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Chung-Kim, Esther and Todd R. Hains, editors. Acts. Reformation Commentary on Scripture: New Testament 6. Downers Grover, Ill.: InterVarsity, 2014. 430 pp. Hc; $40.00. Link
This is the latest installment in the Reformation Commentary Series (RCS). Following in the footsteps of the popular Ancient Christian Commentary on Scripture from InterVarsity, this commentary collects key sections from Reformation commentators and presents them in an accessible format for the modern reader. Esther Chung-Kim is a professor of Religious Studies at Claremont McKenna College specializing in the History of World Christianity and Todd Hains is a PhD candidate in historical theology at Trinity Evangelical Divinity.
Timothy George’s General Introduction to the RCS is a good 23 page refresher on what constitutes the literature of the Reformation in terms of chronology and confession. There is far more to read from this period than just Luther and Calvin. This commentary therefore includes Erasmus as a biblical humanist as well as obvious examples from (Wittenberg, Luther; Strasbourg, Bucer; Zurich, Zwingli; Geneva, Calvin). There are also examples from the British reformation (including John Donne and William Perkins) and a few from the Anabaptist tradition.
The editors draw together a few key themes in their introduction to the commentary on Acts. First, the reformation commentators thought of themselves as “actors on the same stage” as the apostles in Acts. Acts was not history to a writer like John Donne, it is the story of what continues to happen in the present experience of the Church. In fact, Acts provided Reformation commentators an opportunity to discuss the “office of the Word,” or how one goes about preaching the Gospel. An additional interest of the Reformation commentators is baptism. This is not surprising given the variety of views sacrament during this period of history as well as the inconsistency of Acts in portraying the rite. In the body of this commentary, diverse opinions are included, so that from the text of Acts 2:42 Michael Sattler (a Swiss radical, 1490-1527) can argue circumcision is not a type of baptism, Peter Walpot (a Moravian radical, d. 1578) can dismiss infant baptism, and the Augsburg Confession (1530) argues in favor of efficacious infant baptism (p. 32-33). Luther can turn Paul’s baptism in Acts 9 into a defense of infant baptism, while Leonhard Schiemer (an Austrian martyr, d. 1528) uses the same text to argue for believer’s baptism (146-7).
Another interest of the Reformation commentaries on Acts is treatment of the poor. The church had to deal with the poor in a world that was rapidly changing. While Calvin and the Geneva reformers sought to create a kind of social welfare system to assist the poor, immigrants and others displaced by political turmoil, the radical reformers were abolishing personal property and living lives of voluntary poverty. Obviously the Munster radicals did not write commentaries on Acts, but the model of Acts 2:42-47 was taken seriously. Peter Walpot is included as a voice declaring personal property to be the source of all kinds of sin, while Calvin and others argue for the proper use of property from the same texts.
One of the most important themes of Acts which resonated with the Reformation commentators is suffering for the faith. As Chung-Kim and Hains state, the Reformation “caused a revolution in the Christian theology of suffering” (liv). Menno Simons, for example, describes Paul’s suffering at Lystra as an example of the “misery, tribulation, persecution, bonds, fear and death” that attests the Spirit of Liberty (198).
The body of the commentary begins with the ESV text of Acts followed by a brief overview of the pericope. The editors then collect brief extracts from Reformation commentaries in two columns, providing a short summarizing heading in bold type. The name of the writer appears first in small caps, followed by the extract. Latin is given in brackets when necessary. The entry concludes with the name of the work and a footnote provides the reader necessary bibliographic information on the entry. There are no sidebars or explanations of the details of the text of Acts (with the exception of a chart on the Herodian dynasty in Acts 12, p. 162). Since the purpose of the commentary is to report the interpretations of the Reformers, this is to be expected.
The book concludes with several appendices, including a map of Europe during the Reformation and a timeline for events in the Reformation countries for the years 1337-1691. There is a 23 page collection of biographical sketches of the Reformers collected in the commentary as well as short descriptions of key documents and confessions of the period. A bibliography of primary sources is included along with several indices. The bibliography lists online resources where available.
Conclusion. Like the Ancient Christian Commentary series, this book is not a commentary on the text Bible as much as a collection of observations Acts drawn from a narrow range of history. While some of these issues seem obtuse to the modern reader, many questions the Reformation raised when they read Acts are similar in nature to what Christians ask 500 years later. The editors of the volume are to be commended for culling through a massive literature in order to find salient points of contact over this long period of church history.
One contribution of the series is to provide English translations for some Reformers who have yet to be translated. By arranging these readings in a semi-topical fashion, the editors make it quite easy for the non-expert to read what might be an overwhelming and bewildering commentary. A good introduction to reading Reformation writers for those interested is Reading Scripture with the Reformers by the Reformed Commentary series editor Timothy George.
NB: Thanks to InterVarsity Press for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.
As usual, Paul attends the synagogue meetings in the city and argues that Jesus is the Messiah. This ministry is more successful when Silas and Timothy catch up to Paul, allowing him to devote himself to preaching. It is as a result of this synagogue ministry that there is another “rejection” of the Jews, parallel to Acts 13 and 28. Paul declares that from that time on he will go to the Gentiles, as he did in Acts 13 as well.
Two key converts are mentioned – Titius Justus, a god-fearing Gentile and Crispus, the leader of the synagogue. A third convert is implied in Romans 16:23 – Erastus, the “director of public works” (NIV) or city treasurer. It is unusual for Paul to identify a person by title like this, but this is an important title (Theissen, 76) What makes this person of particular significance is that in 1929 an inscription on paving stone was discovered honoring Erastus, identified as the aedilis of Corinth, a title normally translated by the Greek agoranomos. The title given in Romans is that of oikonomos of the city. While this is not exactly equivalent, it is close enough that many have made the connection between this convert in Romans 16:23 and the city manager of Corinth in the mid-50’s.
Paul may have been concerned that his success would breed a violent back-lash from the synagogue, as it had in Thessalonica. In fact, Paul has seen this happen before. The normal pattern is for him to enter the synagogue and face serious persecution. He is not afraid for his own life, in fact, he seems more than willing to suffer physically for the Gospel.
1 Cor 2:3-4 indicates that Paul was afraid his ministry was destined for failure. He does not yet know of the fate of the Thessalonican believers, perhaps even Berea is unknown to him. Athens likely did not result in a church. Will Corinth go just as badly? Yet in 1 Cor 2, Paul claims that any success in Corinth was based solely on the the power of the Holy Spirit, not his own rhetorical ability.
1 Corinthians 2:3-4 I came to you in weakness and fear, and with much trembling. My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit’s power.
In Acts 18:9-10 Luke tells us that Paul has a vision in which the Lord tells Paul that he will not be harmed in the city of Corinth and that there are many people in the city that are “the Lord’s.” There are three short, related commands: Do not fear, continue to speak, and do not be silent.
If these commands reflect Paul’s mood prior to Silas and Timothy’s return, then it is possible that Paul considered, like Jeremiah before him, do remain silent and not open himself up to further persecution (Jer 20:7-12). Like Jeremiah, Paul cannot keep the Gospel to himself, he must be what he is, the light to the Gentiles. Even if this means he will be persecuted. This vision encourages him to continue, since his Gospel message will be received in Corinth.
He will remain in the city 18 months, Paul’s longest place of ministry since his commission from Antioch in Acts 13.
H. J. Cadbury, “Erastus of Corinth” JBL 50 (1931) 42–58.
J. Murphy-O’Connor, “The Corinth That Saint Paul Saw” BA 47 (1984) 147–59.
Gerd Theissen, The Social Setting of Pauline Christianity. Essays on Corinth (Philadelphia: Fortress, 1982).
Bruce Winter, After Paul Left Corinth: The Influence of Secular Ethics and Social Change (Grand Rapids, Eerdmans, 2001)
My students are currently reading Eckhard Schnabel’s Paul the Missionary (Downers Grove: InterVarsity, 2008). I have assigned a final essay for the class which asks the students to describe Paul’s missionary methodology and draw out some implications for contemporary ministry.
The problem I want them to think about is two-fold. First, can what does Paul does in Acts be fairly described as a “mission strategy”? For example, did he have something like a modern “mission statement” which guided all his choices? If so, what was that “mission statement”? Second, and more troubling for students, is that Pauline Mission Strategy something that can be used for doing mission today? And even if it can be used for modern ministry, should it be used? Paul’s mission was embedded in a culture and time far distant from our own, so perhaps we ought to find more relevant method that might work better in a modern context.
Part of the problem students have with this assignment is the word “mission.” Mission, for most American Christians, implies a missionary going a very long way away to “save the heathen.” Students typically describe Paul as a sort of Hudson Taylor meets Jim Elliot with a dash of Indiana Jones adventurer tossed in for spice, heading off to the Black Hole of Calcutta to be tortured regularly for preaching the gospel. I honestly do not think being beaten and ship-wrecked was a part of Paul’s ministry strategy. Certainly those were things he endured for the Gospel, but I am not convinced he tried to get beaten as often as possible in order to be a successful missionary!
Schnabel said that “Paul understood both Jewish and Greco-Roman cultures. He was at least bilingual, probably trilingual. He was evidently able to function comfortably, without consciously ‘crossing over’ into one or the other culture, both in Jewish and in Greco-Roman culture.” (Schnabel, Paul the Missionary, 329). This is a bit of a surprise to most readers, since we tend to think of Paul crossing all kinds of social and cultural barriers to present the gospel to the Greek and Roman world. But as it turns out, Paul went to places where he would be most effective, where he spoke the language, where he could earn a decent living, where he would be sure to meet people with whom he was already familiar.
Paul most certainly did not cross into another culture in the sense that missionaries do today. If he had, he would have went to north into Germany and preached to the barbarian hordes. In fact, why did Paul not go east? My guess is that God lead him west since that is where he would encounter the least cultural differences. Hellenism was less pervasive the further east one traveled. If he had moved east as far as Babylon, he would have found the remnants of an empire which was reverting back to its original culture. In fact, if I am allowed to speculate just a bit, if Paul had gone to the east or the border regions to the north, he would not have been successful at all that the church as we know it today would look a great deal different.
By going to the West, Paul could settle down in Corinth and Ephesus and reach people with whom he had the most in common – Hellenistic Jews who were already reading the Scripture. He would have met Gentiles frustrated with the “theology” and ethics of the Greco-Roman world and were already dabbling in the mystery cults. In short, people whom God had already prepared for Paul’s arrival as the “light to the Gentiles.”
If this is on track, how do we apply Paul’s missionary strategy? I am not against a foreign mission program, but perhaps we ought to revisit the idea of reaching one’s culture first.
The books of Luke – Acts end with the phrase, “boldly and without hindrance. Since Paul is in prison when the book ends, it is quite remarkable that Luke could describe Paul’s activity not being hindered. But the statement is not about Paul but the rather the Gospel. How is it that Paul’s preaching can be described in this way?
First, Paul’s preaching in Acts and throughout all his letters is based on Jesus as Messiah and his work on the cross. That the person and work of Jesus is the basis of the gospel is clear from the preaching of the apostles in Acts. Beginning with the preaching of the Apostles in Acts 2:22-24, the central theme is Jesus Christ, that he was crucified and rose from the dead. On Acts 13:26-31 Paul emphasizes the death and resurrection of Jesus. Notice that in both Peter and Paul’s sermon the fact that Jesus was crucified is clear, but also that God raised him from the dead and exalted him to his right hand, proving that he was in fact God’s son, the messiah. In fact, in 16:31, Paul says that the only want to be saved is to “believe in the Lord Jesus Christ.”
It is tempting to downplay the centrality of Jesus to our faith since he is still as controversial today as in the first century. People seem to like the idea of spirituality and religion, but they are not attracted to Jesus – the scandal of the cross is very real in contemporary culture. “Spiritual but not religious” is a movement which rejects religions, advocating love and respect without being dogmatic on who Jesus is or whether there is a God or not. It is also possible to place such a strong emphasis on building relationships and social activities that there is no confrontation with Jesus. Our churches need relationships and social activities, but we need to confront people with the truth of the Gospel, the Gospel demands a response!
Paul’s preaching centered on Jesus and what he did on the cross, and what this atonement for sin means for people in the present age. Paul brought his sermons to a decision. As the jailer in Acts 16:31 asks, “what must you do to be saved?”
Second, Paul taught freely and with boldness because his gospel was based on Scripture. If we go back in Acts and read Paul’s sermons, we find that they are based on the fulfillment of scripture. The same is true for the letters, Paul constantly quotes scripture and alludes to the Hebrew Bible as the revealed word of God.
Using Paul’s sermon in Acts 13 as an example, he blends several verses from the Hebrew Bible in order to show that Jesus is the messiah. In fact, ever apostolic sermon in Acts is laced with references to the Hebrew Bible, whether that is Peter in Acts 2 and 3 or Stephen in Acts 7. The only exception are the two sermons of Paul in pagan contexts, but even there he alludes to the story of the Bible without directly quoting it. This implies that Paul knew his Bible well and was able to apply that scripture to new events. In this case, to show that Jesus is the messiah and that his death on the cross means salvation for both Jews and Gentiles.
Here is another potential problem for modern Christians. We lack confidence in the Bible for several reasons:
- Biblical Ignorance – Biblical illiteracy is a problem in the church, it is an epidemic in the world. Most church kids are taught the Old Testament by vegetables, most twenty-somethings only know the few Bible stories that were on the Simpsons. This is a problem which must be overcome, but not by downplaying the text of the Bible.
- Biblical Embarrassment – some of the stories from the Hebrew Bible are difficult to read in a modern context. When I teach freshmen Bible survey classes, frequently I hear from students, “I had no idea that was in the Bible!) There are stories in the Hebrew Bible that are attacked by secularists as violent, misogynist, or portraying God as a sociopath.
- Biblical Replacement – it is sometimes easy to get people to a spiritual idea without using the Bible. (Using movie clips at camp, teaching the gospel through a secular song or literature, the Gospel according to Lord of the Rings, for example). This is a legitimate way to generate interest, but if the Bible is not the foundation of the sermon, it does not matter how crafty your illustration is.
As shocking as it seems, there are churches in America that do not peach from the Bible. Their people do not bring Bibles to church because they do not own Bibles and there is little need for them in the sermon.
Third, Paul taught freely and with boldness because his preaching of the gospel was the fulfillment of God’s plan. We are looking at the last line of the book of Acts and seeing how Luke wanted to end the story. But the idea that God is fulfilling the great story of redemption in the work of Jesus is a major theme of his two books.
Luke 1:1 states that his purpose for writing was so that Theophilus might have an accurate record of the “things which have been fulfilled among us.” Luke 24:44-49 concludes the book of Luke with the same idea, Jesus himself states that everything that happened fulfilled scripture. Acts is the story of how that fulfillment works it’s way from Jerusalem to the rest of the world, and ultimately to Rome itself.
If I absolutely knew how a sporting event was going to come out, I would be able to wager with confidence. I might even have a boldness to “bet it all” on the outcome of the game. What Luke is telling us in the last few verses of Acts is that we can have confidence in the outcome because God has already planned the key events of salvation history and he has already won the victory in the death and resurrection of Jesus. Standing on the foundation of the scripture, we can have confidence in the gospel of Jesus Christ and share our faith “with boldness” and “without hindrance.”
Why is it, then, that we pretend we are hindered in our presentation of the Gospel?
The last words of the book of Acts in the Greek are “boldly and without hindrance.” This is a good theme to leave the book of Acts, that Paul preached the gospel boldly and without hindrance.
To speak “boldly” (παρρησία) is to have freedom to speak, perhaps even fearless speech. “Boldness” is a characteristic of apostolic preaching in the first part of Acts. The Sanhedrin saw that Peter and John spoke boldly (4:13), and the Jerusalem church prayed that God would continue tot give them boldness (4:29); when they were filled with the Holy Spirit they did in fact speak with boldness (4:31).
But the word also has the nuance of confidence, knowing that you are speaking the truth; that you know the right answer, etc. In Acts 2:29 Peter makes an argument based on Scripture that Jesus is the Messiah, he says this “with confidence.” This is the confidence which I began with – knowing that something is certainly true gives you a confidence and boldness which a “guess” does not. Paul can speak from his house arrest with confidence because he knows the gospel he proclaims is the truth.
“Without hindrance” (ἀκωλύτως) indicates that there were no groups that stood in his way, as Paul had to deal with earlier in the book. Sometimes this rare word is used in legal contexts (P.Oxy 502, Ant. 12.104, 16.41, for example). The word might be used to describe some legal constraint, you cannot do want you want to because of a legal ruling (think of a restraining order in contemporary culture).
If we read the whole book of Acts, we might see quite a bit of “restraining” going on, things hinder the progress of the Gospel from the very beginning of Paul’s ministry.
- Jews in Asia Minor actively work against him on the first missionary journey, attack him publicly and stone him at Lystra, leaving him for dead!
- While Rome does not actively hinder Paul’s mission, he was in Roman custody several times in the book: at Philippi, nearly so at Thessalonica, he was arrested in Corinth, and was likely under arrest at some point in Ephesus, he cause a riot there as well. When he finally returned to Jerusalem he was taken into protective custody by Rome, but held for two years in Caesarea before being shipped to Rome, where he is under house arrest (at his own expense) for two years.
- We might also add a kind of spiritual hindrance to this list as well. For example, Paul was forced to leave Thessalonica and was unable to return to the city, although he wanted to. In 1 Thess 3:18 he says that “Satan blocked our way,” literally “Satan tore up the road” so that Paul could not return and finish his work in the city. What happens in Corinth and Ephesus can also be taken as spiritual warfare, Satan was actively hindering Paul’s mission.
The book ends by telling us that there is nothing restraining the gospel, Paul is not hindered in the least by his imprisonment, and there is nothing Rome (or Jerusalem) can do to stop the gospel from going out to the ends of the earth.
Chronologically, the book of Romans provides the earliest glimpse at the character of the churches in the city of Rome before Paul arrived. Christianity came to Rome through the synagogues. It seems likely that Jews who heard the gospel while in Jerusalem at Pentecost returned to Rome and continued to fellowship in synagogues until at least A.D. 49, when Claudius “expelled the Jews.” Paul wrote Romans in the second half of the 50′s to already existing congregations which have separated from the synagogues or were formed outside of the synagogues of Rome.
Evidence for the church developing out of the synagogue is found in Romans 16. Aquila and Priscilla are Jewish, as well as Andronicus, Junian and Herodion who are identified as Jewish (7, 11), the names Mary and Aristobolus may also indicate a Jewish origin.
According to Acts 18:2 and Seutonius, Claudius 25.4, Jews were expelled from Rome in A.D. 49 (although Dio Cassius dates the edict of Claudius to A.D. 41, Acts and Seutonius both agree with the early date). Just who was expelled is debated, it is hardly possible to have the whole population expelled given a Jewish population of 30,000 at the time. It is possible just the ringleaders were expelled, people such as Aquila and Priscilla.
Perhaps only a single synagogue engaged in the rioting over Chrestus and was completely expelled. The bottom line is that by 49 there were lively debates among Jews over who Jesus was and these debates were violent enough to attract the attention of the authorities. Romans implies that some Jews returned by the mid-50′s, specifically Aquila and Priscilla. By the time Paul writes Romans, there are Jewish Christian congregations, perhaps mixed Jew and Gentile congregations, and maybe a purely Gentile Christian congregation.
How many congregations of Christians existed in the mid-50′s can be determined from Romans 16, Peter Lampe argues for at least five different Christian “islands,” but probably as many as eight, based on the following data:
- The phrase “those with them” plus a proper name is used five times in Romans 16 (5, 10, 11, 14, 15). This may indicate Paul knows of five separate house churches in Rome.
- There are other Christian names listed who probably did not belong to the same congregation (or they would be listed with the others), so at least two more could be implied.
- Paul lived in Rome in a rented house, likely constituting an eighth congregation.
- There is no central meeting place for these congregations. Paul hosts at least one in his house, perhaps others met with him at other times for instruction and debate. It is not too much of a stretch to imagine Paul engaged in the sort of ministry he had in Ephesus, teaching and debating the scriptures in an informal “school” at times when people could visit – afternoons and evenings.
- In addition, there is nothing which requires a “church” to meet only on Saturday or Sunday, in ten different locations at general the same time. It is possible that ten congregations meet at various times and in various places during the week, and even some individuals attending multiple churches.
The congregation size of a house church would vary depending on the home in which the church met. I would suggest that the churches initially met on the analogy of a Synagogue, where ten men coming together to study the scripture constituted a synagogue. If this is the case, by the time Paul arrives in Rome in the early 60′s, there could have been only a few hundred Christian in a city of millions.
Yet in only a few years Christianity has grown to the point that Nero can use the “strange superstition” as a scapegoat for his fires. By the 90′s Christianity has spread to even the imperial family, forcing Domitian to persecute Christians in Rome.
Bibliography: Peter Lampe, From Paul to Valentinus: Christians at Rome in the First Two Centuries (Minneapolis: Fortress, 2003).
Christianity came to Rome before Paul, but we have very little idea of how it got there or how closely it was aligned with Jerusalem. As Luke tells the story, Christianity did more out from Jerusalem, to Samaria and Judea, then to major Diaspora Jewish communities – Antioch, then Asia Minor, Greece (Corinth) and finally Ephesus. Paul’s mission to the gentile world began at Antioch in the Synagogue and his normal strategy was to find the synagogue in a community in order to reach the Jews and God-fearing Gentiles first, then he moved into the marketplace in order to reach Gentiles.
It is possible that the Roman church was not Pauline in theology, having been founded by Jews after Pentecost. We know that the letter to the Romans was sent five years before this time to a mixed congregation of Jews and Gentiles, but we have no idea how that letter was received by the community in Rome.
Ben Witherington suggests that Paul was the first to bring the gospel of grace through faith and gentile salvation apart from the Law to Rome (Witherington, Acts, 785 ). This is entirely possible, since the only reference we have to pre-Pauline Roman Christianity is Aquila and Priscilla (Acts 18) and the reference in Tacitus to Jewish rioting over Chrestus. It there appears as though pre-Acts 28 Christianity in Rome was quite Jewish.
The similar questions arise when thinking about the Jewish community. To what extent were the Jews in Rome in contact with Jerusalem? What authority did the Sanhedrin have over synagogues in Rome? (Or anywhere, for that matter. In Acts 9 the High Priest requests that Christians be turned over to Paul, he does not order the synagogue to do anything!) There is therefore a tension in Paul’s arrival – how will he be received? Have Jews from Jerusalem managed to arrive before him? If they had left about the same time as he did from Jerusalem they could hardly have traveled faster given the time of the year. Paul has no idea if he will meet Jewish Christians who are predisposed to attack him, or whether they will be like the Bereans, more open to his teaching.
This uncertainty does not seem to bother Paul. Once he finds lodgings in Rome he begins to meet with individuals in order to explain his presence in Rome and, likely as not, to explain his “side of the story.” He is still the apostle to the Gentiles and his imprisonment will permit him to reach the household of Caesar.
There are eleven or twelve accounts of Paul traveling by sea in the book of Acts, about 3000 miles in all. Yet this chapter gives bay far the most detail of a journey by sea in the Bible, and even in the rest of ancient literature. Given the fact that Luke has carefully designed the rest of this two volume history, we should probably pause to wonder why he includes such a great amount of detail to the journey to Rome. It is not just that it is an exciting story (his readers were getting bored?) or that he was trying to fill out a scroll. There is a literary and theological reason for Luke’s inclusion of this lengthy story.
That Luke is traveling with Paul may account for the detail. Often ancient historians would write up to the time in which they are living and include themselves in the story in order to build credibility. Consider Josephus, who summarized all of Jewish history up to the time of the Jewish revolt. So too Thucydidies, who wrote his history of the Peloponesian War and included his own participation at various points. This shipwreck functions to give Luke credibility – he witnessed the events himself and was a participant in the history he tells. A Greco-Roman reader would expect this sort of thing if the book of Acts was to be seen as credible.
But there is more going on here than Luke’s interest in travel. If someone (say, Theophilus) has been reading through Luke and Acts, he would notice some similarities between Paul and Jesus. Both are arrested by the Jews and handed over to the Romans, both are tried by a secular authority (Pilate and Herod; Felix/Festus and Agrippa) and both are the victims of a miscarriage of justice motivated by the religious establishment in Jerusalem. Will Paul suffer the same fate as Jesus? Will he be executed by the Romans as a political undesirable, or will he receive justice from Rome?
Beyond these parallels, we need to remember Luke’s theme for the whole book: “beginning in Jerusalem, then Judea and Samaria, then to the ends of the earth.” Luke knows that Paul will go to Rome to testify before the Emperor, but the reader may think that Paul will be killed along the way. As James Dunn has observed, Luke is trying to show that “come what may, God will fulfill his purpose by having Paul preach the good news in the very heart of the empire” (Dunn, Beginning in Jerusalem, 968).
Some have questioned the historicity of this story based on parallels with other ancient literature, including Homer’s Odyssey. Often a guilty man will try to escape justice (or fate), head out to the seas to avoid capture, but ultimately he will suffer and die anyway. Paul is escaping from the Jews, yet is shipwrecked and eventually nearly killed by a snake, some scholars argue that Luke is patterning this story after an archetypal Greco-Roman novel plot-line.
There is something to the parallels, and it may be that Luke tells this story in such detail because shipwrecks were popular in literature at the time. But this does not necessarily negate the historicity of the story. Paul had to go to Rome and the best way to do that is by ship, it is entirely plausible that Festus would send him off in this way. Shipwrecks were in fact common, so much so that Paul has already suffered shipwrecks twice in his travels (2 Cor 11:25)! While Luke has written this story along the lines of a story expected by a Greco-Roman reader, there is nothing implausible about the whole adventure.
In Acts 23:12-15, a group of more than forty Jews make a vow to kill Paul. The verb here (ἀναθεματίζω) has the sense of putting oneself under a curse if a action is not performed. This is a rather strong response, but it is not unexpected after the events in the Temple. Paul was accused of bringing a Gentile into the Temple, and in his defense he claims to have had a vision in the Temple itself sending him to the Gentiles.
The group has gathered as part of a “plot” (συστροφή), a word which is associated with a gathering for seditious purposes (Witherington, Acts, 694). The word appears in Amos 7:10 (Amos is accused of plotting against the Israelite priesthood) and in LXX Psalm 63:3 for those making “secret plots” against the psalmist. Luke used the word to describe the illegal, unruly mob in Ephesus (Acts 19:40).
It is possible this rather zealous group are similar to the Sicarri, a group of assassins who were active during the governorship of Felix. Chronologically this story takes place only about eight years prior to the beginning of the revolt against Rome, so many of the tensions which explode into that conflict are already present. Paul’s near-lynching for allegedly bringing a Gentile into the Temple indicates that the city of Jerusalem is ready to take violent action against Jews who are in violation of the Law.
Paul claimed in front of the crowds in the Temple that he was called by God to a ministry among the Gentiles. He believed that he was functioning as the messianic “light to the Gentiles.” This carries the implication that Jesus of Nazareth was the Messiah and that his death and resurrection was a part of God’s plan to establish the kingdom anticipated in the Hebrew Bible. This was understood as treasonous by those who were “zealous for the Law.” (Imagine how Paul would have reacted a few years earlier!)
Paul is warned of this plot by his nephew. It is possible to render this verse “he heard the plotting having been present…” implying that the nephew of Paul was at the meeting when these men took the oath. This may hint at the fact that Paul had family members who were involved in the more radical, revolutionary politics of the period.
As a result of this warning he is placed in protective custody by the Romans (23:16-22). Rapske comments that Roman citizens in protective custody were kept well with good meals and comfortable quarters (Paul in Roman Custody, 28-35). This is another example of Luke making a contrast between the irrational mobs in Jerusalem and the Roman authorities. Rome treated Paul legally and with respect, while this mob takes an irrational oath to assassinate him!
It is significant that once again there is no reference to anyone else rising to defend Paul, either James and his group (which included Pharisees and priests, people who would surely have heard of this kind of a plot) or Peter and the other Apostles. It is possible that the Twelve no longer were in Jerusalem, but James might have been able to stop Paul’s arrest by stating that he was not in the Temple with any Gentiles.
Is this an indication of a breach between Paul and Jerusalem?
In Acts 23:1 Paul claims to have “lived his life in good conscience up to this day.” In the context of a hearing before the Sanhedrin, it is possible to read this as a statement that he has been faithful to the Jewish Law. This is very similar to what Paul says in Acts 24:16 when he describes his entry into the Temple as “I always take pains to have a clear conscience toward both God and man.” He even points out that he was giving alms to the poor (the collection) and participating in a purification ritual when he was unjustly attacked.
In fact, Paul was in the temple “purifying himself” (ἁγνίζω, Acts 21:24, 24:18). The verb is not normally associated with the Nazarite vow (which took thirty days, not the seven mentioned in Acts 21). The verb is used in John 11:55 for Jews purifying themselves prior to the Passover (cf., Josesphus, JW 6, 425, Ant. 12, 145). Pilgrims arriving in Jerusalem from Gentile territory purified themselves in the Temple In Num 19:12 the verb is used to purify oneself after touching a corpse. That Paul was willing to undergo this level of purity ritual at this point in his career indicates that he is still willing to “be a Jew among the Jews” (1 Cor 9:20).
Paul goes a bit further and claims to be a Pharisee. After his exchange with the High Priest in Acts 23:2-5, Paul shifts the focus to the controversy between Pharisees and Sadducees (23:6-10). This maneuver has caused some commentators to criticize Paul. It is not an honest argument by Paul, he instigates a near riot between the two factions of the Sanhedrin. The Pharisees were a minority in the Sanhedrin, but a popular and vocal minority. They believed in the resurrection of the dead as well as angels and spirits.
Is this true? Can Paul be considered a “practicing Pharisee” at this point in his ministry? For some interpreters, this is not at all the historical Paul who wrote Galatians. At the very least, he has broken purity traditions by eating with Gentiles. Yet with regard to the issue of the resurrection, he was a Pharisee. Paul is simply stating that he agrees on this major point, and for the Pharisees, at this moment, it is enough for them to defend Paul.
By making this statement, Paul gains the favor of the Pharisees while enraging the Sadducees. The argument that ensues was so fierce that the Roman official thought that Paul would be “torn to pieces,” so he takes him back to the barracks, leaving the Jews to their “theological dispute.”
While it was a crafty way of deflecting attention away from himself, it is possible that Paul was serious – with respect to the Law Paul has a clear conscience. James Dunn offers the suggestion that Paul’s statement was less for the Sanhedrin (which had probably already judged him as guilty), but for the Roman tribune and soldiers. The word conscience (συνείδησις) is a concept that does not really appear in Hebrew (Dunn, Beginning at Jerusalem, 974, n. 73, the word is only found in the LXX in Eccl. 10:29 and Wisdom 17:10). If he spoke Greek and used this particular expression, it is possible that he was claiming to the Romans that he was not guilty of any crime.
What do we do with this incident? Is Paul playing both sides in order to gain converts? Did he really “keep the Law” while telling Gentiles to “not keep the Law”? I can think of a number of issues I might hold loosely so that I can reach both sides. Perhaps there is an application to Christian involvement in politics or some social issues.