1 Sequential Outline of the Movements of Paul by Major Periods

Caesarea to the regions of Syria and Cilicia (Acts 9:30; Gal.1:21) 2 After a period ranging from 8 to 14 years, Paul traveled to Antioch with Barnabas and stayed for l year (Acts 11:25; Gal.1:21-2:1 see below). Paul then traveled to Jerusalem from Antioch, staying for a short time. This was in connection with the collection taken up in Antioch because of Agabus' vision (Acts 11:27-30; Gal.2:1). He then returned to Antioch. C. The period from the 2nd until the 3rd visit to Jerusalem.

D. The period from the third trip to Jerusalem (the Jerusalem Council; Acts l5) until the last trip there.

The first step in studying chronology is to assemble a sequence of events along with all chronological notes. In other words, a narrator will say, "for over two years" or "in time for the Passover." These notes, when assembled, form a time chain, often with some missing spots. Here are the important events for Paul's ministry:

3 Paul traveled from Antioch to Jerusalem for the council, then back to Antioch. At that time, they began the 2nd Missionary Journey (Acts l5-l7). Paul journeyed from Antioch to Syria and Cilicia, this time using the overland route to Turkey. They visited Derbe and Lystra, then passed through Phrygia and Galatia. He arrived at Troas, where he set sail for Macedonia. Upon arrival, he went to Phillipi, then to Samothrace, Neopolis, Amphipolis, Thessalonica, Berea, Athens, and finally to Corinth where he stayed for 1 1/2 years. After the Macedonian and Greek ministry, he traveled to Ephesus, Caesarea, and back to Antioch in Syria. Paul's 3rd Missionary Journey (Acts l8-2l) Paul traveled from Antioch to Phrygia and Galatia for the third time. He then traveled back to Ephesus where he stayed 2 l/4 years. After the Ephesian ministry, he sailed to Macedonia, and went by foot to Greece including a second stop at Corinth(II Cor. 13:1). He then walked back to Macedonia stopping at Phillipi, and set sail for Troas.

A. The period from the conversion of Paul until the lst trip to Jerusalem.

(Acts 9-l2). Paul was converted on the road to Damascus He entered Damascus and stayed there for an unknown amount of time (Acts 9:19) Paul went to Arabia for an unspecified period, and returned to Damascus afterward (Gal.1:17). The whole period from his conversion until his departure from Damascus is given as "3 years"(Gal.1:18) He went to Jerusalem at this time, and stayed for 15 days (Acts 9:26-29; Gal.1:18) B. The period from the 1st visit until the 2nd visit to Jerusalem.

After the relief visit (2nd visit) to Jerusalem, Paul returned to Antioch. Very soon afterwards, the 1st missionary journey began. Paul traveled from Antioch to Seleucia, then to Cyprus. Then he went to Pamphylia which lies to the north of Cyprus in modern day Turkey. From there, he went to Galatia, as far as the city of Derbe. Then he went back through the same cities in the opposite direction. Finally, he sailed from Antioch of Pisidia to Antioch of Syria. This entire journey apparently lasted 6--9 months, concluding before the storms of winter would have stopped ship travel in the Mediterranean.

After the 15 days at Jerusalem, Paul was sent away to avoid capture, and sailed from

From Troas, he sailed for Jerusalem stopping on the way at Assos, Mytelene, Chios, Samos, Miletus, Ephesus, Cos, Rhodes, Patara, Tyre, Ptolemais, and Caesarea. D. Paul's arrest in Jerusalem, and imprisonment at Caesarea (Acts 21:1726:32)

Assigning dates to the events in the list above.

4Paul was arrested in Jerusalem shortly after arriving from his 3rd Missionary Journey and taken to Caesarea where he was imprisoned for 2 years. E. Paul's trip to Rome (Acts 27-28)

After assembling the chronological sequence, the next step is to discover, if possible, a firm time "peg" somewhere in the sequence. If any event in the sequence can be dated independently and reliably, the other events can also be dated by counting backward and forward from the peg. In the case of Paul, we have a very good peg dating his Corinthian ministry during the second missionary visit. 5 Gallio (Acts l8:l2) The mention of Gallio as proconsul of Achaia offers the possibility of establishing a fixed point in the chronology of Paul's life. From that point, we can reckon forward and backward to establish the best times for all of the events mentioned. Achaia was the area of ancient Greece south of Macedonia. The province was made responsible to the Senate by Claudius in A.D. 44. The term of office for a Proconsul (governor) was l year (2 years in rare cases). The beginning of the term of office was May or June. This is indicated by the fact that in A.D. 42, Claudius ordered all proconsuls to leave Rome for their provinces by April l. In A.D. 43, he amended his law so that proconsuls only had to leave by the middle of April. Thus, allowing for travel time, the term of office would have started in early summer and lasted from summer to summer.

Some biographical information on Gallio is available. His full name was L. Junius Gallio Annaeanus. He was a brother of Seneca, the Roman Philosopher. Gallio is recorded in history by both Tacitus and Dio Cassius. The Delphi Inscription is a copy of a letter from the emperor Claudius to the city of Delphi (located across the bay from Corinth). In it, we find the name of Gallio mentioned in his official capacity of proconsul, and the letter is dated. The date given is the 26th "imperial acclamation" of emperor Claudius. An imperial acclamation was an honorary appellation by which the Roman soldiers saluted their general after a military victory. Later, the Senate took over the giving of the imperial acclamation, and the nature of the appellation changed to one signifying supreme power. Emperors during this 6 period were receiving these honors on a regular basis, often more than once in a year. The 26th and 27th imperial acclamation of Claudius occurred in 52 A.D. This date is arrived at by considering another honor known as the "tribunician power." Roman magistrates known as tribunes enjoyed a certain amount of respect, and a similar privilege was conferred upon the emperor when he was granted this honor. The honor came to be granted annually, in addition to the initial granting upon the ascension of the new emperor to the throne. This honor is also mentioned in the Delphi inscription. Although the exact number of times this honor had been conveyed is lost from the tablet, a corresponding Carian inscription links Claudius' l2th tribunician power (going from Jan. 25 A.D. 52 to Jan. 25 A.D. 53) with

Paul left from Caesarea and sailed to Sidon, Myra, and Fair Havens on Crete, where he stayed until after the Day of Atonement. He then sailed west until shipwrecked on Malta, where he stayed 3 months. When Spring came, he sailed to Syracuse, Rhegium, and Puteoli, finally arriving in Rome, where he was imprisoned for 2 more years. E. Paul's movements after the Roman imprisonment.

Paul was apparently freed in after the Roman imprisonment. there is Biblical and early church historical evidence and that Paul was released and traveled more, including a trip to Spain. (Clement of Rome in I Clement, and IITim.) At some point he returned to Rome where he was martyred in the summer of 64 A.D.

his 26th imperial acclamation. Therefore the 26th imperial acclamation must fall within this period. On the Aqua Claudia at Rome, (an aqueduct dedicated on Aug. l, A.D. 52), is an inscription which states that Claudius had received the tribunician power the l2th time, and had received the imperial acclamation the 27th time. Thus Claudius must have received his 26th imperial acclamation prior to the building of the Aqueduct (i.e. within the time period from Jan. 25 to August l, A.D. 52). Therefore the Delphi inscription can be dated as having been written during the first half (Jan-July) of 52 A.D. C. Narrowing the date: When was Paul brought before Gallio? Acts l8:11-l2 states that Paul stayed a year and six months in Corinth. He was then brought before Gallio by the Jews, "while Gallio was proconsul of Achaia." It is likely that Gallio was newly arrived in Achaia at the time of this trial. As a new magistrate, he would be anxious to curry favor with the natives by granting their 7 legal requests. He would thus provide a ripe opportunity for the Jews to try to get rid of Paul. It is probable, therefore, that Paul was brought before Gallio in the summer of 5l A.D. Counting Backward

Arrival at Corinth-- Counting backwards from the time that Paul was brought before Gallio l&l/2 years (which was the amount of time previously spent in Corinth) we come to the winter of 49/50 A.D. as the time of Paul's arrival at Corinth. There is evidence to support this conclusion from the historian Orossius. In Acts 18:2, it says that when he arrived at Corinth, Paul "found a Jew named Aquila, a native of Pontus, lately come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome." Orossius says that this was the expulsion referred to by Seutonius in Claudius 25, "since the Jews constantly made disturbances at the instigation of a certain Chrestus, he expelled them from Rome." (It has been suggested that "Chrestus" was, in fact, Christ, which, if true, would make this one of the earliest mentions of Jesus in secular history.) Orossius also says that this expulsion occurred in the 9th year of Claudius' reign. If we consider the first year of his reign to be the reckoning point, (since he started on Jan. 25) then the ninth year would have been A.D.49. Thus, it could truly be said that Aquila had "lately come" when he met Paul in the winter 49/50. 8 Beginning the 2nd missionary journey-Allowing a period of from eight to ten months for the events that occurred from the beginning of the second journey until the arrival at Corinth seems reasonable. The actual time units given are short (usually stays of days or weeks in each city), and there are several unknown units of time as well. Subtracting this figure then from the date of his arrival in Corinth (winter 49/50)

would bring us to the spring of 49 A.D. as the start of his 2nd Missionary Journey. The Jerusalem Council-- This would indicate that the Jerusalem Council occurred in the winter of 48/49 A.D. (possibly Jan.- Feb. of 49 A.D.). Paul would have spent only a short time in Jerusalem, and then would have returned to Antioch with the news of the Council's decisions. The First Missionary Journey-- This journey would need to have been finished and Paul returned to Antioch by the fall of 48 A.D. in order to leave time for the council and related events. The length of his lst Missionary Journey would have been anywhere from 4 to 10 months. This would put his departure for the lst Missionary Journey no sooner than early spring 48 A.D. The Second Trip To Jerusalem-- We can place his second trip to Jerusalem (the one resulting from Agabus' prophecy--Acts 11:27ff) anywhere between 44 and early 48 A.D. In order to check our work, and to narrow it down, we have two considerations: the Famine (see Acts 11:27-30) recorded by Luke took place in approximately 46 A.D. according to Tacitus. Josephus and Sentonius say it was between 44 and 48 A.D. At about this time the death of Herod occurred (Acts l2). Herod died c. 44 A.D. (although some scholars argue for a later date) 9 As will be seen, the later date is preferred for this event, so we might speculate that the visit could have occurred as late as late 47 A.D. (since the effects of the famine would not have been felt until after the

After establishing the sequence of events, and the chronological notes involved, and driving a firm time "peg" into the ground, we can use the sequence to count backwards or forward. Other corroborating material should fit in naturally.

drought was over). We know from Acts 11:26 that Paul was in Antioch at least l year prior to this trip, which would place his coming to Antioch in 46 A.D. if not earlier. The First Jerusalem Visit-- If the second Galatian visit is the same as the second visit of Paul as recorded in Acts, then we should be able to count backwards either l4 or 17 years (depending on whether Paul meant the three years and the 14 years to be consecutive or contiguous--both dating from the decisive event of his salvation) and find out when Paul was converted. If the larger figure is used, it will be seen that Paul must have been converted in A.D. 30! To avoid this problem, some scholars suggest that the second visit to Jerusalem mentioned in Galatians is actually referring to the Jerusalem council. However, this is hardly likely for the following reasons. Why would Paul fail to mention a visit to Jerusalem when he was defending himself against charges that he was just a mimicker of the other Apostles? In light of vs. 20 in Gal. 1, this would certainly be a serious omission indeed! Gal.2:2 gives the reason for the visit in vs.1. Paul says "...it was because of a revelation that I went up." This would be a very appropriate description of the Agabus visit, but a very poor one of the council visit. There is no vision or revelation mentioned in connection with the council visit. Gal 2:2 also says that Paul submitted to the apostles the gospel that he was preaching, but that he did so "in private." Yet, at the Jerusalem council, Paul had to argue his theology publicly-- before both the leaders and everyone else (see Acts 15:4).

10 Gal. 2:10 says that the only thing the Apostles had to say was that Paul should "remember the poor". At the Jerusalem council, they said four things, and none of them had to do with the poor! As a matter of fact, the content of the rulings given at the Jerusalem council related directly to the subject matter that Paul is discussing-- the content of the gospel. For Paul to paraphrase the findings of the council in this way would be nothing less than pure distortion of the truth! The final and most telling argument has to do with why Paul never does mention the findings of the council if, in fact, it had already occurred. It cannot be argued that Paul rejected the findings of the council, in view of Acts 16:4. We are forced to assume therefore that the council had not yet occurred. Assuming then, that the second visit mentioned in Gal.2:1 is, in fact, the visit in connection with Agabus' vision, we are left with an even more difficult problem fitting 17 (or even 14!) years in between Paul's conversion and the Acts 11 visit to Jerusalem. This visit cannot be dated any later than 47 A.D. as already pointed out above. However we might be dealing with a figure that is actually less than l4 years. It was common practice to count a part of a year as a whole year. Compare Acts l9:8-l0 with Acts 20:3l to see how Paul reckoned an actual period of 2 years and 3 months into 3 years. Therefore the actual figure that we are dealing with could very easily be closer to l3 years.

Counting back approximately l3 years we would arrive at late 33 A.D. or sometime in 34 A.D. as the time of Paul's conversion. We can also see that Paul's first visit to Jerusalem happened no earlier than the fall of 36 A.D. Counting Forward

11 We placed Paul's confrontation before Gallio as happening in the summer of 5l A.D. After a short period of time Paul returned to Antioch, in the fall of 5l A.D. The Third Missionary Journey-- After allowing the winter to pass, Paul started his 3rd Missionary Journey in the spring of 52 A.D. Paul's journey brought him to Ephesus where he stayed for 2 years and 3 months. This brings us to the summer of 54 A.D. Paul then passed through Macedonia in the fall and arrived in Greece where he spent 3 months (Acts 20:3). This would have been mid-winter A.D. 54/55. Returning through Macedonia during the spring (Acts 20:3), he sailed from Phillipi shortly after April 7 (Acts 20:6). He arrived in Jerusalem in May/June A.D. 55, prior to Pentecost. From Jerusalem to Fair Havens-- Paul was arrested in Jerusalem in the summer of A.D. 55 and taken to Caesarea where he was confined for 2 years (Acts 24:27). This brings us to summer of A.D. 57. At that point, Paul left by ship for Rome (Acts 27:l-2). Luke says it was very slow going (Acts 27:7). They arrived eventually at Fair Havens on Crete, where they stayed until after the "fast" (i.e. the day of atonement, 7 Tishri) was past. This would have been after Sept. 29, of that year--A.D. 57.

From Fair Havens to Rome-- they then set sail and were shipwrecked at Malta l4 days later, which would be in late October. (Acts 27:27; l8:l). They stayed for 3 months (A.D. 57/58, Acts 28:11). In Feb. of A.D. 58, they set sail for Rome and arrived at Rome in the spring of 58 A.D. Paul remained in custody for 2 more years (acts 28:30) which brings us up to 60 A.D. After the Roman Imprisonment-- Paul was apparently freed shortly after this time as he predicted in Phil. 1:25. References to this time in l Clement 5 and the Muratorian Fragment make it probable that he visited Spain. This is also the most likely time for the writing of 12 I and II Timothy and Titus (as well as Hebrews if, indeed he wrote that book). He then returned to Rome, where he was martyred in the summer of 64 A.D., in connection with the persecution instituted by Nero (II Tim. 4:6).

13 26) Summarize Paul's work at Ephesus (Acts 19), and research the role the Church at Ephesus played in New Testament history, and its connection with other Apostles, and other letters of the New Testament.

imprisoned at least once, feared for his life, and wrote the bulk of his correspondence (1 Corinthians, most of 2 Corinthians, Philippians, Galatians and Philemon). In 1 Corinthians, Paul indicates that he was staying in the city for a prolonged period because a great and effectual opportunity has opened to me and there are 14 many adversaries (16:9). Paul also comments that he fought with wild beasts in Ephesus (15:32), a statement that has been interpreted in a variety of ways. While a later tradition developed a story of Pauls literal battle with wild beasts in Ephesus stadium, it is more likely a metaphor for conflict with human opponents or perhaps within himself. Still, in a letter written from Macedonia in the summer of 55, after Paul had left Ephesus, Paul indicates he had been in serious danger. He writes: We do not want you to be uninformed, brothers, about the hardships we suffered in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired even of life. Indeed, in our hearts we felt the sentence of death. But this happened that we might not rely on ourselves but on God, who raises the dead. He has delivered us from such a deadly peril, and he will deliver us. (2 Cor 1:8-10) This strongly indicates that Paul was imprisoned in Ephesus, probably in the winter of 54/55. Many scholars now believe that it was during this imprisonment, rather than one in Rome, that Paul wrote Philippians and Philemon. If so, these two letters thus provide more information about the situation in Ephesus in the early 50s AD. In Philippians, Paul indicates that the palace guard and everyone else knows he is

imprisoned for his faith in Christ and that his imprisonment have encouraged most of the brothers to spread the Gospel more courageously (1:1314). This provides interesting supplementary information to the adversaries (1 Cor 16:9) and wild beasts in Ephesus (1 Cor 15:32) he mentioned in an earlier letter. Philippians also provides a record of his struggle with the real possibility of death that he later recalled in 2 Cor 1:8-10, in which he hopes to act courageously whatever happens and remarks that to live is Christ and to die is gain (1:21). 15 The most famous account of Pauls opposition in Ephesus comes from the Book of Acts, with the riot of the silversmiths following a sermon Paul gave against polytheism in the Great Theater. Although the author of Acts appears to have been personally familiar with Ephesus and to have used earlier sources for his account, he also freely adapted and embellished his sources to fit with the themes of his composition. In addition, the book was written in approximately 100 AD and most likely reflects the situation in Lukes time more than that in Pauls. But the account in Acts 20:14-17 is thought to be based on historical sources and indicates that Paul did not dare return to Ephesus after his departure. The clear picture of Pauls activities in Ephesus, then, is one of frequent and sometimes violent opposition. Although enough converts were made to form a small Christian community, it seems there was a strong pagan resistance to the Christian message of Paul.

The Apostle Paul was active in Ephesus from the autumn of 52 to the spring of 55, after his missionary work in Macedonia, Corinth and Achaia. In a paper written for the 1994 Harvard symposium on Ephesus, Helmut Koester has provided a very useful summary of Pauls activities in Ephesus based on current biblical scholarship; the following brief account draws heavily on Koesters work. Despite his important role there, it seems unlikely Paul was the first Christian missionary in Ephesus. The Gospel of Luke records that Paul sailed with Priscilla and Aquila from Corinth to Ephesus then left them there and sailed for Syria (Acts 18:2021). This technically makes Paul the first preacher in Ephesus, but many commentators regard it as an insertion to that end by Luke. In reality, Paul probably did not stop in Ephesus at all before the arrival of Priscilla, Aquila and also Apollos. So when Paul arrived in Ephesus in the autumn of 52, a Christian community had already been founded under the leadership of these missionaries.

Over the next two years and three months, Paul had an eventful stay in Ephesus. He struggled against opposition, was

"The church at Ephesus, a very prominent city on the western part of the Roman province of Asia, had enjoyed the ministry of Paul for three years (Acts 20:31). Timothy also had apparently served this church as pastor. Later, before his exile to the Isle of Patmos, the Apostle John had served as one of the pastors of this church." (Prophecy Knowledge Handbook, John Walvoord)

Tychicus was sent to Ephesus (2 Timothy 4:12); and Paul was a companion of an Ephesian named Trophimus (Acts 21:29).

16 After teaching some in Berea, Paul departed ahead of Silas and Timothy, southward into Achaia (now southern Greece), to Athens, possibly for the winter of 51-52 AD (Acts 17:14-15). Paul then makes his first visit to Corinth where he stays a year and a half (Acts 18:5). This may have been from the spring of 52 AD to the fall of 53 AD. Here, Paul met Aquila and Priscilla, who had just come from Rome, from which Claudius Caesar had banished all Jews. Silas and Timothy rejoin Paul. First Thessalonians was written from here in about 52 AD (1 Thessalonians 3:1-2, 6). We know that it was written from Corinth, and not from Athens, because Silas and Timothy had already rejoined Paul (1 Thessalonians 1:1 and Acts 18:5). Second Thessalonians was also written from Corinth. We know that it was soon after the first letter, because like the first letter, Silas was with Paul when second Thessalonians was written. After Paul leaves Corinth, there is no further mention of Silas traveling with Paul. Paul left by boat with Aquila and Priscilla to Cenchrea and then across the Aegean Sea to Ephesus. Aquila and Priscilla stay there where they would later meet Apollos (Acts 18:19 and 26). Paul sails on to Caesarea and then goes up to Antioch in Syria, where the second journey ends. Paul stayed a while (Acts 18:23). This may have been the winter of 53-54 AD. The third journey begins with Galatia (central region of Turkey) possibly in the spring of 54 AD and then Phrygia (Acts 18:23). Then Paul arrives at Ephesus where he stayed for 3 years (Acts 20:31) probably from the fall of 54 AD to the fall of 57 AD.

Paul meets disciples of John the Baptist. He preached in the synagogue for 3 months (Acts 19:8). He disputed daily in the school of Tyrannus for 2 years (Acts 19:9-10), so that all that dwelt in Asia heard the word. Paul sent Timothy and Erastus ahead into Macedonia, but Paul stayed in Asia for a season (Acts 19:22). Paul wrote 1 Corinthians near the end of this stay in Ephesus (1 Corinthians 16:8,19), probably in 17 57 AD. It was not written with Timothy, who Paul had sent ahead into Macedonia (Acts 19:22). Paul foresaw his route of travel for the next four or so years in Acts 19:2122. This agrees with his plans in 1 Corinthians 16:1, 3, 5, 8-10. Note how the "great door" opened to Paul and "many adversaries" in verse 9 compares with the events in the Ephesian amphitheater in Acts 19:23-41. In 1 Corinthians 3:6, Paul says "Apollos watered". This refers to Apollos teaching in Corinth when Paul was at Ephesus (Acts 19:1). Paul had rejoined Timothy when Second Corinthians was written (2 Corinthians 1:1). Paul had come to Troas and continued to Macedonia (2 Corinthians 2:12-13 and 7:5), where he was joined by Titus (2 Corinthians 7:6 & 13), which seems to correspond to Acts 20:1. Paul also talks of a third visit to Corinth in 2 Corinthians 13:1 and 12:14. So Second Corinthians was most likely written in the fall of 57 AD from somewhere in Macedonia (northern Greece), possibly at Philippi. In 2 Corinthians 12:1-4, Paul says 14 years ago I ascended into heaven. From 57, going back 14 years to 43 AD, this puts us back before Paul's first journey, probably when he was at Antioch in Syria. After going through Macedonia (northern Greece), Paul came to

Achaia (southern Greece) where he stayed 3 months (Acts 20:2-3), making third visit to Corinth. This is where he spent the winter of 57-58 AD (1 Corinthians 16:58). Romans was written at this time (Rom 15:23-26 and 1 Corinthians 16:1-3). Going back to Macedonia (Acts 20:1), they were at Philippi (northeastern Greece) in spring of 58 AD in the "days of unleavened bread" (Acts 20:6). Then they sailed to Troas, where a young man fell out of a window, and Paul raises him from the dead (Acts 20:7-12). 18 Then Paul went to Assos, Mitylene, Chios, Samos, Trogylium, and Miletus (now in southwestern Turkey). From here, Paul addresses Ephesian elders whom he had called to meet him (Acts 20:17-38) in the spring of 58 AD (Acts 20:16). Sailing to Coos, Rhodes, Patara, and passing on the south side of Cyprus, they came to Tyre (which is now in Lebanon) where they stayed one week. Then they went south to Ptolemais and to Caesarea where they stayed many days (Acts 21:10). Then Paul goes to Jerusalem, where the third journey ends. Galatians was written when Paul was not in prison and when neither Silas or Timothy were with him (Galatians 1:1). It was written after the council in Jerusalem (Acts 15:1-32 and Galatians 2:1-10) and after Paul's second visit to the region on his second journey in about 51 AD (Acts 16:1-6). Since they were "so soon removed" from grace (Galatians 1:6), it must have been before the prison years of 58-63 AD. So it could have been written when Paul was alone in Athens in the winter of 51-52 AD, which would make it Paul's first letter. But this is unlikely, since Paul was only in Athens a short time (Acts 17:15). Or it could have

been written from Antioch between Paul's second and third journeys in the winter of 53-54 AD (Acts 18:22-23). But this is also unlikely because Paul would have probably mentioned that he would be coming to them soon on his third journey. It could have been written from Corinth in the winter of 57-58 where Paul wrote Romans. But most likely, it was written from Ephesus during Paul's 3 years there from 54-57. Paul had recently passed through the region of Galatia "... strengthening all the disciples ..." (Acts 18:23) and spent far more time in Ephesus where he could have gotten the unfavorable report about the churches in Galatia (Galatians 1:6) which was relatively nearby. The third journey ends at Jerusalem in 58 AD. Paul is beaten by Jews, preaches to them (Acts 22:1-21), and is brought before Sanhedrin. Jesus Christ tells Paul that 19 he will go to bear him witness in Rome. Many Jews vow to kill Paul (Acts 23:12). In 58 AD, Paul is taken to Governor Felix (reigned 5360) at Caesarea, "many years" (Acts 24:10) after 53 AD and 2 years before end Felix's reign. Paul then spends 2 years in prison in Caesarea in Judea. In 60 AD, Governor Portius Festus reign begins. Paul appeals to Caesar (Acts 25:11). Some days pass, then Herod Agrippa II hears Paul. The voyage to Rome begins: Paul, still a prisoner, sails to Sidon with Luke and Aristarchus (Acts 27:1-2) on the way to Italy. They sailed to Myra (now southern Turkey) and on to Lasea, on large island of Crete, 50 miles southeast of Greece, where much time was spent (Acts 27:7-13). In the fall of 60 AD, they reached Melita, a small island south of Sicily. Paul was bitten by a poisonous snake but lived. Paul healed the father of Publius and others. Paul (still

captive) spends the winter of 60-61 AD (Acts 28:11) on island with his captors. In the spring, they sailed on to Syracuse (on island of Sicily), then to Rhegium (on the southern tip of Italy), then to Puteoli (on the western coast of Italy). The voyage to Rome ends: Paul spends 2 years in his own hired house (Acts 28:30) as a prisoner in Rome from 61-63 AD. During this time he wrote Ephesians, Philippians, Colossians, and Philemon. In about 62 AD, Paul wrote Ephesians before Timothy came to him (Ephesians 1:1) while in prison in Rome (Ephesians 3:1, 4:1, and 6:20). Also in about 62 AD, Paul wrote Philippians from prison (Philippians 1:7) in Rome (4:23) with Timothy (1:1). Paul wrote Colossians from prison (Colossians 4:18) in Rome in about 62 AD with Timothy (1:1) and fellow prisoner, Aristarchus (4:10). Paul, with Timothy, wrote Philemon from prison in 63 AD (Philemon 1:1). Paul after the imprisonment in Rome: We know that Paul had further journeys after he was released from the prison in Rome in 63 AD. After his release, he wrote the epistles of Hebrews, Titus, First Timothy, and 20Second Timothy, not necessarily in that order, although Second Timothy was apparently his last. This took place after the events recorded in Acts, so all of our information comes from various statements that Paul makes in his letters. In them are clues that Paul may have traveled to some or all of the following places: Colosse, Spain, Corinth, Miletus, Troas, Crete, Nicopolis, Philippi, Italy, Judea, Ephesus, and Macedonia. This allows for the possibilities that Paul traveled to more about as many diverse places as in all of his previous journeys combined. There are probably

several possible ways that one could reconstruct the sequence of these travels which would not disagree with scripture. Since I do not know which one would be correct, I will just list what I know about the journeys. Thus, the references below are not intended to be chronological, although they all occurred after Paul's release from prison in 63 AD. In Philemon 22, Paul foresaw his release and tells those in Colosse to prepare him lodging. We know that Philemon was written to the Colossians because of Archippus (Colossians 4:17 and Philemon 2), Onesimus (Colossians 4:9 and Philemon 9-10), and others (Colossians 4:10-14 and Philemon 2325). Also, while in prison in Rome Paul wrote to those in Philippi that he may be coming to visit them (Philippians 1:26). At some time after being released from the prison in Rome, Paul went to Corinth and Miletus (2 Timothy 4:20). He also went to Troas (2 Timothy 4:13), Crete (Titus 1:5), and Nicopolis for the winter (Titus 3:12). Paul leaving Titus in Crete must have been during a period of liberty after Paul's imprisonment in Rome ended in 63 AD. Paul did not go there during the first 3 journeys. There is no mention of Titus or of any preaching on Crete in Acts 27:7-13, on the voyage to Rome. Paul says he will send Artemas or Tychicus to Titus. He tells Titus to come to Nicopolis where Paul has determined to winter (Titus 3:12). The letter to Titus was probably written around 64-65 AD. There are 21 three cities called Nicopolis: (1) in Achaia (southern Greece), most likely the one to which Paul was referring, (2) 15 miles west of Jerusalem, and (3) in the area that is now Romania.

Paul had told Timothy to stay and teach in Ephesus when Paul went to Macedonia (1 Timothy 1:3). During the third journey, Paul had done the opposite, staying in Ephesus himself, and sending Timothy with Erastus to Macedonia (Acts 19:22). So First Timothy was written around 64-65 AD during a period of liberty after Paul's Roman imprisonment of 61-63 AD. Paul said he was hoping to come to Timothy in Ephesus shortly, but may have to tarry long (1 Timothy 3:14-15). Timothy was in Ephesus where he received both First Timothy and Second Timothy (1 Timothy 1:3, 2 Timothy 1:16-18, 4:14, 4:19, Acts 19:33, and 1 Timothy 1:20). Second Timothy was apparently written from prison (2 Timothy 1:8) with Paul ready to die (2 Timothy 4:6-8), possibly about 66 AD. Yet he asks Timothy to come to him before winter (2 Timothy 4:9 and 21). Paul was probably martyred sometime around 67 AD.

21 ~~m30) Reading the various commentaries, and based on your own impressions, why do you think Luke ended Acts when he did? Does the ending of Acts seem abrupt and incomplete? What is the most recent theory that explains this ending?

For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (Acts 28:30-31).

Perhaps the seemingly abrupt ending of Acts is, or can be read as, a literary device. After reading Luke, we know how a story like this ends and theres no need to belabor that but in the meantime, Paul is free to teach the gospel even in the very center of the empire. A more recent theory is that Luke & Acts serves as an affidavit to Caesar arguing for the innocence of Paul supported through the acceptance (or non-conviction) of Paul from governing officials (Acts 18:12-17; 23:23-30; 26:31-32; et al.).