That if a serpent had bitten any man (Acts 28)

Acts chapter 28 has something interesting in it: the "science" tag used in the opposite manner than I usually see it. Most of the time, it's on a miraculous occurrence saying, "Science says this can't happen!" However, this time it seems to be saying, "Science says this isn't a miracle!" Cool. (The other usual kind is there, too.)

So, soon after being shipwrecked, they find out that the island they're on is Malta. The people there are referred to as "barbarous" but kind, as they help out the Romans in many ways, including making a fire for them. When Paul gathers some firewood, a snake comes out of the wood and bites him. He shakes it off into the fire, and has no longterm effects of the bite. The snake is referred to as "venomous", however the SAB points out that there are no venomous snakes on Malta! (I assume Wells did his research, and take him at his word.) Nonetheless, the Maltese people apparently expect Paul to die from the bite, and when he doesn't, they think he is a god. There's no mention of Paul reacting to this as he did the last time this happened in Acts chapter 14 for some reason. Paul heals some people while they stay on Malta (the other instance of the "science" tag used in the usual manner).

Eventually, after some number of months, they manage to find a ship to take them to Rome. Along the way, they stop in a few ports, some of which have Christians which they meet with. Finally however, they arrive in Rome, where the prisoners are handed over, and Paul is jailed alone with a guard watching him. He calls to the leaders of the Jews in Rome and gives them a short speech. They say they haven't heard about Paul, but they do know about Christians, and how a lot of Jews speak against them, but they come back the next day with all the Jews of Rome to hear more. Paul speaks to the Jews pretty much all day, quoting scripture to support Christianity, and as is often the case, some believe, but many do not. Paul tells them he will preach to the Gentiles. Paul remains under house arrest for two years, and we're left hanging there, not knowing what his fate is.

The way of a ship in the midst of the sea (Acts 27)

Acts chapter 27 is a bit of a change in that the SAB doesn't have much to say, but it's not marked as "boring stuff", but that's because this is one of the more action-packed chapters of Acts. Finally, Paul is shipped off to Rome, but it's not at all an easy journey.

So Paul and some other prisoners are handed over to a centurion named Julius to sail to Italy. They enter into a ship to sail up the coast of Asia Minor. After the first day, they dock at Sidon, where Paul is allowed to go ashore and visit with friends. (It seems that throughout Paul's imprisonment they keep him in chains as a matter of course, but don't really consider him a flight risk, because he's always given plenty of liberty.) They switch ships eventually, and they keep running into difficult weather. When they are in port at Lasea, Paul informs Julius that if they set out again, bad things are going to happen to the ship, but the captain of the ship says they can handle the weather, and Julius of course believes the sailor over the prisoner. They plan to simply sail to another harbor of Crete that's more suitable to wait out the winter in.

Once they are out on the sea, however, a strong wind whips up so much that they have to simply let the ship be driven by it. They try to lighten the ship, even by the third day of storm getting so desperate that they throw the ship's tackle into the sea. They go for days without seeing a clear sky, and then finally one day Paul stands up and tells them that in the night he had a vision of an angel who told him that everyone on the ship will survive the storm, but will be shipwrecked on an island. (The SAB calls this vision absurd, although it's pretty standard fare for the New Testament.) After fourteen days, they find themselves coming into shallow water, and some of the men attempt to leave on a lifeboat, but Paul tells Julius that they will only be saved if everyone stays on board, so the soldiers cut away the lifeboat. Paul tells everyone to eat something, as their time at sea is nearly over, so everyone eats and then apparently they throw the leftover food off the ship to lighten it further. The next day, they see land which they don't recognize, but they pull up the anchors and hoist the sail to run the ship aground. The front part of the ship sticks to the shore, but the rear part is destroyed by the storm. The soldiers, worried about the prisoners escaping, suggest that they kill them all, but Julius talks them out of it. Everyone finds their way to land.

And when they heard of the resurrection of the dead, some mocked (Acts 26)

Acts chapter 26 is pretty much all another speech by Paul, and in it, we're going to hear about his conversion on the road to Damascus for the third time. Sometimes I wonder if the SAB should have a tag for "repetitive stuff" because the Bible definitely has a tendency towards repetition. Jews actually say that if something is repeated in the Law, that means it's extra important. I don't know if anyone says that about the New Testament, and I don't know why Paul's conversion would be considered particularly important, but here it is anyway.

Paul expresses that he's glad to give testimony before Agrippa, because he knows Agrippa is familiar with Jewish custom, and (as he says in verse 26 towards the end of his speech) he knows something about Jesus and the following he created. Paul talks about his background as a Pharisee and how he came to be one of the chief persecutors of the Christians, until the day he went to Damascus, where he had his run-in with Jesus. (I answered all supposed contradictions in that story in Acts chapter nine where it happened.) He tells that ever since then, he has been traveling around spreading the gospel, and it's for that reason that the Jews in Jerusalem are accusing him, even though he has preached nothing but what is talked about in the Hebrew Scriptures. (I answered whether death is final in Joshua chapter 23 where the answer was complicated. I answered whether Jesus was first to rise from the dead in 1Samuel chapter 28, which was also complicated, but much less so.)

Festus shouts out that Paul has gone crazy, which always seems to happen when Paul gets to the part about rising from the dead (not specifically Festus, but throughout Acts, people listening to Paul always seem to lose it at that point). Paul says he's not crazy, but speaking the truth, and he expects Agrippa knows enough to know that there is something to what he's saying. He asks Agrippa if he believes in the prophets, and Agrippa replies that he's actually almost persuaded to convert. Paul says that he wishes that everyone who hears him talk would convert. Agrippa and Festus turn aside to talk, and say that they don't believe Paul has done anything wrong, but since he has appealed to Caesar, he must go to Rome in chains.

If he had not appealed unto Caesar (Acts 25)

Acts chapter 25 is yet another chapter marked only with the "boring stuff" icon, and yes, like a lot of the end of Acts, it's largely people talking about stuff we've heard before. Festus comes to Jerusalem and the Sanhedrin asks Paul be brought there for judgment, but Festus insists that Paul stays at Caesarea and anyone who wants to accuse him should come there. Eventually, Festus returns to Caesarea and some of the Jews come there to accuse Paul again. Once again, they have a lot of accusations, but no proof. Paul claims that he has done nothing against either Jewish or Roman law, and says that he appeals to Caesar. Now, as a Roman citizen, he has the right to do this, and it guarantees that he will be sent to Rome, as Jesus told him would happen. King Herod Agrippa II and his wife/sister Bernice come to Caesarea eventually to visit Festus, and he tells them about Paul. Agrippa expresses interest in Paul, so Festus says he'll give him a chance to hear from him. He brings him the next day, expressing to Agrippa that maybe he can help write a letter to Caesar Augustus explaining why Paul is being sent, because he's not really clear on the matter.

There arose no small stir about that way (Acts 24)

Acts chapter 24 is admittedly pretty dull, essentially consisting of a bunch of speeches telling the reader a bunch of stuff they probably already know. The Sanhedrin shows up at Felix's court with a professional orator named Tertullus, who presents their argument. They thank Felix for being a good governor and point out how peaceful things generally are in Palestine, then accuse Paul of being a troublemaker, a leader of a seditious movement they call "the sect of the Nazarenes" and suggest that Paul was attempting to profane the Temple. They say they would have dealt with him themselves if the captain (who we are now informed is named Lysias) hadn't intervened and troubled Felix with the matter.

Getting his turn to speak, Paul says it's just been twelve days since he first went to the Temple, and in that time he has done nothing wrong, nor has he ever done any of the things the Sanhedrin is accusing him of. He admits to being a member of a sect of Judaism that some people don't like, but insists that it is all according to the Hebrew Scriptures. (I answered whether there has ever been a just person in Matthew chapter 13.) Paul insists that he had just come to the Temple to give an offering, as any good Jew would do, when some Jews from Asia decided to slander him; and after all, why aren't his original accusers present at this trial? If his present accusers can prove any of their claims, then let them give evidence, but Paul once again says he is on trial simply because he has indicated his belief in the resurrection of the dead.

Felix, having heard both sides and possessed of some knowledge of the nature of Christianity (not yet called "Christianity" but rather "the way") decides to wait to hear from Lysias, and meanwhile leaves Paul under arrest, but allowing visitors. We never hear Lysias's testimony, but are told that Felix and his Jewish wife talk to Paul about "the way" from time to time over two years, after which Porcius Festus replaces Felix as governor, leaving Paul in jail.

Knowest thou that the Pharisees were offended (Acts 23)

I should have made a joint post with Acts chapter 23 and the previous, as there's not much material in either one. Oh, well; I can do a quick recap here and comment on the SAB's comments. I notice right off the top that the SAB says Paul "claims to be a Pharisee". It's not just a claim, he was one before becoming a Christian, and arguably still is. I think there's a place in the gospels where the difference between the Pharisees and Saducees is enumerated, but we have it right here in verse eight: the Saducees don't believe in all the spiritual aspects of the Jewish religion, seeing it essentially as just a moral law, while the Pharisees believe in souls, angels, Heaven and an afterlife. A lot of people miss that the issue Jesus had with the Pharisees wasn't their theology, but their rigid legalism; theologically, they were entirely on the same page with the exception of believing that Jesus was the Son of God. So that's why I say Paul is arguably still a Pharisee, because they're on the same theological standing.

So anyway, after having some back and forth with the high priest, (and saying he's lived in good conscience his entire life, which is not the same thing as saying he's never done anything wrong, because Jews believe in being resolved of their sin through sacrifice) Paul realizes that he's talking to a mixed group of Pharisees and Saducees, so he points out that he is a Pharisee, and he's being put on trial because of his belief in the resurrection of the dead. This causes a fight to break out, as suddenly the Pharisees turn to defend Paul. The captain of the guard has to run in and rescue Paul again. That night Paul has a vision of Christ standing over him and telling him he is going to spread the gospel in Rome.

Forty of the Jews decide to make a vow that they will not eat until Paul is dead, and hatch a plan to kill him that day. (The SAB makes note of this as "The first hunger strike?" apparently forgetting that King Saul made his soldiers make a similar vow in 1Samuel 14:24.) They tell the Sanhedrin about their plan, and somehow Paul's nephew hears about it and alerts Paul, who has him go tell the captain. The captain takes this very seriously, and assembles a large company of soldiers to accompany Paul to Governor Felix in Caesarea. He sends a letter to Felix explaining the situation. When Paul gets there, Felix puts him in Herod's care.

An Hebrew of the Hebrews (Acts 22)

Acts chapter 22 opens with Paul's speech to the angry crowd from the last chapter. As mentioned there, he gives this speech in Hebrew (oddly, many other translations say "Aramaic" even though the Greek reads "Έβραΐδι" which would be pronounced "hebraidi" so what else could it be?), which causes the crowd to quiet down and listen. Paul tells of his Hebrew background, and quickly progresses to retelling the story from Acts chapter nine of his conversion on the road to Damascus with some slightly different details. I answered whether the men with Paul heard the voice in Acts chapter nine. When he finally mentions God sending him to the Gentiles, the crowd loses it again, pretty much going nuts and demanding that Paul be killed. (I answered whether the gospel should be preached everywhere in Acts chapter one.)

The captain, who doesn't speak Hebrew, takes Paul away and orders that he be scourged to find out what he said to rile up the crowd. Just as they're preparing to scourge him, Paul mentions that he's a Roman citizen, and all the Romans get flustered because, as I mentioned a few chapters back, there are rules about how you treat citizens, and they aren't following them. So they take off his chains and arrange for a meeting with the Sanhedrin.

If the Lord takes me back to Jerusalem (Acts 21)

The first part of Acts chapter 21 is just more of Paul's travels. The SAB notes that when Paul stops for a week in Tyre, it's an indication of failed prophecy by Ezekiel. I don't know about that personally, and will deflect to some more learned than me for a response. Eventually, Paul and his company come to Caesarea, where they stay with Philip and his daughters. A prophet comes to visit and gives a strange prophecy essentially saying Paul is going to be captured and bound in Jerusalem. Paul's friends try to convince Paul not to go to Jerusalem any more, but Paul is determined to go, even if it means death.

Paul arrives in Jerusalem, and tells the believers there about all the missionary work he's done since they last saw him. They are happy with the news, but they warn him that some Jews have been spreading rumors about him, and he may not be safe. They suggest a plan: there are four men which are preparing to take a Nazarite vow; Paul can go shave his head with them and give an offering at the Temple and pay for the other men's expenses, and people will see that Paul is a good, observant Jew. Paul agrees with the plan and goes to the Temple, at first everything seemingly going according to plan. After about a week, however, some Jews from Asia recognize Paul, and grab him. They cry out to the other Jews a bunch of false accusations against Paul (although they may have thought they were true), and the people drag Paul outside, presumably to stone him to death for blasphemy. A leader of the Roman guard breaks up the crowd and carries Paul away in chains. Paul asks the leader for a chance to speak, and he is surprised Paul speaks Greek, having thought he was an Egyptian revolutionary. Paul explains that he is a Jew from Tarsus and asks the leader for a chance to address the crowd. The leader allows it, and the chapter ends mid-sentence.

To the saints which are at Ephesus (Acts 20)

Acts chapter 20 is mostly marked with the "boring" icon, so there's probably not much here, but let's see... Actually, this is the chapter that's so boring, someone falls asleep in the middle of it while Paul is giving a message, and he falls out a window. It's mostly a lot of Paul traveling, but in the middle of the chapter, he kills this boy with a far too long speech, as the boy falls out of a third-story window. Paul heals him, or maybe brings him back to life, it's not entirely clear.

In his travels, Paul decides not to go to Ephesus, where he had taught for three years, but landing his ship nearby, he calls for the leaders of the Ephesian church to meet with him. He gives them a big speech, telling them that he is sure there's trouble ahead for both the church and himself, and he expects never to see them again. He leaves them with some encouragement, including some words he says Jesus spoke (but are not recorded elsewhere), then he prays with them and continues to Jerusalem.

The baptism of John, whence was it? (Acts 19)

Acts chapter 19 opens with a few more people in Ephesus who are only familiar with the work of John the Baptist. Paul meets these men and asks them if they've received the Holy Ghost, and they essentially respond with, "Holy Ghost? Never heard of it!" Paul tells them about Jesus, and baptizes them again. It's an interesting doctrinal point here that Paul makes, saying the baptism of John was a baptism of repentance, which might make one wonder what the baptism of Jesus is about, because it sounds like Paul is contrasting here. The men receive the Holy Ghost and speak in tongues, prophesying. (Here's another instance of the Holy Ghost being given for the SAB.) After speaking in the synagogue for three months, the non-believing Jews start slandering Paul, so he leaves the synagogue and relocates to "the school of one Tyrannus" which the SAB notes as the only school in the entire Bible; while this may be technically true (that is, it's the only mention of "school") I think the idea of education is present throughout the Bible, and on the flipside, it's not really clear what kind of "school" this is. Anyway, Paul is in Ephesus for two years, and apparently his teaching of the gospel spreads throughout Asia (note that "Asia" in the Bible is referring to what we would call "Asia Minor" today).

There is mentioned some actually rather strange miracles here. It seems that Paul was working in Ephesus, and people would take his sweat rags and aprons and touch sick people with them, causing them to be cured. The Bible doesn't explain why this is effective, and yeah, I can see the "Absurdity" tag here. In a related story, some professional exorcists who are non-Christian Jews try to cast out a demon by saying, "We adjure you by Jesus whom Paul preacheth." The demon apparently finds this amusing saying he knows Jesus and Paul (with a different Greek word for "know" in each case, the NIV rendering the response, "Jesus I know, and Paul I know about, but who are you?") but doesn't know who the exorcists are, and he beats them up and strips them naked. Once again, the absurdity of this story is pretty obvious, although to those contemporary to it happening, it was apparently scary, and a bunch of people are essentially spooked into the kingdom of heaven.

Then there is noted a book burning. The SAB should really include this passage on their Is magic OK? page, because it's implied here that these are something like spellbooks. Paul is apparently thinking about traveling back to Jerusalem and then to Rome, but for now he sends Timothy and Erastus to Macedonia. In Ephesus, a silversmith named Demetrius gathers together craftsmen in the city who make money crafting (I assume) idols of the goddess Diana, and points out that the idol making craft is losing money from all these people turning to Christianity. They stir up a sort of rally for Diana, which turns into a would-be lynch mob for some Christians. The town clerk gets them to calm down and implores them to not do anything rash and illegal that they will regret, and the crowd disperses.

Greet Priscilla and Aquila my helpers in Christ Jesus (Acts 18)

Acts chapter 18 is short and doesn't have many notes, so this should be a short entry. Paul comes to Corinth, where he meets a Jewish couple named Aquila and Priscilla who apparently have been recently kicked out of Rome along with other Jews. We hear about them several times in the New Testament, and often, Priscilla's name is mentioned first, which, as the SAB notes, implies that she is rather important, certainly not just as a wife. In 1Corinthians 16:19, Priscilla and Aquila are said to be leaders of a church together, and later in this chapter they teach a Jew named Apollos (who becomes a prominent leader in the Corinthian church) about the gospel. Silas and Timothy arrive from Macedonia just as more troubleis being stirred up by some Jews opposing Paul. This time, Paul is provoked to some pretty angry words as he declares he's leaving to go preach to the Gentiles, although he leaves to the house of a man named Justus who, having a house connected to the synagogue, is probably a Jew, and Crispus, the leader of the synagogue, is said to be a Christian.

Rather than leaving town this time, Paul has a vision in which Jesus encourages him and tells him no harm will come to him in Corinth, so Paul stays for a year and a half. Some Jews decide to bring him to the ruler of Corinth, but the man says that the matter sounds like a religious thing, and he isn't getting involved. Paul takes Priscilla and Aquila to Syria, shaving his head as part of a vow to the Lord. The SAB says this is backwards, as Numbers chapter six says you shave your head after completing the vow, but it's always been my understanding that a person making a vow shaves their head at the beginning of the vow as well (note that in verse nine, if he is accidentally defiled, he shaves his head and starts over again). Anyway, they come to Ephesus and apparently make some converts there, and after a little while, Paul leaves to travel back to Jerusalem for a feast (probably Passover) by way of several churches along the way. After he leaves, Apollos shows up, one of the first of a handful of Jews in the book of Acts that are disciples of John the Baptist who somehow haven't heard of Jesus. Priscilla and Aquila get him caught up, and he goes on to become prominent in the church.

The God of Heaven and the God of the earth (Acts 17)

Acts chapter 17 doesn't seem to have any new contradictions, but there's probably something worth commenting on. Paul and Silas continue their travels, eventually coming to Thessalonica, where they go to the synagogue and talk about Jesus for three weeks, resulting in many converts. As is often the case, there are some Jews who don't like this, and stir up trouble, going to the house of someone named Jason who probably was someone who was intimately involved with them. They try to get Jason arrested, but eventually let him go after he posts bail. Paul and Silas move on to Berea, where the people there are said to be more noble because they listen and check the scriptures that Paul refers to, making sure that he's saying truth. The Thessalonican Jews hear Paul is there and follow him, stirring up more trouble. Paul leaves by sea, with Silas and Timothy staying behind.

Paul comes to Athens, where he makes a very interesting speech on Mars Hill. After his usual talking in the synagogue there, some Greek philosophers invite him to talk in public about his doctrine, which they suppose is about "strange gods". In the KJV, Paul calls the Athenians "too superstitious", although it's worth noting that virtually every other translation renders this single Greek word as "very religious", which sounds more charitable. Paul notes that he came across an altar inscribed with "TO THE UNKNOWN GOD" (The source of this inscription is an interesting story which I happen to know and will share in the comments.) and Paul declares that it is this unknown God that he has come to preach. This is really quite fascinating, and I think supports the "very religious" translation, because Paul is here choosing not to belittle their religion, but meet them where he perceives them to be spiritually. A lot of people who try and share the gospel should take notes here. Paul talks about the God of Israel, the God who made the entire universe and is too vast to be contained in a temple. (I answered who is the Lord of this world interestingly enough in Ruth chapter four, which doesn't address this issue, but it came up in my response there. I answered whether God dwells in temples in Acts chapter seven.) Paul says that God is the God of all people, and anyone can follow him and be reconciled to him. (I answered whether we are all God's children in Matthew chapter six. I answered whether Jesus is God in Matthew chapter nine. I answered whether Jesus judges people in John chapter five.) When Paul talks about Jesus raising from the dead, the group breaks up, some mocking him, others expressing interest in hearing more, and a few leaving with Paul to become believers.

Timothy our brother (Acts 16)

Acts chapter 16 opens with a vingette that seems to contradict the previous chapter, and the SAB takes it that way. Is circumcision required? This was really answered in chapter 15, which oddly enough isn't linked to on this page, but I suppose there's no specific verse to link to there. The answer is no for Christians, yes for Jews. (If the question is required for salvation, it's a straight across the board "no".) The Old Testament passages are all for Jews (as well as the Luke passage, because Jesus was Jewish), and most of the New Testament passages are addressed to Gentile Christians. Timothy, whose mother was a Jew and father was a Greek, is a believer, and wants to go with Paul, but for some reason, Paul decides Timothy needs to be circumcised. It's not made particularly clear why Paul decides this, especially so soon after the Jerusalem council; it may be because what with Timothy's mother being Jewish Paul felt a need for Timothy to have some Jewish cred, so to speak. (Paul notes in Galatians that he didn't compel Titus to be circumcised because he was Greek.)

I already responded to whether the Gospel should be preached to everyone in Acts chapter one, where I pointed out, as I will again, that Phrygia and Galatia are in Asia, so it's not even very clear what verse six is trying to say! Paul has a dream about a man in Macedonia asking for help, so Paul goes there. The SAB, always with an attention to detail, notes that the narrative switches to first-person, and wonders why. The standard Christian explanation is that Luke (the author of Acts) must have joined Paul around this time. Anyway, shortly after they get to Macedonia, they meet Lydia, and convert her. The SAB's suggestion that Lydia might be a lesbian because she sold purple (I assume purple clothes rather than the actual dye) seems a bit of a stretch, as purple is more likely associated with nobility; it is interesting that she does appear to be an independent woman, which may have been more common in Europe. (Note I'm not saying Lydia definitely wasn't a lesbian, I just don't think the evidence is compelling enough.)

Paul's encounter with the demon possessed woman is actually pretty absurd, I have to agree. She's demon possessed, but follows Paul around hyping him up. Apparently there's something annoying or otherwise distracting about it, and she is demon possessed, so Paul casts the demon out of her. Her owners are pissed off, because they were making money off of her, so they bring Paul and Silas to the rulers of the town where they are beaten and thrown into prison. That night, while they're sitting in prison in chains, they are singing praise songs, and a miraculous earthquake happens, that opens the doors of the prison and loosens everyone's chains. The warden wakes up, and seeing the doors open, makes to commit suicide, as apparently he's going to be in trouble. Paul calls out to him, letting him know they are still there, and not to kill himself. He comes in to Paul and Silas and asks how he can be saved. Paul gives him a curious answer, saying if he believes in Jesus, he and his whole family will be saved! There are actually Christians who believe that if the husband is saved, that covers the whole household. I actually used to know a witch online who said she had a husband who was a pastor, and as far as he was concerned, she was saved because he was. So the SAB has to ask, Is salvation by faith alone? I'm sure I've answered this question elsewhere at least in part, but as the page doesn't have a link, I'll address it here in full. The answer is yes, but it's complicated. There are a few things that need to be said that may address the "no" verses. First of all, despite the fact that a person is "saved" doesn't mean they won't be judged; there seems to be both a judgment concerning salvation and a judgment concerning rewards and punishment that is separate. Also, many of the Old Testament passages are talking about judgment here on earth, the idea that God rewards good people and punishes bad people. Also, there is another important teaching that is especially accentuated in the book of James: that faith, if it is genuine, should result in good works, and if the good works are not present in a person's life, you should question their faith. Oh, and said works also include one's words that one speaks. So, for those passages not covered by these issues... The Matthew five verse I explained in Matthew five, basically saying that Jesus is using hyperbole to say that you can't get in to Heaven on righteousness. Matthew 19 in the broader context is illustrating that most rich people are violating the first Commandment by having money as their god. The Romans two passage is, I think, being taken wrong, as the broader context of the entire book is salvation by faith; perhaps Paul is saying, as Jesus sometimes did, that nobody is capable of keeping the whole of the law, because in the end, we are all sinners. The Philippians two verse is not at all clear in and of itself, and certainly could be saying to keep the faith. Revelation 22 is a tricky one, but I think it can certainly be said that Jesus had Commandments (the SAB has them all tracked, in fact), which were mainly about faith. If a husband believes, is his wife saved also? I think it's arguable that the point of all of these verses is that the faith of one spouse has a great influence on the other, although as I said above, some people believe the answer is a simple "yes".

So, the warden puts his faith in Jesus, and is baptized, along with his family. Just because it doesn't say what the rest of his family thought about all of this doesn't automatically imply that they were baptized against their will; it's entirely possible that the whole family made confessions of faith as well. Lack of information doesn't imply that something didn't happen, but it's certainly true that it leaves us wondering. In the morning, the order is given to let Paul and Silas go. Paul is apparently offended that they arrested them publicly, but want to release him privately. The people in charge hear about this, and the fact that Paul and Silas are Roman citizens, which is serious business, since there are special rules about how you treat citizens, and they haven't been treated properly. The rulers release them and ask them to leave the city. After visiting with Lydia one more time, they depart.

But if ye will not hearken unto us, to be circumcised (Acts 15)

Acts chapter 15 is where the Jewish Christians say, hey, isn't it time we talked about circumcision? Because, as some Jewish believers contend, how can you possibly get into Heaven without cutting off the tip of your penis? So Paul and Barnabas decide to travel to Jerusalem and get this sorted out. (I already answered whether the gospel should be preached to everyone in Acts chapter one.) When they arrive, the Christians get together and debate over circumcision and whether it's required of believers in Christ. Finally, Peter stands up and says that since God has already shown that Gentiles are welcome in the kingdom of God, why should Jewish Christians require them to follow the Mosaic Law? (I answered whether God can be tempted in Exodus chapter 17.) After Peter, Paul and Barnabas talk about all the missionary work that they have done among the Gentiles. Finally, James speaks, and quotes the prophet Amos, and suggests that they should just tell Gentiles to abstain from idols, fornication, strangled things, and blood. This is a fascinating thing that I think I mentioned before a couple times: that Christianity actually does have dietary restrictions, and here they are. I answered whether it's okay to eat blood in John chapter six. I answered whether it's okay to have sex outside of marriage in Exodus chapter 20. Is it OK to eat meat sacrificed to other gods? Finally, a new question! The answer to this one is pretty much a "depends"; note that most of these verses come not just from the same book, but from the same chapter! 1Corinthians 10 is just a place where Paul is taking time to examine this in detail, and the message is clearly not a contradiction when he has two things to say immediately following one another.

1Corinthians 10:27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. 28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:

The guidelines Paul gives for this is that if you don't know whether the meat set before you had been a sacrifice, don't worry about it, but if you do know it was, don't eat it in that case. He's saying it's really a matter of conscience pretty clearly.

So with everyone in agreement, they write a letter to send to the churches so the Gentiles will know about this. They send Paul and Barnabas, since they know all these churches, and Judas Barsabas and Silas, since they're apparently prophets. And the Gentiles were very glad they didn't have to cut off the tips of their penises. After a while, Paul wants to go back and visit all the churches one more time, but Barnabas wants to take John Mark, who (as I mentioned a few chapters back) Paul is angry at for abandoning them on their first journey. So they split up, Barnabas taking John Mark to Cyprus, and Paul taking Silas to Syria.

The people of the land shall stone him with stones (Acts 14)

Acts chapter 14 doesn't have a lot of notes, but there is some interesting stuff here. Barnabas and Paul travel to Iconium, where they preach and do some signs to some affect, but when they hear the people there want to stone them, they move on. In Lystra, they heal a lame man, which provokes the Gentiles there to think they are gods. When they find out about this, they rend their clothes--a common expression of outrage in the Jewish culture--and explain to them that they are only humans who acted in the power of Jesus. Shortly after this, some Jews show up and incite the crowd to stone Paul to death. Now, it's not made clear whether Paul just appears dead or if he's actually dead and comes back to life. In 2Corinthians 12, Paul talks about someone going to Heaven and coming back, and some people believe that Paul is talking about himself, and possibly it was at this point in his life (or death) that it happened. In any case, Paul somehow walks away from being stoned to death, and the next day they leave for Derbe. After preaching in Derbe for a while, they head back and visit a number of cities that they had been to previously to encourage the believers there.

They sent forth Barnabas, that he should go as far as Antioch (Acts 13)

Acts chapter 13 opens with a bunch of believers fasting, looking for direction from God. The Holy Ghost says Barnabas and Saul are chosen to go do missionary work, so they pray for them and send them off. So when they get where they are going, there's a government official who wants to hear their message, but a false prophet and sorcerer named Elymas tries to keep them away. Paul apparently pronounces a curse on this man, temporarily blinding him. I answered whether we are all God's children in John chapter one. I answered whether magic was okay in Acts chapter eight.

Barnabas and Paul continue on their journey, John Mark leaving them to return to Jerusalem. (This is notable because Paul later expresses the feeling that John Mark had abandoned them.) They eventually come to Antioch (a different one, there were several in Asia Minor) and visit a synagogue. When the teacher finishes his message, he asks if anyone has anything to add, and Paul jumps in. He tells the history of the Jews up until David, and segues from David to Jesus. When did Solomon's reign begin? The SAB is clever to note the math here, and while I usually side with the earlier source, Paul's numbers sound right, so I don't know why 1Kings gets it so wrong. The SAB notes that what Paul says in verse 22 is not found in the Old Testament, but perhaps Paul doesn't mean to be quoting any specific scripture? I'm sure I've answered whether Joseph was Jesus's father somewhere (it's in Matthew chapter one), but it's worth pointing out particularly that while Joseph was not Jesus's biological father, Mary was also descended from David, so Jesus is indeed the descendant of David. I answered who buried Jesus in Matthew chapter 27. I answered who raised Jesus from the dead in John chapter two. I answered when Jesus ascended into heaven in John chapter 20. I answered whether there was an unforgivable sin in Matthew chapter twelve.

Paul's message over, most of the people go home, but a few, apparently mostly Gentiles, are excited to hear the message, and ask Paul to preach again next Saturday. The next Saturday, there's a huge crowd, and some of the Jews are unhappy to see people turning out for Paul. Paul says if the Jews won't receive the gospel, they will happily preach to the Gentiles, and a lot of people come to faith.

Do humans have free will? This is a big philosophical question that goes even beyond theology. At the time I'm writing this, the contradiction page has some technical issues, so I don't know what verses in the Bible are referenced over this, but I have some general thoughts about free will and predestination. I don't believe they are mutually exclusive, which of course I will have to explain. The thing that is important to understand is that God is omniscient, and exists outside of our spacetime continuum. Allow me to illustrate with an example I use commonly. I write these posts linearly, so there is a sense in which I am constrained by time; however, you the reader are not constrained, as you see the whole of the post at one time, outside, if you will, of my time constraints. So you can play the part of God, and this six-sided die I have in my hand can play the part of free will. Look to the last sentence of this post and read it. If you did that, you now have knowledge that I did not have at the time of me writing this. The die is still free to land on any number, and at the same time, from your "omniscient" perspective, the number is already predetermined. I'm actually going to wait an hour to finish this post to leave myself in suspense, but you've already been there. Okay, I'm back! Sorry, I'm writing this at work, so I have to wait for my breaks. So, time to end the suspense for me and roll the die. The die came up a five.

In the days of famine they shall be satisfied (Acts 11)

Acts chapter eleven is almost entirely Peter telling the story of chapter ten to the Jewish believers in Jerusalem, apparently some of whom ("of the circumcision") were angry that Peter went among Gentiles. Since that's all that's in the first 18 verses, any issues there I addressed in my previous post.

After this, the story moves back to Barnabas, who was the one who originally introduced Saul/Paul to the believers in Jerusalem. Barnabas does some traveling, and eventually goes to Tarsus to find Saul again. Barnabas and Saul go to Antioch to work with the church there for a year, where apparently the term "Christians" (Greek: "Χριστιανούς") is coined. Then a disciple from Jerusalem named Agabus prophesies that a famine is coming, and when it does, the Christians in Antioch send resources to the church in Jerusalem by way of Barnabas and Saul.

And the voice of God answered him (Acts 9)

Acts chapter nine is where the story really pivots and follows Paul, here still known as Saul. (I don't think we're ever given a specific time when or reason why he changes his name, but maybe I forgot and we'll get to it.) So Saul is working hard at persecuting Christians and apparently now the Jewish leaders have some pretext for throwing them in prison, although I don't think it's made real clear what that is. He gets a letter from the high priest explaining that he can do this and heads to Damascus. On the way to Damascus, he has a vision; a bright light shines from the sky and apparently the voice of Jesus speaks to him and convinces him to cease his persecution and become a Christian. He is temporarily blinded. Did the men with Paul hear the voice? There's a standard explanation for this apparent discrepancy, and that is that while the men heard the voice, they didn't hear the actual words that were spoken; it was just a noise to them. I don't know if there's anything in the Greek that supports that, but there it is. Were the men with Paul knocked to the ground? Yes, the response to this is that just because it's not mentioned in this chapter doesn't mean it didn't happen. The assumption is that the voice knocked them down, and then they stood up again.

So Saul has to be led to Damascus, and he remains blind for three days, during which time he doesn't eat or drink. It's not specified whether Saul had chosen to fast, or if he couldn't eat because of shock. Nearby, a Christian named Ananias has a vision in which "the Lord"--assumedly Jesus--speaks to him and tells him to go find Saul and lay hands on him to restore his sight. Ananias is hesitant, and essentially asks if going to Saul is safe. The Lord tells him that Saul is going to be some sort of super missionary, and Ananias goes. Ananias lays hands on Saul, giving him his sight and the Holy Ghost, and Saul is baptized. After spending a few days hanging out with the believers in Damascus, he starts preaching the gospel in the synagogue, and now the Jews want him dead, so he has to be snuck out of the city in a basket. Did Paul go to Jerusalem immediately after his conversion? There is no contradiction here, because there is no time frame given in Acts; it doesn't say "immediately" here. Did Paul visit all of the disciples when he went to Jerusalem after his conversion? Well, it never says "all", but Luke certainly makes it sound like it's more than two Apostles. I wouldn't say it's a clear contradiction, but it's certainly confusing, and the SAB page should say "Apostles" rather than "disciples" which is obviously not true.

The chapter ends with some miracles by Peter. He cures a man of palsy in Lydda, and raises a woman from the dead in Joppa. As with pretty much all miracles, the SAB marks these with "absurdity" and "science". Jesus said the disciples would do greater works than him, and it certainly seems that way.