the soldiers, they stop beating Paul. Surely he must have had a lot of fists and kicks by then. The commander frees Paul, but not to release him. He gives the order to handcuff Paul with two chains. Someone who incurs the folk anger in this way must have had a lot on his conscience, he must have thought. He immediately saw that it was not an ordinary quarrel. He asks the crowd about the person of Paul and about the crime he must have committed. As so often, the crowd is not unanimous because many have become involved in this uproar without knowing what it is all about.

The commander does not learn anything from the crowd and orders that Paul be brought into the barracks of the Antonia Fortress in order to interrogate him there. This is done via the steps leading from the courtyard of the Gentiles to the fortress. These steps become the grandstand for Paul’s speech to the people. It is symbolic that he speaks to the people gathered here in the court of the Gentiles. By the way, the court of the Gentiles was made in response to the word that the house of God would be a house of prayer for all nations (Isaiah 56:7).

Paul may have been freed and captured by the commander and the soldiers, but that does not mean that the bloodlust of the crowd is stilled. They see their prey escape and try to get their hands on him again. The soldiers must protect him from the violence of the crowd by taking him in their midst and carrying him. While their prey escapes their hands, they shout: “Away with him!” This cry also sounded against the Lord Jesus (Luke 23:18). In this Paul experiences the fellowship of the sufferings of Christ (Philippians 3:10).

Acts 25:17

Paul Freed by the Romans

It seems that Paul’s time is up, that’s probably how he experienced it. The Jews, his people, are against him. We hear nothing more from his Jewish-Christian fellow-brothers. Then the Lord arranges for the commander of the Roman cohort to hear about it. He acts resolutely. He knows the highly inflammable Jews and certainly because of the hustle and bustle of the feast he will have put his soldiers in the highest state of readiness to intervene as soon as there would be an uproar. In the Antonia Fortress there was always a garrison of soldiers ready to act. From the fortress they had a good view over the temple square.

The commander takes a department of soldiers with him and goes to the place where the lynching is in full swing. When those who attack Paul see the commander and the soldiers, they stop beating Paul. Surely he must have had a lot of fists and kicks by then. The commander frees Paul, but not to release him. He gives the order to handcuff Paul with two chains. Someone who incurs the folk anger in this way must have had a lot on his conscience, he must have thought. He immediately saw that it was not an ordinary quarrel. He asks the crowd about the person of Paul and about the crime he must have committed. As so often, the crowd is not unanimous because many have become involved in this uproar without knowing what it is all about.

The commander does not learn anything from the crowd and orders that Paul be brought into the barracks of the Antonia Fortress in order to interrogate him there. This is done via the steps leading from the courtyard of the Gentiles to the fortress. These steps become the grandstand for Paul’s speech to the people. It is symbolic that he speaks to the people gathered here in the court of the Gentiles. By the way, the court of the Gentiles was made in response to the word that the house of God would be a house of prayer for all nations (Isaiah 56:7).

Paul may have been freed and captured by the commander and the soldiers, but that does not mean that the bloodlust of the crowd is stilled. They see their prey escape and try to get their hands on him again. The soldiers must protect him from the violence of the crowd by taking him in their midst and carrying him. While their prey escapes their hands, they shout: “Away with him!” This cry also sounded against the Lord Jesus (Luke 23:18). In this Paul experiences the fellowship of the sufferings of Christ (Philippians 3:10).

Acts 25:18

Paul Freed by the Romans

It seems that Paul’s time is up, that’s probably how he experienced it. The Jews, his people, are against him. We hear nothing more from his Jewish-Christian fellow-brothers. Then the Lord arranges for the commander of the Roman cohort to hear about it. He acts resolutely. He knows the highly inflammable Jews and certainly because of the hustle and bustle of the feast he will have put his soldiers in the highest state of readiness to intervene as soon as there would be an uproar. In the Antonia Fortress there was always a garrison of soldiers ready to act. From the fortress they had a good view over the temple square.

The commander takes a department of soldiers with him and goes to the place where the lynching is in full swing. When those who attack Paul see the commander and the soldiers, they stop beating Paul. Surely he must have had a lot of fists and kicks by then. The commander frees Paul, but not to release him. He gives the order to handcuff Paul with two chains. Someone who incurs the folk anger in this way must have had a lot on his conscience, he must have thought. He immediately saw that it was not an ordinary quarrel. He asks the crowd about the person of Paul and about the crime he must have committed. As so often, the crowd is not unanimous because many have become involved in this uproar without knowing what it is all about.

The commander does not learn anything from the crowd and orders that Paul be brought into the barracks of the Antonia Fortress in order to interrogate him there. This is done via the steps leading from the courtyard of the Gentiles to the fortress. These steps become the grandstand for Paul’s speech to the people. It is symbolic that he speaks to the people gathered here in the court of the Gentiles. By the way, the court of the Gentiles was made in response to the word that the house of God would be a house of prayer for all nations (Isaiah 56:7).

Paul may have been freed and captured by the commander and the soldiers, but that does not mean that the bloodlust of the crowd is stilled. They see their prey escape and try to get their hands on him again. The soldiers must protect him from the violence of the crowd by taking him in their midst and carrying him. While their prey escapes their hands, they shout: “Away with him!” This cry also sounded against the Lord Jesus (Luke 23:18). In this Paul experiences the fellowship of the sufferings of Christ (Philippians 3:10).

Acts 25:19

Paul Freed by the Romans

It seems that Paul’s time is up, that’s probably how he experienced it. The Jews, his people, are against him. We hear nothing more from his Jewish-Christian fellow-brothers. Then the Lord arranges for the commander of the Roman cohort to hear about it. He acts resolutely. He knows the highly inflammable Jews and certainly because of the hustle and bustle of the feast he will have put his soldiers in the highest state of readiness to intervene as soon as there would be an uproar. In the Antonia Fortress there was always a garrison of soldiers ready to act. From the fortress they had a good view over the temple square.

The commander takes a department of soldiers with him and goes to the place where the lynching is in full swing. When those who attack Paul see the commander and the soldiers, they stop beating Paul. Surely he must have had a lot of fists and kicks by then. The commander frees Paul, but not to release him. He gives the order to handcuff Paul with two chains. Someone who incurs the folk anger in this way must have had a lot on his conscience, he must have thought. He immediately saw that it was not an ordinary quarrel. He asks the crowd about the person of Paul and about the crime he must have committed. As so often, the crowd is not unanimous because many have become involved in this uproar without knowing what it is all about.

The commander does not learn anything from the crowd and orders that Paul be brought into the barracks of the Antonia Fortress in order to interrogate him there. This is done via the steps leading from the courtyard of the Gentiles to the fortress. These steps become the grandstand for Paul’s speech to the people. It is symbolic that he speaks to the people gathered here in the court of the Gentiles. By the way, the court of the Gentiles was made in response to the word that the house of God would be a house of prayer for all nations (Isaiah 56:7).

Paul may have been freed and captured by the commander and the soldiers, but that does not mean that the bloodlust of the crowd is stilled. They see their prey escape and try to get their hands on him again. The soldiers must protect him from the violence of the crowd by taking him in their midst and carrying him. While their prey escapes their hands, they shout: “Away with him!” This cry also sounded against the Lord Jesus (Luke 23:18). In this Paul experiences the fellowship of the sufferings of Christ (Philippians 3:10).

Acts 25:20

Paul Freed by the Romans

It seems that Paul’s time is up, that’s probably how he experienced it. The Jews, his people, are against him. We hear nothing more from his Jewish-Christian fellow-brothers. Then the Lord arranges for the commander of the Roman cohort to hear about it. He acts resolutely. He knows the highly inflammable Jews and certainly because of the hustle and bustle of the feast he will have put his soldiers in the highest state of readiness to intervene as soon as there would be an uproar. In the Antonia Fortress there was always a garrison of soldiers ready to act. From the fortress they had a good view over the temple square.

The commander takes a department of soldiers with him and goes to the place where the lynching is in full swing. When those who attack Paul see the commander and the soldiers, they stop beating Paul. Surely he must have had a lot of fists and kicks by then. The commander frees Paul, but not to release him. He gives the order to handcuff Paul with two chains. Someone who incurs the folk anger in this way must have had a lot on his conscience, he must have thought. He immediately saw that it was not an ordinary quarrel. He asks the crowd about the person of Paul and about the crime he must have committed. As so often, the crowd is not unanimous because many have become involved in this uproar without knowing what it is all about.

The commander does not learn anything from the crowd and orders that Paul be brought into the barracks of the Antonia Fortress in order to interrogate him there. This is done via the steps leading from the courtyard of the Gentiles to the fortress. These steps become the grandstand for Paul’s speech to the people. It is symbolic that he speaks to the people gathered here in the court of the Gentiles. By the way, the court of the Gentiles was made in response to the word that the house of God would be a house of prayer for all nations (Isaiah 56:7).

Paul may have been freed and captured by the commander and the soldiers, but that does not mean that the bloodlust of the crowd is stilled. They see their prey escape and try to get their hands on him again. The soldiers must protect him from the violence of the crowd by taking him in their midst and carrying him. While their prey escapes their hands, they shout: “Away with him!” This cry also sounded against the Lord Jesus (Luke 23:18). In this Paul experiences the fellowship of the sufferings of Christ (Philippians 3:10).

Acts 25:21

Paul Freed by the Romans

It seems that Paul’s time is up, that’s probably how he experienced it. The Jews, his people, are against him. We hear nothing more from his Jewish-Christian fellow-brothers. Then the Lord arranges for the commander of the Roman cohort to hear about it. He acts resolutely. He knows the highly inflammable Jews and certainly because of the hustle and bustle of the feast he will have put his soldiers in the highest state of readiness to intervene as soon as there would be an uproar. In the Antonia Fortress there was always a garrison of soldiers ready to act. From the fortress they had a good view over the temple square.

The commander takes a department of soldiers with him and goes to the place where the lynching is in full swing. When those who attack Paul see the commander and the soldiers, they stop beating Paul. Surely he must have had a lot of fists and kicks by then. The commander frees Paul, but not to release him. He gives the order to handcuff Paul with two chains. Someone who incurs the folk anger in this way must have had a lot on his conscience, he must have thought. He immediately saw that it was not an ordinary quarrel. He asks the crowd about the person of Paul and about the crime he must have committed. As so often, the crowd is not unanimous because many have become involved in this uproar without knowing what it is all about.

The commander does not learn anything from the crowd and orders that Paul be brought into the barracks of the Antonia Fortress in order to interrogate him there. This is done via the steps leading from the courtyard of the Gentiles to the fortress. These steps become the grandstand for Paul’s speech to the people. It is symbolic that he speaks to the people gathered here in the court of the Gentiles. By the way, the court of the Gentiles was made in response to the word that the house of God would be a house of prayer for all nations (Isaiah 56:7).

Paul may have been freed and captured by the commander and the soldiers, but that does not mean that the bloodlust of the crowd is stilled. They see their prey escape and try to get their hands on him again. The soldiers must protect him from the violence of the crowd by taking him in their midst and carrying him. While their prey escapes their hands, they shout: “Away with him!” This cry also sounded against the Lord Jesus (Luke 23:18). In this Paul experiences the fellowship of the sufferings of Christ (Philippians 3:10).

Acts 25:22

Paul Wants to Speak to the People

Paul does not want to evade his persecutors just like that. He is not someone who gratefully takes advantage of his liberation from the hands of those who want to kill him. Because of his love for them, he wants to defend or justify himself for them. He is always out to win the Jews for the gospel. He asks the commander for permission to speak to them, thus recognizing the power of the one whose prisoner he is.

Paul speaks to the commander in Greek, the language of civilization. The commander is surprised about this, because he had a totally different impression of the man who was the cause of such a tumult. He thought he had scored big and got hold of the Egyptian who had managed to lead no less than the four thousand men of the Assassins out of the city into the wilderness in order to make new attempts among the people. The Assassins, or Sicarians, are the members of a fanatical Jewish party that mixed with the people during the festivities to secretly stab their opponents with a short sword, the sica.

Paul states that he does not belong to such a party. On the contrary, he has a respectable Jewish background and an equally respectable bourgeois status, coming from the famous university town of Tarsus in the Roman province of Cilicia. The commander must have been surprised to learn that Paul is a Jew and wondered what these Jews boiling with anger would have against him. Also the place of origin of this Jewish man must have surprised him. In any case, the commander is satisfied with that information to allow Paul’s request.

After Paul has received the requested permission, he motions with his hand as a request for silence and with the purpose of saying something. A deep silence arises. Paul stands full of dignity on the steps of the fortress, while he must have been full of blood and wounds because of the mistreatment of the people he is about to address. He speaks to them in Hebrew, their own language, the language they used among themselves as members of God’s people.

Acts 25:23

Paul Wants to Speak to the People

Paul does not want to evade his persecutors just like that. He is not someone who gratefully takes advantage of his liberation from the hands of those who want to kill him. Because of his love for them, he wants to defend or justify himself for them. He is always out to win the Jews for the gospel. He asks the commander for permission to speak to them, thus recognizing the power of the one whose prisoner he is.

Paul speaks to the commander in Greek, the language of civilization. The commander is surprised about this, because he had a totally different impression of the man who was the cause of such a tumult. He thought he had scored big and got hold of the Egyptian who had managed to lead no less than the four thousand men of the Assassins out of the city into the wilderness in order to make new attempts among the people. The Assassins, or Sicarians, are the members of a fanatical Jewish party that mixed with the people during the festivities to secretly stab their opponents with a short sword, the sica.

Paul states that he does not belong to such a party. On the contrary, he has a respectable Jewish background and an equally respectable bourgeois status, coming from the famous university town of Tarsus in the Roman province of Cilicia. The commander must have been surprised to learn that Paul is a Jew and wondered what these Jews boiling with anger would have against him. Also the place of origin of this Jewish man must have surprised him. In any case, the commander is satisfied with that information to allow Paul’s request.

After Paul has received the requested permission, he motions with his hand as a request for silence and with the purpose of saying something. A deep silence arises. Paul stands full of dignity on the steps of the fortress, while he must have been full of blood and wounds because of the mistreatment of the people he is about to address. He speaks to them in Hebrew, their own language, the language they used among themselves as members of God’s people.

Acts 25:24

Paul Wants to Speak to the People

Paul does not want to evade his persecutors just like that. He is not someone who gratefully takes advantage of his liberation from the hands of those who want to kill him. Because of his love for them, he wants to defend or justify himself for them. He is always out to win the Jews for the gospel. He asks the commander for permission to speak to them, thus recognizing the power of the one whose prisoner he is.

Paul speaks to the commander in Greek, the language of civilization. The commander is surprised about this, because he had a totally different impression of the man who was the cause of such a tumult. He thought he had scored big and got hold of the Egyptian who had managed to lead no less than the four thousand men of the Assassins out of the city into the wilderness in order to make new attempts among the people. The Assassins, or Sicarians, are the members of a fanatical Jewish party that mixed with the people during the festivities to secretly stab their opponents with a short sword, the sica.

Paul states that he does not belong to such a party. On the contrary, he has a respectable Jewish background and an equally respectable bourgeois status, coming from the famous university town of Tarsus in the Roman province of Cilicia. The commander must have been surprised to learn that Paul is a Jew and wondered what these Jews boiling with anger would have against him. Also the place of origin of this Jewish man must have surprised him. In any case, the commander is satisfied with that information to allow Paul’s request.

After Paul has received the requested permission, he motions with his hand as a request for silence and with the purpose of saying something. A deep silence arises. Paul stands full of dignity on the steps of the fortress, while he must have been full of blood and wounds because of the mistreatment of the people he is about to address. He speaks to them in Hebrew, their own language, the language they used among themselves as members of God’s people.

Acts 25:25

Paul Wants to Speak to the People

Paul does not want to evade his persecutors just like that. He is not someone who gratefully takes advantage of his liberation from the hands of those who want to kill him. Because of his love for them, he wants to defend or justify himself for them. He is always out to win the Jews for the gospel. He asks the commander for permission to speak to them, thus recognizing the power of the one whose prisoner he is.

Paul speaks to the commander in Greek, the language of civilization. The commander is surprised about this, because he had a totally different impression of the man who was the cause of such a tumult. He thought he had scored big and got hold of the Egyptian who had managed to lead no less than the four thousand men of the Assassins out of the city into the wilderness in order to make new attempts among the people. The Assassins, or Sicarians, are the members of a fanatical Jewish party that mixed with the people during the festivities to secretly stab their opponents with a short sword, the sica.

Paul states that he does not belong to such a party. On the contrary, he has a respectable Jewish background and an equally respectable bourgeois status, coming from the famous university town of Tarsus in the Roman province of Cilicia. The commander must have been surprised to learn that Paul is a Jew and wondered what these Jews boiling with anger would have against him. Also the place of origin of this Jewish man must have surprised him. In any case, the commander is satisfied with that information to allow Paul’s request.

After Paul has received the requested permission, he motions with his hand as a request for silence and with the purpose of saying something. A deep silence arises. Paul stands full of dignity on the steps of the fortress, while he must have been full of blood and wounds because of the mistreatment of the people he is about to address. He speaks to them in Hebrew, their own language, the language they used among themselves as members of God’s people.

Acts 25:27

Origin and Former Life Walk

Paul addresses his audience with “brethren and fathers”. The form of address “brethren” indicates his connection with them, while by addressing them as “fathers” (of the people) he expresses his respect for them. He asks them to hear his defense toward them.

It was already dead quiet on the square, but it becomes even more quiet when they hear how he speaks to them in their own language. He places himself as close to them as possible. Paul’s defense consists of telling them about his conversion. He tells his story here to the Jewish crowd. In Acts 26 he will tell his conversion history once more, there to King Agrippa and his entourage, in front of an audience that consists of people of standing. In Acts 9 we have already read that history, but then as it was given to Luke by the Holy Spirit to write down.

His accountability to the Jews here is to indicate that he is a faithful Jew and not an apostate. He also makes it clear that wherever he makes followers of the Messiah, he does so without obliging them to keep the law. He declares that he does not do this of his own accord, but because he has received a calling to do so from above, from heaven.

He repeats for the people what he also said to the commander concerning his origin. He is a Jewish man, therefore one of them. He was born in Tarsus in Cilicia, today’s Turkey, where a large Jewish community existed. Stephen argued in Jerusalem with Jews from Cilicia (Acts 6:9), but those men could not resist Stephen’s spirit and wisdom. Now there is also a Jew from Cilicia here, but a very different one from the Jew who agreed with Stephen’s death at the time. How that change came about, he will tell in a moment.

First he takes his audience with him on his life journey, showing how much he and they have in common. He tells them that he moved from Tarsus to “this city”, Jerusalem, to be brought up here. Paul grew up in Tarsus in the midst of paganism. In Jerusalem he became deeply rooted in the ancestral law to which he completely submitted himself in all his behavior.

He sat at the feet of the generally respected Gamaliel and received education from him. According to tradition Gamaliel had five hundred pupils, among whom Paul excelled above all others (Galatians 1:13-14). All traditions related to the law he absorbed and have shaped him. Everything he learned he put into practice with unprecedented zeal, as they still do. As for himself, he speaks in the past tense, as for them, in the present tense.

His former life’s walk is entirely in keeping with their conceptions. He gives them the compliment that they are zealous for God. In the letter to the Romans, he says it is a zeal not in accordance with knowledge (Romans 10:2). He tells how, in blind zeal for the maintenance of the ancestral law, he fought against everything that pushed aside the importance of that law. That is why the Christians had to pay for it.

This new “Way”, this new sect or movement in Judaism, as Christendom was seen in the early days, was in his eyes an enormous threat to the religion of the fathers. Anyone who chose this Way deserved to be killed. To this end, without making any distinction between men and women, he handed those who belonged to this Way over to chains and in prisons.

In his passion he even travelled to Damascus to bring disciples to Jerusalem. Once he had captivated them, he did everything he could to prevent them from escaping him. That is why he chained them and carried them captivated to Jerusalem. The testimonies concerning the truth of his conduct can be obtained from the high priest and all the Council of the elders. They know about this because they have provided him with letters to do his ‘work’.