paul's journey to rome summary

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Paul’s Journeys —Missionary journeys and journey to Rome

Our study of the places in the book of Acts requires a supplemental summary of the journeys and periods of the apostle Paul.

Traditionally, Paul is said to have made three missionary journeys, plus a fourth journey to Rome. In the Acts Facts series, I have retained this traditional manner of dividing up Paul’s several journeys recorded in the book of Acts. This enables you to more easily relate our studies with other studies, references, and maps, which most likely adhere to the same scheme.

The four journeys of Paul are...

• 1st missionary journey (Acts 13:4 to 15:35).
• 2nd missionary journey (Acts 15:36 to 18:22).
• 3rd missionary journey (Acts 18:23 to 21:17).
• Journey to Rome (Acts 27:1 to 28:16).

The first two journeys start and end in Syrian Antioch. The third journey starts in Antioch and ends in Jerusalem. Starting from Jerusalem, the fourth journey ends in Rome. See also Paul's trips to Jerusalem .

A After Paul’s Conversion

In Acts 9, Luke records the period between Paul’s conversion and his first missionary journey. In this period Paul was known as Saul. Paul himself speaks of this period in Acts 22 and 26, as well as Galatians 1:13-17. Putting information from all these sources together, we find the following activities between Paul’s conversion and first missionary journey.

• After his conversion in Damascus, Paul very nearly lost his life (Acts 9:19-25).
• During three years that followed, Paul spent some time in Arabia. After that, Paul returned to Damascus for the remainder of the three years (Galatians 1:11-18).
• Paul then came to Jerusalem where he was assisted by Barnabas. Again his life was threatened, so he went home to Tarsus (Galatians 1:18-24, Acts 9:26-30).
• Paul next went to Antoch in Syria. From there, he was sent down to Judea with aid for the brethren in need because of famine (Acts 11:19-30).
• Paul and Barnabas then returned to Syrian Antioch (Acts 12:25).
• At Antioch, Paul and Barnabas are called to embark on what is known as the 1st missionary journey (Acts 13:1-3).

B The 1st Missionary Journey

• From Antioch’s seaport Selucia, they sail to Cyprus, and work throughout the island (Acts 13:4-12).
• Next they go to Pamphylia and the other Antioch in Pisidia (Acts 13:13-52). .
• They went down to Lycaonia, working in Iconium, Lystra, and Derbe (Acts 14:1-23).
• Passing through Pisidia and Pamphylia again, they then worked in Perga (Acts 14:24).
• They went down to Attalia and caught a ship back to Syrian Antioch (Acts 14:25-27).

C Period in Syrian Antioch

• Between the 1st and 2nd missionary journeys there was "a long time" in Antioch in Syria (Acts 14:28).
• During this period, Paul, Barnabas, and other companions had to go up to Jerusalem to attend a council of the apostles regarding the issue of Christians keeping the law of Moses (Acts 15:1-29).
• Paul returned to Antioch and worked there a while (Acts 15:30-35).

D The 2nd Missionary Journey

• Paul chose Silas and embarked on a journey that began by revisiting the places tPaul had worked on his 1st journey (Acts 15:36-41).
• They worked in Derbe, Lystra, Iconium. Timothy joined Paul and Silas.
• Paul, with Silas and Timothy, went through the regions of Phrygia and Galatia, then on to Troas (Acts 16:1-8)
• Paul received a vision calling him to Macedonia (Acts 16:9-40, 17:1-14).
• Paul went down to Achaia and worked in Athens (Acts 17:15-34).
• After Athens he went to work in Corinth where he met Aquila and Priscilla (Acts 18:1-17).
• From Corinth Paul went to Ephesus (Acts 18:18-21).
• He took a ship to Caesarea, visiting the church there, then went back to Syrian Antioch (Acts 18:21-22).

E The 3rd Missionary Journey

• After a time in Antioch, Paul set off again and visited with the churches again in Galatia and Phrygia (Acts 18:23)
• Paul next returned to Ephesus where his work caused an uproar (Acts 19:1-41).
• Paul then revisited Macedonia and Greece, and came to Troas and after that to Miletus (Acts 20:1-38).
• From Miletus Paul sailed to Caesarea and then went to Jerusalem (Acts 21:1-17).

F Period in Jerusalem and Caesarea

• In Jerusalem Paul had a meeting with James and the elders (Acts 21:18-26).
• Paul was caused trouble by the Jews (Acts 21:27-40).
• Paul told his story publicly and nearly got flogged (Acts 28).
• Paul went on trial and is escorted to Caesarea (Acts 23:1-35).
• He was imprisoned in Caesarea and goes before Felix (Acts 24)
• When he appeared before Festus he appealed to Caesar (Acts 25).
• Paul next appeared before Agrippa (Acts 26).

G Journey to Rome

• Paul sails for Rome under escort. On the way, he is shipwrecked (Acts 27)
• His journey from Malta to Rome (Acts 28:1-15).
• His house arrest in Rome (Acts 28:16-31).

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ESV Global Study Bible :: Paul’s Journey to Rome

Paul's Journey to Rome

Appealing his case to Caesar, Paul was ordered by Festus to be transferred to Rome. Paul's journey was marked by difficult weather, as they had begun their voyage late into the season for sea travel. A bad decision to try to find winter harbor at Phoenix ended with the ship being driven by a storm to the island of Malta, where the ship broke apart. All aboard the ship survived, however, and Paul was soon placed aboard another ship that took him to Puteoli. From there Paul was taken to Rome.

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Old Testament

New testament.

Paul’s Journey to Rome

Appealing his case to Caesar, Paul was ordered by Festus to be transferred to Rome. Paul’s journey was marked by difficult weather, as they had begun their voyage late into the season for sea travel. A bad decision to try to find winter harbor at Phoenix ended with the ship being driven by a storm to the island of Malta, where the ship broke apart. All aboard the ship survived, however, and Paul was soon placed aboard another ship that took him to Puteoli. From there Paul was taken to Rome.

Paul's Journey to Rome

Paul has been languishing under house arrest in Herod's palace at Caesarea by the Sea. He has not been charged with any crime. He has appeared before three different Roman governors during that time (Felix, Festus and Agrippa) but none of them have been able to determine any Roman law he has broken, aside from the many unsubstantiated accusations hurled at him by the Jews. This has caused a stalemate in the proceedings causing Paul's continued confinement because the Roman officials fear that the Jewish leaders will create trouble if he is released.

Paul breaks this logjam by demanding, as a Roman citizen, his right to appeal his case to Cesar's court in Rome. This frees him from an undetermined amount of time spent in confinement at Caesarea, provides a resolution for his case in the Roman judicial system and distances him from the murderous Jews in Jerusalem who want him killed.

Voyage to Rome - Acts 27:1-28:16

Departure from Caesarea

1 When it was decided that we would sail for Italy, they proceeded to deliver Paul and some other prisoners to a centurion of the Augustan cohort named Julius. 2 And embarking in an Adramyttian ship, which was about to sail to the regions along the coast of Asia, we put out to sea accompanied by Aristarchus, a Macedonian of Thessalonica. 3 The next day we put in at Sidon; and Julius treated Paul with consideration and allowed him to go to his friends and receive care. 4 From there we put out to sea and sailed under the shelter of Cyprus because the winds were contrary. 5 When we had sailed through the sea along the coast of Cilicia and Pamphylia, we landed at Myra in Lycia. 6 There the centurion found an Alexandrian ship sailing for Italy, and he put us aboard it. 7 When we had sailed slowly for a good many days, and with difficulty had arrived off Cnidus, since the wind did not permit us to go farther, we sailed under the shelter of Crete, off Salmone; 8 and with difficulty sailing past it we came to a place called Fair Havens, near which was the city of Lasea. - Acts 27:1-8

Once again we see Luke's attention to social and historical detail as he chronicles Paul's voyage to Rome. He names the centurion, Julius, and the Augustan cohort he commanded who acted much like Deputy Marshals or Sheriff Department Officers working across various lines of law enforcement. They were responsible for communications between Rome and its armies in foreign lands as well as the transfer of prisoners as was the case here.

Like travel today where you cannot always get a direct flight to your destination but have to have a connecting flight, during that time you could not sail directly to Italy from a port in Judea or Syria. The centurion and his soldiers, Paul and other prisoners (probably sent to Rome for execution), as well as Luke (he says "we" in verse 2) and another brother, Aristarchus from the church at Thessalonica, set sail on a ship that normally berthed at Mysia, a Roman province in Asia Minor, now known as Turkey.

The first stop on the journey was Sidon where Paul was allowed to go ashore with friends, a gracious act on the part of the centurion. Hugging the coastline and using Cyprus as a cover from powerful winds they made their way to Myra, a port city in the province of Lydia, a journey of about 15 days. Here they found a larger ship able to transport them all the way to Italy. This ship made slow progress, avoiding the shorter and more direct route on the northern side of the island of Crete, sailing instead on the southern side of the island where there was less wind and better harbors for large commercial vessels like theirs. They eventually arrived at Lasea, a port city in Southern Crete.

Paul's Warning

9 When considerable time had passed and the voyage was now dangerous, since even the fast was already over, Paul began to admonish them, 10 and said to them, "Men, I perceive that the voyage will certainly be with damage and great loss, not only of the cargo and the ship, but also of our lives." 11 But the centurion was more persuaded by the pilot and the captain of the ship than by what was being said by Paul. 12 Because the harbor was not suitable for wintering, the majority reached a decision to put out to sea from there, if somehow they could reach Phoenix, a harbor of Crete, facing southwest and northwest, and spend the winter there. - Acts 27:9-12

Luke's mention of the "fast" helps us determine the time of year that this voyage was being taken. The "fast" referred to the fasting done by Jews on the Day of Atonement, a time when they would fast and pray as the High Priest would enter the Holy of Holies in the Temple at Jerusalem in order to offer a sacrifice for sin, first for himself and then for the people. Since these events were taking place in 59 or 60 AD we know, according to the Jewish religious calendar, that the Day of Atonement for those years was in early October. Maritime historians tell us that sea voyages in that region were considered dangerous if undertaken between mid-September to early November and not possible after November 10th when all sea traffic was suspended until March 10th (Lenski, p.1069).

Paul warns of the danger in continuing the journey. This was not prophecy but an opinion based on Paul's experience in traveling by sea. After all, he claimed that he had been shipwrecked and left adrift three times in his life ( II Corinthians 11:25 ). There is no suggestion of divine or angelic help here. The manner in which Luke describes the scene suggests that the sailors, captain as well as Paul were experienced travelers and aware of the risks in sailing at that time of year and so Paul gives his opinion on the matter. Luke describes, in part, the winning argument of the captain that their present location was not suitable for wintering the ship and based on this they set sail for a better harbor located further up the coast of Crete at Phoenix.

13 When a moderate south wind came up, supposing that they had attained their purpose, they weighed anchor and began sailing along Crete, close inshore. 14 But before very long there rushed down from the land a violent wind, called Euraquilo; 15 and when the ship was caught in it and could not face the wind, we gave way to it and let ourselves be driven along. 16 Running under the shelter of a small island called Clauda, we were scarcely able to get the ship's boat under control. 17 After they had hoisted it up, they used supporting cables in undergirding the ship; and fearing that they might run aground on the shallows of Syrtis, they let down the sea anchor and in this way let themselves be driven along. 18 The next day as we were being violently storm-tossed, they began to jettison the cargo; 19 and on the third day they threw the ship's tackle overboard with their own hands. 20 Since neither sun nor stars appeared for many days, and no small storm was assailing us, from then on all hope of our being saved was gradually abandoned. - Acts 27:13-20

All goes well as they have a good wind to sail by and cautiously hug the coastline making their way some 40 miles (64 kilometers) to Phoenix. Soon after their departure they were hit with what Paul calls a typhoon or what we refer to as a hurricane. The term "euraquilo" or "noreaster" is the nickname given to this type of storm that the sailors were familiar with. The wind now drove the ship, and the sailors were in emergency mode trying to avoid it capsizing. One problem was that their lifeboat, normally tied to the ship and pulled along behind, was now full of water and jeopardizing the main vessel because of its weight, drag and lack of control. They did not want to cut it free since it was their only means of escape should the ship sink, so they managed to hoist it up and secure it to the main vessel.

Another problem they encountered was the separation of the wooden planks with which the ship was built. Gale force winds, crashing waves and the stress on the pole that held the mainsail would cause the planks, especially those of the hull or front of the ship, to separate causing the vessel to take on water and sink. Luke describes how the sailors used cables to hold the ship together and avoid these planks from coming apart.

The next challenge was that they needed to make a course correction because the wind was driving them towards the notorious sandbanks located between Carthage and Cyrene known as Syrtis. In order to accomplish this they slowed the ship down by allowing it's anchor to drag in the sea and also threw their cargo and heavy equipment overboard. We know now that their strategy worked and the ship's course was changed enough, despite the storm, that they avoided the Syrtis sandbars and sailed 13 more days and 480 miles (772 kilometers) close to the island of Malta. At this point, however, they had done all they could humanly do and for the moment were stranded at sea in the middle of a terrible storm not able to navigate or know where they were regardless of the time of day or night. Luke describes the consensus of the sailors, soldiers and prisoners who accepted their seeming fate and were now resigned to the fact that they would probably die in this storm.

Paul's Exhortation

21 When they had gone a long time without food, then Paul stood up in their midst and said, "Men, you ought to have followed my advice and not to have set sail from Crete and incurred this damage and loss. 22 Yet now I urge you to keep up your courage, for there will be no loss of life among you, but only of the ship. 23 For this very night an angel of the God to whom I belong and whom I serve stood before me, 24 saying, 'Do not be afraid, Paul; you must stand before Caesar; and behold, God has granted you all those who are sailing with you.' 25 Therefore, keep up your courage, men, for I believe God that it will turn out exactly as I have been told. 26 But we must run aground on a certain island." - Acts 27:21-26

In this speech we see the difference between Paul's earlier caution about the risk they were taking and possible loss in sailing at that time of the year (an opinion based on experience). Note that in verse 21 he tells them that what he had previously said was advice, not prophecy. By reminding them of this he sets up the basis for what he will tell them now, which will be miraculous and prophetic in nature.

He then assures them that their lives will be saved and describes the vision he has had of an angel from God and the message that this angel delivered to him. He (Paul) will indeed stand before Caesar (Nero at that time) and plead his case. In addition to this, everyone with him (not only the Christians) will be saved.

The way this promise is worded can lead to several conclusions:

• Paul had already been praying for everyone to be saved and God was telling him that his prayer on their behalf was being answered.
• These men now owed their lives to Paul.
• Paul was using this entire episode as a way of witnessing to these pagan men about the true God in heaven.

Note that Paul's encouragement is not a banal platitude (i.e. "Do not worry, everything will be alright"). His encouragement is specific: they will all be saved; the ship, however, will be lost; they will run aground near an island. Specificity about future events is what makes this a prophecy. Paul's witness about everything else will be worthless if any details of his prophecy are wrong or different in the end.

Rescue (27:27-44)

Luke continues his description of the 14 days that the ship was driven about by the wind, eventually approaching land. At this point the sailors attempt to take the life boat and abandon the ship, but Paul warns the centurion that if the sailors escape, everyone will be lost. This time the soldier listens to Paul and thwarts the escape by cutting away the empty lifeboat and setting it adrift.

At the dawn of the 15th day of the storm Paul encourages them to eat some food and reminds them of God's promise after which he leads a prayer in the presence of everyone (Luke notes that there are 276 people in all). Sensing that they are nearing land, they further lighten the ship in order to help them steer it closer to shore. It is at this point that one of Paul's prophecies about the vessel is fulfilled.

39 When day came, they could not recognize the land; but they did observe a bay with a beach, and they resolved to drive the ship onto it if they could. 40 And casting off the anchors, they left them in the sea while at the same time they were loosening the ropes of the rudders; and hoisting the foresail to the wind, they were heading for the beach. 41 But striking a reef where two seas met, they ran the vessel aground; and the prow stuck fast and remained immovable, but the stern began to be broken up by the force of the waves. 42 The soldiers' plan was to kill the prisoners, so that none of them would swim away and escape; 43 but the centurion, wanting to bring Paul safely through, kept them from their intention, and commanded that those who could swim should jump overboard first and get to land, 44 and the rest should follow, some on planks, and others on various things from the ship. And so it happened that they all were brought safely to land. - Acts 27:39-44

Upon seeing the beach the sailors make a dash trying to steer the ship into the bay in an effort to save the vessel, but they run it aground, stuck on a shallow sand bar. The bow of the ship is caught in a reef and the violent wind and waves battering it from the rear effectively tear it apart. The soldiers, knowing that they would be held responsible if any prisoners escaped, prepare to kill all of them (including Paul) but are stopped by the centurion who wanted to save Paul who had no charges against him. The centurion orders everyone to abandon ship and, as Paul had said, all were saved, the ship was lost as it ran aground on a sandbar near the island where they would find safety (Malta).

Paul's Stay in Malta - Acts 28:1-10

Luke records that the ship's passengers spent three months on the island and while there Paul's normal pattern of ministry was established for a brief time (the performance of miracles and healings followed by teaching).

Luke describes one such event. While building a fire on the beach Paul is bitten by a poisonous snake but suffers no ill effects. This amazes the locals who witness this and who then ask him to heal the father of the island's leader, which he does. Later on Luke writes that all the inhabitants came to him for healing, and because of this the ship's entire company was honored, treated well by the people of the island and provided with supplies when they left.

Luke does not mention it specifically but it would be hard to imagine that Paul would be performing miraculous healings without preaching the gospel, which was the purpose for the healing ministry to begin with.

Paul in Rome - Acts 28:11-31

11 At the end of three months we set sail on an Alexandrian ship which had wintered at the island, and which had the Twin Brothers for its figurehead. 12 After we put in at Syracuse, we stayed there for three days. 13 From there we sailed around and arrived at Rhegium, and a day later a south wind sprang up, and on the second day we came to Puteoli. 14 There we found some brethren, and were invited to stay with them for seven days; and thus we came to Rome. 15 And the brethren, when they heard about us, came from there as far as the Market of Appius and Three Inns to meet us; and when Paul saw them, he thanked God and took courage. 16 When we entered Rome, Paul was allowed to stay by himself, with the soldier who was guarding him. - Acts 28:11-16

Luke quickly summarizes the final leg of the journey and Paul's meeting with brethren who lived in the region. The fact that he stayed with them for a week demonstrates the trust that had built up between himself and Julius the centurion assigned to guard and transport him to Rome. Eventually Julius handed Paul over to the Imperial officer along with Festus' letter containing the particulars of the case and the centurion's own report. Festus' letter contained no criminal charges and Julius' report surely described Paul in a positive light so that he was not confined to the barracks with the other prisoners, but allowed to live in private quarters (probably with Luke and Aristarchus) for two years when his case finally came before Caesar. Luke notes that only one soldier guarded him.

Paul and the Jews in Rome (28:17-28)

It does not take long for a familiar scene to take place as Paul begins his ministry while under Roman house arrest. His first action (on the third day after his arrival) is to call on the Jewish leaders to try and explain why he has been arrested, before troublemakers from Jerusalem show up and continue their attacks against him. Surprisingly, they say that they are not aware of any trouble he has had with the leaders in Jerusalem, but they do know that he has joined the 'sect' that he used to persecute and are curious about this.

At that time, many Jews saw Christianity as merely an extension or sect of Judaism. This changed drastically after the destruction of Jerusalem in 70 AD.

The leaders return with many other Jews and Paul preaches the gospel to them with the same results he had experienced when he preached in synagogues in Judea, Syria and other places throughout the Roman Empire.

23 When they had set a day for Paul, they came to him at his lodging in large numbers; and he was explaining to them by solemnly testifying about the kingdom of God and trying to persuade them concerning Jesus, from both the Law of Moses and from the Prophets, from morning until evening. 24 Some were being persuaded by the things spoken, but others would not believe. 25 And when they did not agree with one another, they began leaving after Paul had spoken one parting word, "The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, 26 saying, 'Go to this people and say, "You will keep on hearing, but will not understand; And you will keep on seeing, but will not perceive; 27 For the heart of this people has become dull, And with their ears they scarcely hear, And they have closed their eyes; Otherwise they might see with their eyes, And hear with their ears, And understand with their heart and return, And I would heal them."' 28 Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will also listen." - Acts 28:23-28

Aside from the gospel message, Paul tells his Jewish audience that he plans to preach this same gospel to the Gentiles because God meant it for them as well and, according to his experience, he is assured that they will believe it even if the Jews do not.

Epilogue (28:29-31)

29 [When he had spoken these words, the Jews departed, having a great dispute among themselves.] 30 And he stayed two full years in his own rented quarters and was welcoming all who came to him, 31 preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all openness, unhindered. - Acts 28:29-31

Luke finishes by reporting that the Jews left divided, some believed and some did not. Over a two year period Paul continued to preach to both Jews and Gentiles from his confined position in Roman detention. The results?

• It would be from these Jewish and Gentile converts in Rome that the gospel would go forth from the capital city of the empire to all corners of the world.
• It would be from this confined place that even Paul's elite Praetorian guards would become Christians ( Philippians 1:13 ), as well as many in Caesar's household.
• While under arrest in Rome, Paul wrote letters to the Ephesians, Philippians, Colossians and to Philemon.

In both Philippians 1:23 and Philemon 1:22 , written near the end of his second year of imprisonment, Paul writes that he was confidently expecting to be freed. Uncontradicted tradition tells us that after his acquittal he planned for a trip to Spain (Romans 15:24,28) and also revisited several of the congregations he had previously established on his first and second journeys.

In 66 AD, in prison for a second time during the persecution of Christians under Nero, he wrote his final epistle, II Timothy. Paul was beheaded in Rome in 67 AD.

Main Lesson: God Can Use You

There are so many characters, events and details about church life, work and people in the book of Acts that it is hard to select one overarching lesson or theme. One that does come to mind is that no matter who or where you are, God can use you.

For example, Peter, an uneducated fisherman living far away from the seat of Jewish religious and political power, is used by God to proclaim the most important message in history to his nation and its rulers. Paul, a Jewish religious fanatic, is used by God to teach and mature the believers of a religion he hated and tried to destroy. Both men served from a position of weakness (one a poor fisherman, the other a practitioner of a strange religion) and yet both used by God to establish a faith and religious practice that today covers the world.

The lesson here? God can use you, if you let Him. The promise here? God can use you to do things you never could imagine, if you let Him. The question here? Can God use you, will you let Him? The prayer here? Lord, here am I, please use me.

Discussion Questions

• What is your "go-to" emotion when facing trouble or danger? Why is this so? What can you learn about facing trouble or danger from Paul's life?
• Describe an instance from your past where you believe God used you. What talent or resource do you have that has not yet been offered to God for His use? How do you think He would use you today if you let Him?

Prepare a sermon (25 minutes) based on Luke that includes the following:

• Background information on Luke.
• General theme of the gospel itself.
• Specific theme you have selected from one passage from Luke.
• Explanation of the theme.
• Two application lessons
• Invitation to respond

Commentary on the Book of Acts

Voyage to rome: acts 27.

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Paul's Last Journey Underway

Acts 27:1-8.

After a period of unstated duration, the governor sent Paul to Rome. He committed Paul and some other prisoners, evidently headed for Rome as well, to the care of a centurion named Julius, whose mission was to escort them all to their destination. In keeping with a reasonable chronology for the Book of Acts, we will set the trip in the late summer of 60 (see Appendix 1).

Julius is identified as a member of the "Augustan cohort," 1 a probable reference to a unit of auxiliary troops recruited from Syria and stationed there. 2 The title "Augustan," marking them as soldiers of Caesar, 3 seems to have been generally bestowed on Syrian units, 4 perhaps to honor them for their proven loyalty to Rome, a foreign power. 5 Julius himself was probably not a Roman, but a Syrian. 6

The reappearance of the pronoun "we" indicates that Luke came along as Paul's traveling companion. Another member of their party was Aristarchus of Macedonia. That the Romans allowed Paul to be attended by his personal physician and at least one other man was consistent with their dealings with him later in the journey.  Never did they treat him like an ordinary prisoner.

The ship they all boarded came from Adramyttium, a city on the northwest coast of Asia Minor. 7 The intent of the ship's captain may have been to follow a course back to his home port. Yet the centurion enlisted all his company as passengers anyway, probably because this vessel was the first available transport to Myra, where he could catch a much better ship. Myra, a major port directly north of Alexandria, was a customary stopping place 8 for ships that regularly supplied Rome with grain from Egypt, Rome's breadbasket. 9 The strong westerly winds on the open sea made the northward detour worthwhile, for after reaching Myra, the grain ships could, with a boost from more helpful winds, follow a less troublesome path along the northern edge of the Mediterranean. 10

Pondering a Question

Who was aristarchus.

This companion of Paul as he sets out from Caesarea has appeared twice before in Luke's narrative of Paul's career. In Ephesus, when Demetrius the silversmith incited his fellow tradesmen to riotous protest against Paul's ministry, one of Paul's assistants that they caught and dragged to the theater was Aristarchus, the Macedonian (Acts 19:29). Later, when Paul embarked for Jerusalem in the company of church delegates bearing money for the poor in that city, Aristarchus joined him as a representative of Thessalonica (Acts 20:4). Evidently he completed the journey, for now, after passage of another two years, he takes ship with Paul to travel back across the Mediterranean.

Further light on the man is shed for us by epistles that Paul wrote at the end of his career, when he was held prisoner in Rome. In Colossians, Paul names him as a fellow prisoner and relays his greetings (Col. 4:10–11). A natural inference would be that he sat enchained near Paul, but before leaping to the conclusion that he was an actual prisoner whose case had somehow become linked with Paul’s, we must consider another text. In Philemon, written right before or after Colossians, Paul includes Aristarchus among his companions called "fellowlabourers" (Phlm. 24) but says nothing to suggest that this loyal servant of Christ is in bonds.

The opposite is true of Epaphras. At the end of Colossians, he is only another helper in Rome who wishes to salute readers of the epistle (Col. 4:12), but in Philemon, he is a "fellowprisoner" (Phlm. 23).

So what may we conclude? One possibility is that Paul's friends, forbidden to remain long periods with him as a whole group, rotated their attendance upon him. The man called a fellowprisoner in a particular epistle may have been the one who, on the day of writing, actually sat by his side to give him personal care and fellowship. Calling him a fellowprisoner was Paul's way of paying tribute to his self-sacrificing loyalty.

It appears that Aristarchus remained as Paul's helper throughout the early part of his confinement in Rome, but had departed by the time Second Timothy was written (2 Tim. 4).

Delving Deeper

Other companions.

Although Luke singles out Aristarchus for mention, he, as always, places himself in the story only by using first-person pronouns. These tell us that Luke also took ship with Paul.

Another likely fellow traveler was Trophimus, the gentile from Ephesus whose presence alongside Paul in Jerusalem provoked the charge that he was, contrary to the law, taking gentiles into courts of the Temple restricted to Jews (Acts 21:27-29). Paul speaks of Trophimus in Second Timothy, saying, "But Trophimus have I left at Miletum sick" (2 Tim. 4:20). This epistle was, as we will argue later, Paul's last, written from Rome. The meaning of his comment must be that Trophimus accompanied Paul on his final journey, but went no farther than Miletum (same place as Miletus in Acts 20:15). In fact, the ship bearing Paul did not reach Miletus. As we will see, it struggled along the southern coast of Asia Minor only as far as Cnidus before it turned southward toward Crete. But Paul does not necessarily mean that Trophimus stayed at the port where he separated from the other men. Traveling onward from Cnidus to Miletus was just a short voyage of about fifty miles. The meaning of Paul's comment, "have I left at Miletum," is that Miletus is where Paul counseled Trophimus to halt rather than finish the journey to Rome. Maybe he specified Miletus as a good stopping place because he knew of believers there who would be willing to care for a sick man. It is perhaps because Trophimus did not finish the journey to Rome that Luke does not name him as a member of Paul's party at Caesarea.

Whereabouts of Timothy

One prominent helper of Paul who did not accompany him to Rome was Timothy. The reason is that he was not even in Judea at the time of Paul's departure. He had apparently left sometime earlier on a mission to the church at Philippi (Phil. 2:19–23), and afterward he never rejoined Paul within the time frame of New Testament documents.

Three pieces of evidence point to this conclusion.

• He does not appear on Luke's list of fellow travelers when the apostle embarked from Caesarea. Elsewhere in the Book of Acts, Luke routinely takes notice of Timothy whenever he accompanies Paul.
• In none of his Roman epistles does Paul name Timothy as a present companion. On the contrary, Timothy is the person he addresses in Second Timothy, his last letter written from Rome. The only evidence of Timothy's presence in Rome is the inclusion of his name in the salutatory introduction to Colossians (Col. 1:1). We will, in our discussion of Colossians, explain this reference to Timothy.
• At the time Paul wrote his second epistle to him, Timothy was unaware that Trophimus had failed to complete the journey to Rome (2 Tim. 4:20).

Missing companions

In his Roman epistles, Paul speaks of several companions besides Luke and Aristarchus. The other attendants during his house arrest include Mark and Demas (Col. 4:10, 14; Phlm. 24), although later, Mark departed on an errand for Paul (Col. 4:10; 2 Tim. 4:11) and Demas forsook him (2 Tim. 4:10). Another member of Paul's group was Tychicus, who in one journey carried to their destination the epistles of Ephesians, Colossians, and Philemon (Eph. 6:21–22; Col. 4:7–8; compare Phlm. 10 with Col. 4:9). Two more fellow workers were Justus (Col. 4:11) and Epaphras (Col. 1:7–8; 4:12–13; Phlm. 23). Nothing more is known about Justus. Some have equated Epaphras with Epaphroditus, the messenger who delivered Paul a gift from the Philippian church (Phil. 2:25–30; 4:18). Although the shorter of these names was probably a contraction of the longer, 11 they need not refer to the same person. Paul connects Epaphras with Colosse (Col. 1:7–8; 4:12–13), not Philippi.

We know that Luke, Aristarchus, and Mark were not natives of Rome. Since the rest—Demas, 12 Tychicus, 13 Justus, 14 and Epaphras 15 —have Greek or Jewish names, they were probably not Romans either. We therefore surmise that they all traveled to Rome by ship. Since most had long devoted themselves to gospel ministry, we may surmise that they went to Rome for the express purpose of standing at Paul's side during his time of need. But since Luke omits them from his account of Paul's final journey, we also may surmise that they did not travel to Rome on the ship that bore him but, either individually or as a group, found other transport.

From Caesarea, Paul's ship sailed northward about sixty-nine miles to the port of Sidon. 16 There Julius treated Paul with special courtesy, allowing him to go ashore and meet with Christian friends. After all, Paul was far from being a condemned criminal. He had not been convicted of any crime by the lower court in Caesarea, and he was going to Rome as a result of his own appeal to Caesar. So, the centurion did not seek to restrict his liberty.

Why was Paul treated so courteously?

Perhaps the reason is that Julius was a sympathizer with the Christian "way," although not an actual believer. Yet the consideration he granted Paul throughout the journey went beyond mere courtesy or sympathy. He treated Paul with respect, even as a distinguished person.

Why? It was doubtless no secret to Julius that Paul was a former leader of the Jewish nation who, as an apostle of a new religious movement, had won a large following in many provinces, earning even a reputation as a miracle worker; furthermore, that although in public appearances he was not a polished orator or an athletic figure, he was nevertheless a formidable presence; and that as a result of his dramatic impact on society, he was treated with pronounced respect even by several Roman rulers including King Agrippa.

The ship reembarked and sailed "under Cyprus." 17 The meaning is that the ship sailed on the lee side, opposite the prevailing winds, which came from the southwest. 18 In other words, it escaped contrary winds by rounding the island on the northeast. To make headway, it drew in close to the coast of Asia Minor and took advantage of favorable land breezes and sea currents. 19 After passing over the sea fringing the provinces of Cilicia and Pamphylia (the two running east to west along the southern shore of Asia Minor), the ship at last reached Myra, about 250 miles from the northeastern tip of Cyprus and 400 miles from Caesarea. 20 So far in Paul's journey, the trip had taken perhaps ten to fifteen days. 21

Smith's classic study

Luke's log of the journey is so rich in detail that it invites, even demands, verification. The classic work establishing beyond reasonable doubt that the closing chapters of Acts are an eyewitness account of an actual voyage in antiquity is James Smith's The Voyage and Shipwreck of St. Paul, originally published in England in 1848. An expert yachtsman himself, Smith was singularly qualified to evaluate Luke's account on the basis of all relevant evidence. This he drew from extensive research. He scoured ancient sources for information on ships and sailing practice in Roman times. He consulted modern works on hydrography and climate. He questioned modern sailors familiar with the Mediterranean. And he visited the island of Malta, where Paul's ship wrecked. In his careful comparison of Luke's account with established fact, he verified every detail of travel recalled in chapters 27 and 28. The routes, the times of voyage from one place to another, the winds and weather conditions encountered along the way, and the effects of these upon an ancient sailing vessel—all are indisputably authentic.

At Myra, Paul changed ships. The centurion transferred his prisoners to a large Alexandrian vessel loaded with wheat (v. 38) and bound for Italy. Like others in the same fleet, this was privately owned but, as we would say, under contract with the Roman government. In return for compliance with government oversight, the shipowner was covered by insurance in case of ship damage or loss of cargo. 22

Soon the new ship set sail and moved slowly westward, taking many days to cover only 160 miles 23 before the travelers finally came to Cnidus, a town at the end of a long peninsula jutting out from the southwestern corner of Asia Minor. There they lay about 110 miles north of Crete. 24 The reason for the delay was a strong wind blowing against them from the northwest, the same prevailing wind which dominates the eastern Mediterranean during late summer. 25 To escape it, they headed south, the intent being to skirt Crete on the lee side. 26 The plan proved feasible, for perhaps on the same day, they were able to reach Salmone at the eastern end of the island, turn west, and hover near the coast. Mountains to the north then moderated the prevailing wind. But moving ahead was still a tough job requiring nautical skill, and progress was slow. 27

Delving Still Deeper

"hardly passing it" (v. 8).

This phrase, coming after Luke's statement that the ship had reached Salmone, has produced two interpretations. Does he mean that the ship had difficulty rounding the eastern point of the island and gaining the lee shore? Or does he mean that advancing along this shore was a struggle?

The term "passing," παραλεγομενοι, is more precisely translated either "sailing past" or "coasting along." 28 Here we gain no help, because "sailing past" favors the first interpretation, "coasting along" the second.

But in favor of the second we can cite another consideration that would seem to be decisive. The larger structure of the sentence, "And with difficulty παραλεγομενοι [present participle 29 ] it we came to a place," leaves the clear impression that they came to the place while they were παραλεγομενοι. Luke could easily have modified the verb tenses to set the obstacle to progress clearly before, not during, their approach to Fair Havens.

Besides, it is unlikely that with a northwest wind at their backs, they would have found it hard to sail beyond the eastern point of the mainland. The challenge came afterward, when they had to turn right, draw close to the southern shoreline, and then maintain a westward course.

Finally, after sailing about ninety miles along the southern coast of Crete, 30 they came to a friendly harbor, a small bay called Fair Havens close to the city of Lasea. Beyond, the coast turned northward and ceased to serve as a wind buffer. Therefore, recognizing that the travelers could not continue until the contrary wind had subsided, 31 the captain halted and waited for better conditions.

Paul's Warning Ignored

Acts 27:9-14.

The conditions he hoped for never developed. Time crept onward until summer was gone. Any attempt to cross the Mediterranean after the coming of autumn was dangerous and foolhardy. The Roman writer Vegetius stated that navigation on the open sea fell off after 14 September, came to a complete halt after 11 November, and did not resume until 10 March. 32 Pliny set the opening date a month earlier, on 8 February. 33 Paul, noting that the fast had already gone by, was concerned about proceeding with the voyage. The fast or feast he had in mind was the Day of Atonement. Its Julian date varied from year to year, but fell generally in October. The date was 24 October if the year of the voyage was in fact AD 60. 34

Year of the voyage

Bruce and other scholars have argued that Paul's reference to the fast provides decisive evidence against placing the voyage in 60. 35 In that year, the fast supposedly fell somewhat earlier than 5 October, leaving a gap between Paul's departure from Crete and his arrival in Italy that cannot be filled by the intervening events reported by Luke. The fallacy, of course, is that these scholars have dated the fast incorrectly. It was 24 October, a placement that fits the narrative perfectly (see commentary on Acts 28:11).

No doubt under the direction of the Holy Spirit, Paul now gave wise counsel to the men in command. These were the centurion as well as "the master and the owner," wording that probably signifies two men, the second being the shipowner himself and the first being an expert sailor hired to serve either as steersman or actual captain. 36 Paul advised all three to go no further, but to remain where they were for the duration of the winter. He warned that if the voyage continued, the result would be disastrous. The ship would sustain ruinous damage, bringing great loss not only of cargo, but also of human lives.

Since the ship was in the service of the Roman government, the person highest in command was not the owner or the captain, but the centurion. It was therefore his decision whether to sail onward. But lacking the nautical experience of a professional sailor, he naturally attached great weight to the judgment of the men who controlled the ship, and they assured him that it would be safer to winter somewhere else. They probably claimed that at Fair Havens, they were exposed to a full semicircle of winds, although in fact the harbor was well protected by islands. 37 Viewing it as "not commodious to winter in," they recommended sailing a short distance farther along the southern coast of the island until they reached Phenice (actually, Phoenix), a harbor that was much better sheltered. No ancient sources of information tell us exactly where Phoenix was located, 38 but the name, the general location, and Luke's comment that its haborage faced northwest and southwest strongly suggest that modern Phineka Bay, about forty miles beyond Fair Havens, is the same site. 39

Although the time for good weather was slipping away, a soft breeze suddenly came up from the south, exactly the sort of wind that was good for making the transit to Phoenix. Therefore, the ship set sail and cruised smoothly along until it reached Cape Matala, just six miles to the west. 40 Then, where the coastline veered northward, they turned northwest and began crossing open water toward their destination. It appeared that all was going well. The remaining distance they had to cover by a straight path was only about thirty-five miles. 41

But no sooner had they gone beyond the possibility of safe retreat to Fair Havens than they were swallowed up by catastrophe. A tempestuous (literally, "typhonic" 42 ) wind known to ancient mariners as Euroclydon descended upon them. Luke's way of introducing the name suggests that he first heard it from the sailors struggling against this sudden attack by forces of nature. Otherwise unattested in ancient writings, the name is an apt description fusing the word for east wind ( euros 43 ) and the word for waves or rough water ( klydon 44 ). We might informally describe it as an east waver. 45

It is likely that the sailors were familiar with Euroclydon because many had experience in sailing these waters. A recurring hazard to navigation directly southwest of the island, it was a monstrous wind that swept out from beside Mt. Ida, the imposing beshadowed peak rising eight thousand feet above the rim of Crete at a point about twenty miles from the voyagers' path. 46 The ancient sailing vessel, bearing no large sails besides the mainsail, was not equipped to deal with any extreme of wind or weather, and suddenly the peaceful voyage collapsed under great peril, becoming instead a frantic struggle to survive.

Getting Practical

The true expert.

The centurion received advice from two men, a man of God and a man viewed by his fellowmen as a nautical expert. The centurion chose to believe the expert. The folly of his choice soon became evident.

Yet how many today are equally foolish? Wherever the theories of modern science contradict the Bible, most people suppose that scientists are experts and the experts, not God, must be right. When the disappointments and pains and problems of life become overwhelming, most people shun counsel based on the Word of God. Instead, they shop around for a doctor who will prescribe a quick fix in the form of a pill. Or they link up with a self-help guru who will reduce the solution to some easy-to-follow formula. Or they seek out a professional counselor who builds on the idea that the purpose of life is to actualize the desires of self. Yet all these experts in the world's eyes will fail to provide truly satisfying relief. No counsel can be better than God's. What any godless man thinks is worthless if at odds with what God thinks, for God created and controls everything.

Joining Battle with the Mighty Sea

Acts 27:15-20.

After Euroclydon caught the travelers in its mad rush, the captain's first response was to try turning the ship into the wind and holding it steady. But in this he failed. To obtain forward thrust from a headwind is possible only by setting the sail in such a manner that driving force is small compared with tipping force. 47 Trying to face a typhoon was therefore a fool's option, leading to the ship capsizing. The captain's only alternative was to run ahead of the wind. The fierceness of the storm left no opportunity to make adjustments. The sailors could only let the ship scud along at breakneck speed while they held on tight.

About twenty-five or thirty miles to the southwest they came to a small island named Clauda, 48 the same as modern Gavdhos, or Gozzo. 49 There they were able to slip "under" it—that is, to the leeward side 50 —and find calmer water.

The exact nature of the wind

We have persuasive evidence that in Paul's day, Euros signified a southeast or east-southeast wind. Critics therefore find the term Euroclydon rather dubious. The implied direction of its impact cannot seemingly be reconciled with its effect upon Paul's ship. After being caught by the tempestuous wind, the ship ran directly to Clauda, which was mostly west but also slightly south. From the ship's storm-driven flight we can compute the wind’s angle of attack rather precisely. It must have slammed them from E.N.E. (east-northeast). Smith estimates that it was north of east by 25°. 51 The ship's path would appear to exclude any possibility that the wind came from the southeast or east-southeast. It must have been a northeast wind.

In a few Greek manuscripts, Eurakylon takes the place of Euroclydon. The Latin form of Eurakylon is Euraquilo, which combines the names Eurus (Latin form of "Euros") and Aquilo, the latter designating a north or northeast wind. 52 Thus, Eurakylon must refer to a wind like the east-northeast wind that overwhelmed Paul's ship. Critics therefore feel justified in treating Eurakylon as the correct reading.

A train of important considerations leads us, however, to the conclusion that the correct reading is truly Euroclydon.

• Eurakylon does not appear anywhere in ancient copies or quotations of Scripture except in three Alexandrian codices (aleph, A, B), all dating from the fourth or fifth centuries. 53
• The same term is missing from all sixty-two Greek minuscules which Aland et al., editors of a principal modern edition of CT, describe as exhibiting "a significant degree of independence from the so-called Byzantine manuscript tradition [basis of TR]." 54
• Euroclydon does, however, appear in the writings of Chrysostom (c. 349–407), 55 who elsewhere demonstrates familiarity with ship travel on the Mediterranean. 56
• The older meaning of Euros. The name Euros probably comes from eos (ηως or εως), the Greek word for "dawn" or simply "morning" 57 or even "morning wind." 58 Perhaps for this reason Euros has in some usages the plain meaning "east wind." 59 In fact, if we search for the word in surviving ancient literature, we find that it dates back at least to the time of Homer, who, in both the Odyssey and the Iliad, reduces all motions of the atmosphere to four primary winds, Euros being the one from the east. The others are Zephuros from the west, Notos from the south, and Boreas from the north. 60 Pliny acknowledges that "the ancients noticed four winds in all, corresponding to the four quarters of the world (this is the reason why even Homer mentions no more)." 61 Perhaps in Euroclydon we meet a very old word retaining in Paul's day the original meaning of Euros—from the east, not the southeast.
• The strong possibility that Euroclydon accurately describes an unusual storm that troubled navigation near Crete. The word Euroclydon suggests that the wind so named by sailors had the property of stirring up unusually dangerous waves. What weather phenomenon off the Cretan coast where Paul was sailing could have generated ferocious waves from the east? We must consider the geography of Crete. At Cape Matala just a few miles west of Fair Havens, the coastline turns directly north and continues on a northward path for about ten miles before angling to the west. About ten miles north of this coastal vertex rises Mt. Ida, which is by no means a lonely spire in the sky. Rather, it is the highest in a central axis of peaks stretching through the island from west to east. 62 If a gale from the northeast swept down on the island, it seems likely that as a result of hitting the mountainous barrier, it would have generated secondary currents. One no doubt traveled up the northern slopes and descended some distance beyond. But another probably became a strong easterly current running through the valleys along the southern rim of the high ridge. This current, coming at last to the ten-mile stretch of shoreline north of Cape Matala, would have emerged from land as a powerful blast warranting its reputation as tempestuous. One of its byproducts would have been unmanageable waves exploding from the east. Hence the name Euroclydon.      It is doubtful that Paul's ship was directly offshore when struck by the wind. A course set for Phineka Bay would have taken the travelers slowly away from the coastline. Thus, we may surmise that when they felt the power of the wind, it had regained its original character as a gale from east-northeast. But the question is not whether Euroclydon gives a precisely accurate picture of the storm's dynamics when it reached them, but whether it preserves the storm's traditional name.
• He evidently believed that being tempestuous was a peculiar feature of this wind. The ordinary northeast wind known as Eurakylon was not necessarily tempestuous.
• If he intended the ordinary northeast wind, he had no reason to introduce it as "a wind called Euroclydon." The word "called" implies that he expected its name to be unfamiliar to readers. On the only other occasions when he refers to a wind by name—specifically, on the three occasions when he speaks of Notos, the south wind (Acts 27:13, 28:13; Luke 12:55)—he states the name outright, omitting "a wind called" or any similar explanatory words.

Far from sounding like someone's incompetent attempt to improve on the original text, the name Euroclydon has a loud and clear ring of authenticity.

Meaning of Euros in Paul's day

In his treatise Meteorology, a fascinating excursion into the scientific realm, Aristotle presented an elaborate wind compass with no less than ten points. He defined Euros as a wind distinct from Apeliotes, the east wind, instead placing its origin where the sun rises at the winter solstice. Although some understand him to mean that Euros was an east-southeast wind, he saw it as intermediate between Apeliotes and Notos, the south wind, even saying that it "borders on Notos." Euros was therefore a southeast wind. 63 Much the same vision of atmospheric currents prevailed among the Romans. Pliny in his Natural History accepted Aristotle's analysis, placing "two winds in each of the four quarters of heaven." The southeast wind—the wind approaching from a direction between the origins of Subsolanus, which he equates to Apeliotes, and Auster, which he equates to Notus (that is, Notos)—is Eurus (Latin form of Euros 64 ). 65

Any doubt as to the meaning of Eurus in Paul’s day evaporates in light of an ancient Latin inscription found in the modern town of Thugga, which is about fifty miles below the coastline in north central Tunisia. 66 There on a mosaic depicting a wind rose, names are given to winds originating at twelve points of the compass. 67 Reading clockwise from septentrio (unquestionably, the north wind 68 ), we come in order to aquilo (a general term for the north wind, although in derivation and often in usage it refers more specifically to a northeast or north-northeast wind 69 ), euraquilo, [uu]lturnus (despite the eroded letters, clearly the word volturnus, which in Pliny signifies the southeast wind, 70 though here it must be strictly a wind from the east), eurus, leuconotus, and auster (unquestionably, the south wind 71 ). It is evident from its place in sequence that Eurus on the wind rose named an east-southeast wind.

Evidence that Eurakylon is a corrupt reading

We have stated before that textual corruptions may be viewed as noise interfering with accurate transmission of a verbal message. Except when the corruption is an intentional expansion of the text, the effect is generally to reduce complexity. Four common types of simplification are illustrated by the metamorphosis of Euroclydon to Eurakylon.

• Abbreviating sound structure (or perhaps offering a simpler spelling of the original sounds). On this basis alone, the nineteenth-century scholars W. J. Conybeare and J. S. Howson, in agreement with another cited authority, decided to retain Euroclydon, which they judged to be "the more difficult reading." 72 Not only is Euroclydon phonetically more elaborate, Eurakylon appears to be the remains of Euroclydon after it has been slightly pruned.
• A more familiar word replacing a less familiar. Although the appearance of Euraquilo on the wind rose found at Thugga in north Africa assures that the Greek counterpart in Alexandrian texts is not simply a scribal error, we are left with a salient possibility that it is also not the original word, but a rough synonym that in Alexandria, in north Africa as well, was more familiar than the original word. Copyists probably substituted what they knew for what sounded strange. Their motive was probably to correct what seemed like an error, but their attempt at improvement merely introduced a real error.
• Slippage to lower information content. Whereas Euraquilo is a general term for any northeast wind, Euroclydon speaks of a weather phenomenon off the coast of Crete. Therefore, it conveys information that is far more specific. Paul Coones has voiced a similar argument, to the effect that "such a name is more apt for a local and occasional meteorological phenomenon than one which alludes to a cardinal direction." 73
• Language that is mundane supplanting inventive or colorful language. Eurakylon (Euraquilo) rather unimaginatively combines the names for two winds (Eurus and Aquilo), rather as we do today in terms like northeast wind, etc. Euroclydon is a more inventive concept because it creates a picture of the storm being named. Its unusual character, pointing to the approach of dangerous waves, testifies to someone's first-hand experience. It does not sound like a casual mistake by a sleepy copyist in a dark room.

We have dwelt at length on the choice between Euroclydon and Eurakylon because it is a crucial test case for the theory that now dominates evaluation of the readings found in New Testament manuscripts. In obeisance to a firmly established critical tenet, modern editors give preeminence to the readings in a handful of poorly crafted and consequently discarded manuscripts from Alexandria. The clear superiority of Euroclydon shows that the theory is bankrupt.

After coming to some shelter, the voyagers immediately took all possible measures to make the ship more seaworthy in a storm.

First, they hauled in the small dinghy that had been trailing behind. Luke's use of the first person suggests that he himself helped to pull the boat aboard. His remark that it was hard work suggests that the boat was full of water, as it would naturally be under the circumstances. 74

Then the crew undergirded the ship with cables, here called "helps." Because an ancient ship carried only a single stout mast with a long yard at the top, it was poorly designed for strong winds. The swaying mast was a lever against the hull, applying forces sufficient to break it apart. Scholars have debated how the cables were employed, but Smith argues that they were most likely wrapped around the ship's middle at right angles to the length. The same technique has been used in modern times to hold together an endangered ship. 75 Other techniques have been less common because they are less effective.

Finally, "fearing lest they should fall into the quicksands," they "strake sail." A better translation of verse 17 shows clearly what peril the ship faced and what expedient the captain adopted. "Quicksands" is the place name Syrtis, which referred to shallow sandbars just off the African coast. 76 "Strake sail" should be rendered "lowered the gear." 77 Luke is informing us of a new danger on the horizon. If the captain allowed the ship to continue racing before the wind in a southwesterly direction, it would wreck on sandbars and shoals a few hundred miles away. To save the ship, the captain ordered all superfluous gear in the top to be lowered, likely including the yard and mainsail. 78 With these on deck, the ship was easier to manage in a heavy wind. But he did not let the ship drift without sail, or it would still have gone straight to Africa, although at a slower pace. So, he must have set a storm sail or sails that would carry the ship westward on a starboard tack (that is, with the wind on the right side). 79 Besides the mainsail, many ancient ships owned one or more lesser sails. 80 The most common was a foresail mounted on a forward-leaning mast in the bow. 81 Its purpose was to assist steering. Later in his account of the frightful storm, Luke mentions that their ship retained a sail named artemon (v. 40), which was likely a foresail. 82 Perhaps this was also the storm sail used to maintain control of the ship's direction.

For three days a great wind drove the ship along. On the second, they lightened the ship by jettisoning some of the cargo. It is likely that on an Alexandrian ship headed for Rome, the cargo was mainly bales of grain (v. 38). On the third day, they cast overboard some of the tackling. The wording "with our own hands" leaves no doubt that Luke, and possibly Paul as well, did his share of the work. The need for the assistance of both passengers and crew suggests that what they discarded was the yard. 83 It was a huge beam that, when brought down, spread over much of the deck. Getting rid of heavy gear was critically necessary because water was entering the ship and causing it to ride lower through the sea.

Being always ready to help

We see here that no believer should be a stranger to necessary work. Not even the Apostle Paul was too important or too pious to get his hands dirty. When the need arose for him and Luke to pitch in, they did not hang back, hoping that others would fill all the slots. Rather, they took the lead. They were the first to grasp the beam. We see the same readiness to help later in the story, when the ship reached Malta. There, Paul busied himself with picking up sticks for the fire (Acts 28:3).

Are we equally willing to help with menial tasks? Do we come forward when chairs need to be moved, dishes need to be washed, or weeds need to be cleared away? Or do we stand back, waiting for a more glorious role in the life of the church? Do we work as hard in the shadows as we do in the limelight?

The storm raged on day after day. After many days with no sun or stars visible in the shrouded sky, it appeared that the ship would most certainly come to a tragic end and be remembered as lost at sea.

Words of Hope

Acts 27:21-26.

For a long while Paul said nothing to the whole company. After they rejected his earlier counsel, he waited to speak again until events proved him right. Now the grievous peril he had foreseen had come to pass, and they faced almost certain death, so he judged that they were ready to listen to him with greater respect. He therefore stood before the soldiers, passengers, and crew and announced a new message from God. Although he began by saying that they should have heeded his warning before they sailed from Fair Havens, he was not seeking to score a point at their expense. He was not smug in attitude, and his goal was not recrimination. Rather, he was solemnly exhorting them to accept his authority as God's spokesman.

Then, with the intent of encouraging them, he proceeded to share the new message, which offered hope. An angel had appeared to him during the night and declared that God would not allow the storm to keep Paul from appearing before Caesar. But God’s loving intervention would not be limited to saving Paul’s life. He would also save the lives of Paul’s fellow travelers. The ship would be lost, but every soul aboard the ship would escape alive. The angel said that God had given the apostle all of his fellow travelers. Paul offered no explanation of this mysterious promise, but evidently the angel meant not only that there would be no casualties, but also that all unbelievers on the ship would come to faith in God through Paul’s witness.

Even though a great tragedy would be averted, they still faced an ordeal. The ship would be wrecked, and they would be cast upon an island.

Acts 27:27-32

For two weeks, the storm drove the ship westward "across" 84 (not "up and down") the sea of Adria. This was not the same as today's Adriatic Sea, which separates Italy and former Yugoslavia. Rather, it lay southward, holding all the waters between Italy, Sicily, Greece, and Crete. 85 Midway through the fourteenth night, the sailors believed that they were approaching land. They could not see in the darkness, so the first indication of a shore nearby was doubtless the sound of breakers. 86 Immediately they took a sounding and measured twenty fathoms. The Greek fathom, orguia, 87 which refers to the distance spanned by a man's outstretched arms, is roughly equivalent to six feet. 88 Sea depth according to their first sounding was therefore 120 feet. A short while later, they took another and measured fifteen fathoms, or ninety feet. In the meantime, they had busied themselves with preparations to anchor the ship, for they feared being driven onto rocks. As soon as they were ready, they cast off four anchors from the stern (the rear). Normally, boats are anchored from the bow, but on this occasion the captain wished to keep the prow forward of the wind so that the ship would be easier to control when the anchors were lifted. 89

The sailors could not determine where they were, but in fact they had entered a bay on the northeast side of the island of Malta. In memory of the events we are retelling, the inlet is known today as St. Paul's Bay. On their left side, they had just passed the point of Kura, the rugged face of a narrow strip of land jutting out from the coast. From there came the sound of breakers. Now when they cast anchors, they were standing about a quarter mile from this point and about two and a half miles from the bay's farthest edge, which was on their port side and off to the southwest. 90 Most of the straight courses inward from their position led to a rocky precipice. 91

Realistic travel data

The distance from Clauda to the point of Kura is about 475 miles. 92 If we assume the voyagers left Clauda in the evening of the first day and reached the point of Kura at midnight of the fourteenth day, their average progress per day was about thirty-six miles. As Smith has argued convincingly, this is in fact the probable speed of an ancient ship drifting before a gale of mean intensity. 93

Although they knew that land was near, it was still dark, and they could not fully assess their situation. When Luke says, they "wished for the day," he conveys the great anxiety of everyone on board. The ship was so weakened that it might sink before day arrived, or they might discover in the morning that the shore afforded no place to land. The crew talked secretly together and decided that their best chance of survival was to abandon ship without delay. But the only means of escape was the dinghy taken aboard earlier, which was large enough for the crew only. The crew therefore lowered it and prepared to get in, under the ruse that they were going to let out anchors from the bow. The soldiers believed them at first, but Paul perceived the crew's plan and alerted the centurion, warning him that if the crew escaped, everyone else on board would be lost. At the centurion's orders, the soldiers rushed to the side while the boat was still empty and cut its ropes so that it fell away. We need not assume that they were following Paul's advice. On the contrary, what they did seems like an impulsive reaction. It would have been more prudent to reserve the boat for possible use later. 94 Yet their foolishness made it possible for God to perform an even greater miracle when, on the next day, He delivered them all from certain death.

Again, Timely Advice

Acts 27:33-38.

Before daybreak, Paul stood up again before the whole company and gave last-minute directions in anticipation of the critical moment when they would all have to move quickly to save their lives. By now, the soundness of his counsel had won everyone's respect, and they were willing to do his bidding. He instructed them all to take food.

Was Paul exaggerating when he said that they had not eaten in fourteen days?

The key to proper understanding of Paul's speech may be recognition that voluntary abstinence from food was an accepted religious practice among both Jews and Christians. Among the hundreds on board the ship were doubtless some of the former and perhaps some of latter. When they found themselves at death's door, these worshipers of Israel's God may have devoted themselves to prayer and fasting in the belief that such measures were the best way to secure divine deliverance. For a healthy adult to fast for a period of fourteen days is not life-threatening. If a person drinks enough water to meet bodily needs, he can survive without food for at least four weeks. 95

In reporting Paul's speech, Luke gives us what he truly said, but for each quotation, he does not tell us exactly which people Paul was facing and addressing. We may divide his recorded speech into three parts, each no doubt summarizing a much fuller message of advice and encouragement.

• He started by beseeching "them all . . . to take meat" (v. 33a).
• He then especially exhorted the abstainers from all food to cease depriving themselves (v. 33b). He naturally singled them out for such advice because they were suffering the greatest hunger and weakness.
• He then turned again to the whole company of people on board and urged them all to take food (v. 34). During the last two weeks, eating had been catch-as-catch-can. Among his audience were the men who had been constantly engaged in the struggle to keep the ship afloat and, to the greatest extent possible, under control. In their moment-by-moment battle to avert disaster, they had been too busy or too overwhelmed to get as much food as they needed. Yet all the ordinary passengers were hungry as well, because there had been no chance to observe regular mealtimes, and many had been unable to eat anyway because of emotional distress or seasickness.

Through lack of food, everyone on board was in a weakened condition. Paul's purpose in urging them to eat was no doubt to make them stronger for the great physical exertion that might soon be required. Lest anyone had succumbed to a sense of despair that would keep him from eating, he used a vivid figure of speech to assure them again that they had nothing to fear. Their preservation would be so complete that not one hair would be lost from anyone's head. Then, to set an example, he took nourishment for himself. He broke bread, thanked God for it, and partook of it in their presence. The others were greatly cheered by his words and ate bread also.

The true intent of Paul's words

Some commentators, finding sacramental overtones in Paul's actions, have decided that members of the ship's company who received the bread broken and blessed by the apostle were in some measure partaking of communion (in the language of Baptists and similar groups) or celebrating the Eucharist (in the language of more formalistic churches). 96 But there is nothing in Luke's account to suggest that Paul was doing anything more than praising God for the food still available on the ship and for their coming deliverance. His thanksgiving was meant only to serve as both testimony and example. 97

To find any larger significance in his words accuses him of violating guidelines that he himself had set down. Most who ate the bread then distributed to all were not believers in Christ. Therefore, they were not eligible to partake of communion (1 Cor. 11:27–30), yet under the circumstances, it is impossible that Paul would have withheld bread he had just broken from anyone nearby who desired it. Also, Paul himself had taught that it was inappropriate to use the Lord's Supper for relieving hunger (1 Cor. 11:34).

We now learn that the ship’s company was somewhat larger than a modern reader might assume. No less than 276 people were on board. Luke's main purpose in providing this information was likely to help us appreciate how miraculous their deliverance was. Yet we suspect that he also wanted us to understand that the crew conducted a head count right before the last meal. They needed to know the total number to be fed before they divided the rations still available. Care was required so that everyone would receive a portion, however small. Perhaps another reason for the head count was to assist the crew later when they had to determine whether everyone had come safely to land.

How could so many people fit aboard an ancient ship?

The most familiar drawings of ancient ships give the impression that they were small vessels. But literary evidence establishes that some were quite large. The writer Lucian, who lived in the second century AD, recalls his visit to the ruins of a ship recently driven aground at Piraeus, a port city a few miles from Athens. Like the ship that carried Paul, it was transporting grain from Alexandria to Rome. 98 Lucian conveniently tells us the ship's measurements. It was 120 cubits (that is, about 180 feet) long, thirty cubits (about forty-five feet) wide, and twenty-nine cubits (about forty-three feet) from deck to bottom. He further conveys to us how amazed he was at the size of the mast and yard. 99 By way of comparison, the Mayflower that brought about 130 people to the shores of Massachusetts was about a hundred feet long and twenty-five feet wide. 100

Any doubt that the head count reported by Luke is realistic vanishes when we consider Josephus's story of a voyage he once took which also ended in shipwreck. He speaks of six hundred fellow passengers. 101

The last preparation for leaving was to throw everything loose or detachable overboard, including all the remaining food, so that the ship would ride as high as possible in the water. As a result, it would run aground nearer the shore.

Successful Escape

Acts 27:39-44.

At the first light of day, every eye stared anxiously at the dimness ahead. Soon it was obvious that they had come to a place wholly unfamiliar to captain and crew. The shore did not appear to offer any refuge for a foundering ship. Much of it was rocky. Yet, to their relief, as they scanned the ground enclosing the bay, they spotted a creek with a sandy beach. It was only about one and three-quarter miles due west. 102 Judging that it might be a good place to land, the crew prepared to move the ship inward. First, they slipped the anchors. "Taken up" means "cut away." 103 In other words, they cast off the anchors because they added weight to the ship. Also, they loosed the "rudder bands." These were two large paddles, one emerging from each side of the stern. Used for steering, they had previously been lashed in place to prevent uncontrolled movements while they sat stationary in the wind. Now they were unlashed to help direct the ship toward a safe landing. 104 Lastly, the crew hoisted a small sail to catch the wind. It was a foresail, not the mainsail, which, along with the yard, had been jettisoned many days earlier. 105 Then after every precaution within their power, they started off for the shore.

The wind carried them until they entered water "where two seas met." Luke is probably remembering that as they approached the creek, a narrow channel suddenly appeared to starboard, showing open sea beyond. It divided the mainland from a small island, today called Salmonetta, which sheltered the bay by stretching eastward and furnishing the last coastline in the bay's northern rim. 106

Evidently at the intersection of two competing water flows consisting of waves and tides—one linked to the sea east of the bay, the other linked to the channel—a shoal had formed. "Place where two seas met " is τοπον διθαλασσον, 107 which probably refers to "a sandbank at some distance from the shore, with rather deep water on both sides of it." 108 Coming upon this shoal before reaching the beach, the ship ran aground, the forepart sticking fast in the mud. 109 As a result, the hinder part, held rigid as it received the violent pounding of powerful waves, began to break apart. 110 If any were to survive the shipwreck, they had to flee quickly. But escape was difficult, because the water was still not shallow enough to permit wading to land.

The centurion now had to decide how to handle the prisoners. Remember that there were others, perhaps many others, besides Paul (v. 1). The soldiers, seeing that the prisoners could not be removed under guard, advised Julius that the best course was to kill them. They knew that they would be held responsible if any ran away after gaining dry ground; also, that the Roman military command dealt severely with failure in guard duty. As we have discussed elsewhere, a soldier who allowed a prisoner in his charge to escape was severely punished. If the escapee had been accused or convicted of a capital crime, the negligent soldier was executed. 111 Therefore, the proposal to kill the prisoners would have merited consideration under other circumstances. But the centurion did not support it. He saw the immense injustice in killing Paul, a man whose counsel served them well, a man with indisputable credentials as a mouthpiece for God, and, of course, an innocent man. The centurion therefore ruled that all the prisoners should be given a chance to flee ashore.

By his orders, the first to forsake the ship were all who could swim. Many of these no doubt stayed in the water to give help as needed. Then came all the rest, keeping themselves afloat by hanging onto boards or onto wooden pieces of the disintegrating ship. The boards may have come from below deck, where had been used to assist storage of cargo. 112 After everyone passed from rough water to dry beach, it was found that nobody was missing. As Paul predicted, every life had been saved.

The storms of life

Paul's ordeal as he rode in a ship battered by moaning gales and rocked by surging waves is a picture of every believer's experience in our sin-cursed world. We must all go through frightening storms. Yet like Paul, we belong to the Lord. Therefore, we can be sure that just as He brought Paul and all his company safely to land, where they found security and rest, He will also deliver us from whatever affliction or persecution or temptation now disturbs our peace.

Who is our Lord? He is the One so mighty that the disciples asked, "What manner of man is this! for he commandeth even the winds and water, and they obey him" (Luke 8:25). The best answer to their question is that the man Jesus was the very Creator of winds and water. By His word they came into existence, and so by His word they also grow or diminish. Since His ruling motive is always love, we know for a certainty that they will grow only if their effect upon us is, in the long run, beneficial (Rom 8:28), and that they will diminish as soon as their good work is done. Our greatest comfort is that someday they will disappear forever (Rev. 21:3–4).

• Arndt and Gingrich, 283.
• Emil Schürer, The History of the Jewish People in the Age of Jesus Christ (175 B.C.—A.D. 135), A New English Version. rev. and ed. Geza Vermes and Fergus Millar (Edinburgh: T. & T. Clark Ltd, 1973), 364; Bruce, Acts, 3rd ed., 511; Marshall, 423; Bock, 731.
• Schürer, 364; Bock, 731.
• Ibid.; Bruce, Acts, 3rd ed., 511.
• Ibid.; Bruce, Acts, 3rd ed., 512.
• Suetonius Claudius 18–19; Jos. Wars 2.16.4; Seneca Moral Epistles 77.1–2.
• Bruce, Acts, 3rd ed., 513.
• Ibid., 177.
• Ibid., 839.
• Ibid., 381.
• Ibid., 64; Bruce, Acts, 3rd ed., 512; Bock, 732.
• Berry, 535.
• Smith, 66–68.
• Ibid., 68–70.
• Payne, 126–127.
• Bruce, Acts, 3rd ed., 512; Bock, 732.
• Payne, 117.
• Smith, 74–76.
• Ibid., 76–81.
• Ibid., 77–79.
• Arndt and Gingrich, 625.
• Analytical Greek Lexicon, 304.
• Vegetius On Military Affairs 4.39; Longenecker, 559; Bock, 733; Bruce, Acts, 3rd ed., 515.
• Pliny Natural History 2.122; Bruce, Acts, 3rd ed., 534.
• Parker and Dubberstein, 47.
• Bruce, Acts, 3rd ed., 515.
• Bruce, Acts, 3rd ed., 517; Bock, 734–735.
• Longenecker, 559; Marshall, 428; Bruce, Acts, 3rd ed., 516–517; Bock, 735; Polhill, 394.
• Bruce, Acts, 3rd ed., 518; Bock, 735.
• Bruce, Acts, 3rd ed., 516; Bock, 735.
• Berry, 536; Arndt and Gingrich, 239.
• Intermediate Greek-English Lexicon, 332.
• Arndt and Gingrich, 437.
• Unger, "Euroclydon," Dictionary, 328.
• Smith, 97 (map), Payne, 117.
• Ed Rickard, Physics: The Foundational Science (Pensacola, Fla.: A Beka Book Publications, 1990), 145–146.
• Ibid.; Polhill, 385; Bruce, Acts, 3rd ed., 519.
• Bruce, Acts, 3rd ed., 519; Polhill, 385.
• Smith, 101.
• Pliny Natural History 2.46; E. A. Andrews, A Copious and Critical Latin-English Lexicon (New York: Harper & Brothers, Publishers, 1851), 127; Bruce, Acts, 3rd ed., 518.
• Aland et al., 522.
• Ibid., xix–xx.
• Ibid., 522; Chrysostom Homilies on the Acts 53.
• Chrysostom Homilies on the Acts 45.
• Intermediate Greek-English Lexicon, 356–357.
• Ibid., 332.
• Homer Odyssey 5.295; Iliad 2.145, 9.5, 11.305, etc.
• Pliny Natural History 2.46.
• Payne, 116–117; Smith, 97 (map).
• Aristotle Meteorology 2.6.
• Polhill, 385; Payne, 111.
• Corpus Inscriptionum Latinarum 8.266652.
• Pliny Natural History 2.46, 47; Andrews, 1397.
• Pliny Natural History 2.46; Andrews, 127.
• Pliny Natural History 2.46, 47.
• Ibid.; Andrews, 181.
• Conybeare and Howson, 2.402.
• Nicholas Purcell, "Review of Euroclydon: A Tempestuous Wind by Paul Coones," The Classical Review 39 (1989): 422. The original monograph by Coones was Research Paper 36 (Oxford: Oxford School of Geography, 1986).
• Smith, 107–108; Bock, 735.
• Smith, 108-109, 212-215; Bruce, Acts, 3rd ed., 519–520; Polhill, 385; Bock, 736; Marshall, 429; Longenecker, 561.
• Bruce, Acts, 3rd ed., 520; Smith, 109-111; Marshall, 429; Bock, 735–736; Polhill, 385.
• Berry, 536; Smith, 109; Bruce, Acts, 3rd ed., 520; Marshall, 430; Polhill, 385.
• Smith, 111–113; Polhill, 385; Marshall, 430; Bock, 736.
• Smith, 114; Bruce, Acts, 3rd ed., 520.
• Smith, 202–205.
• Ibid., 190–201.
• Vine, 450; Smith, 192-193.
• Smith 115–116; Bruce, Acts, 3rd ed., 520; Bock, 736; Polhill, 385; Marshall, 430.
• Smith, 120, 162; Bruce, Acts, 3rd ed., 522.
• Smith, 162–167; Bruce, Acts, 3rd ed., 522; Polhill, 386; Bock, 738–739; Marshall, 431.
• Smith, 129, Bruce, Acts, 3rd ed., 522–523; Polhill, 386; Bock, 739; Marshall, 432.
• Berry, 538.
• Arndt and Gingrich, 583.
• Smith, 131–137; Bruce, Acts, 3rd ed., 523; Polhill, 386; Marshall, 432.
• Smith, 129 (map).
• Ibid., 140.
• Ibid., 127; Bruce, Acts, 3rd ed., 522.
• Smith, 125–128.
• Bruce, Acts, 3rd ed., 524; Bock, 739; Polhill, 386.
• Alan D. Lieberson, "How long can a person survive without food?" Scientific American, Web (scientificamerican.com/article/how-long-can-a-person-sur/), 2/1/19.
• Bruce, Acts, 3rd ed., 525.
• Lucian The Ship or the Wishes 1.
• Caleb Johnson, "Inside the Mayflower," MayflowerHistory.com, Web (mayflow-erhistory.com/cross-section/), 2/5/19; "Mayflower," Wikipedia, Web (en.wikipedia.org/ wiki/Mayflower), 2/5/19.
• Jos. Life 3.
• Berry, 539; Smith, 141; Bruce, Acts, 3rd ed., 527; Bock, 741; Polhill, 387; Marshall, 435.
• Smith, 141; Bruce, Acts, 3rd ed., 527; Bock, 741; Marshall, 435.
• Ibid.; Polhill, 387.
• Smith, 129 (map); Jefferson White, Evidence and Paul’s Journeys; An Historical Investigation into the Travels of the Apostle Paul (Hilliard Ohio: Parsagard Press, 2001), 76–80, 158 (map).
• Berry, 539.
• Arndt and Gingrich, 194.
• Bock, 741; Longenecker, 562; White, 76–80.
• Smith, 143–144; Bruce, Acts, 3rd ed., 527; Bock, 741; Polhill, 387; Marshall, 435; White, 76–80.
• Rickard, Perils, 1:225; Longenecker, 562.
• Bruce, Acts, 3rd ed., 528.

Further Reading

This lesson appears in Ed Rickard's In Perils Abounding, vol. 2, Commentary on Acts 15-28, which is available from Amazon.com. Also available is volume 1, covering Acts 1-14. For information on how to obtain them, click here .

© 2009-2020 Stanley Edgar Rickard (Ed Rickard, the author). All rights reserved.

Rome and the Apostle Paul

The first visit.

Paul's first visit to Rome is initiated when he is arrested at Jerusalem's temple in late spring of 58 A.D. His arrest occurs when several Jews, who hate him and the gospel message, falsely accuse him of defiling the temple and teaching others to disobey God.

. . . the Jews from Asia, who had seen him in the temple, stirred up all the multitude; and they laid their hands on him, Crying out, "Men of Israel, help! This is the man who is teaching everyone everywhere against the people and the law and this place; and furthermore, he has also brought Greeks into the temple, and has defiled this holy place" (Acts 21:27 - 28, HBFV throughout).

Soldiers of Rome stationed in Jerusalem, alerted of a riot, rush to the scene and arrest Paul as several Jews were in the act of beating him to death (Acts 21:30 - 33). Believing he is the cause of the uproar in Jerusalem, they take the apostle, under armed guard, to the city of Caesarea where his case can be heard by governor appointed by Rome.

And he (the Roman chief captain) called two certain centurions and said, "Prepare two hundred soldiers, and seventy horsemen, and two hundred spearmen for the third hour of the night, that they may go as far as Caesarea. "And have beasts of burden ready, that they may set Paul on them, and may carry him safely through to Felix the governor." (Acts 23:23 - 24, HBFV throughout).

Because he is a citizen of Rome (see Acts 22:25 - 28), Paul is afforded the right to have the case against him heard before Roman Emperor Nero.

But Festus, desiring to obtain favor with the Jews, asked Paul and said, "Are you willing to go up to Jerusalem to be judged before me there concerning these things?" But Paul said, "I stand before the judgment seat of Caesar, where I have the right to be judged. I did nothing wrong to the Jews as you very well know . . . I appeal to Caesar." (Acts 25:9 - 11).

Prisoner in Caesarea

After languishing in a Caesarea prison for more than two years, the apostle has an initial hearing before Governor Festus (Acts 25:1 - 12). Unwilling to go back to Jerusalem to have his case fully heard before his accusers, Paul requests that the charges against him be brought before Emperor Nero in Rome.

He is then taken as a prisoner to the Empire's capital city and, after a trip full of trials and troubles, finally arrives there in late winter of 61 A.D.

Paul in Rome

Paul's imprisonment in Rome during the next two years is surprisingly fruitful, as he writes four of his fourteen epistles (Ephesians, Colossians, Philippians and Philemon). He is ultimately acquitted of all the charges against him and is freed in 63 A.D.

In regard to the timing of his imprisonment in the city of seven hills, an excellent treatise on his life and journeys states the following.

"Apostle Paul was at Rome precisely at that time when the Palatine was the most conspicuous spot on the earth, not merely for crime, but for splendor and power. This was the center of all the movements of the Empire. "Here were heard the causes of all Roman citizens who had appealed to Caesar. Hence were issued the orders to the governors of provinces, and to the legions on the frontier" (Life and Epistles of Paul by Conybeare and Howson).

Paul's fifth and final missionary journey begins when he is set free in Rome. He immediately travels to the island of Crete, then Nicopolis, then makes his promised journey to Spain (Romans 15:24, 28) and likely to Britain.

A Second Imprisonment

Paul is once again a prisoner in Rome in 67 A.D. Tradition states that he is martyred through being beheaded (a method of execution allowed citizens of the Empire) in the spring of 68. Concerning the date of his death, Conybeare and Howson state the following.

"We are led to fix the last year of Nero (Emperor in Rome) as that of Paul’s martyrdom. And this is the very year assigned to it by Jerome, and the next to that assigned by Eusebius, the two earliest writers who mention the date of his death at all" (ibid.).

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• The Landscapes of Palestine
• The Rulers of Palestine
• The Climate of Palestine
• Major Jewish Religious Festivals
• What is the New Testament?
• Who wrote the Gospels?
• English Translations of the New Testament
• John's mission foretold
• The birth of John
• John's message
• John begins baptising
• John criticises Herod
• Was John the promised Elijah?
• Jesus's birth announced
• Mary & Joseph go to Bethlehem
• The birth of Jesus
• Shepherds visit the infant
• Jewish religious rituals
• Wise men visit Jerusalem
• The holy family flees to Egypt
• The holy family returns to Nazareth
• Jesus grows up
• Jesus starts his ministry
• Jesus is tempted
• Jesus returns to Galilee
• Jesus goes back to Nazareth
• Jesus travels to Jerusalem
• Jesus passes through Samaria
• Jesus performs healing miracles
• Jesus teaches in Capernaum
• Jesus's teachings on a hillside
• Jesus upsets the Pharisees
• Jesus crosses the Sea of Galilee
• Jesus heals & teaches in Jerusalem
• Jesus teaches how to receive the Holy Spirit
• Jesus journeys among the Gentiles
• Jesus walks on the Sea of Galilee
• Jesus in Tyre and Sidon
• Who is Jesus?
• Jesus is changed on the slopes of Mount Hermon
• Jesus pays the Temple Tax
• Jesus claims God's personal name
• The Parable of the Good Samaritan
• The Parable of the Prodigal Son
• Lazarus, Come out!
• Jesus's entry into Jerusalem
• Jesus curses a fig tree
• Jesus heralds the end of the sacrificial system
• Jesus in Jerusalem during Passover week
• The Parable of the Sheep & the Goats
• Paying taxes to Caesar
• Jesus is betrayed
• The Last Supper
• Jesus crosses the Kidron Valley
• Jesus is arrested
• Jesus is taken to the Praetorium
• Jesus is tried by Pilate
• The death of Judas
• Jesus is executed by crucifixion
• The Pharisees mount a guard on the tomb
• Jesus rises from the tomb
• Jesus appears to his followers
• Jesus is taken into God's presence
• Jesus appears to Peter, James & Paul
• Who were Jesus's followers?
• The believers are filled with the Holy Spirit
• Peter & John heal a crippled man
• The believers share their possessions
• Opposition in Jerusalem
• Stephen is killed & the believers are scattered
• Philip's Journeys
• Peter's Journeys
• Peter hands over the leadership to James
• The Gentile Church at Antioch
• Saul's Early Life
• Saul persecutes the believers
• The beginning of Saul's ministry
• Saul & Barnabas in Antioch & Jerusalem
• Paul starts his 1st Missionary Journey
• Paul, Barnabas & Mark in Cyprus
• Paul, Barnabas & Mark sail to Pamphylia
• Paul & Barnabas travel inland
• Paul & Barnabas in Iconium
• Paul & Barnabas in Lystra
• Paul & Barnabas return to Perga
• Paul & Barnabas return to Antioch in Syria
• Paul & Barnabas attend the Council of Jerusalem
• Paul & Barnabas take the decision to Antioch
• Paul starts his 2nd Missionary Journey
• Paul travels to Troas
• Paul sails across to Europe
• Paul arrives in Philippi
• Paul travels to Amphipolis & Apollonia
• Paul in Thessalonica
• Paul in Berea
• Paul in Athens
• Paul in Corinth
• Paul returns to Jerusalem
• Paul starts his 3rd Missionary Journey
• The Ephesians are filled with the Holy Spirit
• The silversmiths riot in Ephesus
• Paul travels to Corinth
• Paul returns to Macedonia
• Eutychus falls from a window in Troas
• Paul leaves for Assos
• Paul sails to Miletus
• Paul visits Cos and Rhodes
• Paul visits Philip in Caesarea
• Paul meets violent opposition in Jerusalem
• Paul addresses the crowds
• Paul in Caesarea
• Paul appeals to Emperor Nero
• Paul sets sail for Rome
• Paul is shipwrecked
• Paul in Malta
• Paul heads for Rome
• An Introduction to Paul's Letters
• Paul's Letter to Galatia
• Paul explains his personal background
• Alive in Christ
• Set free from Slavery
• The Fruit of the Spirit
• Paul's 1st Letter to Thessalonica
• Paul hopes to visit Thessalonica
• The Day of the Lord
• How Christians should behave
• Paul's 2nd Letter to Thessalonica
• The coming Day of the Lord
• Saved by the power of the Holy Spirit
• Paul's 1st Letter to Corinth
• The Holy Spirit helps us understand
• Temples of the Holy Spirit
• Advice on Marriage & Relationships
• Running the Race of Life
• The Lord's Supper
• Spiritual Gifts
• Worship in the early church
• The risen Lord Jesus appears to his followers
• Paul's 2nd Letter to Corinth
• Paul explains his revised plans
• Christ's Victory Parade & the New Covenant
• How God changes lives
• Paul's plans for the future
• Paul defends himself against criticism
• Paul's weaknesses
• Paul's Letter to Rome
• How to be put right with God
• God's covenant promise fulfilled
• New life in the power of the Holy Spirit
• Persecution by the Jews
• Paul's mission
• Paul's Letter to Ephesus
• God's secret plan
• The new life
• The armour of God
• Paul's Letter to Colossae
• Jesus is exactly like God
• Saved by Christ's death
• Practical advice for believers
• Paul's Letter to Philemon at Colossae
• Paul's Letter to Philippi
• To live is Christ
• Warnings about the Jewish Law
• Introduction to Paul's Pastoral Letters
• Paul's 4th Missionary Journey
• Paul's 1st Letter to Timothy in Ephesus
• Worship among the believers
• Holding onto the truth
• Paul's Letter to Titus in Crete
• Appointing Church Leaders
• Paul's 2nd Letter to Timothy at Ephesus
• The 'last days'
• Paul's Final Sacrifice
• The Letter to the Jewish believers
• God speaks through the prophets & Jesus
• Jesus is greater than Moses
• Jesus speaks to God for believers
• Jesus - a priest like Melchizedek
• The New Covenant agreement
• God does not want animal sacrifices
• Having faith
• Looking forwards, not backwards
• The General Letters: James, Jude, Peter & John
• The Letter of James to the Jewish believers
• Faith without actions is worthless
• The power of words
• The Letter of Jude to the Jewish believers
• Signs of 'the last days'
• The 1st Letter of Peter to the Jewish believers
• The living hope
• Living stones
• Baptism & the flood
• The 2nd Letter of Peter to the Jewish believers
• Peter speaks out against immorality
• The 'Last Days' & The 'Day of the Lord'
• Introduction to John & his 3 Letters
• The 1st Letter of John
• The 'logos' of God
• The 'new' commandment
• The last days
• Filled with the Holy Spirit
• Love one another
• God's love drives away fear
• The 2nd Letter of John
• The 3rd Letter of John
• Introduction to the Revelation of John
• John's Letter to the 7 Churches of Asia Minor
• The messages to the believers on the coastal plain
• The messages to the believers living inland
• John's vision of God's heavenly rule
• The satan's rebellion against God
• The downfall of Rome & it's empire
• The resurrection of the dead
• The final judgement
• The new heaven & the new earth
• Introduction to the Romano-Jewish world
• Roman Emperors in the New Testament
• Jewish Religious Leaders
• New Testament Languages
• Jewish & Greek Names
• Jewish & Roman Currency
• Jewish Nationalists
• The Romano-Jewish War
• Constantine & the Helena Churches
• Ecumenical Church Councils
• Palestine - A Land Bridge
• Routes across Palestine
• The River Jordan
• Ancient Israel
• The Message of the Old Testament
• Who wrote the Old Testament?
• Dating events in the Old Testament
• The Biblical account of Creation
• Adam's Journey from the Garden of Eden
• Cain is sent on a journey to the east of Eden
• Enoch founds a city in Mesopotamia
• Noah journeys to Aratta on the flood
• The Colonisation of the Ancient World
• The Tower of Babylonia
• Abram's Journey to Canaan
• Abram settles in Canaan
• Abram travels north to rescue Lot
• The birth of Ishmael
• Sodom and Gomorrah are destroyed
• Abraham journeys south and Isaac is born
• Abraham's sacrifice on Mount Moriah
• Abraham's wife dies at Hebron
• Abraham seeks a wife for Isaac
• Abraham dies at Hebron
• Isaac moves to Beersheba
• Jacob cheats Esau and flees to Mesopotamia
• Jacob returns to Canaan and meets Esau
• God blesses Jacob at Bethel
• Joseph is sold into slavery in Egypt
• Joseph becomes Vizier of Egypt
• Jacob's family joins Joseph in Egypt
• The Israelites in Egypt
• Prince Moses escapes to Midian
• Moses is called by God at Mt Sinai
• Egypt suffers ten plagues
• The Israelites flee from Egypt
• The Israelites cross the Sea of Reeds
• Moses receives the Ten Commandments
• Moses constructs the Ark of the Covenant
• The Israelites rebel against God
• The Israelites are counted
• Hardships encountered in the desert
• Moses sends spies into Canaan
• Korah leads a rebellion against Moses
• The Israelites remain at Kadesh Barnea
• The Israelites attempt to enter Canaan
• The Israelites journey north to Moab
• The Israelites defeat King Sihon and King Og
• Balaam blesses the Israelites
• The Israelites defeat the kings of Midian
• The boundaries of Canaan are agreed
• More laws and religious practices
• Moses dies at Mount Nebo
• The Israelites cross the River Jordan
• The Israelites conquer Jericho and Ai
• Joshua builds an altar at Mt Ebal
• Joshua is deceived by the Hivites
• Joshua conquers the Southern Cities
• Joshua embarks on the Northern Campaign
• Canaan is divided among the twelve tribes
• Six Cities of Refuge are set up
• Joshua says farewell
• The Israelites fight the remaining Canaanites
• God appoints inspirational leaders
• Israel under the 'judges': Othniel and Ehud
• Deborah and Barak defeat Sisera
• Gideon defeats the Midianites
• Abimelech becomes king
• Jephthah defeats the Ammonites
• Samson challenges the Philistines
• The conquest of Laish
• Gibeah is destroyed & the Benjamites punished
• Job is faced with adversity
• Ruth's journey to Bethlehem
• Samuel is taken to Shiloh
• The Ark of the Covenant is captured at Aphek
• The Ark is taken to Ashdod
• The Ark is moved to Ekron
• The Ark is returned to the Israelites
• Samuel administers justice from Ramah
• Saul's Journey to Kingship
• Jonathan demolishes the Philistine pillar at Geba
• Samuel condemns Saul at Gilgal
• David defeats Goliath of Gath
• Saul becomes jealous of David
• Samuel dies and is buried at Ramah
• David marries Abigail
• Saul is killed by the Philistines at Mt Gilboa
• David becomes King of Judah and Israel
• David captures Jerusalem
• The Ark of the Covenant is brought to Jerusalem
• David's victories over Israel's neighbours
• David's affair with Bathsheba
• Absalom's flight & his rebellion against David
• Further events during David's reign
• Solomon succeeds his father David
• Solomon's alliance with Egypt
• Solomon builds the Temple in Jerusalem
• Solomon builds a palace and furnishes the Temple
• The Ark of the Covenant is installed in the Temple
• Solomon rebuilds the cities of Israel
• Solomon's overseas trading expeditions
• The Queen of Sheba travels to Jerusalem
• Solomon builds a network of chariot cities
• Solomon turns away from God
• Solomon dies and the kingdom is divided
• Jeroboam builds temples to worship Baal
• Israel and Judah fight each other
• Israel descends into civil war
• Jezebel kills the prophets & Elijah escapes
• Elijah challenges the prophets of Baal
• Elijah organises the opposition to King Ahab
• King Ahab seizes Naboth's vineyard
• Elijah is taken up to heaven
• Elisha performs miracles and healings
• Elisha displays spiritual gifts
• Jehu races to Jezreel to depose King Joram
• King Joash repairs the Temple in Jerusalem
• Pharaoh Shoshenk I rescues Israel
• Jeroboam II restores the boundaries of Israel
• Tiglath-Pileser of Assyria invades Israel
• Israel falls & the exiles are led to Assyria
• Assyrians settle in Samaria
• King Hezekiah of Judah rebels against Assyria
• Sennacherib attacks and destroys Lachish
• Isaiah prophesies the destruction of Judah
• King Josiah ushers in religious reforms
• Assyria is conquered by the Babylonians
• King Nebuchadnezzar of Babylon invades Judah
• Jerusalem falls and the exile in Babylon begins
• Biblical sources relating to Judah in exile
• The middle years of exile (586-539BC)
• Daniel interprets dreams and riddles
• Daniel's vision of the 'Son of Man'
• Daniel's vision of the 'end times'
• The later years of exile & the return to Judah
• The completion of the Second Temple in Jerusalem
• A third group of exiles returns with Ezra
• A fourth group of exiles returns with Nehemiah
• Nehemiah becomes Governor of Judah
• The people renew their covenant with God
• Jerusalem's new walls are dedicated
• Esther becomes Queen of Persia
• Mordecai uncovers a plot to kill the king
• The origin of the Jewish festival of Purim
• What are the Psalms?
• Some psalms of King David
• Songs of Praise and Despair
• Later psalms ... and the earliest
• Some Memorable Sayings
• The wisdom of Solomon's words
• The Ways of the LORD
• Quarrelling, drinking & gossiping
• The Philosopher
• More wise words from the Philosopher
• More from the Lovers
• Love is as strong as death
• The Mourner
• The LORD's love and mercy continue
• Introduction to the Old Testament Prophets
• Introduction to the Book of Amos
• Amos denounces social injustice in Israel
• Introduction to Hosea's prophesy
• Hosea laments the unfaithfulness of Israel
• The Lord promises to punish Israel
• Introduction to Micah's prophesy
• Micah decries social injustice in Israel and Judah
• Introduction to the Book of Isaiah
• Prophecies written before the fall of Jerusalem
• Isaiah predicts a future golden age
• Isaiah reassures King Ahaz of God's support
• Troubled times and a glorious future kingdom
• Isaiah foresees the return of the exiles
• Isaiah warns of six catastrophes
• The final years before the fall of Judah
• Words of comfort after the fall of Jerusalem
• The LORD will help Israel
• God chooses Cyrus to save his people
• The suffering servant of the LORD
• Encouragement for those in exile
• Those returning are encouraged to follow the LORD
• The LORD's blessing will rest on Jerusalem
• Introduction to the Book of Jonah
• Jonah is thrown overboard to appease the gods
• Jonah arrives at Nineveh
• Introduction to the Book of Nahum
• Nahum predicts the fall of Nineveh
• Introduction to the Book of Jeremiah
• Jeremiah says idolatry will bring Judah's fall
• Jeremiah prophesies the destruction of Jerusalem
• Jeremiah calls for repentance
• Plots are hatched against Jeremiah
• Jeremiah is beaten and arrested
• Jeremiah is charged with treason
• Words of hope and consolation
• Miscellaneous flashbacks to earlier times
• Jeremiah attempts to leave Jerusalem
• Jerusalem falls to the Babylonians
• Gedeliah is murdered & Jeremiah goes to Egypt
• Jeremiah sees disaster in Egypt
• Messages to the surrounding nations
• Introduction to the Book of Zephaniah
• Zephaniah warns of the punishment of Judah
• Introduction to the Book of Habakkuk
• Habakkuk asks why the cruel Babylonians succeed
• Introduction to the Book of Ezekiel
• Ezekiel is called to be a prophet
• Ezekiel's vision of idolatry in the Temple
• Ezekiel speaks through prophesies and parables
• Ezekiel's message of impending doom
• Further prophecies & the fall of Jerusalem
• Hope for the future - New life for Israel
• The defeat of Gog and Magog
• Ezekiel's vision of the New Jerusalem
• Ezekiel sees the glory of the LORD
• The restored land of Israel
• Introduction to the prophecy of Obadiah
• Obadiah prophesies the resurgence of Israel
• Introduction to the Book of Haggai
• Haggai urges the exiles to re-build the Temple
• Introduction to the Book of Zechariah
• Zechariah has visions of horses & horns
• The vision of the measuring line
• Further visions about Jerusalem
• The LORD promises to restore Jerusalem
• Prophesies about the coming of the Messiah
• Prophesies about the Last Days
• An Introduction to the Book of Malachi
• Malachi announces the Day of the LORD
• God promises to send Elijah
• Introduction to the Book of Joel
• Joel foresees the Day of the LORD
• The Names of the God of Israel
• Foreign gods
• Pharaohs of the Old Testament
• The Old Testament & the Jewish Tanakh
• Sources of the History of Israel and Judah
• The Dead Sea Scrolls
• Between the Old and the New Testaments
• The Old Covenant & The New Covenant
• Who is my neighbour?
• Seeking revenge or Offering forgiveness?
• The Commandments - Impossible to keep?
• Was Jesus the Jewish Messiah?
• Was Jesus an outspoken rabbi or was he God?
• How to get right with God: Sacrifice or Faith?
• How to get right with God: By water or the Spirit?
• The power of the Holy Spirit - for everyone?
• A new nation? Or eternal life in God's kingdom?
• 1. From Cain & Abel to the Judges
• 2. From the Kingdom of Israel to the Exile
• 3. From the Exile to the Birth of Jesus
• 4. From the Birth to the Death of Jesus
• 5. From Acts of the Apostles to John's Revelation
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• 1 Jan. John 2:1-11
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• 15 Jan. Mark 1:35-42
• 16 Jan. Matthew 4:25 - 5:10
• 17 Jan. Matthew 5:13
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• 19 Jan. Matthew 5:38-48
• 20 Jan. Matthew 6:5-13
• 21 Jan. Matthew 6:19-24
• 22 Jan. Matthew 7:1-5
• 23 Jan. Matthew 7:7-12
• 24 Jan. Matthew 7:13-14
• 25 Jan. Matthew 7:24-29
• 26 Jan. Mark 2:1-6
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• 14 Feb. Mark 6:31-44
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• 23 Mar. Mark 11:12-14,20-24
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• 25 Mar. Mark 11:27-33
• 26 Mar. Matthew 23:1-28
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• 28 Mar. Mark 12:1-12
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• 3 Apr. Mark 14:12-16
• 4 Apr. John 13:1-15
• 5 Apr. John 13:21-30
• 6 Apr. John 14:1-11
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• 9 Apr. Mark 14:22-25
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• 17 Apr. Luke 23:1-11
• 18 Apr. John 18:28-40
• 19 Apr. Matthew 27:27-40
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• 22 Apr. Luke 24:35-43
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• 27 Apr. 1 Corinthians 15:1-9
• 28 Apr. John 21:20-25
• 29 Apr. Acts 1:1-5
• 30 Apr. Acts 1:15-26
• 1 May. Acts 2:1-4
• 2 May. Acts 2:5-13
• 3 May. Acts 2:14-42
• 4 May. Acts 2:43-47
• 5 May. Acts 3:1-10
• 6 May. Acts 3:11-26
• 7 May. Acts 4:1-31
• 8 May. Acts 4:32-5:11
• 9 May. Acts 5:12-16
• 10 May. Acts 5:17-42
• 11 May. Acts 6:1-7
• 12 May. Acts 6:8-15
• 13 May. Acts 7:1-60
• 14 May. Acts 8:1,11:19-21
• 15 May. Acts 8:5-8
• 16 May. Acts 8:9-13
• 17 May. Acts 8:14-25
• 18 May. Acts 8:26-40
• 19 May. Acts 2:1-2,3:1-2,5:1-3,8:14-17
• 20 May. Acts 9:32-43
• 21 May. Acts 10:1-23
• 22 May. Acts 10:23-48
• 23 May. Acts 11:1-18
• 24 May. Acts 12:1-19
• 25 May. Acts 7:58-8:3,9:1-9
• 26 May. Acts 9:10-19
• 27 May. Galatians 1:11-2:2
• 28 May. Acts 11:19-26
• 29 May. Acts 11:27-13:3
• 30 May. Acts 13:1-5
• 31 May. Acts 13:4-12
• 1 June Acts 13:13
• 2 June. Acts 13:14-52
• 3 June. Acts 14:1-7
• 4 June. Acts 14:8-20
• 5 June. Acts 14:21-28
• 6 June. Acts 15:1-20
• 7 June. Acts 15:22-35
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• 10 June. Acts 16:9-10
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• 12 June. Acts 16:16-24
• 13 June. Acts 16:25-34
• 14 June. Acts 16:35-40
• 15 June. Acts 17:1
• 16 June. Acts 17:1-9
• 17 June. Acts 17:10-15
• 18 June. Acts 17:16-33
• 19 June. Acts 18:1-11
• 20 June. Acts 18:12-17
• 21 June. Acts 18:18-23
• 22 June. Acts 18:24-28
• 23 June. Acts 19:1-7
• 24 June. Acts 19:8-10
• 25 June. Acts 19:11-20
• 26 June. Acts 19:23-20:1
• 27 June. Acts 20:1-3
• 28 June. Acts 20:3-6
• 29 June. Acts 20:7-12
• 30 June. Acts 20:13-38
• 1 July Acts 21:1-7
• 2 July Acts 21:7-15
• 3 July Acts 21:17-26
• 4 July Acts 21:27-40
• 5 July Acts 22:1-29
• 6 July Acts 22:30-23:11
• 7 July Acts 23:12-32
• 8 July Acts 24:1-26
• 9 July Acts 24:27-25:12
• 10 July Acts 25:13-27
• 11 July Acts 26:1-32
• 12 July Acts 27:1-6
• 13 July Acts 27:7-20
• 14 July Acts 27:21-44
• 15 July Acts 28:1-10
• 16 July Acts 28:11-31
• 17 July Colossians 4:2-17
• 18 July 2 Peter 1:1-2,3:1-16
• 19 July Galatians 1:1-24
• 20 July Galatians 2:1-10
• 21 July Galatians 3:1-14
• 22 July Galatians 3:19-29
• 23 July Galatians 4:1-31
• 24 July Galatians 5:16-25,6:1-18
• 25 July 1 Thessalonians 1:1-10
• 26 July 1 Thessalonians 2:1-16
• 27 July 1 Thessalonians 2:17-3:13
• 28 July 1 Thessalonians 4:1-12
• 29 July 1 Thessalonians 4:13-5:11
• 30 July 1 Thessalonians 5:12-28
• 31 July 2 Thessalonians 1:1-12
• 1 Aug. 2 Thessalonians 2:1-15
• 2 Aug. 2 Thessalonians 3:1-18
• 3 Aug. 1 Corinthians 1:1-9
• 4 Aug. 1 Corinthians 1:10-17
• 5 Aug. 1 Corinthians 1:18-31
• 6 Aug. 1 Corinthians 2:1-16
• 7 Aug. 1 Corinthians 3:1-23
• 8 Aug. 1 Corinthians 4:1-17
• 9 Aug. 1 Corinthians 6:1-11
• 10 Aug. 1 Corinthians 7:1-16
• 11 Aug. 1 Corinthians 9:1-27
• 12 Aug. 1 Corinthians 10:16-17,11:20-34
• 13 Aug. 1 Corinthians 12:1-11
• 14 Aug. 1 Corinthians 12:12-31
• 15 Aug. 1 Corinthians 13:1-13
• 16 Aug. 1 Corinthians 14:1-25
• 17 Aug. 1 Corinthians 14:26-40
• 18 Aug. 1 Corinthians 15:1-26
• 19 Aug. 1 Corinthians 15:35-55
• 20 Aug. 1 Corinthians 16:1-24
• 21 Aug. 2 Corinthians 1:1-11
• 22 Aug. 2 Corinthians 2:12-17
• 23 Aug. 2 Corinthians 3:5-18
• 24 Aug. 2 Corinthians 4:1-6
• 25 Aug. 2 Corinthians 4:7-18
• 26 Aug. 2 Corinthians 5:1-10
• 27 Aug. 2 Corinthians 5:14-21
• 28 Aug. 2 Corinthians 6:1-18,7:1
• 29 Aug. 2 Corinthians 8:1-12
• 30 Aug. 2 Corinthians 11:16-33
• 31 Aug. 2 Corinthians 12:1-10
• 1 Sept. 2 Corinthians 13:5-14
• 2 Sept. Romans 1:1-7
• 3 Sept. Romans 1:18-32
• 4 Sept. Romans 2:1-11
• 5 Sept. Romans 3:19-31
• 6 Sept. Romans 4:1-16
• 7 Sept. Romans 5:1-11
• 8 Sept. Romans 6:1-14
• 9 Sept. Romans 7:1-6
• 10 Sept. Romans 8:5-17
• 11 Sept. Romans 8:18-30
• 12 Sept. Romans 8:31-39
• 13 Sept. Romans 10:1-13
• 14 Sept. Romans 12:1-21
• 15 Sept. Romans 13:1-10
• 16 Sept. Romans 14:1-12
• 17 Sept. Romans 15:1-33
• 18 Sept. Romans 16:1-27
• 19 Sept. Ephesians 1:1-10
• 20 Sept. Ephesians 1:11-22
• 21 Sept. Ephesians 2:1-10
• 22 Sept. Ephesians 2:11-22
• 23 Sept. Ephesians 3:1-13
• 24 Sept. Ephesians 3:14-21
• 25 Sept. Ephesians 4:1-16
• 26 Sept. Ephesians 4:17-32
• 27 Sept. Ephesians 5:1-20
• 28 Sept. Ephesians 5:21-33
• 29 Sept. Ephesians 6:1-9
• 30 Sept. Ephesians 6:10-18
• 1 Oct. Ephesians 6:18-24
• 2 Oct. Colossians 1:1-14
• 3 Oct. Colossians 1:15-23
• 4 Oct. Colossians 2:1-15
• 5 Oct. Colossians 2:16-23
• 6 Oct. Colossians 3:1-17
• 7 Oct. Colossians 3:18-4:6
• 8 Oct. Colossians 4:7-18
• 9 Oct. Philemon 1:1-7
• 10 Oct. Philemon 1:7-25
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• 12 Oct. Philippians 1:12-26
• 13 Oct. Philippians 2:1-18
• 14 Oct. Philippians 3:1-21
• 15 Oct. Philippians 4:1-23
• 16 Oct. 1 Timothy 1:1-7
• 17 Oct. 1 Timothy 1:12-20
• 18 Oct. 1 Timothy 2:1-15
• 19 Oct. 1 Timothy 3:1-13
• 20 Oct. 1 Timothy 4:1-16
• 21 Oct. 1 Timothy 5:1-22
• 22 Oct. 1 Timothy 6:3-21
• 23 Oct. Titus 1:1-14
• 24 Oct. Titus 2:1-15
• 25 Oct. Titus 3:1-15
• 26 Oct. 2 Timothy 1:1-18
• 27 Oct. 2 Timothy 2:1-26
• 28 Oct. 2 Timothy 3:1-17
• 29 Oct. 2 Timothy 4:6-22
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• 31 Oct. James 2:14-19,4:11-12
• 1 Nov. Jude 1:1-24
• 2 Nov. 1 Peter 1:1-11
• 3 Nov. 1 Peter 2:1-10
• 4 Nov. 2 Peter 1:1-19
• 5 Nov. 2 Peter 3:1-16
• 6 Nov. 1 John 1:5-9
• 7 Nov. 1 John 1:1-4
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• 9 Nov. 1 John 2:18-19
• 10 Nov. 1 John 2:20-29
• 11 Nov. 1 John 3:11-24
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• 13 Nov. 2 John 1:1-13
• 14 Nov. 3 John 1:1-15
• 15 Nov. Revelation 1:1-11
• 16 Nov. Revelation 2:1-7
• 17 Nov. Revelation 2:8-11
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• 19 Nov. Revelation 2:18-27
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• 26 Nov. Revelation 7:1-17
• 27 Nov. Revelation 12:1-9
• 28 Nov. Revelation 17:1-18:19
• 29 Nov. Revelation 20:1-15
• 30 Nov. Revelation 21:1-27
• 1 Dec. Luke 1:5-20
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• 11 Dec. Luke 2:1-5
• 12 Dec. Luke 2:6-7
• 13 Dec. Matthew 1:1-17,22-23
• 14 Dec. Luke 2:8-14
• 15 Dec. Luke 2:15-20
• 16 Dec. Luke 2:21-24
• 17 Dec. Luke 2:25-35
• 18 Dec. Matthew 2:1-6
• 19 Dec. Matthew 2:7-9
• 20 Dec. Matthew 2:10-12
• 21 Dec. Matthew 2:13-14
• 22 Dec. Matthew 2:14-15
• 23 Dec. Matthew 2:16-18
• 24 Dec. Matthew 2:19-23
• 25 Dec. John 1:1-14
• 26 Dec. Luke 2:40-43
• 27 Dec. Luke 2:43-52
• 28 Dec. Hebrews 1:1-4
• 29 Dec. Hebrews 3:1-4:1
• 30 Dec. Hebrews 4:14-5:6
• 31 Dec. Hebrews 9:1-5,11-15
• 1 Jan. Genesis 1:1 - 2:3
• 2 Jan. Genesis 2:4-24
• 3 Jan. Genesis 2:8-17
• 4 Jan. Genesis 3:1-23
• 5 Jan. Genesis 4:1-16
• 6 Jan. Genesis 4:17-26
• 7 Jan. Genesis 6:5-22
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• 9 Jan. Genesis 8:1-17
• 10 Jan. Genesis 9:1-16
• 11 Jan. Genesis 10:11-12,32
• 12 Jan. Genesis 11:1-9
• 13 Jan. Genesis 11:27&37,12:1-7
• 14 Jan. Genesis 12:6,8-20
• 15 Jan. Genesis 13:1-18
• 16 Jan. Genesis 14:8-20
• 17 Jan. Genesis 15:1-11,17-21
• 18 Jan. Genesis 16:1-16
• 19 Jan. Genesis 17:1-16
• 20 Jan. Genesis 18:1-16
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• 22 Jan. Genesis 21:1-21
• 23 Jan. Genesis 22:1-18
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• 25 Jan. Genesis 24:1-61
• 26 Jan. Genesis 24:61-67
• 27 Jan. Genesis 25:1-11
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• 31 Jan. Genesis 28:10-22
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• 3 Feb. Genesis 30:25-43
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• 5 Feb. Genesis 31:25-55
• 6 Feb. Genesis 32:1-8,13,22-30
• 7 Feb. Genesis 33:1-11
• 8 Feb. Genesis 33:12-20
• 9 Feb. Genesis 35:1-7
• 10 Feb. Genesis 35:9-15
• 11 Feb. Genesis 35:16-21,27-29
• 12 Feb. Genesis 37:1-11
• 13 Feb. Genesis 37:12-24
• 14 Feb. Genesis 37:25-34
• 15 Feb. Genesis 39:1-6
• 16 Feb. Genesis 39:6-22
• 17 Feb. Genesis 40:1-23
• 18 Feb. Genesis 41:1-14
• 19 Feb. Genesis 41:15-37
• 20 Feb. Genesis 41:39-57
• 21 Feb. Genesis 42:1-38
• 22 Feb. Genesis 43:1-33
• 23 Feb. Genesis 45:1-28
• 24 Feb. Genesis 46:1-7,28-30
• 25 Feb. Genesis 47:1-7,11-12,27-31
• 26 Feb. Genesis 50:1-26
• 27 Feb. Exodus 1:1-14
• 28 Feb. Exodus 1:15-22
• 1 Mar. Exodus 2:1-10
• 2 Mar. Exodus 2:11-15
• 3 Mar. Exodus 2:16-22
• 4 Mar. Exodus 3:1-10
• 5 Mar. Exodus 3:11-20
• 6 Mar. Exodus 4:1-17
• 7 Mar. Exodus 4:18-31
• 8 Mar. Exodus 5:1-21
• 9 Mar. Exodus 5:22-6:9
• 10 Mar. Exodus 7:14-21
• 11 Mar. Exodus 11:1-10
• 12 Mar. Exodus 12:1-17
• 13 Mar. Exodus 12:21-30
• 14 Mar. Exodus 12:29-40
• 15 Mar. Exodus 13:17-14:4
• 16 Mar. Exodus 14:5-31
• 17 Mar. Exodus 15:1-27
• 18 Mar. Exodus 16:1-18,31
• 19 Mar. Exodus 17:1-7
• 20 Mar. Exodus 17:8-16
• 21 Mar. Exodus 18:1-27
• 22 Mar. Exodus 19:1-11,14-19
• 23 Mar. Exodus 20:1-20
• 24 Mar. Exodus 21:1-23:17
• 25 Mar. Exodus 24:12-18
• 26 Mar. Exodus 25:1-26,33
• 27 Mar. Exodus 32:1-20
• 28 Mar. Exodus 32:21-35
• 29 Mar. Exodus 34:1-22,27-29
• 30 Mar. Exodus 40:1-21,33-36
• 31 Mar. Leviticus 1;1-14:4
• 1 Apr. Numbers 1:1-2:34
• 2 Apr. Numbers 10:11-11:35
• 3 Apr. Numbers 12:1-16
• 4 Apr. Numbers 13:1-33
• 5 Apr. Numbers 14:1-38
• 6 Apr. Numbers 14:41-45
• 7 Apr. Numbers 16:1-40
• 8 Apr. Numbers 16:41-17:11
• 9 Apr. Numbers 20:1-13
• 10 Apr. Numbers 20:14-21:4
• 11 Apr. Numbers 21:4-9
• 12 Apr. Numbers 21:10-20
• 13 Apr. Numbers 21:21-35
• 14 Apr. Numbers 22:1-24:25
• 15 Apr. Numbers 25:1-18
• 16 Apr. Numbers 26:1-65
• 17 Apr. Numbers 27:12-23
• 18 Apr. Numbers 31:1-16,25-31
• 19 Apr. Numbers 32:1-38
• 20 Apr. Numbers 34:1-18,35:1-12
• 21 Apr. Deuteronomy 8:1-11
• 22 Apr. Deuteronomy 34:1-12
• 23 Apr. Joshua 1:1-18
• 24 Apr. Joshua 2:1-24
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• 26 Apr. Joshua 4:1-24,5:1
• 27 Apr. Joshua 6:1-27
• 28 Apr. Joshua 7:1-26
• 29 Apr. Joshua 8:1-29
• 30 Apr. Joshua 8:30-35
• 1 May. Joshua 9:1-27
• 2 May. Joshua 10:1-28
• 3 May. Joshua 10:29-43
• 4 May. Joshua 11:1-14
• 5 May. Joshua 13:1-8,14:1-4,18:1
• 6 May. Joshua 20:1-9
• 7 May. Joshua 22:1-16,21,28,30-34
• 8 May. Joshua 23:1-16,24:14-16,22-27
• 9 May. Joshua 24:29-33
• 10 May. Judges 1:1-11,17-19
• 11 May. Judges 2:1-5,10-15
• 12 May. Judges 2:16-23
• 13 May. Judges 3:5-11
• 14 May. Judges 3:12-30
• 15 May. Judges 4:1-24,5:31
• 16 May. Judges 6:1-27
• 17 May. Judges 6:33-40
• 18 May. Judges 7:1-25
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• 23 May. Judges 10:1-16
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• 1 June Judges 15:9-20
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• 13 June Job 38:1-42:17
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• 16 June Ruth 3:1-18
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• 18 June 1 Samuel 1:1-20
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• 20 June 1 Samuel 2:11-12,18-26
• 21 June 1 Samuel 3:1-21
• 22 June 1 Samuel 4:1-18
• 23 June 1 Samuel 5:1-12
• 24 June 1 Samuel 6:1-21,7:1
• 25 June 1 Samuel 7:2-17
• 26 June 1 Samuel 8:1-22
• 27 June 1 Samuel 9:1-27,10:1
• 28 June 1 Samuel 10:1-11
• 29 June 1 Samuel 10:13-25
• 30 June 1 Samuel 11:1-15
• 1 July 1 Samuel 12:1-25
• 2 July 1 Samuel 13:2-7
• 3 July 1 Samuel 13:8-15
• 4 July 1 Samuel 14:1-23
• 5 July 1 Samuel 14:24-46
• 6 July 1 Samuel 14:47-15:9
• 7 July 1 Samuel 15:10-31
• 8 July 1 Samuel 16:1-13
• 9 July 1 Samuel 16:14-23
• 10 July 1 Samuel 17:1-52
• 11 July 1 Samuel 17:57-58,18:1-16
• 12 July 1 Samuel 18:17-29
• 13 July 1 Samuel 19:1-18
• 14 July 1 Samuel 20:1-47
• 15 July 1 Samuel 21:1-9
• 16 July 1 Samuel 21:10-11,22:1-5
• 17 July 1 Samuel 22:6-19
• 18 July 1 Samuel 23:1-13
• 19 July 1 Samuel 24:1-22
• 20 July 1 Samuel 25:1-44
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• 26 July 1 Samuel 31:1-13
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• 29 July 2 Samuel 2:8-17
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• 7 Aug. 2 Samuel 9:1-13
• 8 Aug. 2 Samuel 10:1-14
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• 10 Aug. 2 Samuel 12:1-18
• 11 Aug. 2 Samuel 12:24-31
• 12 Aug. 2 Samuel 13:1-39
• 13 Aug. 2 Samuel 14:21-33
• 14 Aug. 2 Samuel 15:1-12
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• 16 Aug. 2 Samuel 16:1-22
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• 18 Aug. 2 Samuel 18:1-33
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• 20 Aug. 1 Kings 1:5-27
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• 6 Sept. 1 Kings 11:42-12:20
• 7 Sept. 1 Kings 12:25-33
• 8 Sept. 1 Kings 14:1-20
• 9 Sept. 1 Kings 14:21-31
• 10 Sept. 1 Kings 15:1-16
• 11 Sept. 1 Kings 15:25-29,17-24
• 12 Sept. 1 Kings 16:1-22
• 13 Sept. 1 Kings 16:23-28
• 14 Sept. 1 Kings 16:29-33
• 15 Sept. 1 Kings 17:1-16
• 16 Sept. 1 Kings 17:17-24
• 17 Sept. 1 Kings 18:1-9,15-21
• 18 Sept. 1 Kings 18:22-40
• 19 Sept. 1 Kings 18:41-46
• 20 Sept. 1 Kings 19:1-18
• 21 Sept. 1 Kings 19:19-21
• 22 Sept. 1 Kings 20:1-22
• 23 Sept. 1 Kings 21:1-16
• 24 Sept. 1 Kings 21:17-29
• 25 Sept. 1 Kings 22:1-40
• 26 Sept. 2 Kings 1:1-18
• 27 Sept. 2 Kings 2:1-15
• 28 Sept. 2 Kings 3:1-27
• 29 Sept. 2 Kings 2:19-22,4:1-7
• 30 Sept. 2 Kings 4:8-37
• 1 Oct. 2 Kings 4:38-44
• 2 Oct. 2 Kings 5:1-15
• 3 Oct. 2 Kings 6:8-23
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• 6 Oct. 2 Kings 9:30-37
• 7 Oct. 2 Kings 12:1-12
• 8 Oct. 2 Kings 13:1-9
• 9 Oct. 2 Kings 13:14-21
• 10 Oct. 2 Kings 14:23-29
• 11 Oct. 2 Kings 15:19-20,16:15-18
• 12 Oct. 2 Kings 17:1-18
• 13 Oct. 2 Kings 17:24-34
• 14 Oct. 2 Kings 18:1-8
• 15 Oct. 2 Kings 18:13-21,28-31,36
• 16 Oct. 2 Kings 19:1-10,19-20,32-36
• 17 Oct. 2 Kings 20:1-11
• 18 Oct. 2 Kings 20:12-21
• 19 Oct. 2 Kings 22:1-13
• 20 Oct. 2 Kings 23:1-4,8-11,21-25
• 21 Oct. 2 Kings 23:29-37
• 22 Oct. 2 Kings 24:1-7
• 23 Oct. 2 Kings 24:8-18
• 24 Oct. 2 Kings 25:1-21
• 25 Oct. Daniel 1:1-17
• 26 Oct. Daniel 3:9-15,19-20,24-30
• 27 Oct. Daniel 5:1-13,16-18,20-31
• 28 Oct. Daniel 6:1-11,16-17,19-23
• 29 Oct. Daniel 7:1-9,11-14,16-18
• 30 Oct. Daniel 11:1-9
• 31 Oct. Daniel 12:1-13
• 1 Nov. Ezra 1:1-11
• 2 Nov. Ezra 2:1-70
• 3 Nov. Ezra 3:1-13
• 4 Nov. Ezra 4:1-13,19-21
• 5 Nov. Ezra 5:1-9,6:1-4.13-22
• 6 Nov. Ezra 7:1-6,11-23,8:31-36
• 7 Nov. Nehemiah 1:1-4,2:1-10
• 8 Nov. Nehemiah 2:11-20
• 9 Nov. Nehemiah 4:1-23
• 10 Nov. Nehemiah 5:1-16,6:1-3,15-16
• 11 Nov. Nehemiah 8:1-12
• 12 Nov. Nehemiah 12:27-43
• 13 Nov. Esther 2:1-18
• 14 Nov. Esther 2:19-23
• 15 Nov. Esther 3:1-13
• 16 Nov. Esther 4:1-16
• 17 Nov. Esther 5:1-14
• 18 Nov. Esther 6:1-14
• 19 Nov. Esther 7:1-10
• 20 Nov. Esther 8:1-14
• 21 Nov. Esther 9:1-17,24-28
• 22 Nov. Amos 1:1-15,2:1-2
• 23 Nov. Amos 5:1-7,10-15
• 24 Nov. Hosea 1:1-11
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• 26 Nov. Micah 1:1-9
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• 28 Nov. Isaiah 1:1-7,11-20
• 29 Nov. Isaiah 7:1-17,8:3-4
• 30 Nov. Isaiah 9:1-7
• 1 Dec. Isaiah 10:28-34,11:1-10
• 2 Dec. Isaiah 40:1-11
• 3 Dec. Isaiah 44:1-11
• 4 Dec. Isaiah 45:1-7,13-17
• 5 Dec. Isaiah 52:13-15,53:1-12
• 6 Dec. Isaiah 60:1-14
• 7 Dec. Nahum 2:1-13
• 8 Dec. Jeremiah 6:1-8,13-23
• 9 Dec. Jeremiah 7:1-11
• 10 Dec. Jeremiah 18:1-12
• 11 Dec. Jeremiah 19:1-13
• 12 Dec. Jeremiah 23:1-8
• 13 Dec. Jeremiah 26:1-15
• 14 Dec. Jeremiah 29:1-12
• 15 Dec. Zephaniah 1:1-13
• 16 Dec. Habakkuk 1:1-13
• 17 Dec. Ezekiel 1:1-17,22-28
• 18 Dec. Ezekiel 10:1-19,11:22-24
• 19 Dec. Ezekiel 17:1-10
• 20 Dec. Ezekiel 33:21-26,34:1-24
• 21 Dec. Ezekiel 37:1-14
• 22 Dec. Ezekiel 40:1-31
• 23 Dec. Ezekiel 43:1-12
• 24 Dec. Obadiah 1:1-11
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• 28 Dec. Zechariah 14:1-11
• 29 Dec. Malachi 3:1-5,4:1-6
• 30 Dec. Joel 2:1-11
• 31 Dec. Joel 2:25-32
• Bible Journey 1
• 1. The World of the New Testament Journeys
• 2. John the Baptist's Journeys
• 3. Jesus's Childhood Journeys
• 4. Jesus's Journeys around Galilee
• 5. Jesus's Journeys beyond Galilee
• 6. Jesus's Last Journey to Jerusalem
• 7. Journeys of Jesus's Followers
• 8. Paul's Journey to Damascus
• 9. Paul's Journey to Cyprus, Pamphylia & Galatia
• 10. Paul's Journey to Phrygia, Macedonia & Archaia
• 11. Paul's Journey to Ephesus, Philippi & Corinth

12. Paul's Journey to Rome

• 13. Paul's Letters to Galatia & Thessalonica
• 14. Paul's Letters to Corinth & Rome
• 15. Paul's Letters to Ephesus, Colossae & Philippi
• 16. Paul's Letters to Timothy & Titus
• 17. The Letter to the Jewish believers in Antioch
• 18. Letters from James, Jude & Peter
• 19. John's Letters to the believers in Asia Minor
• 20. John's Revelation to the 7 Churches of Asia
• 21. The Romano-Jewish world of the New Testament

“Acts 27-28: Paul Testifies All the Way to Rome,” New Testament Seminary Student Study Guide (2003)

“Acts 27-28,” New Testament Student Study Guide

Paul Testifies All the Way to Rome

The Roman authorities in Judea realized that Paul had done nothing wrong and were in favor of letting him go free. But Paul had requested to be tried before Caesar, so he was sent to Rome (see Acts 26:31–32 ). That might seem unfortunate to us, but it was actually a blessing for Paul. Had he been freed in Judea, the Jews would have continued to try to kill him. Also, the Lord had told Paul that he would “bear witness also at Rome” ( Acts 23:11 ). Sending Paul to Rome as a prisoner of the empire was the safest way to get him there even though the journey was difficult. Paul faced many challenges while on the Lord’s errand, but he was also able to testify all the way to Rome. Notice the opportunities that came to Paul that he would not have had if the journey had been easier.

Three Taverns

Appii Forum

Melita (Malta)

Mediterranean Sea

Fair Havens

Studying the Scriptures

Do the following activity as you study Acts 27–28 .

Paul, a Tireless Missionary

Paul’s journey to Rome was full of challenges but he turned them into opportunities.

Acts 27–28 tells how Paul took many opportunities to teach and bless others. Describe each opportunity in your notebook and list the blessings that came to Paul and to others because of his faith and courage.

Think back over all you have learned about the Apostle Paul and describe one characteristic or quality he had that impressed you. Give at least one example from Paul’s life that illustrates that quality.

What could you do to better develop that quality in your own life?

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Paul’s Journeys

Paul traveled over 10,000 miles proclaiming the gospel of Jesus Christ. His journeys on land and sea took him primarily through present day Israel, Syria, Turkey, and Greece. Paul walked the roads built by the Romans to facilitate their control over their Empire. Travelers took to the roads in as large a group as they could find. There was constant danger of bandits. They hurried to get to the next wayside inn for shelter and whatever food might be available.

Traveling by sea was not comfortable. There were no cabins for travelers. They had to find a place on the deck exposed to sun, winds, and rain. Paul’s trade as a tentmaker probably held him in good stead, as he could fashion shelter for himself and his companions on the deck.

In 2 Corinthians 11: 25 – 27 Paul describes some of the dangers of traveling.

25 … three times I was shipwrecked, I passed a night and a day on the deep; 26 on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my own race, dangers from Gentiles, dangers in the city, dangers in the wilderness, dangers at sea, … 27 in toil in hardship, through many sleepless nights, through hunger and thirst, through frequent fastings, through cold and exposure.

[Click on any of the images below to view a larger version.]

Paul’s First Journey

In response to a call of the Holy Spirit, the church in Antioch chose Barnabas and Paul to proclaim the gospel. They first traveled to Cyprus, then to Antioch in Pisidia, a city in present day west central Turkey. They then went to Iconium, Lystra and Derba. They then returned through Perga to Antioch. When they stopped in each city, they went to the synagogues to preach the coming of Jesus Christ, the messiah as the fulfillment of the promises made in the Old Testament.

Paul’s Second Journey

Barnabas and Paul separated over a disagreement (Acts 15: 36 – 40). Barnabas returned to Cyprus. From Jerusalem Paul went overland to revisit the churches in Lystra and Iconium. On this trip Paul had a dream calling him to bring the gospel to Macedonia. He crossed the Aegean Sea to present day Greece. He traveled down the east coast of Greece. Stopping in Athens, Paul attempted to proclaim the gospel in Athens, where he was met with polite indifference (Acts 17: 16 – 32). He then went to Corinth where he established a church that would give him both great joy and pain (see 1 and 2 Corinthians). Traveling back through Ephesus where his successful teaching won many to Christ to the annoyance of the local charm dealers (Acts 19: 21 – 40). Paul returned to Antioch by way of Jerusalem.

Paul’s Third Journey

On his third and longest journey Paul went overland through present day Turkey then across the Aegean Sea to Greece. This was a pastoral journey revisiting the churches he had founded to strengthen them and give them further instruction. While in Ephesus Paul heard a prophecy that should he return to Jerusalem he would be imprisoned. The churches he visited pleaded to him not to go. But Paul felt called by Christ to continue to meet whatever God willed for him.

Paul’s Journey to Rome

In Jerusalem Paul was arrested and accused of violating the sacred grounds of the Temple. (Acts 21: 27 – 36). He was saved from being beaten to death when the Roman tribune intervened and brought him to the barracks. In defending himself Paul claimed his right as a Roman citizen to appeal his case to the Emperor. He was then sent to Rome to have his case resolved.

Luke ends the Acts of the Apostles with Paul’s arrival in Rome. From Rome the gospel would be proclaimed throughout the world.

Related Links

The spirit of truth, a brief look at st. paul’s life and teachings, may crowning, pope john paul ii and his message of forgiveness, about the ten commandments.

Paul’s Missionary Journeys: The Beginner’s Guide

by Ryan Nelson | Jul 6, 2020 | Bible topics

Paul’s missionary journeys helped spread the gospel throughout much of the ancient world. Over the course of his ministry, the Apostle Paul traveled more than 10,000 miles and established at least 14 churches.

The Book of Acts records three separate missionary journeys that took Paul through Greece, Turkey, Syria, and numerous regions you won’t find on modern-day maps. Some scholars argue that Paul also took a fourth missionary journey, since parts of the New Testament appear to reference travels that may have taken place after the events in Acts.

Paul’s travels played a crucial role in the formation and development of the early Christian church. Many of the communities he encountered on these missionary journeys were the same ones he wrote to in his pastoral epistles.

In this guide, we’re going to follow Paul’s footsteps as he travelled across the ancient world, looking at the places he went and the major events that took place along the way. At times it can be challenging to distinguish between ancient cities, provinces, and regions (and there are sometimes multiple names that refer to the same area), so as we go, we’ll make some of those distinctions more clear.

Paul’s first missionary journey (Acts 13–14)

Paul’s first missionary journey began in Antioch. You may notice that maps of the ancient world often have two cities labelled Antioch. They’re both named after Antiochus, father of Seleucid I. The Antioch in Acts 13 was the third largest city in ancient Rome and capital of the province of Syria. Today, it’s part of southern Turkey. The other Antioch was part of Pisidia, an ancient region which is also now part of Turkey. Your Bible likely refers to it as Pisidian Antioch or Antioch of Pisidia.

In Antioch (the big city in Syria), the Holy Spirit singled out Paul and Barnabas from the believers worshiping there, and sent them on their first missionary journey.

Paul’s first journey took him by boat to the Roman province of Cyprus. Today, Cyprus is a country known as the Republic of Cyprus. It’s a mediterranean island south of Syria. Paul and Barnabas arrived in the port city of Salamis, where John Mark (who was possibly Barnabas’ cousin), helped them share the gospel in Jewish synagogues.

From Salamis, the group moved across the island to Paphos, where they were met by a Jewish sorcerer named Bar-Jesus (also known as Elymas the sorcerer). This sorcerer worked for the governor—Sergius Paulus—who sent for Paul and his companions because he wanted to hear the word of God. Elymas opposed them and tried to turn Sergius from the faith, and so Paul, filled with the Holy Spirit, called him a “child of the devil” and struck him blind. Sergius saw what happened, and believed.

Ironically, Elymas meant to steer Sergius away from Christ, but he became the very vehicle God used to draw Sergius toward him.

From Paphos, Paul and company set sail for the Roman province of Pamphylia, located in modern day Turkey. They arrived in the city of Perga, where John Mark left them and returned to Jerusalem (which, interestingly, was in the opposite direction from where they just came). We don’t know why John Mark decided to leave, but this would later create a rift between Paul and Barnabas.

Together, Paul and Barnabas travelled to Pisidian Antioch, where local synagogue leaders invited them to speak. Initially, the Jewish people were receptive to the gospel, but a week later, the entire city gathered to hear Paul and Barnabas, and the Jewish leaders became jealous. They resisted the message of the gospel, and so Paul and Barnabas made an important pivot: they began preaching to the Gentiles.  

Many of the Gentiles believed the gospel, and Luke (the traditional author of Acts) tells us that: 

“The word of the Lord spread through the whole region. But the Jewish leaders incited the God-fearing women of high standing and the leading men of the city. They stirred up persecution against Paul and Barnabas, and expelled them from their region.” —Acts 13:49–50

Driven out of Pamphylia, Paul and Barnabas travelled to Iconium, an eastern city in the region of Phrygia. Iconium still exists today as the Turkish city of Konya.

Once again, Paul and Barnabas spoke in the synagogue, where Jews and Greeks alike accepted the gospel. But the Jews who didn’t accept it stirred up trouble, even as Paul and Barnabas began performing signs and wonders (Acts 14:3). As support for Paul and Barnabas grew, so did the opposition they faced, and eventually, they became aware of a plot to abuse and stone them. So they left.

Fleeing the threat in Iconium, Paul and Barnabas left Phrygia altogether and travelled to Lystra, a city in the province of Lycaonia. Here, Paul healed a man who was lame.The locals who witnessed this miracle thought Paul and Barnabas were gods in human form, calling Barnabas Zeus and Paul Hermes. The priest from the temple of Zeus brought bulls and wreaths to offer sacrifices to them.

Paul and Barnabas attempted to redirect their praise to God, but struggled to keep the crowds from offering sacrifices to them.

Jews came from Antioch and Iconium and continued what they’d started. They riled up the crowds and convinced them to stone Paul. Believing he was dead, they dragged him outside the city. When the disciples gathered around him, Paul got up and went back inside the city.

Then Paul and Barnabas went to Derbe, another city in Lycaonia. There, they “won a large number of disciples” (Acts 14:21).

The return to Antioch

After a time in Derbes, Paul and Barnabas went back the way they came, working their way through Lystra, Iconium, Pisidian Antioch, and Perga. In each city, they encouraged the believers there and strengthened their faith, as they would continue doing on their future missionary journeys. They did, however, stop in a new Pamphylian city on the way: Attalia. Acts only mentions it in passing, but presumably, they established a community of believers there as well.

From there, they skipped a return voyage to the island of Cyprus and went straight back to Antioch (the big one), where they told the church what happened on their journey.

Paul’s second missionary journey (Acts 16:23–20:38)

Paul’s second missionary journey established many of the churches he would later write to in his pastoral epistles. Interestingly, this may have happened in part because of a “sharp disagreement” he had with Barnabas. Paul’s original plan was to essentially have a rerun of their first trip, strengthening the communities they’d formed in each city and telling them what the Council of Jerusalem had ruled in regards to Gentile believers.

But Barnabas wanted to take John Mark—who had left them shortly into their previous journey. Paul was so opposed to the idea that they parted ways, initiating two separate missionary journeys. Barnabas took John Mark and went with the original plan, making their way back to the island of Cyprus. Paul took a man named Silas and travelled through the provinces of Syria and Cilicia.

The first cities that Acts mentions by name on Paul’s second journey are Derbe and Lystra. At this time, Paul and Silas picked up a new companion: Timothy. 

The locals spoke highly of Timothy, and Paul wanted to bring him along even though he was half Greek, which meant local Jews would have a harder time accepting their message. Out of concern for these local Jews, Paul circumcised Timothy—even though, ironically, one of the things they were coming to tell Christians was that Gentiles didn’t have to be circumcised. (See Acts 16:3–4.)

Acts doesn’t specify where in Phrygia Paul and his companions stopped, but since he’d established a church in Iconium on the first trip, that community would’ve been on his mind (even though last time he was there, people had plotted to stone him). Interestingly, Acts notes that Paul and his companions journeyed here after they were “kept by the Holy Spirit from preaching the word in the province of Asia” (Acts 16:6).

Just north of Phrygia was the province of Galatia. Acts makes no mention of what happened here, but this is the province Paul wrote to in his letter to the Galatians . Interestingly, part of the purpose of Paul’s second trip was to share the news from the Council of Jerusalem regarding the Law of Moses and whether or not Gentiles (or Christians in general) should be expected to follow it. The council decided the Torah didn’t apply to Gentile believers (though they did hang on to a few rules). But by the time Paul wrote the Book of Galatians, Christians there were feeling pressure to obey the law (particularly in regards to circumcision) in order to be saved.

From Galatia, Paul’s group traveled west, until they reached the border of Mysia—a western region in the province of Asia, which is now part of Turkey. They intended to head north to the region of Bithynia, “but the spirit of Jesus would not allow them to” (Acts 16:7). So they passed by Mysia and headed to the city of Troas. Here, Paul had a vision of a man in Macedonia, begging him to “Come over to Macedonia and help us.” Paul took this vision as a sign that God was calling them to Macedonia, which was across the Aegean Sea.

From Troas, Paul and his companions sailed across the Aegean Sea, making a pitstop on the island of Samothrace before landing in Neapolis and then traveling to Philippi. In Philippi, they spoke with women outside the city gate. One of them was a wealthy cloth dealer named Lydia. After her household was baptised, she persuaded Paul’s group to stay with her for a while.

Later, Paul, Silas, and the others were confronted by a spirit-possessed slave woman who could predict the future. She followed them for many days, shouting, “These men are servants of the Most High God, who are telling you the way to be saved” (Acts 16:17). Paul became so annoyed that he cast out the spirit. Her owners were furious, because they had been profiting off of her fortune telling. So they turned the local magistrates against them, claiming Paul and Silas were stirring up trouble and trying to get Roman citizens to believe and do illegal things.

The authorities had Paul and Silas severely flogged and thrown in prison. Late at night, while they were worshiping, an earthquake shook the foundations of the prison, opened the doors, and freed the prisoners from their chains. When the jailer awoke and saw the doors open, he prepared to kill himself. But Paul stopped him and assured him everyone was still in the prison.

After listening to Paul and Silas share the gospel, the jailer believed in Jesus and had his whole household baptized.

The next morning, the magistrates ordered Paul and Silas released. Paul revealed that they were Roman citizens, who had just been beaten and imprisoned without trial, and the authorities became afraid. Paul and Silas returned to Lydia’s house, and then left the city of Troas.

After passing through the Macedonian cities of Amphipolis and Apollonia, they arrived in Thessalonica. Since Thessalonica had a synagogue, Paul turned to his usual method—preaching the gospel on the Sabbath. Over the course of three weeks, he achieved the usual result—many Jews and Greeks alike embraced the gospel . . . and those who didn’t were outraged by it. 

At night, the Thessalonian believers sent Paul and his companions away to the nearby city of Berea.

The Bereans listened eagerly to the gospel and carefully examined the Scriptures to see if they supported Paul’s claims. Many Jews and Greeks became believers, but some agitators from Thessalonica heard Paul was in Berea, and they stirred up the crowds. Silas and Timothy stayed in Berea, while Paul was escorted out of Macedonia to Athens.

In the first century, Athens was in the region of Achaia, just south of Macedonia. Today, it’s the capital of Greece, and the largest city in the country.

Paul was essentially waiting around for Silas, Timothy, and the others to rejoin him. But while he waited, he noticed that Athens was full of idols. He debated with philosophers in both the synagogue and marketplace. Some Athenians were open to his ideas, and they were eager to discuss them. One idol in particular caught his eye—it had an inscription that read: “to an unknown god.” He seized on this as an opportunity to tell them about the “unknown God” who died and rose so that all might have eternal life. 

Paul’s message in Athens incorporated observations about what he saw around him as well as quotes from famous Greek philosophers to point back to the gospel. After establishing a group of believers in Athens, Paul headed west to the city of Corinth.

In Corinth, Paul stayed and worked with a couple of Jewish tentmakers named Priscilla and Aquila. Every Sabbath, he preached to Jews and Greeks in the synagogue. Silas and Timothy rejoined Paul here, and Paul began focusing his energy on testifying about Jesus to the Jews. 

When the Jews opposed his message, Paul devoted himself to reaching Gentiles, and he left the synagogue. As more Greeks embraced the gospel, the Corinthian Jews brought Paul before the governor, who basically told them to take a hike and refused to help.

Paul stayed in Corinth for a year and a half, and he left with Priscilla and Aquila.

The return journey

Before setting off for Syria, Paul stopped for a vow-fulfilling haircut in the port city of Cenchreae, which was just a hop, skip, and a jump from Corinth. With his companions, he sailed across the Aegean Sea to Ephesus, where he dropped of Priscilla and Aquila, and promised to come back if he could. After a short stay in Ephesus, Paul set sail for Caesarea, which was across the Mediterranean and far to the southeast. From there, he made the trek south to Jerusalem.

Paul’s second missionary journey ended in Jerusalem.

Paul’s third missionary journey (Acts 18:23–20:38)

When you read Acts, there’s no transition from Paul’s second missionary journey to his third. His arrival in Jerusalem almost immediately began his next trip. But while his second journey ends in Jerusalem, the beginning of his third journey is actually in Antioch, which is about 300 miles north.

Phrygia and Galatia

From Antioch, Paul once again worked his way west, passing “from place to place throughout the region of Galatia and Phrygia, strengthening all the disciples” (Acts 18:23). This included Derbe, Lystra, and Iconium.

Paul traveled west to Ephesus, the capital of the province of Asia, where he’d left Priscilla and Aquila on his previous journey. Since he’d last visited, a man named Apollos had been preaching part of the gospel, but he didn’t know about the Holy Spirit. So when Paul arrived, he taught the Ephesians about the difference between water baptism and the baptism of the Spirit.

For three months, Paul preached in the synagogues. When people started criticizing Christianity, he left and began holding discussions in a lecture hall.

This went on for two years, and all the while, God used Paul to perform miracles. Even things Paul had touched—handkerchiefs and aprons—healed the sick and drove out evil spirits.

Some Jews thought invoking Paul’s name would let them drive out demons. Seven sons of a chief priest named Sceva said to an evil spirit, “In the name of the Jesus whom Paul preaches, I command you to come out” (Acts 19:13). The spirit replied that it knew Jesus and Paul, but not them, and then it pulverized all seven of them.

As word spread about what happened, people began to revere the name of Jesus. Local sorcerors came to repent, and they burnt scrolls that would have been worth more than 130 years’ worth of wages (Acts 19:19).

Around this time, a local silversmith named Demetrius realized that the future of his business (making idols) was jeopardized by the gospel. The demand for idols was going down all across the province of Asia, but especially in Ephesus, where he lived. So Demetrius gathered all the craftsmen and workers whose businesses were impacted, and stirred the entire city into an uproar. They seized two of Paul’s companions and brought them into a theater.

Paul wanted to address the crowd, but the disciples didn’t let him. Instead, a city clerk told everyone that unless they were going to bring formal charges against the men in a legal assembly, they were in danger of being charged with rioting.

Macedonia and Greece

After things settled down in Ephesus, Paul headed across the Aegean Sea to Macedonia. He traveled throughout the region, encouraging believers, and eventually arrived in Greece, where he stayed for three months. He intended to sail back to Syria (where his journey started), but some people plotted against him, so he took another lap through Macedonia instead.

Along the way, disciples joined Paul from many of the communities he’d ministered to. He had companions from Berea, Thessalonica, Derbe, and the province of Asia. These followers went ahead of Paul to Troas, in Asia. Paul stayed briefly in Philippi, then joined them.

Paul stayed in Troas for seven days. The night before he left, he stayed up late talking in a room upstairs. A young man sat in a window, drifted off to sleep, and fell to his death. Paul threw his arms around the man and declared that he was alive, and he was. Then Paul went back upstairs and continued talking until daylight.

Paul walked from Troas to Assos, which was just to the south, and then sailed for the nearby city of Mitylene. Eager to reach Jerusalem before Pentecost, Paul sailed past Ephesus and stopped in Miletus. There, he met with the leaders of the Ephesian church and essentially told them that he had taught them everything they needed to know, that he would not see them again, and that they needed to be on guard against false teachers. This is when Paul also famously quoted Jesus, sharing words that aren’t recorded in any of the gospels: “It is more blessed to give than to receive” (Acts 20:35).

And then he set sail.

Paul and his companions stopped briefly in Kos, Rhodes, and Patara before heading across the Mediterranean Sea to Phoenicia (the coastal region south of ancient Syria, which is now part of Syria). They arrived in Tyre, where “through the Spirit” (Acts 21:4), the local disciples urged Paul not to go to Jerusalem. He ignored them.

From Tyre, the voyage continued to the port city of Ptolemais, and then Caesarea, where the group stayed with Philip the evangelist (not to be confused with Philip the apostle ). Here, a prophet warned Paul that he would be bound by the Jews in Jerusalem and handed over to the Gentiles.

Still, he pressed on to Jerusalem, and by the end of Acts, the Jewish leaders had handed him over to Roman rulers.

Paul’s fourth missionary journey

Acts explicitly records three distinct missionary journeys. But some scholars and even ancient Christian writers have claimed that there was also a fourth missionary journey which was only hinted at in the Bible.

The argument for a fourth journey is primarily based on clues from Paul’s letters. He occasionally refers to events and visits that may not be accounted for in Acts or the epistles. 

For example, Paul suggested he would travel to Spain (Romans 15:24), but he provides no record of this journey in his letters. However, early church fathers claimed Paul did, in fact, travel to Spain.

In his letter to the Corinthians, first-century church father Clement of Rome said Paul “had gone to the extremity of the west,” which at the time presumably meant Spain. Fourth-century church father John of Chrysostom said, “For after he had been in Rome, he returned to Spain, but whether he came thence again into these parts, we know not.” And Cyril of Jerusalem (also from the fourth century) wrote that Paul “carried the earnestness of his preaching as far as Spain.”

In 2 Timothy 4, Paul makes an ambiguous reference to “my first defense” and claims he was “delivered from the lion’s mouth” (2 Timothy 4:16-17). Some have interpreted this as a reference to his first defense before Emperor Nero, which he was heading for at the end of Acts.

Paul’s letters make other references to events not recorded in Acts, but since there is so much overlap in the locations mentioned, and Paul spent multiple years in some of these places on his three recorded journeys, it’s difficult to say whether or not this fourth journey ever actually happened.

Take a closer look at Paul’s footsteps

Paul’s missionary journeys are a key part of the New Testament. Paul’s epistles were originally written to the communities he formed on these journeys, and they show us exactly how Christianity spread to the Gentiles so rapidly.

Here at OverviewBible, we’ve charted each of Paul’s missionary journeys into beautiful, full-color posters you can display in your classroom or church office. Each comes in multiple sizes on fine art paper with a matte finish.

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Paul’s Four Missionary Journeys: The Complete Guide

God did many amazing things through the life and ministry of the apostle Paul. The gospel was spread to many people across the known world thanks to Paul’s efforts, despite the severe opposition and persecution Paul faced.

What were Paul’s missionary journeys? Paul took four missionary journeys. Paul’s first three missionary journeys are recorded in the book of Acts. The fourth is alluded to in Paul’s letters. On the first missionary journey Paul went through Cyrus, Pamphylia, and Galatia. On his second missionary journey he went through Galatia, Macedonia, and Achaia. Paul’s third journey took him through Galatia, Asia, Macedonia, Achaia, and ended in Jerusalem. After his third missionary journey Paul was imprisoned in Caesarea for two years and later transported to Rome where he was then placed under house arrest for another two years. His fourth missionary journey is not clear, but it may have included Spain, Crete, Asia, Achaia, and Macedonia.

By looking at Paul’s missionary journeys we can look and reflect on the beginning of the fulfillment of God’s command to “Go therefore and make disciples of all nations” (Matthew 28:19).

Timeline of Paul’s Missionary Journeys

• A.D. 37: Converted on the road to Damascus
• A.D. 37-40: Spends three years in Arabia
• A.D. 40: Brief visit to Jerusalem to meet with the apostle Peter
• A.D. 40-44: Preaches and ministers in Tarsus and surrounding regions
• A.D. 44 or 45: Relocates to Antioch in Syria
• A.D. 45 or 46: Travels with Barnabas to visit Jerusalem, brings a famine relief offering
• A.D. 46 or 47: First missionary journey with Barnabas, likely lasts 1-2 years
• A.D. 50: Attends the Jerusalem Council
• A.D. 51: Leaves on second missionary journey, trip lasts 2.5 to 3 years, including 18 months in Corinth
• A.D. 54: Leaves on third missionary journey, trip lasts more than 4 years, including 3 years in Ephesus
• A.D. 58: Arrested in Jerusalem, put on trial before the Roman governor Felix
• A.D. 58-60: Held in Caesarea for two years
• A.D. 60: Put back on trial by Festus the new Roman governor; eventually transported to Rome
• A.D. 61: Arrives in Rome
• A.D. 61-63: Placed under house arrest for two years
• A.D. 63: Released from house arrest, likely launches his fourth missionary journey
• A.D. 66 or 67: Imprisoned in Rome again
• A.D. 67 or 68: Martyred under Nero’s persecution

*Dates are approximate.

Paul’s Background

Before he was known as the apostle Paul, he was first known as Saul of Tarsus. He was a brilliant, pious, zealous, and well-educated Pharisee, from a wealthy and well-connected family. Saul was obviously intimately acquainted with the Hebrew Scriptures, but was also thoroughly acquainted with Greco-Roman history, language, and culture.

Saul became famous in Palestine because of his persecution of Christians. But things changed, dramatically. By God’s providence, Saul became a Christian after a supernatural encounter with Jesus on the road to Damascus (Acts 9).

After Saul’s conversion, he traveled to a few different places, over several years, including three years in Arabia (Gal. 1:17–18), a brief visit to Jerusalem (Gal. 1:18), and then several years of preaching in the regions of Syria and Cilicia (Gal. 1:21).

Partnership with Barnabas

After some heavy persecution of the Christians in Jerusalem, some believers ended up living in the city of Antioch. They preached the gospel there and a “great number” believed in Jesus (Acts 11:21). When the apostles in Jerusalem heard about this, they sent a man named Barnabas to Antioch to serve in the church there (Acts 11:22).

Barnabas was a prophet (Acts 13:1) and an apostle (Acts 14:14). Through his ministry a “great number of people were brought to the Lord” (Acts 11:24).

After being in Antioch a while, Barnabas traveled to Tarsus to find Saul. Barnabas recruited Saul to come teach and lead and serve in the church in Antioch in Syria (Acts 11:25-26). Saul relocated to Antioch sometime between 44 and 46 A.D. and served as one of the leaders of the church there.

Barnabas and Saul would become ministry traveling partners for the next few years, including at least one earlier trip to Jerusalem (Acts 11:27-30) in order to bring a famine relief offering to the Christians in Jerusalem (likely sometime between 45 and 46 A.D.).

First Missionary Journey

Barnabas and Saul sensed the call of the Holy Spirit to go out on their first missionary journey (Acts 13-14). Sometime around 46 A.D. (or 47 A.D.), Barnabas and Saul were set apart by the Holy Spirit and sent out on their first missionary journey by the church at Antioch.

Before Barnabas and Saul officially left on their first missionary journey, they recruited a young man named John Mark to go with them. John Mark was the son of a woman named Mary (mentioned in Acts 12:12). She owned the house where the Christians had been meeting and praying when Peter was miraculously delivered from jail by the angel.

It is likely that, as a young boy, John Mark had witnessed Jesus’ ministry first-hand. Sadly, however, during the missionary journey, John Mark would eventually abandon Barnabas and Saul. This would later lead to a significant dispute between Barnabas and Saul a few years in the future.

Barnabas and Saul sailed from Seleucia to the island of Cyprus, apx. 100 miles off the coast of Syria. They began by preaching to Jewish people in the synagogues of Salamis. The crew did ministry in several parts of the island until they got to Paphos (Acts 13:4-6).

During their ministry they faced significant opposition. One of their earliest opponents was a magician who was a Jewish false prophet. Saul performed a supernatural act that blinded this false prophet. These events led to the conversion of the Roman proconsul Sergius Paulus (Acts 13:6-12).

Saul Becomes Paul

After the events in Cyprus, the author of the book of Acts, Luke, begins to refer to Saul as Paul. Some Christians have asserted that Saul changed his name. However, it’s more likely that Saul and Paul were two different names for the same person all along; he was known by both names for many years.

After launching a Gentile-focused ministry, Paul would have been interacting with many Gentiles, and they would have likely preferred to refer to him by the Gentile name. It appears Luke sought to make this a point of emphasis. Scholar Greg Lanier says :

“When Saul Paul launches his Gentile-focused ministry among primarily Greek-speakers (beginning with Acts 13:9), it’s natural for Luke, the author of Acts, to begin referring exclusively to him by his Greek name. Nor is it surprising that he’s later referred to as ‘Paul’ in Jerusalem, since there were Greek speakers there too. Indeed, Luke could be making a thematic point by shifting from Saul to Paul around chapter 13, given the broader theme of Acts (e.g., 1:8). After all, the church’s nucleus is shifting from predominantly Jewish-centered Jerusalem to the Greek-centered ‘ends of the earth,’ such as Rome.”

Pamphylia and Galatia

Barnabas, Paul, and John Mark then traveled across the Mediterranean Sea to Perga in Pamphylia. This is where John Mark deserts Paul and Barnabas and heads back to Jerusalem (Acts 13:13).

From Perga, Paul and Barnabas then continued northward into the province of Galatia, coming to the city of Antioch in Pisidia (not to be confused with their home base city of Antioch in Syria).

Archaeologists have discovered an inscription containing the name ‘Sergius Paulus’ in the city of Antioch in Pisidia (he was the Roman proconsul that became a Christian back on the island of Cyprus). This is strong evidence that Sergius Paulus had family roots in Antioch in Pisidia. Some scholars have argued that he was the person that probably encouraged Barnabas and Paul to travel up to Antioch in Pisidia.

Once they arrived in Antioch in Pisidia, Paul went to the synagogue and preached about the good news of Jesus. Paul effectively preached in the synagogue for multiple weeks. This resulted in many people coming to faith in Jesus (Acts 13:14-44).

Unfortunately, Barnabas and Paul faced significant opposition there too. Part of the problem they faced was the jealousy of certain Jews. There were many Gentiles showing up to hear the gospel preached. Some Jews became jealous and started to contradict what Paul had to say. Since the Gentiles were more willing to hear what Paul had to say, he turned and preached to the Gentiles.

And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed. —Acts 13:48

The Gentiles’ response to the gospel was positive. The gospel continued to spread amongst Gentiles, but yet again the jealousy of the Jews became a significant issue. The Jews eventually drove Barnabas and Paul out of Antioch.

After leaving Antioch in Pisidia, they traveled eastward, further into the Galatian region, arriving at the city of Iconium. There they preached and did miracles in the name of Jesus.

Very similar to what had happened in Antioch, Paul went into the synagogue in Iconium to teach and the result was that many Jews and Greeks believed in Jesus, but the unbelieving Jews there stirred up trouble against Paul, dividing the city (Acts 14:1-4). Barnabas and Paul left the city when they heard about attempts to stone them (Acts 14:5).

Lystra and Derbe

They then came to Lystra. There Paul performed a miracle causing a crippled man to walk again. When this occurred the people of the area assumed Barnabas and Paul were gods. The priest of Zeus brought animals to offer as sacrifices to Barnabas and Paul. When Barnabas and Paul realized what was happening, they tore their clothes in lament and told the people of the one true God (Acts 14:8-18).

The Jewish unbelievers from Antioch and Iconium had come to Lystra too, stirring up trouble. They convinced the people of Lystra to stone Paul and left him for dead outside the city. But Paul wasn’t dead. He got up walked back into the city (Acts 14:19-20).

The book of Acts doesn’t give us details about the events of that day when Paul walked back into the city, but I imagine the city’s residents were shocked. It was quite rare for anyone to survive stoning.

Barnabas and Paul then continued onto Derbe the next day. They preached and “won a large number of disciples” (Acts 14:21). Archeologists have discovered several inscriptions that show the Christian faith was a major presence in the city of Derbe after Barnabas and Paul’s visit.

Facing Tribulations for the Sake of Discipleship

Barnabas and Paul began their trek back home, but they decided that they’d first travel back through Galatia. When you look at a map, you see that it would have been much faster (and likely easier) to travel from Derbe directly to Antioch in Syria.

Derbe is less than 260 miles away from Antioch in Syria and less than 140 miles away from Paul’s original hometown of Tarsus. Barnabas and Paul could have traveled eastward through the region of Cilicia. Paul was very familiar with Cilicia and likely had friends throughout the region that could give them safe refuge along the way.

But Barnabas and Paul intentionally traveled more than 280 miles in the opposite direction of Antioch in Syria. Even though they had suffered great persecution in Galatia, they wanted to go back through the Galatian cities, before heading home, because they wanted to strengthen the disciples in those cities.

They returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God. —Acts 14:21-22

The journey through these cities for a second time gave them the opportunity to teach doctrine, establish elders in the churches, and pray with the believers.

After this, Barnabas and Paul then continued back down to Perga in Pamphylia. They preached in that region for a time. They eventually made their way over to the nearby port city of Attalia and sailed from there to Antioch in Syria (Acts 14:24-28).

Return to Antioch

Barnabas and Paul returned back home to Antioch in Syria stay there after the trip for “a long time” (Acts 14:28).

They had traveled more than 800 miles. Their first missionary journey had probably lasted between one and two years. When Barnabas and Paul arrived back in Antioch in Syria, they shared with everyone about the many people who had come to faith in Jesus and the churches that were established.

Jerusalem Council

After returning, Barnabas and Paul learned about a particular faction from Judea that had been confusing many Christians in the region by preaching a false gospel. This group had been preaching that, in order to become a Christian, the Gentiles must follow the Old Testament law, including circumcision (Acts 15:1).

Barnabas and Paul seem to have spent significant time disputing this false message and debated the Judean faction.

Eventually, this debate, about this false gospel, was appealed to the apostles in Jerusalem (Acts 15:2). This led to the Jerusalem Council (Acts 15:3-35), which likely took place sometime in 50 A.D. (some scholars date this event as early as 48 A.D. and some date it as late as 51 A.D.).

While traveling to Jerusalem for the council, Barnabas and Paul made stops along the way throughout Phoenicia and Samaria, encouraging believers wherever they went.

At the council, all the apostles concluded that the Gentiles do not need to follow the Jewish laws in order to become Christians. Barnabas and Paul (as well as several other men who had been at the council) headed back to Antioch to declare the good news. After the council they stayed in Antioch “some days” (Acts 15:36).

Paul and Barnabas Separate

Not long after the Jerusalem Council, Barnabas and Paul began planning their second missionary journey. They believed it was essential that they go to the Gentile world to proclaim the statements that came from the council.

Originally, Barnabas and Paul had intended to go out together again, however, they had a “sharp disagreement” (Acts 15:39). The source of this dispute was John Mark. Barnabas wanted John Mark to come along again, but Paul was against this idea since John Mark had deserted them on their previous missionary trip when they were in Pamphylia. Paul saw John Mark as a liability.

Due to this sharp disagreement, Barnabas and Paul would go on separate missionary journeys. Barnabas took John Mark and sailed to Cyprus. Paul took a young man named Silas and traveled by land (Acts 15:39-41).

Paul’s Second Missionary Journey

Paul likely started his second missionary journey (Acts 15-18) sometime late in 50 A.D. or early in 51 A.D. (but some scholars date both the council of Jerusalem and the launch of this missionary journey as early as 48 A.D.).

Paul and Silas started by traveling northwestward by land through the region of Cilicia. The Roman road that they would have used went directly through Paul’s hometown of Tarsus. I imagine this would have given Paul the sweet opportunity to reconnect with many old friends.

Paul and Silas made stops in the churches all throughout the region, along their way, “strengthening” believers (Acts 15:41).

Return through Galatia

Paul and Silas continued their travels westward into Galatia. They spent significant time in several Galatian cities including Derbe, Lystra, and Iconium, connecting with the churches that Paul had planted with Barnabas on this first missionary journey.

Paul and Silas taught the believers throughout Galatia what had been decided at the council in Jerusalem and the “churches were strengthened in the faith, and they increased in numbers daily” (Acts 16:5).

Paul Circumcises Timothy

Along the way, Paul and Silas meet a young man named Timothy from that region. He had a good reputation. Paul decided to let Timothy accompany them. However, Paul first circumcised Timothy (Acts 16:3).

It seems that Paul knew that having an uncircumcised man like Timothy with him could somehow impede the advance of the gospel wherever they preached.

Paul intended to continue to preach that circumcision was not necessary for salvation. But Paul knew that Timothy’s presence could potentially cause their opponents to claim that the only real reason that Paul was making these claims is because he had an uncircumcised friend (Timothy).

Paul’s Ministry Restricted

Paul and his crew traveled throughout the “region of Phrygia and Galatia” (Acts 16:6) looking for opportunities to preach the gospel in Asia (modern-day southwest Turkey), but they were restricted from doing so multiple times. They then traveled to the region of Mysia (modern-day northwest Turkey), attempting to eventually make their way northward toward Bithynia, but multiple times they were restricted or diverted by the Spirit (Acts 16:7).

It seemed that God’s providence was leading them somewhere other than what Paul had originally intended. They passed through Mysia again and eventually ended up in the city of Troas near the cost of the Aegean Sea.

Luke Joins the Team

In Troas, Luke joins their missionary crew. The book of Acts does not explicitly state this, but it’s implied. Throughout most of the book of Acts, Luke speaks in the third person. However, starting in Acts 16:10, Luke begins to speak in first person, as if he had joined the team by that point.

Luke would become one of Paul’s ministry protégés. He was a Greek physician, but he also functioned as an investigative journalist. He eventually writes both the Gospel of Luke and the book of Acts. Some scholars have also suggested that Luke wrote the book of Hebrews.

Macedonian Call and Travel to Philippi

While at Troas, Paul received a vision. This vision was of a Macedonian man asking for Paul to come and help them (Acts 16:9-10). After receiving this vision they sailed across the Aegean Sea to the island of Samothrace, and then onto Neapolis (modern-day northeastern Greece).

The missionary crew then traveled to Philippi where they stayed for “some days” (Acts 16:12). While there, they preached the gospel. One specific woman they met was Lydia. She became a believer along with the rest of her household and invited Paul and his companions to stay (Acts 16:13-15).

Paul and Silas Jailed in Philippi

While in Philippi, Paul and Silas met a slave girl who was demon possessed. Her owners made money off of her because the demon gave her the ability to function as a fortune-teller. For several days she followed Paul and Silas around, declaring that Paul and Silas were preachers of the one true God (Acts 16:16-18).

Paul cast the demon out of her. The girl’s owners realized that they wouldn’t make any more money from her, because she could no longer function as a fortune-teller. They were angry so they took Paul and Silas to the magistrates. Paul and Silas were beaten with rods and thrown into jail. Paul had previously been beaten and persecuted, but this marked the first time he was officially imprisoned (Acts 16:18-24).

While in prison, Paul and Silas prayed and sung hymns to the Lord. As they sang and prayed many of the other prisoners listened. Late in the night an earthquake occurred, this earthquake not only opened all the doors but broke their chains.

The jailer believed that all the prisoners had escaped and was about to kill himself (the Romans would’ve blamed the guard and likely would’ve executed him). But Paul and Silas stopped him and told him that no one had escaped. Then the jailer responded asking how to be saved.

And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.” —Acts 16:31

God turned the persecution into an opportunity for gospel proclamation. Paul and Silas were not only able to witness to the jailer but all the prisoners listening to their hymns and prayers throughout the night. Paul went to the jailers home to preach and several people came to faith (Acts 16:25-34).

When the town magistrates learned that Paul and Silas were Roman citizens, the magistrates apologized for having unlawfully imprisoned them. This was a public vindication (of sorts) for Paul and Silas. Before leaving, Paul and Silas spent more time with Lydia and the other new converts in the region, encouraging them in the faith (Acts 16:35-40).

Thessalonica

Next, Paul and his crew passed through Amphipolis and Apponia and came to Thessalonica (Acts 17:1). As was his habit, Paul first went to the synagogue to preach to the Jews. He preached there on three consecutive Sabbath days. Many people believed, including many Gentiles.

Yet again, as Paul had seen before, many Jews became angry and jealous, and they caused an uproar. One of the brothers that had welcomed Paul was a man named Jason. The Jews dragged Jason before the city’s leaders. Jason was eventually released.

Paul and Silas left the city. It does seem that the church in Thessalonica continued to face persecution and trouble from their countrymen, but they flourished anyway. We read these words in Paul’s letter to the church:

For you, brothers, became imitators of the churches of God in Christ Jesus that are in Judea. For you suffered the same things from your own countrymen as they did from the Jews. —1 Thess. 2:14

Paul and his crew went to Berea. There, Paul yet again started in the Jewish synagogue, but this time he got a different response. Instead of jealousy and mobs, the Jews there examined the Scriptures to see if what Paul was saying was true. Many believed in Jesus.

Paul praised their willingness to study and pursue truth. Luke says the Jews of Berea were “more noble” than the Jews of Thessalonica (Acts 17:11).

Things seem to be going well. Many people became Christians. But the Jews from Thessalonica heard that Paul was teaching in Berea and they came to stir up the crowds and trouble. Paul was sent away by the brothers there, but Silas and Timothy stayed behind (Acts 17:13-14).

Traveling in Achaia

The apostle Paul was then escorted by some brothers more than 300 miles south, into the region of Achaia, reaching the city of Athens. When they arrived in Athens, the brothers headed back. Paul stayed in Athens, but told the brothers to tell Silas and Timothy that he wanted them to join him as soon as possible (Acts 17:15).

While Paul waited for Silas and Timothy, Paul’s “spirit was provoked within him” (Acts 17:16) because he saw an abundance of idols in the region.

Paul decided to make the best use of his time and talked with the Jews at the synagogue and preached to many Gentiles in the marketplace (Acts 17:17). Paul also talked with Epicurean and Stoic philosophers (Acts 17:18). They eventually brought Paul to the Areopagus, the court where men discussed philosophy, civics, and religion.

In the court of the Areopagus, Paul preached one of his most famous sermon (Acts 17:22-31). Paul’s sermons included quotes from famous Greek philosophers that they would have been familiar with. This gives us insights into Paul’s knowledge of their culture and insights into Paul’s missiology.

After hearing Paul’s sermon, there were some there who laughed at him, but there were also some who believed the gospel and joined Paul (Acts 17:32-34).

First Visit to Corinth

After leaving Athens, Paul traveled 53 miles southwest to Corinth. By this point in his second missionary journey, Paul had traveled more than 1,500 miles.

The apostle Paul probably arrived in Corinth apx. 8-12 months after the start of the second missionary journey, therefore, it’s likely that he got there sometime late in the year of 51 A.D. (or maybe sometime early in 52 A.D., depending on how we date his departure from Antioch in Syria). Paul stayed in Corinth for a year and a half (Acts 18:11), so Paul was likely in Corinth until the summer or fall of 53 A.D.

Silas and Timothy also rejoined Paul in Corinth.

While in Corinth, Paul met two Jews from Rome, Aquila and Priscilla. Like the apostle Paul, Aquila and Priscilla were also tentmakers. Paul stayed with them and worked while also going to the synagogues on the Sabbath to preach, seeking to convert both Jews and Greeks (Acts 18:1-4).

Paul faced some opposition from Jews in Corinth (Acts 18:5-9), but many people in the city believed anyway. Paul may have been considering leaving the city, but he stayed in Corinth after having received a vision from God that told him that “no one will attack or harm you” (Acts 18:10).

While in Corinth the apostle Paul wrote his letters to the Thessalonians, encouraging the new believers there to stand firm under the pressure and pain of persecution. He gives them instructions on how to live a godly lifestyle and gives doctrinal teaching about the future second coming of Christ.

Paul continued to preach the word of God faithfully for those 18 months. Many were saved and the church was established. But many Jews were upset.

The Jews of Corinth eventually tried to bring the apostle Paul before the Roman proconsul Gallio, who happened to be the older brother of the renowned dramatist and philosopher Seneca (the tutor of Emperor Nero). Gallio refused to even hear their case against Paul and sent them away (Acts 18:12-17).

Paul stayed in Corinth for “many days longer” (Acts 18:18) after being brought before Gallio. He then started his journey back home to Antioch in Syria, but planned to first make a stop in Ephesus. Priscilla and Aquila came with him.

Leaving from Cenchreae

Paul’s crew traveled to the nearby port city of Cenchreae, just eight miles from Corinth. We don’t know how long they stayed in Cenchreae, but they were there long enough for Paul to have his head shaved as part of a vow (Acts 18:18). It’s possible that this stop was very brief, but it’s also possible that they spent some time preaching and ministering there in the city.

There does seem to be some evidence that Paul spent some significant time in Cenchreae. But we cannot be certain. Also, we’re not sure if he spent time there during this second missionary journey or if that happened at a later time during his third missionary journey.

Brief Visit to Ephesus

When Paul arrived in Ephesus, he went into the synagogue to talk with the Jews about Jesus. His visit to Ephesus was brief. They requested that he stay in the city longer. He declined but said, “I will return to you if God wills” (Acts 18:21). Paul made plans to leave, but Priscilla and Aquila stayed in the city.

Paul traveled from Ephesus to Caesarea. Once he was there he visited with the believers in the region and preached the gospel in various towns and places. He briefly visited Jerusalem and then traveled back home to Antioch in Syria.

Paul’s second missionary journey lasted between two and a half years and three years, and likely ended back in Antioch sometime in the fall of 53 A.D. (or maybe early 54 A.D.).

Paul’s Third Missionary Journey

After getting back from his second missionary journey, the apostle Paul stayed Antioch for “some time” (Acts 18:23). Maybe just a few weeks or few months. He then launched his third missionary journey (Acts 18-21).

Paul likely left for his third missionary journey in the spring of 54 A.D. This third missionary journey was probably more than four years long and ended with Paul in Jerusalem in 58 A.D.

Galatia and Phrygia

Paul began his third missionary trip by visiting many of the same locations that he had visited on his first and second missionary journeys. We don’t know his exact route, but it’s likely he began by traveling through the region of Cilicia and through the city of Tarsus, on the way toward Galatia.

He spent several months traveling to the churches throughout the regions of Galatia and Phrygia, “strengthening all the disciples” (18:23). Paul passed through the “inland” route through Asia and traveled west to Ephesus (Acts 19:1).

Three Years in Ephesus

Paul spent three labor-intensive years in Ephesus (Acts 20:31). Paul was likely in Ephesus from the fall of 54 A.D. to the fall of 57 A.D.

Paul’s time in Ephesus was hard. He later says that he experienced many “afflictions” and he wasn’t confident that he would live through this season (2 Cor. 1:6-10). But God did many great things through Paul while he was in Ephesus.

For the first few months of Paul’s ministry in Ephesus, he spent time preaching in the synagogue. That was his focus. However there were many Jews stuck in unbelief, and they said evil things about Paul and the gospel message. So Paul decided to spend the last two and half years of his time in Ephesus preaching in the hall of Tyrannus, instead of the synagogue. He preached in the hall of Tyrannus daily and “all residents of Asia heard the word of the Lord” (Acts 19:10).

During Paul’s ministry, he performed many miracles in the name of Jesus, leading many to believe.

“God was doing extraordinary miracles by the hands of Paul… even handkerchiefs or aprons that had touched [Paul’s] skin were carried away to the sick, and their diseases left them and the evil spirits came out of them.” —Acts 19:11-12

God-Fearers Received the Holy Spirit

One of the most famous events from Paul’s time in Ephesus was when he corresponded with a group of disciples that had known about John’s baptism (referring to John the Baptist), but they did not know about Jesus (Acts 19:1-3). These types of believers were sometimes referred to as God-fearers.

These God-fearers had previously been taught by a great preacher named Apollos. He had taught them to revere the one true God, the God of Israel. But Apollos himself had not known about Jesus until after he had preached to this particular group of disciples. Apollos was later instructed by Paul’s friends, Priscilla and Aquila (Acts 18:24-28).

Paul taught this particular group about Jesus. They believed and received the Holy Spirit (Acts 19:4-7).

The Sons of Sceva

Another event that the book of Acts highlights, from Paul’s time in Ephesus, is about seven traveling Jewish exorcists, the sons of Sceva. These exorcists came across a demon-possessed man. They attempted to cast-out the demons (Acts 19:11-14). But one of the demons responded to them, “Jesus I know, and Paul I recognize, but who are you?” (Acts 19:15).

The demon-possessed man (under the control of the evil spirits) attacked the seven men and badly beat them (Acts 19:16). This caused many people in the region to respect Paul and his ministry. Many of the magicians in the area repented and burned their magic books (Acts 19:17-19) and “the word of the Lord continued to increase in the region” (Acts 19:20).

Demetrius, Riots, and Leaving Ephesus

Paul was planning to leave Ephesus. However, before he left Ephesus, a silversmith named Demetrius caused trouble. Demetrius made and sold idols. Paul preached against idolatry, so many people stopped buying Demetrius’ idols. This cost him money. Demetrius clearly was not happy.

There were other business owners that were also hurt financially because of Paul’s preaching. Many people had stopped buying their idols as they responded to the gospel. When these merchants got together, they started a massive riot in the city.

Paul wanted to go into the crowd to calm them down, but the disciples would not let him because they knew that Paul could get killed. Some of the Christians went into crowd and calmed the riot. Shortly after these riots, Paul set sail for Macedonia (Acts 19:21-20:1).

The “Painful” Visit

Paul had made plans to travel through Macedonia and then southward into Achaia (1 Cor. 16), which would likely include a visit to the church in Corinth.

At some point, Paul received some correspondence telling him that there were massive problems in the church of Corinth. How did Paul respond when he received this news? There are two main views from scholars.

View #1: Paul immediately changed plans and left from Ephesus to Corinth.

Some scholars argue that as soon as Paul received word that there were big problems in Corinth, Paul changed his plans and decided to visit the Corinthians immediately, skipping his original plans to travel through Macedonia.

Paul probably thought that once he was there in Corinth, that he’d be able to resolve the conflicts. But it seems that the exact opposite happened. Paul would later describe this visit as “painful” (2 Cor. 2:1). During this “painful” visit Paul was deeply hurt by someone in the church (2 Cor. 2:5).

The scholars that embrace View #1 say that Paul then left Corinth after this “painful visit” and headed back to Ephesus for a brief period of time.

It then appears that Paul was contemplating returning to Corinth, yet again, before heading over to Macedonia, but Paul ultimately decided against this additional visit, in order to “spare” the Corinthians (2 Cor. 1:23). Paul defends this decision in 2 Corinthians (vv. 1:12-2:2).

Paul then left from Ephesus to Macedonia (Acts 20:1). However, Paul would eventually make a third visit back to Corinth a few months later toward the end of this journey.

These scholars typically piece it all together like this:

• Paul (while in Ephesus) receives news of trouble in the church of Corinth and changes his plans
• Travels from Ephesus to Corinth for a second visit (known as the “painful” visit)
• Travels from Corinth back to Ephesus
• Contemplates another visit to Corinth, but decides against it
• Experiences the Demetrius-led riots in Ephesus
• Travels onto to Macedonia
• Goes from Macedonia down into Greece
• Eventually makes it back to Corinth (third overall visit)

Scholars that hold to View #1 assert that Paul ultimately made three total visits to Corinth; his first visit (the 18 months he spent there during his second missionary journey), the “painful” visit from Ephesus, and then a third visit toward the end of this third missionary journey.

View #2: Paul did not change his plans, but visited Corinth later.

Scholars that hold to View #2 say that Paul likely received some communication from Corinth (that there were indeed big problems in the church), but these scholars conclude that receiving this communication did not cause Paul to visit Corinth immediately.

The scholars that embrace View #2 argue that Paul did consider changing his plans, which would have consisted of a visit to Corinth before going through Macedonia, but these scholars argue that ultimately Paul decided against going to Corinth immediately, so he stuck to his plans to travel through Macedonia. They interpret Paul’s words in 2 Corinthians (vv. 1:12-2:2) as Paul giving a defense as to why he did not visit them.

These scholars say that eventually Paul did visit Corinth, a few months later, toward the end of his third missionary journey. Scholars that embrace View #2 often say that the word “painful” (2 Cor. 2:1) was not a description of an actual visit that ever happened, but that it was a description of the type of visit that would have ensued if Paul had indeed visited them. He knew that if he did visit, it would have been painful, so he sought to “spare” them (2 Cor. 1:23).

• Paul (while in Ephesus) receives news of trouble in the church of Corinth
• Contemplates an immediate visit to Corinth, but ultimately decides against it
• Goes from Ephesus to Macedonia
• Eventually travels to Corinth for his second visit

Scholars that hold to View #2 assert that Paul ultimately made two total visits to Corinth; his first visit (the 18 months he spent there during his second missionary journey) and then his visit to Corinth toward the end of this third missionary journey.

Leaving For Macedonia and the Sorrowful Letter

Paul leaves Ephesus and heads toward Macedonia. In the book of Acts, Luke gives us no details. He only says that Paul “departed for Macedonia” (Acts 20:1). However, by examining Paul’s letters, we get more insight into these travels.

It appears that, at some point during this journey, Paul had sent Titus to Corinth with a letter (this is sometimes referred to as the “sorrowful letter”). Paul later describes this “sorrowful” letter as having been written with “much affliction and anguish of heart and with many tears” (2 Cor. 2:4).

Some scholars contend that this “sorrowful letter” is the epistle that appears in the New Testament, that we know today as 1 Corinthians. Other scholars argue that the “sorrowful letter” is a separate correspondence that has been lost to history.

Ministry in Troas and Macedonia

On the way to Macedonia, Paul stopped in Troas to preach there and to await Titus’ return from Corinth. While waiting in Troas, Paul had great ministry opportunity. He called it an “open door” (2 Cor. 2:12).

However, when Titus’ return from Corinth appeared to be delayed, Paul was concerned for Titus’ safety. Paul decided to leave Troas and traveled to Macedonia to find Titus (2 Cor. 2:13).

Paul traveled throughout Macedonia, visiting the churches and friends in the region, and encouraging the believers in those churches (Acts 20:2).

Finally, while in Macedonia, Paul was reunited with Titus. Titus reported that many people in the church of Corinth had repented after hearing Paul’s letter (2 Cor. 2:5-11; 7:5-16). Paul was filled with joy.

However, Titus also reported that Paul’s opponents still wielded some influence over a small rebellious faction within the church questioning Paul’s authority and credibility. Paul responded to this faction by writing another letter (most likely from Philippi). This letter is in our New Testament, known today as 2 Corinthians.

Three Months in Greece

After these travels through Macedonia, the apostle Paul eventually traveled southward and finally arrived in Greece (i.e., Achaia). He stayed in the region for three months (Acts 20:2-3), including a lengthy stay in Corinth. This stay likely took place in late 57 A.D. or early 58 A.D.

While in Corinth, Paul wrote his theological masterpiece, the letter to the Romans.

As previously discussed in this article, some scholars believe that this was Paul’s second visit while others argue that this was his third visit.

Cenchreae and Phoebe

It’s also possible that during these three months in Achaia, Paul spent time in the nearby city of Cenchreae. In the book of Romans, Paul mentions Phoebe, a deaconess in the church of Cenchreae (Rom. 16:1).

Phoebe was the person that delivered Paul’s letter to the Romans, and Paul asked them to welcome her, praising her for being a “patron of many” (Rom. 16:2). It’s highly unlikely that Paul would have asked her to make this important delivery for him unless he knew her well and trusted her, pointing to the likelihood that Paul had spent time in Cenchreae before writing that letter.

As previously mentioned in this article, it’s also possible that Paul had spent some time in Cenchrea during his second missionary journey as well as this third missionary journey.

One More Lap Through Macedonia

After his time in Achaia, Paul had originally intended to sail directly to Jerusalem. Those plans were changed, however, when it was discovered that some of Paul’s opponents had been plotted against him. Paul decided to take another lap through Macedonia instead (Acts 20:3).

Paul had many companions with him, from various churches, which gave him protection while he traveled through Macedonia (Acts 20:4-5).

Throughout the spring of 58 A.D., Paul traveled through the Macedonian region, visiting towns such as Berea and Thessalonica, and eventually ending up in Philippi (again) during the “days of unleavened bread” (Acts 20:6).

Eutychus Raises from the Dead at Troas

Paul and his companions then traveled to Troas (Acts 20:5). He ministered there again for a week. It was in Troas that a young man, Eutychus, was listening to one of Paul’s sermons and fell three stories out a window. When they found him he was dead on the ground, but Paul supernaturally restored life to this man (Acts 20:6-12).

After Troas, Paul’s companions went by ship to Assos, but Paul went by foot. Luke doesn’t tell us precisely why Paul did this. But what we do know is that distance from Troas to Assos was more than 30 miles through dangerous and mountainous terrain.

After meeting with his companions in Assos, they began their trek to Jerusalem. They made briefs stops in Chios and Samos, before arriving in Miletus (Acts 20:15).

Goodbye to the Ephesian Elders

It would make sense that Paul would have wanted to stop in Ephesus before heading to Jerusalem. considering the dear friends he had there, but he intentionally passed Ephesus because he wanted to be in Jerusalem by Pentecost, and he knew that traveling through Ephesus, and staying in Asia, would take much more time than he desired. In addition, he knew visiting Ephesus again could cause an uproar (Acts 20:13-16).

However, Paul did want to see his Ephesian friends and ministry partners, so when he arrived in Miletus, Paul called the elders from Ephesus to meet him there (Acts 20:17). In Miletus he encouraged the elders and commended them, letting them know that he would not be seeing them again since he knew that imprisonment and maybe death waited for him in Jerusalem. This was, no doubt, an emotional moment for Paul and his friends.

Paul had spent several years laboring with these men in ministry, and now he was saying goodbye for, what appeared to be, the last time. They wept and prayed together (Acts 20:17-38).

Sailing for Syria

From there, the apostle Paul and his companions then sailed towards Syria. They made brief stops in Cos, Rhodes, and Patara, before finally coming to Syria, landing at Tyre (Acts 21:1-3). Paul and his companions spent seven days with the disciples in Tyre. Through “the Spirit” they told Paul not to go onto Jerusalem, but Paul sensed that Jerusalem was the right place to go (Acts 21:4).

Then Paul and his companions went to Ptolemais (Acts 21:7), spending one day with the believers there, before heading onto Caesarea. There they were greeted by the believers there and they stayed with Philip the evangelist (Acts 21:8). While they were there, a prophet named Agabus came down from Judea and told Paul of the coming affliction he would face in Jerusalem (Acts 21:10-12).

Despite many people again urging Paul not to go to Jerusalem, Paul told them he knew what was instore and that he was ready to die.

Then Paul answered, ‘What are you doing, weeping and breaking my heart? For I am ready not only to be imprisoned but even to die in Jerusalem for the name of the Lord Jesus.’ —Acts 21:13

Paul and his companions then traveled to Jerusalem and was greeted by his brothers in Christ who lived there. He told the church there all God had been doing among the Gentiles (Acts 21:14-16). Once there, Paul visited with James and all the elders (Acts 21:17-18). He told them about all that God had done throughout the Gentiles.

Arrested in Caesarea

While in Jerusalem, Paul went to the temple to worship and pray. While he was there, some Jews from Asia Minor stirred up trouble for Paul. They accused him of abandoning the one true God of Israel, of maligning the law of Moses, and of encouraging people to disobey the Jewish laws. Paul (obviously) denied this charge. This confrontation caused a riot in the temple. Paul was dragged out of the temple by a mob. The Romans then intervened and took Paul into custody (Acts 21:27-36).

Paul then addressed the crowd. He made it clear that he loved the law of God and that he had previously been a persecutor of Christians. But that he had become a preacher of the gospel after meeting Jesus on the road to Damascus. This caused another riot to erupt. The Romans then took Paul in their barracks. The Romans were going to flog him but Paul appeals to his own Roman citizenship (Acts 21:37-22:29).

On Trial Before Felix

Paul is taken to the Roman barracks in Caesarea. During this time the Roman governor over the region, Felix, brought Paul to trial. Ananias, the high priest, came from Jerusalem to bring charges against Paul. Felix gave Paul the opportunity to speak before the crowd. Paul shares his story and preaches truth. Felix was afraid of Paul’s message, so he doesn’t seemingly know what to do with Paul (Acts 23:23-35; 24:1-27).

Paul was imprisoned in Caesarea by the Romans for two years, but was given “some freedom” and his friends are allowed to visit him “to take care of his needs” (Acts 24:23).

On Trial Before Festus and Agrippa

When Festus became the governor of the region in 60 A.D. (or maybe earlier in 59 A.D.), he brought Paul back to trial. Some Jews came from Jerusalem again to bring charges against Paul, but they could not prove any of those charges (Acts 25:1-12).

King Herod Agrippa II visited with Festus. Festus asked him to hear Paul’s case. When Paul is called to defend himself, he gives one of his most famous defenses of the gospel and even encourages Agrippa to believe in Jesus (Acts 26:1-29). Agrippa famously responds, “Do you think that in such a short time you can persuade me to be a Christian?” (Acts 26:28). Paul says that he wants everyone to believe.

Festus calls Paul crazy (Acts 26:24), but both he and Agrippa agree that Paul had not done anything that might “deserve death or imprisonment” (Acts 26:31). Paul could have simply “been set free if he had not appealed to Caesar” (Acts 26:32). Paul had appealed to Caesar under his rights as a Roman citizen. This set into the motion the plans for Paul to be transported from Palestine to Rome to face trial in Caesar’s court.

Journey to Rome

After his appeal to Rome, the apostle Paul is transported from Caesarea to Rome by ship under Roman guard (Acts 27:1-28:10). Some Bible scholars allude to this journey as Paul’s fourth missionary journey, but I don’t believe that’s the best or most accurate description for this trip.

Paul’s trip to Rome was tumultuous, filled with difficulties, including a shipwreck that caused him to be deserted on the island of Malta for three months. He also consistently faced belligerent resistance from people that opposed the gospel.

Paul and his companions eventually made it to Rome, sometime around 61 A.D. (or maybe somewhat earlier). When Paul arrived in Rome, he was placed under house arrest for two years.

Paul lived in a rented house where he served his house arrest. There he is able to visit with friends and preach the gospel to those who visit. During this time he also writes several letters that are now in the New Testament, including Philippians, Ephesians, Colossians, and Philemon.

The book of Acts ends there, with Paul under house arrest in Rome (Acts 28:11-31).

Paul’s Fourth Missionary Journey

The fourth missionary journey is not outlined in the narratives of Scripture. And there are some scholars that question whether such a journey ever really happened (we’ll cover that a bit more later in this article).

We don’t have a clear picture of what happened next in Paul’s life, after he was released from house arrest. But by carefully examining Paul’s epistles, I’m confident we can piece-it-together.

The early church father and historian Eusebius (writing in the 4th century) recorded that the most prominent church tradition had been that Paul was released from Roman house arrest and then re-arrested several years. According to this tradition, Paul’s second arrest eventually led to his martyrdom under the direction of Emperor Nero (see H.E. 2.22.6 ).

Also, Paul’s later letters (1 & 2 Timothy and Titus), commonly referred to as the Pastoral Epistles, are clearly written after the events of the book of Acts. In those letters Paul makes comments about his travels and plans. Paul is likely released from house arrest sometime around 63 A.D.

During his house arrest in Rome, Paul was clearly making plans to travel eastward. He asks Philemon to prepare a guest room for him (Philemon 22) and tells the Philippians that he intends to visit them (Phil. 2:24). Paul doesn’t strike me as the type of guy that would make plans in vain. Paul anticipated his release from house arrest.

These plans to go east make perfect sense. Paul’s habit was to go back and encourage the churches that he had previously established. That’s what he’d done on previous journeys.

Then, in 2 Timothy, written much later in life, during Paul’s second imprisonment, Paul mentions and alludes to people and moments that are connected to his post-Roman arrest ministry travels through Asia. He’s sort of looking back on past events and correspondences. Paul mentions:

• Having a significant dispute with some believers in Asia, including Phygelus and Hermogenes (2 Tim. 1:15)
• Receiving help from Onesiphorus (2 Tim. 1:18)
• Having been with Carpus at Troas (2 Tim 4:13-14)
• Being confronted by Alexander the coppersmith (2 Tim. 4:14)
• Needing to leave Trophimus in Miletus because he was ill (2 Tim 4:20)

All of these events happened after Paul’s release from Roman house arrest.

Paul says in 2 Timothy 4:20 that “Erastus remained at Corinth.” This is a clear statement that Paul had been in Corinth; he knew Erastus was there because he had first-hand knowledge, having recently visited the city.

In Titus 3:12, Paul invites Titus to join Paul in Nicopolis. Paul tells Titus that he plans on spending the winter in Nicopolis, a city in Achaia. Clearly, when Paul writes the letter to Titus he is already in Achaia or somewhere very close, hoping for Titus to meet him there.

In Paul’s letter to Titus, he alludes to having been in Crete and having left Titus in charge to help those churches flourish.

A few scholars have argued that Paul did ministry in Crete when he was shipwrecked there. Paul had been briefly shipwrecked in Crete while traveling from Caesarea to Rome, before his Roman house arrest (Acts 27).

However, Paul and the men from the shipwreck were in Crete just a short while. As we examine the events of the shipwreck, as they are described in the book of Acts, we see that Paul would not likely have had the opportunity to establish churches in the region during such a short period. Also, they didn’t travel throughout the island at all.

What seems much more likely is that Paul eventually made it back to the island of Crete, spend time preaching, establishing churches throughout the region, and that upon his departure Paul left Titus there to “complete [their] work there and appoint elders in each town” (Titus 1:5).

At the beginning of 1 Timothy Paul says “when I was going to Macedonia” (1 Timothy 1:3). When we examine this letter, we get the sense that he’s referring to events in the not-too-distant past. Seems likely Paul is referring to the moment when he had traveling to Macedonia after being released from Roman house arrest. After his time spent in Macedonia, he may have headed back to the church in Ephesus, which he asserted was his plan (1 Timothy).

Doubts about the Fourth Journey

There are clearly some comments in Paul’s letters that do not easily square with the events of the book of Acts, which means that those comments in his letters point to some missionary work that happened after Paul’s Roman house arrest.

However, a few scholars have argued that there’s significant (enough) overlap in the locations, types of events, and even the people mentioned during Paul’s first three journeys, therefore it’s hard to say for sure—they claim it’s possible that much of those things that do not seem to square with the events of the book of Acts can still potentially be things that happened on one of his first three missionary journeys.

Also, some scholars have sought to remind us that the apostle Paul spent long periods of time in some locations (like 18 months in Corinth and 3 years in Ephesus), and they’ve asserted it’s possible that many unrecorded things may have happened during those long stays, implying that those longer stays in those locations could account for some of the comments in Paul’s epistles.

These scholars claim there’s so much that we do not know about those time periods, that it’s entirely possible all of the events alluded to by Paul, in his own letters, took place during his first three journeys.

I happen to be confident that Paul did indeed take a fourth missionary journey, after his release from his Roman house arrest. I think that’s the best interpretation of the data we have. However, I also realize that there are some good New Testament scholars that don’t find the evidence as compelling as I do.

Potential Travel to Spain

Did Paul ever make it to Spain? We know from Scripture that the apostle Paul had a desire to preach in Spain (Rom. 15:22-29). After being released from Roman house arrest, he could have easily sailed westward.

Clement of Rome (writing in 95 A.D.) says that Paul had traveled and preached in “the farthest limits of the West” (1 Clement 5:5-7). This sort of language could have described a location west of Italy, such as Gaul or Britannia, but most scholars seem to think this describes Spain. However, it is also possible that Clement was speaking more broadly (or generically), referring to Paul traveling far westward from his home region, going from Palestine through much of the heart of the Roman Empire and eventually all the way to Rome. This latter interpretation seems odd to me.

The Muratorian fragment (written in apx. 170 A.D.), seems to affirm Paul’s missionary journey to Spain too, but some scholars question this; just because someone in the mid-to-late second century believed it doesn’t necessarily equate to strong evidence. However, this shows that church tradition was handing this down through the generations.

Paul’s missionary trip to Spain is also mentioned by Cyril of Jerusalem (313-386) and John Chrysostom (347-407).

There may not seem to be many significant (quality) pieces of evidence that corroborate the idea that Paul made it all the way to Spain, and there are not any comments in Paul’s later letters that point to him ever making it to Spain either. However, these extrabiblical evidences seem compelling. It’s possible that a trip to Spain may have been the first leg of Paul’s fourth missionary journey.

Paul Beheaded by Nero

In his second letter to Timothy, Paul mentions his “first defense” and says he was “delivered from the lion’s mouth” (2 Tim. 4:16-17). Most biblical scholars believe this is a reference to the first time he was in Caesar’s court, defending himself, eventually leading to his Roman house arrest (Acts 28).

Paul was released from his first Roman arrest, but there wouldn’t be a second release. Paul eventually ended up back in Rome. The second time, it wasn’t house arrest. It was a real Roman jail. This was most likely part of Nero’s persecution of Christians in the mid 60s. This was one of the most brutal times of persecution in Christian history.

When much of the city of Rome burndown in 64 A.D., Emperor Nero blamed the Christians. The emperor later requested that the apostle Paul be arrested and chained. It appears that Paul was arrested somewhat abruptly and unexpectedly, evidenced by the fact that he was not able to secure his cloak and his Old Testament parchments; Paul later requested that these be brought to him (2 Tim. 4).

Paul likely penned 2 Timothy during this second Roman imprisonment. Paul was beheaded shortly after he wrote 2 Timothy. Some scholars have concluded that Paul was killed as early as 64 A.D., but it is more likely that he was executed sometime between 67 A.D. and 68 A.D.

The legacy of the apostle Paul is second to none in Christian history. He is the greatest missionary evangelist the world has ever seen. Paul was a man on mission, focused on spreading the gospel and planting churches.

Paul was a man so impacted by Jesus, so compelled by God’s love, so humbled that the Messiah would choose him to be an ambassador, that he was willing to endure much pain and hardship to see others come to faith in Jesus Christ.

Featured illustration of Paul in prison courtesy of britannica.com. Images of the jails in Philippi and Caesarea courtesy of missionbibleclass.org. Illustration of Eutychus’ death courtesy of gfbtkingdomkids.com.

Recommended Resources:

“Handbook on Acts and Paul’s Letters” (by Thomas R. Schreiner)

“Paul: A Biography” (by N.T. Wright)

“Acts: An Expositional Commentary” (by R.C. Sproul)

“Dictionary of Paul and His Letters” (more than 100 contributors, edited by Gerald Hawthorne, Ralph Martin, and Daniel Reid)

Kenneth E. Ortiz (Th.M.) is Lead Pastor of Horizon City Church . He has 15+ years of vocational ministry experience. Kenneth previously served as a professor at Bethlehem College  and adjunct faculty at Spurgeon College . Kenneth lives in Minneola, FL with his wife Malaina, they have two kids.

Acts 27 New International Version

Paul sails for rome.

27  When it was decided that we ( A ) would sail for Italy, ( B ) Paul and some other prisoners were handed over to a centurion named Julius, who belonged to the Imperial Regiment. ( C ) 2  We boarded a ship from Adramyttium about to sail for ports along the coast of the province of Asia, ( D ) and we put out to sea. Aristarchus, ( E ) a Macedonian ( F ) from Thessalonica, ( G ) was with us.

3  The next day we landed at Sidon; ( H ) and Julius, in kindness to Paul, ( I ) allowed him to go to his friends so they might provide for his needs. ( J ) 4  From there we put out to sea again and passed to the lee of Cyprus because the winds were against us. ( K ) 5  When we had sailed across the open sea off the coast of Cilicia ( L ) and Pamphylia, ( M ) we landed at Myra in Lycia. 6  There the centurion found an Alexandrian ship ( N ) sailing for Italy ( O ) and put us on board. 7  We made slow headway for many days and had difficulty arriving off Cnidus. When the wind did not allow us to hold our course, ( P ) we sailed to the lee of Crete, ( Q ) opposite Salmone. 8  We moved along the coast with difficulty and came to a place called Fair Havens, near the town of Lasea.

9  Much time had been lost, and sailing had already become dangerous because by now it was after the Day of Atonement. [ a ] ( R ) So Paul warned them, 10  “Men, I can see that our voyage is going to be disastrous and bring great loss to ship and cargo, and to our own lives also.” ( S ) 11  But the centurion, instead of listening to what Paul said, followed the advice of the pilot and of the owner of the ship. 12  Since the harbor was unsuitable to winter in, the majority decided that we should sail on, hoping to reach Phoenix and winter there. This was a harbor in Crete, ( T ) facing both southwest and northwest.

13  When a gentle south wind began to blow, they saw their opportunity; so they weighed anchor and sailed along the shore of Crete. 14  Before very long, a wind of hurricane force, ( U ) called the Northeaster, swept down from the island. 15  The ship was caught by the storm and could not head into the wind; so we gave way to it and were driven along. 16  As we passed to the lee of a small island called Cauda, we were hardly able to make the lifeboat ( V ) secure, 17  so the men hoisted it aboard. Then they passed ropes under the ship itself to hold it together. Because they were afraid they would run aground ( W ) on the sandbars of Syrtis, they lowered the sea anchor [ b ] and let the ship be driven along. 18  We took such a violent battering from the storm that the next day they began to throw the cargo overboard. ( X ) 19  On the third day, they threw the ship’s tackle overboard with their own hands. 20  When neither sun nor stars appeared for many days and the storm continued raging, we finally gave up all hope of being saved.

21  After they had gone a long time without food, Paul stood up before them and said: “Men, you should have taken my advice ( Y ) not to sail from Crete; ( Z ) then you would have spared yourselves this damage and loss. 22  But now I urge you to keep up your courage, ( AA ) because not one of you will be lost; only the ship will be destroyed. 23  Last night an angel ( AB ) of the God to whom I belong and whom I serve ( AC ) stood beside me ( AD ) 24  and said, ‘Do not be afraid, Paul. You must stand trial before Caesar; ( AE ) and God has graciously given you the lives of all who sail with you.’ ( AF ) 25  So keep up your courage, ( AG ) men, for I have faith in God that it will happen just as he told me. ( AH ) 26  Nevertheless, we must run aground ( AI ) on some island.” ( AJ )

The Shipwreck

27  On the fourteenth night we were still being driven across the Adriatic [ c ] Sea, when about midnight the sailors sensed they were approaching land. 28  They took soundings and found that the water was a hundred and twenty feet [ d ] deep. A short time later they took soundings again and found it was ninety feet [ e ] deep. 29  Fearing that we would be dashed against the rocks, they dropped four anchors from the stern and prayed for daylight. 30  In an attempt to escape from the ship, the sailors let the lifeboat ( AK ) down into the sea, pretending they were going to lower some anchors from the bow. 31  Then Paul said to the centurion and the soldiers, “Unless these men stay with the ship, you cannot be saved.” ( AL ) 32  So the soldiers cut the ropes that held the lifeboat and let it drift away.

33  Just before dawn Paul urged them all to eat. “For the last fourteen days,” he said, “you have been in constant suspense and have gone without food—you haven’t eaten anything. 34  Now I urge you to take some food. You need it to survive. Not one of you will lose a single hair from his head.” ( AM ) 35  After he said this, he took some bread and gave thanks to God in front of them all. Then he broke it ( AN ) and began to eat. 36  They were all encouraged ( AO ) and ate some food themselves. 37  Altogether there were 276 of us on board. 38  When they had eaten as much as they wanted, they lightened the ship by throwing the grain into the sea. ( AP )

39  When daylight came, they did not recognize the land, but they saw a bay with a sandy beach, ( AQ ) where they decided to run the ship aground if they could. 40  Cutting loose the anchors, ( AR ) they left them in the sea and at the same time untied the ropes that held the rudders. Then they hoisted the foresail to the wind and made for the beach. 41  But the ship struck a sandbar and ran aground. The bow stuck fast and would not move, and the stern was broken to pieces by the pounding of the surf. ( AS )

42  The soldiers planned to kill the prisoners to prevent any of them from swimming away and escaping. 43  But the centurion wanted to spare Paul’s life ( AT ) and kept them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land. 44  The rest were to get there on planks or on other pieces of the ship. In this way everyone reached land safely. ( AU )

• Acts 27:9 That is, Yom Kippur
• Acts 27:17 Or the sails
• Acts 27:27 In ancient times the name referred to an area extending well south of Italy.
• Acts 27:28 Or about 37 meters
• Acts 27:28 Or about 27 meters

Cross references

• Acts 27:1 : S Ac 16:10
• Acts 27:1 : Ac 18:2; 25:12, 25
• Acts 27:1 : Ac 10:1
• Acts 27:2 : S Ac 2:9
• Acts 27:2 : S Ac 19:29
• Acts 27:2 : S Ac 16:9
• Acts 27:2 : S Ac 17:1
• Acts 27:3 : Mt 11:21
• Acts 27:3 : ver 43
• Acts 27:3 : Ac 24:23; 28:16
• Acts 27:4 : ver 7
• Acts 27:5 : S Ac 6:9
• Acts 27:5 : S Ac 2:10
• Acts 27:6 : Ac 28:11
• Acts 27:6 : ver 1; Ac 18:2; 25:12, 25
• Acts 27:7 : ver 4
• Acts 27:7 : ver 12, 13, 21; Tit 1:5
• Acts 27:9 : Lev 16:29-31; 23:27-29; Nu 29:7
• Acts 27:10 : ver 21
• Acts 27:12 : S ver 7
• Acts 27:14 : Mk 4:37
• Acts 27:16 : ver 30
• Acts 27:17 : ver 26, 39
• Acts 27:18 : ver 19, 38; Jnh 1:5
• Acts 27:21 : ver 10
• Acts 27:21 : S ver 7
• Acts 27:22 : ver 25, 36
• Acts 27:23 : S Ac 5:19
• Acts 27:23 : Ro 1:9
• Acts 27:23 : Ac 18:9; 23:11; 2Ti 4:17
• Acts 27:24 : Ac 23:11
• Acts 27:24 : ver 44
• Acts 27:25 : ver 22, 36
• Acts 27:25 : Ro 4:20, 21
• Acts 27:26 : ver 17, 39
• Acts 27:26 : Ac 28:1
• Acts 27:30 : ver 16
• Acts 27:31 : ver 24
• Acts 27:34 : S Mt 10:30
• Acts 27:35 : S Mt 14:19
• Acts 27:36 : ver 22, 25
• Acts 27:38 : ver 18; Jnh 1:5
• Acts 27:39 : Ac 28:1
• Acts 27:40 : ver 29
• Acts 27:41 : 2Co 11:25
• Acts 27:43 : ver 3
• Acts 27:44 : ver 22, 31

Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

NIV Reverse Interlinear Bible: English to Hebrew and English to Greek. Copyright © 2019 by Zondervan.

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