Acts of the Apostles 3

1. Acts of the Apostles 3 Paul with a foot in each world

2. Paul’s Roman identity • Chapter 16 begins the “we” account of Paul’s adventures. • Paul is accused, obviously falsely, of contravening Roman customs, laws. • And is arrested and beaten – contrary to law for Roman citizens. • Paul refuses to take advantage of the liberating earthquake. • Saves the jailer, then refuses freedom and presses the issue of the beating. • Revealing that he is a Roman citizen! • (In his actual letters, Paul never says anything about this.) • This Roman identity of Paul becomes increasingly important in Acts.

3. New directions • From this point we hear more and more about friction and failures in Paul’s preaching in the synagogues. • In the Areopagus of Athens, Paul reaches toward Greek philosophical/religious world. • Attempting a synchronism with Greek intellectual language. • And expresses a new universalism of religious experience. • At 18: 6, he makes the momentous decision to abandon the synagogues and go only to the Gentiles. • Gallio plays a Pilate-like role vis à vis Paul. But without serious consequences yet for Paul. • At Ephesus Paul finds a community of followers of John the Baptist (19: 1-7), who are easily incorporated into the new belief. • But this suggests an interesting historical situation: followers of John the Baptist still active in mid-first cent. • And again, he leaves the synagogue and goes to a gentile location, “the lecture hall of Tyrannus.” • At 19: 21 Paul seems to conclude his work in Greece, vows to return to Jerusalem, then on to Rome.

4. Paul in Ephesus • Acts reports a two-year sojourn in the most important city of Asia Minor (ch.19). • Performs a Christ-like role in the healing that comes of his garments or handkerchiefs. • But the power is non-transferable. • Rather comic conclusion to the attempted theft of Paul’s healing power (19:16)? • And the economic cost of turning Christian in the magic books that are burnt.

5. “Great is Artemis of the Ephesians” • An illustration of the clash of cultures? Part of the “adventures of Paul”? • Or maybe the real reason Paul had to leave Ephesus? • Suggests a great clash between Greek fertility goddess and emerging Christian belief – and the economic implications. • This Artemis a fusion of the Phrygian Cybele, a mother goddess, and/or the Phoenician Astarte. • But the real point, for author of Acts, seems to be the role of Roman law in relation to Paul’s mission. • Speech of the “town clerk” (mayor?) emphasizes the role of law in adjudicating the complaint again Paul and his companions. • Here’s Artemis:

6. “Artemis of the Ephesians”

7. Prolepsis? Another death in Jerusalem? • Paul’s speech to the Ephesians in Miletus seems to foreshadow his death: 20:22. • “As a captive to the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there.” • And none of them will see him again. • Much weeping and grief 37-38). • Then in ch. 21 “We” again. • More apprehension of danger: disciples in Tyre tell Paul not to go to Jerusalem (21:4). • Agabus encounter: more anticipation of danger in Jerusalem (21: 10ff). • “I am ready not only to be bound, but to die in Jerusalem” (21: 13) • And in fact, the possibility of death does seem to await him.

8. Jew or gentile? In Jerusalem the danger of double identity. • Danger from “believers among the Jews.” • The plan is to show that Paul is a good Jew. • But it doesn’t finally work. • Another commotion in the Temple. • And another death threatened (21:31). • BUT rescued – and arrested – by Romans. • Speaks Greek to the tribune, “Hebrew” (Aramaic) to the Jews (21: 37-40). • And tells his story of his conversion (2nd time this narrative occurs, 22: 6-16). • Mention of “gentiles” (22: 21) again causes violence. • The turning point? “The Lord” appears – presumably Jesus -- and predicts Paul’s witness in Rome, as in Jerusalem (23: 11).

9. But saved by the Romans • Jesus was flogged; now Paul is almost flogged. • And Paul claims his Roman citizenship – in fact he’s “more Roman” than the tribune. • But in answering the high priest, also insists he’s a loyal Jew: 23: 5. • In face of conspiracy, Paul is hustled out of Jerusalem – again saved by Romans. • “Luke” writes some “Roman” speeches (23: 26-30, 24: 2-8, Paul’s speech, 24: 10-21). • Paul appeals to “emperor’s tribunal” – Rome. • Felix > Porcius Festus > Agrippa and Bernice. • (Festus procurator of Judea from around 60 to 62.) • Paul gives a very Hellenistic/Roman speech to Agrippa, telling the conversion story (3rd time), becoming more Roman by the minute! • And makes a little joke at the end? (26: 29).

10. The voyage to Rome • Now the narrative becomes a stirring sea story: a Hellenistic genre. “Luke” becomes a salty sea dog! • “We” again. • With lots of seafaring terminology (sea anchors, tackle, lowering boats, etc.) and a close itinerary of the voyage. • It’s a large grain ship (27: 37). • Surprisingly (!), the centurion pays more attention to what the ship’s captain and the owner say about sailing than to Paul: 27: 10.) • But Paul is right, even about sailing. • “Undergirding the ship”: 27: 17. • Shipwreck – rather exactly described. • And everyone survives, even Paul when a viper attaches itself. • And Malta is touched by the power of the Spirit.

11. Then finally to Rome • The “Twin Brothers” out of Alexandria – the “Dioscuri,” Castor and Pollux, an Egyptian cult. • Across to Sicily (Syracuse, modern Siracusa), then to Reggio Calabria, and up to Bay of Naples (Puteoli, modern Pozzuoli). • Where they find “brethren” (“adelphoi,” Christian believers). • Then overland to two towns just south of Rome. More brethren . . . • . . . and sistren?) • Then to house arrest in Rome.

12. The end of Paul’s story? • Doesn’t really tell the end – • Which was, according to second-century tradition, execution in Rome. • The narrative ends around 61 or 62 (Nero is emperor), but was presumably written some 20 years later. • Perhaps “Luke” intended to write a third volume, but wasn’t able to? • Or tradition about Paul’s execution may not be right (it’s late 2nd century)? • And there’s another tradition that Paul went on to Spain. • So finally, a mystery.

13. But thematically, not really “the end”? • The Jerusalem/Rome theme remains prominent in speech to Roman Jews. • Paul continues to preach Jesus in terms of “law of Moses and all the prophets.” • Some converted, some not. • And the prophecy of Isaiah, used in Luke 8:10, now used to signal the transfer of the Spirit to the gentiles. • And a concluding statement, that doesn’t really conclude. • A George Lucas sort of ending -- an opening for a sequel?

14. Some conclusions about Acts • As Jesus ascends in the opening, the Spirit descends. • And becomes the hidden protagonist? • Active in Peter first, then Paul. • And negotiates the cultural divide from Judaism to gentiles. • The continued relevance of Israel, the Hebrew Scriptures, even as gentiles predominate. • Several key turns, the final Paul’s treatment in Jerusalem and his rescue by the Roman authorities. • The “error” of Pontius Pilate is undone by Festus and Felix? • The innocent man is not condemned, is not executed. • And in the last sentence Jesus is proclaimed as messiah in Rome.

15. Luke/Acts as narrative • The message to the gentiles: “the Way” begins in Israel, in the Hebrew Scriptures. • Jerusalem, though destroyed and superceded, was the site where “the Way” begins. • And so both Hebrew Scriptures and Jerusalem (a literary version?) retain presence, authority. • The message to the Jews: “the Way” has become Hellenized, Romanized. • Protected both from Hellenistic cult (at Ephesus) and the threat of Jewish violence (in Jerusalem) by Roman law. • And it survives hardship and danger as it traverses the Mediterranean world. • And perhaps the ending is that it doesn’t end, but leaves itself open?