FREE ESSAY ON THE MEN OF ACTS

THE MEN OF ACTS

The Men of Acts
1. Theophilus 
Lover of God, a Christian, probably a Roman, to whom Luke dedicated both his Gospel and
the Acts of the Apostles. Nothing beyond this is known of him. From the fact that Luke
applies to him the title "most excellent", the same title Paul uses in addressing Felix
and Festus, it has been concluded that Theophilus was a person of rank, perhaps a Roman
officer (Henneke).
2. John the Baptist
John was Jesus' cousin. He was to prepare a way for the messiah by baptizing people into
repentance. He is only mentioned in Acts in passing. He had been murdered by King Herod
years before.
3. Jesus
He is the suffering servant, the messiah. He is God in flesh. He is the main focal point
of the book of Acts.
4. Peter
His name meant rock or stone. He was the brother mof Andrew. He was a fisherman called by
Jesus into his early ministry. He is well known by his 3 time denial. He was one of
Jesus' favorite disciples. He became the leader of the chosen twelve. He was one of the
few to witness Jarius' daughter's resurrection, and the transfiguration. After Pentecost,
his ministry appeared in three stages: 1. Leader of activities in Jerusalem. 2. He opened
the door to gentiles with the conversion of Cornelius. 3. He and his wife started the
Zenana missionary. 4. He became a martyr and was crucified upside down (Henneke). 
Peter was a quick, perceptive, and impulsive man, given to bursts of enthusiasm-and
depression. He recognized his own unworthiness of his Lord's faith in him. Peter was the
first one to declare Jesus as Christ. He raised Dorcus from the dead, and performed many
other miracles. The transition form Judaism to the full acceptance of Christ's teaching
was not easy of Peter. He was strong and stubborn before the notion that Samaritans and
Gentiles could be Christians without first becoming Jews and circumcised. A direct vision
was required to make him understand that the Lord's saving work was performed for all who
would believe in him. Once convinced, however, he tried to stand with Paul on the
question of admitting Gentiles to the church (Alexander).
5. John
He was the younger brother of James, and an apostle. He was known as the disciple whom
Jesus loved. He was a native of Galilee. His parents were cousins of Jesus. He was a
fisherman by trade. He was in the inner cabinet of three. He is mentioned in Acts as at
the appearance on Pentecost (Henneke).
6. James
James is best known as the brother of John. He and John were called the Sons of Thunder.
He was a fisherman who left all to follow Christ. He became one of Christ's most beloved
apostles. He was present at the transfiguration. His mother asked that he be given a
place of power in Christ's kingdom. He went with Christ to the garden of Gethsemane
before the crucifixion. He was present at Christ's death. Jesus allowed only Peter, John,
and James to be present at the healing of Jarius' daughter. He and John wanted fire from
heaven to punish the Samaritans. James was one of the first to give his life for Christ
(Henneke).
7. Andrew
Brother of Simon Peter and an apostle. He was a follower of John the Baptist. It is
suggested that he became the patron-saint of Russia (Lockyer).
8. Phillip
He was an apostle but not much was known of him after that.
9. Thomas
The apostle who was given the name "the doubter" (Alexander).
10. Bartholomew
He is one of the twelve. He was also known as Nathaniel and a suggested writer of a
gospel (Alexander).
11. Matthew
A tax collector before he became a disciple. He was also known as Levi (Smith).
12. James 
He was the son of Alphaeus. He was known as the little or the less, probably because of
his small stature, or because he was young. His brother was Joses. He was one of the
twelve (Lockyer).
13. Simon the Zealot
One of the twelve. An interesting thing about him was that even after he became a
follower of Christ he did not cease being known as a zealot (Smith).
14. Judas, son of James
One of the twelve, not to be confused with Judas Iscariot.
15. Judas
Son of Simon (John 6:71; 13:2, 26), surnamed Iscariot. His name is uniformly the last in
the list of the apostles, as given in the synoptic Gospels. The evil of his nature
probably gradually unfolded itself till Satan entered into him (John 13:27), and he
betrayed our Lord (18:3). Afterwards he owned his sin with an exceeding bitter cry, and
cast the money he had received as the wages of his iniquity down on the floor of the
sanctuary, and departed and went and hanged himself (Matt. 27:5). He perished in his
guilt, and went unto his own place (Acts 1:25). The statement in Acts 1:18 that he fell
headlong and burst asunder in the midst, and all his bowels gushed out, is in no way
contrary to that in Matt. 27:5. The suicide first hanged himself, perhaps over the valley
of Hinnom, and the rope giving way, or the branch to which he hung breaking, he fell down
headlong on his face, and was crushed and mangled on the rocky pavement below. (Easton)
16. Barsabbas
Surnamed Joseph; also called Justus. He was one of those who companied with the apostles
all the time that the Lord Jesus went out and in among them , and was one of the
candidates for the place of Judas. (Lockyer)
17. Matthias
The apostles agreed that the vacancy in the number twelve created by Judas' suicide
should be filled. They decided, further, that one of those who had been with Jesus from
the beginning should be chosen. Two men were nominated Barsabbas and Matthias. After
prayers for guidance, lots were cast and the lot fell to Matthias who was then enrolled
with the eleven. Nothing else is recorded about him, he is not mentioned again
(Alexander).
18. Joel
Mentioning of the Old Testament prophet.
19. David
King David of the Old Testament.
20. Annas the High Priest
He was the high priest A.D. 7-14. In A.D. 25 Caiaphis, who had married the daughter of
Annas, was raised to that office, and probably Annas was now made president of the
Sanhedrim, or deputy or coadjutor of the high priest, and thus was also called high
priest along with Caiaphis. By the Mosaic law the high-priesthood was held for life (Num.
3:10); and although Annas had been deposed by the Roman procurator, the Jews may still
have regarded him as legally the high priest. The Lord was first brought before Annas,
and after a brief questioning of him was sent to Caiaphis, when some members of the
Sanhedrim had met, and the first trial of Jesus took place. This examination of Jesus
before Annas is recorded only by John. Annas was president of the Sanhedrim before which
Peter and John were brought (Easton).
21. Caiaphis
He was the High Priest and was the son-in-law of Annas.
22. John
He was a kinsman of Annas.
23. Alexander
A relative of Annas the high priest, present when Peter and John were examined before the
Sanhedrim.
24. Joseph, Levite form Cyprus
Not much is known about him.
25. Barnabas
His given name was Joses or Joseph. He was a Levite. He was from Cyprus. A cousin of John
Mark. He was also referred to as an apostle. His character is revealed in the name given
to him by the apostles, Barnabas, son of encouragement. When he came and had seen the
grace of God, he was glad, and encouraged them all that with purpose of heart they should
continue with the Lord (Acts 11:23). For he was a good man, full of the Holy Spirit and
of faith (Acts 11:24). When Christians in Jerusalem were in need, he sold his land and
brought the money to the apostles. When Paul tried to join himself to the Jerusalem
Christians, they were afraid of him. Barnabas took Paul to the apostles so Paul could
tell his story. He and Paul were entrusted with the relief sent to the brethren in Judea
during a famine. He refused the worship of the people of Lystra. He was involved in
hypocrisy along with Peter and others with respect to the treatment of the Gentiles in
Antioch. He contended with Paul over taking John Mark on a second journey. This
contention became so sharp that they parted from one another (Acts 15:39). He was willing
to preach the gospel without charge that he might not be a burden (1 Cor. 9:4-18)
(Henneke)
26. Ananias
Because of need, the disciples had all things in common. Those who owned property sold it
and brought the proceeds to the apostles for distribution (Acts 4:32-37). Ananias and his
wife, Sapphira, sold a possession but kept back part of the proceeds. Peter confronted
Ananias, Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back
part of the price of the land for yourself (vs. 3)? Before Ananias sold the possession,
it belonged to him. After he sold the possession, the money belonged to him. In bringing
a portion and implying that it was all, he had lied to the Holy Spirit. Ananias fell down
and died. carry you out (Henneke).
27. Gamaliel
Gamaliel was a Pharisee, a member of the Council, who persuaded its members to take less
drastic action toward the apostles with respect to their refusal to quit preaching the
gospel He reminded them of past seditions that had failed. He suggested that if these
apostles were teaching truth, they would be fighting against God. If it were not, the
movement would die out. As a result of this argument, the apostles were only beaten and
then released. When Paul was on trial, he testified that Gamaliel was his teacher. He was
one of the most highly respected rabbis of the first century (Henneke).
28. Judas the Galielan 
A Jew of Damascus, to whose house Ananias was sent. The street called Straight in which
it was situated is identified with the modern street of bazaars, where is still pointed
out the so-called house of Judas." (Easton)
29. Philip
He was one of the seven set apart as deacons. He is named after Stephen. He preached in
Samaria. It was his work which was completed here after his departure by Peter and John,
who went down from Jerusalem to bestow the Holy Spirit upon them by the laying on of
hands. He converted an Ethiopian Eunuch. He had four unmarried daughters who prophesied
(Alexander).
30. Procurus
He was one of the seven chosen.
31. Nicanor
He was one of the seven deacons appointed in the apostolic church. Nothing further is
known of him (Alexander).
32. Timon
He was one of the seven deacons appointed in the apostolic church. Nothing further is
known of him (Alexander).
33. Parmenas
He was one of the seven deacons appointed in the apostolic church. Nothing further is
known of him (Alexander).
34. Nicolas
He was a proselyte of Antioch, one of the seven deacons. Nothing further is known of him
(Alexander).
35. Stephen
He was one of the seven deacons, who became a preacher of the gospel. He was the first
Christian martyr. His personal character and history are recorded in Acts He fell asleep
with a prayer for his persecutors on his lips. A devout men carried him to his grave. 
It was at the feet of the young Pharisee, Saul of Tarsus that those who stoned him laid
their clothes before they began their cruel work. The scene which Saul then witnessed and
the words he heard appear to have made a deep and lasting impression on his mind. 
The speech of Stephen before the Jewish ruler is the first apology for the universalism
of the gospel as a message to the Gentiles as well as the Jews. It is the longest speech
contained in the Acts, a place of prominence being given to it as a defense (Easton).
36. Abraham
Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries. He
was the father of all Jews.
37. Isaac 
Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries. He
was a son of Abraham
38. Jacob 
Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries. He
was a son of Abraham
39. Joseph 
Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries. He
was the son of Jacob, and second in charge in Egypt.
40. Pharaoh 
Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries. He
was the ruler during Joseph's time
41. Moses 
Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries. He
was the leader of the exiled Jews in Egypt.
42. Pharaoh 
Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries. He
was ruler during Moses' time.
43. Joshua 
Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries. He
took over after Moses passed away.
44. Solomon
Mentioned from Old Testament to show how God has worked outside of Jewish Boundaries. He
was the wise son of King David.
45. Saul (Paul)
Nearly all the original materials for the life of Paul are contained in the Acts of the
Apostles and in the Pauline epistles. Paul was born in Tarsus, a city of Cilicia. (It is
not improbable that he was born between A.D. 0 and A.D. 5.) Up to the time of his going
forth as an avowed preacher of Christ to the Gentiles, the apostle was known by the name
of Saul. This was the Jewish name which he received from his Jewish parents. But though a
Hebrew of the Hebrews, he was born in a Gentile city. Of his parents we know nothing,
except that his father was of the tribe of Benjamin, (Philippians 3:5;) and a Pharisee,
that Paul had acquired by some means the Roman franchise (I was free born, and that he
was settled in Tarsus. At Tarsus he must have learned to use the Greek language with
freedom and mastery in both speaking and writing. At Tarsus also he learned that trade of
tent-maker, at which he afterward occasionally wrought with his own hands. There was a
goat's- hair cloth called cilicium manufactured in Cilicia, and largely used for tents,
Saul's trade was probably that of making tents of this hair cloth. When St. Paul makes
his defense before his countrymen at Jerusalem... he tells them that, though born in
Tarsus he had been brought up in Jerusalem. He must therefore, have been yet a boy when
was removed, in all probability for the sake of his education, to the holy city of his
fathers. He learned, he says, at the feet of Gamaliel. He who was to resist so stoutly
the usurpation of the law had for his teacher one of the most eminent of all the doctors
of the law. Saul was yet a young man, when the Church experienced that sudden expansion
which was connected with the ordaining of the seven appointed to serve tables, and with
the special power and inspiration of Stephen. Among those who disputed with Stephen were
some of them of Cilicia. We naturally think of Saul as having been one of these, when we
find him afterward keeping the clothes of those suborned witnesses who, according to the
law, (Deuteronomy 17:7) were the first to cast stones at Stephen. Saul, says the sacred
writer significantly was consenting unto his death. Saul's conversion. A.D. 37. --The
persecutor was to be converted. Having undertaken to follow up the believers unto strange
cities. Saul naturally turned his thoughts to Damascus. What befell him as he journeyed
thither is related in detail three times in the Acts, first by the historian in his own
person, then in the two addresses made by St. Paul at Jerusalem and before Agrippa. St.
Luke's statement is to be read in where, however, the words it is hard for thee to kick
against the pricks, included in the English version, ought to be omitted (as is done in
the Revised Version). The sudden light from heaven, the voice of Jesus speaking with
authority to his persecutor. Saul struck to the ground, blinded, overcome; the three-days
suspense; the coming of Ananias as a messenger of the Lord and Saul's baptism, --these
were the leading features at the great event, and in these we must look for the chief
significance of the conversion. It was in Damascus that he was received into the church
by Ananias, and here to the astonishment of all his hearers, he proclaimed Jesus in the
synagogues, declaring him to be the Son of God. The narrative in the Acts tells us simply
that he was occupied in this work, with increasing vigor, for many days, up to the time
when imminent danger drove him from Damascus. From the Epistle to the Galatians,
(Galatians 1:17,18) we learn that the many days were at least a good part of three years.
A.D. 37- 40, and that Saul, not thinking it necessary to procure authority to teach from
the apostles that were before him, went after his conversion to Arabia, and returned from
thence to us. We know nothing whatever of this visit to Arabia; but upon his departure
from Damascus we are again on a historical ground, and have the double evidence of St.
Luke in the Acts of the apostle in his Second Epistle the Corinthians. According to the
former, the Jews lay in wait for Saul, intending to kill him, and watched the gates of
the city that he might not escape from them. Knowing this, the disciples took him by
night and let him down in a basket from the wall. Having escaped from Damascus, Saul
betook himself to Jerusalem (A.D. 40), and there assayed to join himself to the
disciples; but they were all afraid of him, and believed not he was a disciple. Barnabas'
introduction removed the fears of the apostles, and Saul was with them coming in and
going out at Jerusalem. But it is not strange that the former persecutor was soon singled
out from the other believers as the object of a murderous hostility. He was, therefore,
again urged to flee; and by way of Caesarea betook himself to his native city, Tarsus.
Barnabas was sent on a special mission to Antioch. As the work grew under his hands, he
felt the need of help, went himself to Tarsus to seek Saul, and succeeded in bringing him
to Antioch. There they labored together unremittingly for a whole year. All this time
Saul was subordinate to Barnabas. Antioch was in constant communication with Cilicia,
with Cyprus, with all the neighboring countries. The Church was pregnant with a great
movement, and time of her delivery was at hand. Something of direct expectation seems to
be implied in what is said of the leaders of the Church at Antioch, that they were
ministering to the Lord and fasting, when the Holy Ghost spoke to them: Separate me
Barnabas and Saul for the work whereunto I have called them. Everything was done with
orderly gravity in the sending forth of the two missionaries. Their brethren after
fasting and prayer laid their hands on them, and so they departed. The first missionary
journey. A.D. 45- 
As soon as Barnabas and Saul reached Cyprus they began to announce the word of God, but
at first they delivered their message in the synagogues of the Jews only. When they had
gone through the island, from Salamis to Paphos, they were called upon to explain their
doctrine to an eminent Gentile, Sergius Paulus, the proconsul, who was converted. Saul's
name was now changed to Paul, and he began to take precedence of Barnabas. From Paphos
Paul and his company set sail for the mainland, and arrived at Perga in Pamphylia. Here
the heart of their companion John failed him, and he returned to Jerusalem. From Perga
they traveled on to a place obscure in secular history, but most memorable in the history
of the Kingdom of Christ --Antioch in Pisidia. Rejected by the Jews, they became bold and
outspoken, and turned from them to the Gentiles. At Antioch now, as in every city
afterward, the unbelieving Jews used their influence with their own adherents among the
Gentiles to persuade the authorities or the populace to persecute the apostles and to
drive them from the place. Paul and Barnabas now traveled on to Iconium where the
occurrences at Antioch were repeated, and from thence to the Lycaonian country which
contained the cities Lystra and Derbe. Here they had to deal with uncivilized heathen. At
Lystra the healing of a cripple took place. Thereupon these pagans took the apostles for
gods, calling Barnabas, who was of the more imposing presence, Jupiter, and Paul, who was
the chief speaker, Mercurius. Although the people of Lystra had been so ready to worship
Paul and Barnabas, the repulse of their idolatrous instincts appears to have provoked
them, and they allowed themselves to be persuaded into hostility be Jews who came from
Antioch and Iconium, so that they attacked Paul with stones, and thought they had killed
him. He recovered, however as the disciples were standing around him, and went again into
the city. The next day he left it with Barnabas, and went to Derbe, and thence they
returned once more to Lystra, and so to Iconium and Antioch. In order to establish the
churches after their departure they solemnly appointed elders in every city. Then they
came down to the coast, and from Attalia, they sailed; home to Antioch in Syria, where
they related the successes which had been granted to them, and especially the opening of
the door of faith to the Gentiles. And so the first missionary journey ended. The council
at Jerusalem. --Upon that missionary journey follows most naturally the next important
scene which the historian sets before us --the council held at Jerusalem to determine the
relations of Gentile believers to the law of Moses. Second missionary journey. A.D.
50-54. --The most resolute courage, indeed, was required for the work to which St. Paul
was now publicly pledged. He would not associate with himself in that work one who had
already shown a want of constancy. This was the occasion of what must have been a most
painful difference between him and his comrade in the faith and in past perils, Barnabas.
Silas, or Silvanus, becomes now a chief companion of the apostle. The two went together
through Syria and Cilicia, visiting the churches, and so came to Derbe and Lystra. Here
they find Timotheus, who had become a disciple on the former visit of the apostle. Him
St. Paul took and circumcised. St. Luke now steps rapidly over a considerable space of
the apostle's life and labors. They went throughout Phrygia and the region of Galatia. At
this time St. Paul was founding the churches of Galatia. He himself gives some hints of
the circumstances of his preaching in that region, of the reception he met with, and of
the ardent though unstable character of the people. (Galatians 4:13-15) Having gone
through Phrygia and Galatia, he intended to visit, the western coast; but they were
forbidden by the Holy Ghost to preach the word there. Then, being on the borders of
Mysia, they thought of going back to the northeast into Bithynia; but again the Spirit of
Jesus suffered them not, so they passed by Mysia and came down to Troas. St. Paul saw in
a vision a man, of Macedonia, who besought him, saying, Come over into Macedonia and help
us. The vision was at once accepted as a heavenly intimation; the help wanted, by the
Macedonians was believed to be the preaching of the gospel. It is at this point that the
historian, speaking of St. Paul's company, substitutes we for they. He says nothing of
himself we can only infer that St. Luke, to whatever country he belonged, became a
companion of St. Paul at Troas. The party thus reinforced, immediately set sail from
Troas, touched at Samothrace, then landed on the continent at Neapolis, and thence
journeyed to Philippi. The first convert in Macedonia was Lydia, an Asiatic woman, at
Philippi. At Philippi Paul and Silas were arrested, beaten and put in prison, having cast
out the spirit of divination from a female slave who had brought her masters much gain by
her power. This cruel wrong was to be the occasion of a signal appearance of the God of
righteousness and deliverance. The narrative tells of the earthquake, the jailer's
terror, his conversion and baptism. In the morning the magistrates sent word to the
prison that the men might be let go; but Paul denounced plainly their unlawful acts,
informing them moreover that those whom they had beaten and imprisoned without trial;
were Roman citizens. The magistrates, in great alarm, saw the necessity of humbling
themselves. They came and begged them to leave the city. Paul and Silas consented to do
so, and, after paying a visit to the brethren in the house of Lydia, they departed.
Leaving Luke and perhaps Timothy for a short time at Philippi, Paul and Silas traveled
through Amphipolis and Apollonia and stopped again at Thessalonica. Here again, as in
Pisidian Antioch, the envy of the Jews was excited, and the mob assaulted the house of
Jason with whom Paul and Silas were staying as guests, and, not finding them, dragged
Jason himself and some other brethren before the magistrates. After these signs of danger
the brethren immediately sent away Paul and Silas by night. They next came to Berea. Here
they found the Jews more noble than those at Thessalonica had been. Accordingly they
gained many converts, both Jews and Greeks; but the Jews of Thessalonica, hearing of it,
sent emissaries to stir up the people, and it was thought best that Paul should himself
leave the city whilst Silas and Timothy remained-behind. Some of the brethren went with
St. Paul as far as Athens, where they left him carrying back a request to Silas and
Timothy that they would speedily join him. Here the apostle delivered that wonderful
discourse reported in He gained but few converts at Athens, and soon took his departure
and went to Corinth. He was testifying with unusual effort and anxiety when Silas and
Timothy came from Macedonia and joined him. Their arrival was the occasion of the writing
of the First Epistle to the Thessalonians. The two epistles to the Thessalonians--and
these alone--belong to the present missionary journey. They were written from Corinth
A.D. 52, 53. When Silas and Timotheus came to Corinth, St. Paul was testifying to the
Jews with great earnestness, but with little success. Corinth was the chief city of the
province of Achaia, and the residence of the proconsul. During St. Paul stay the
proconsul office was held by Gallio, a brother of the philosopher Seneca. Before him the
apostle was summoned by his Jewish enemies, who hoped to bring the Roman authority to
bear upon him as an innovator in religion. But Gallio perceived at once, before Paul
could open his mouth to defend himself, that the movement was due to Jewish prejudice,
and refused to go into the question. Then a singular scene occurred. The Corinthian
spectators, either favoring Paul or actuated only by anger against the Jews, seized on
the principal person of those who had brought the charge, and beat him before the
judgment-seat. Gallio left these religious quarrels to settle themselves. The apostle
therefore, was not allowed to be hurt, and remained some time longer at Corinth
unmolested. Having been the instrument of accomplishing this work, Paul departed for
Jerusalem, wishing to attend a festival there. Before leaving Greece, he cut off his hair
at Cenchreae, in fulfillment of a vow. Paul paid a visit to the synagogue at Ephesus, but
would not stay. Leaving Ephesus, he sailed to Caesarea, and from thence went up to
Jerusalem, spring, A.D. 54, and saluted the church. It is argued, from considerations
founded on the suspension of navigation during the winter months, that the festival was
probably the Pentecost. From Jerusalem the apostle went almost immediately down to
Antioch, thus returning to the same place from which he had started with Silas. Third
missionary journey, including the stay at Ephesus. A.D. 54-58. The great epistles which
belong to this period, those to the Galatians, Corinthians and Romans, show how the
Judaizing question exercised at this time the apostle's mind. St. Paul spent some time at
Antioch, and during this stay as we are inclined to believe, his collision with St. Peter
(Galatians 2:11-14) took place. When he left Antioch, he went over all the country of
Galatia and Phrygia in order, strengthening all the disciples, and giving orders
concerning the collection for the saints. (1 Corinthians 18:1) It is probable that the
Epistle to the Galatians was written soon after this visit--A.D. 56-57. This letter was
in all probability sent from Ephesus. This was the goal of the apostle's journeyings
through Asia Minor. He came down to Ephesus from the upper districts of Phrygia. Here he
entered upon his usual work. He went into the synagogue, and for three months he spoke
openly, disputing and persuading concerning the kingdom of God. At the end of this time
the obstinacy and opposition of some of the Jews led him to give up frequenting the
synagogue and he established the believers as a separate society meeting in the school of
Tyrannus. This continued for two years. During this time many things occurred of which
the historian of the Acts chooses two examples, the triumph over magical arts and the
great disturbance raised by the silversmiths who made shrines Diana --among which we are
to note further the writing of the First Epistle to the Corinth A.D. 57. Before leaving
Ephesus Paul went into Macedonia, where he met Titus, who brought him news of the state
of the Corinthian church. Thereupon he wrote the Second Epistle to the Corinthians, A.D.
57, and sent it by the hands of Titus and two other brethren to Corinth. After writing
this epistle, St. Paul traveled throughout Macedonia, perhaps to the borders of
Illyricum, (Romans 15:19) and then went to Corinth. The narrative in the Acts tells us
that when he had gone over those parts (Macedonia), and had given them much exhortation
he came into Greece, and there abode three months. There is only one incident which we
can connect with this visit to Greece, but that is a very important one--the writing of
his Epistle to the Romans, A.D. 58. That this was written at this time from Corinth
appears from passages in the epistle itself and has never been doubted. The letter is a
substitute for the personal visit which he had longed for many years to pay. Before his
departure from Corinth, St. Paul was joined again by St. Luke, as we infer from the
change in the narrative from the third to the first person. He was bent on making a
journey to Jerusalem, for a special purpose and within a limited time. With this view he
was intending to go by sea to Syria. But he was made aware of some plot of the Jews for
his destruction, to be carried out through this voyage; and he determined to evade their
malice by changing his route. Several brethren were associated with him in this
expedition, the bearers no doubt, of the collections made in all the churches for the
poor at Jerusalem. These were sent on by sea, and probably the money with them, to Troas,
where they were to await Paul. He, accompanied by Luke, went northward through Macedonia.
Whilst the vessel which conveyed the rest of the party sailed from Troas to Assos, Paul
gained some time by making the journey by land. At Assos he went on board again. Coasting
along by Mitylene, Chios, Samos and Trogyllium, they arrived at Miletus. At Miletus,
however there was time to send to Ephesus, and the elders of the church were invited to
come down to him there. This meeting is made the occasion for recording another
characteristic and representative address of St. Paul. The course of the voyage from
Miletas was by Coos and Rhodes to Patara, and from Patara in another vessel past Cyprus
to Tyre. Here Paul and his company spent seven days. From Tyre they sailed to Ptolemais,
where they spent one day, and from Ptolemais proceeded, apparently by land, to Caesarea.
They now tarried many days at Caesarea. During this interval the prophet Agabus, came
down from Jerusalem, and crowned the previous intimations of danger with a prediction
expressively delivered. At this stage a final effort was made to dissuade Paul from going
up to Jerusalem, by the Christians of Caesarea and by his travelling companions. After a
while they went up to Jerusalem and were gladly received by the brethren. This is St.
Paul's fifth an last visit to Jerusalem. St. Paul's imprisonment: Jerusalem. Spring, A.D.
58. --He who was thus conducted into Jerusalem by a company of anxious friends had become
by this time a man of considerable fame among his countrymen. He was widely known as one
who had taught with pre-eminent boldness that a way into God's favor was opened to the
Gentiles, and that this way did not lie through the door of the Jewish law. He had thus
roused against himself the bitter enmity of that unfathomable Jewish pride which was
almost us strong in some of those who had professed the faith of Jesus as in their
unconverted brethren. He was now approaching a crisis in the long struggle, and the
shadow of it has been made to rest upon his mind throughout his journey to Jerusalem. He
came ready to die for the name of the Lord Jesus, but he came expressly to prove himself
a faithful Jew and this purpose is shown at every point of the history. Certain Jews from
Asia, who had come up for the Pentecostal feast, and who had a personal knowledge of
Paul, saw him in the temple. They set upon him at once, and stirred up the people against
him. There was instantly a great commotion; Paul was dragged out of the temple, the doors
of which were immediately shut, and the people having him in their hands, were going to
kill him. Paul was rescued from the violence of the multitude by the Roman officer, who
made him his own prisoner, causing him to be chained to two soldiers, and then proceeded
to inquire who he was and what he had done. The inquiry only elicited confused outcries,
and the chief captain seems to have imagined that the apostle might perhaps be a certain
Egyptian pretender who recently stirred up a considerable rising of the people. The
account In the tells us with graphic touches how St. Paul obtained leave and opportunity
to address the people in a discourse which is related at length. Until the hated word of
a mission to the Gentiles had been spoken, the Jews had listened to the speaker. Away
with such a fellow from the earth, the multitude now shouted; it is not fit that he
should live. The Roman commander seeing the tumult that arose might well conclude that
St. Paul had committed some heinous offence; and carrying him off, he gave orders that he
should be forced by scourging to confess his crime. Again the apostle took advantage of
his Roman citizenship to protect himself from such an outrage. The chief captain set him
free from bonds, but on the next day called together the chief priests and the Sanhedrin,
and brought Paul as a prisoner before them. On the next day a conspiracy was formed which
the historian relates with a singular fullness of detail. More than forty of the Jews
bound themselves under a curse neither to eat nor drink until they had killed Paul. The
plot was discovered, and St. Paul was hurried away from Jerusalem. The chief captain,
Claudius Lysias determined to send him to Caesarea to Felix, the governor or procurator
of Judea. He therefor put him in charge of a strong guard of soldiers, who took him by
night as far as Antipatris. From thence a smaller detachment conveyed him to Caesarea,
where they delivered up their prisoner into the hands of the governor. Imprisonment at
Caesarea. A.D. 58-60. --St. Paul was henceforth to the end of the period embraced in the
Acts, if not to the end of his life, in Roman custody. This custody was in fact a
protection to him, without which he would have fallen a victim to the animosity of the
Jews. He seems to have been treated throughout with humanity and consideration. The
governor before whom he was now to be tried, according to Tacitus and Josephus, was a
mean and dissolute tyrant. After hearing St, Paul's accusers and the apostle's defense,
Felix made an excuse for putting off the matter, and gave orders that the prisoner should
be treated with indulgence and that his friends should be allowed free access to him.
After a while he heard him again. St. Paul remained in custody until Felix left the
province. The unprincipled governor had good reason to seek to ingratiate himself with
the Jews; and to please them, be handed over Paul, as an untried prisoner, to his
successor, Festus. Upon his arrival in the province, Festus went up without delay from
Caesarea to Jerusalem, and the leading Jews seized the opportunity of asking that Paul
might be brought up there for trial intending to assassinate him by the way. But Festus
would not comply with their request, He invited them to follow him on his speedy return
to Caesarea, and a trial took place there, closely resembling that before Felix. They had
certain questions against him, Festus says to Agrippa, of their own superstition (or
religion), and of one Jesus, who was dead, whom Paul affirmed to be alive. And being
puzzled for my part as to such inquiries, I asked him whether he would go to Jerusalem to
be tried there. This proposal, not a very likely one to be accepted, was the occasion of
St. Paul's appeal to Caesar. The appeal having been allowed, Festus reflected that he
must send with the prisoner a report of the crimes laid against him. He therefore took
advantage of an opportunity which offered itself in a few days to seek some help in the
matter. The Jewish prince Agrippa arrived with his sister Bernice on a visit to the new
governor. To him Festus communicated his perplexity. Agrippa expressed a desire to hear
Paul himself. Accordingly Paul conducted his defense before the king; and when it was
concluded Festus and Agrippa, and their companions, consulted together, and came to the
conclusion that the accused was guilty of nothing that deserved death or imprisonment.
Agrippa's final answer to the inquiry of Festus was, This man might have been set at
liberty, if he had not appealed unto Caesar. The voyage to Rome and shipwreck. Autumn,
A.D. 60. --No formal trial of St. Paul had yet taken place. After a while arrangements
were made to carry Paul and certain other prisoners, in the custody of a centurion named
Julius, into Italy; and amongst the company, whether by favor or from any other reason,
we find the historian of the Acts, who in chapters 27 and 28 gives a graphic description
of the voyage to Rome and the shipwreck on the Island of Melita or Malta. After a
three-months stay in Malta the soldiers and their prisoners left in an Alexandria ship
for Italy. They touched at Syracuse, where they stayed three days, and at Rhegium, from
which place they were carried with a fair wind to Puteoli, where they left their ship and
the sea. At Puteoli they found brethren, for it was an important place and especially a
chief port for the traffic between Alexandria and Rome; and by these brethren they were
exhorted to stay a while with them. Permission seems to have been granted by the
centurion; and whilst they were spending seven days at Puteoli news of the apostle's
arrival was sent to Rome. (Spring, A.D. 61.) First imprisonment of St. Paul at Rome. A.D.
61-63. --On their arrival at Rome the centurion delivered up his prisoners into the
proper custody that of the praetorian prefect. Paul was at once treated with special
consideration and was allowed to dwell by himself with the soldier who guarded him. He
was now therefore free to preach the gospel to them that were at Rome also; and proceeded
without delay to act upon his rule - -to the Jews first, But as of old, the reception of
his message by the Jews was not favorable. He turned, therefore, again to the Gentiles,
and for two years he dwelt in his own hired house. These are the last words of the Acts.
But St. Paul's career is not abruptly closed. Before he himself fades out of our sight in
the twilight of ecclesiastical tradition, we have letters written by himself which
contribute some particulars to his biography. Period of the later epistles. --To that
imprisonment to which St. Luke has introduced us -- the imprisonment which lasted for
such a tedious time, though tempered by much indulgence --belongs the noble group of
letters to Philemon, to the Colossians, to the Ephesians and to the Philippians. The
three former of these were written at one time, and sent by the same messengers. Whether
that to the Philippians was written before or after these we cannot determine; but the
tone of it seems to imply that a crisis was approaching, and therefore it is commonly
regarded us the latest of the four. In this epistle St. Paul twice expresses a confident
hope that before long he may be able to visit the Philippians in person. (Philemon 1:25;
Philemon 2:24) Whether this hope was fulfilled or not has been the occasion of much
controversy. According to the general opinion the apostle was liberated from imprisonment
at the end of two years, having been acquitted by Nero A.D. 63, and left Rome soon after
writing the letter to the Philippians. He spent some time in visits to Greece, Asia Minor
and Spain, and during the latter part of this time wrote the letters (first epistles) to
Timothy and Titus from Macedonia, A.D. 65. After these were written he was apprehended
again and sent to Rome. Second imprisonment at Rome. A.D. 65-67. --The apostle appears
now to have been treated not as an honorable state prisoner but as a felon, (2 Timothy)
but he was allowed to write the second letter to Timothy, A.D. 67. For what remains we
have the concurrent testimony of ecclesiastical antiquity that he was beheaded at Rome,
by Nero in the great persecutions of the Christians by that emperor, A.D. 67 (Smith).
46. Simon 
The persecution of the church in Jerusalem sent disciples everywhere preaching the word.
Phillip went to Samaria where he preached and performed miracles. Multitudes believed and
were baptized. Simon practiced sorcery or magic for a living. He was held in great esteem
by the people. However, at the preaching and miracles of Philip, he believed and was
baptized. Peter and John came so that the new Christians could receive the Holy Spirit.
Simon tried to purchase the gift of God and was rebuked by Peter (Henneke).
47. Eunuch 
He was an Ethiopian Nobleman. Philip was sent to an area of desert outside of Jerusalem
by an angel. There he met the Ethiopian nobleman who had been to Jerusalem to worship. He
was reading from Isaiah as he traveled. Philip was directed by the Spirit to overtake the
chariot. He then proceeded to use the passage in Isaiah to preach Jesus Christ. The
Ethiopian requested to be baptized. Philip heard his confession of faith and then
baptized him. Philip was taken away by the Spirit of the Lord. The nobleman went on his
way rejoicing (Henneke).
48. Ananias 
A Christian at Damascus. He became Paul's instructor; but when or by what means he
himself became a Christian we have no information. He was a devout man according to the
law, having a good report of all the Jews which dwelt at Damascus (Lockyer).
49. Aeneas
A paralytic healed by Paul.
50. Cornelius
The Centurion-at the time the events in Acts chapter 10 occurred, the Roman army of
occupation in Judea consisted of 5 cohorts, containing a total of approximately 3,400
men. A typical cohort consisted of 600 men. The Italian cohort of which Cornelius was a
centurion was composed of Romans. The other four cohorts were composed mainly of
Samaritans and Syrian Greeks. In Acts 27:1, it is mentioned that Julius was a centurion
in the Augustan cohort also stationed at Caeserea. In Acts 23:18, Claudius Lysias is
named as the commander of the large cohort (1000 men) stationed at Jerusalem.
Cornelius- His name meant of a horn and was that of a distinguished Roman family.
Cornelius may, therefore, have been a man of political importance. Cornelius was... A.
Devout B. Feared God with his household C. Benevolent D. Prayerful E. Well spoken of by
the entire Jewish nation F. A soldier (Henneke)
51. Agabus
Agabus was a New Testament Prophet. This was the first mention of the gift of prophecy
among the disciples. He foretold a famine which would occur throughout the world. The
brethren in Antioch believed Agabus and prepared for the famine. They even sent relief to
Judea even though the famine was to include them. The famine occurred during the time of
Claudius Caesar. He foretold Paul's arrest in Jerusalem. The brethren did not want Paul
to go to Jerusalem. Paul was determined to go anyway. The will of the Lord be done.
(Henneke)
52. Claudius 
The fourth Roman emperor. He succeeded Caligula (A.D. 41). Though in general he treated
the Jews, especially those in Asia and Egypt, with great indulgence, yet about the middle
of his reign (A.D. 49) he banished them all from Rome (Acts 18:2). In this edict the
Christians were included, as being, as was supposed, a sect of Jews. The Jews, however
soon again returned to Rome. 
During the reign of this emperor, several persecutions of the Christians by the Jews took
place in the dominions of Herod Agrippa, in one of which the apostle James was killed
(12:2). He died A.D. 54 (Smith).
53. King Herod
Herod Agrippa I was the grandson of Herod the Great. Secular history records that while
living in Rome, he became a favorite of Emperor Caligula who gave him a kingdom
subsequently enlarged by Claudius to include all of Palestine. Apparently, to please the
Jews, he joined his government to the persecution of the church. Herod the persecutor. He
had the apostle James beheaded. This occurred about ten years after the death of Jesus.
He then arrested and imprisoned Peter under heavy guard. The church prayed fervently for
Peter. Unknown to the soldiers, an angel led Peter from the prison. This caused no small
disturbance among the soldiers. Peter presented himself to the brethren and departed to
another place. Herod ordered the execution of the soldiers. The death of Herod. At
Caesarea, Herod celebrated a festival in honor of Emperor Claudius. He addressed the
people (clad in a garment fashioned of silver-Josephus). The people exclaimed that he is
a god. An angel struck him because he did not give God the glory. He was eaten by worms
and died. Josephus wrote that this death took five days (Henneke).
54. John (Mark)
First mentioned in Acts 12:12 where saints had gathered in the home of John Mark's
mother. They were praying for Peter who had been imprisoned by Herod. Peter was released
miraculously and Herod died soon thereafter. John Mark saw the power of God in the defeat
of Herod and the spread of the Church. He Joined Barnabas and Saul in their ministry. He
was present at the conversion of the proconsul in Salamis and the defeat of Elymas the
sorcerer. John went with Paul as far as Pamphylia, but then left the group to return to
Jerusalem. Later, Paul and Barnabas disagreed over whether to take John Mark with them.
Mark went with Barnabas to Cyprus. However, Paul tells the Church at Colossae to welcome
John Mark (Col. 4:10). John Mark became a useful worker for the Lord (2 Tim. 4:11; Phil.
24; 1 Pet. 5:13). He is the author of the book of Mark. He was Barnabas' cousin
(Henneke).
55. Barnabas the Prophet
Same as Barnabas whom traveled with Paul. He was also seen as a prophet.
56. Simeon (Niger)
A devout Jew, inspired by the Holy Ghost, who met the parents of our Lord in the temple,
took him in his arms, and gave thanks for what he saw and knew of Jesus. (Luke 2:25-35;)
There was a Simeon who succeeded his father Hillel as president of the Sanhedrin about
A.D. 13, and whose son Gamaliel was the Pharisee at whose feet St. Paul was brought up.
It has been conjectured that he may be the Simeon of St. Luke (Smith).
57. Lucius
A Christian teacher at Antioch (Acts 13:1), and Paul's kinsman (Rom. 16:21). His name is
Latin, but his birthplace seems to indicate that he was one of the Jews of Cyrene, in
North Africa (Smith).
58. Manaen
He was one of the teachers and prophets in the church at Antioch at the time of the
appointment of Saul and Barnabas as missionaries to the heathen. He is said to have been
brought up with Herod Antipas. He was probably his foster-brother (Smith).
59. Saul the prophet
*See Saul above, different name.
60. Bar-Jesus
Also known as Elymas was a magician, a Jewish false prophet, whose name was Bar-Jesus.
Elymas opposed Barnabas and Saul seeking to turn Sergius Paulus from the faith. Paul
rebuked him and struck him with temporary blindness. This is the only recorded miracle
wrought by an apostle to the injury of a person. Paul said that he was: Full of guile and
fraud. A son of the devil. An enemy of righteousness. A perverter of the right ways of
the Lord (Henneke).
61. Sergius Paulus.
Roman proconsul of Cyprus at Paphos. A man of understanding. Sought to hear the word of
God from Barnabas and Saul. Believed after Paul struck Elymas with blindness for
hindering the gospel. Saul now called Paul (a name which he used thereafter) Paul now
recognized as the dominant member of his company (Henneke).
62. Elymas
*See Bar-Jesus
63. King Saul
From the Old Testament, he was Solomon's son.
64. Zeus
Roman god of all gods.
65. Hermes
Messenger to the gods.
66. Pharisees
They were a religious party or school among the Jews at the time of Christ, so called
from perishin, the Aramaic form of the Hebrew word perushim, separated. The chief sects
among the Jews were the Pharisees, the Sadducees and the Essenes, who may be described
respectively as the Formalists, the Freethinkers and the Puritans. A knowledge of the
opinions and practices of the Pharisees at the time of Christ is of great importance for
entering deeply into the genius of the Christian religion. A cursory perusal of the
Gospels is sufficient to show that Christ's teaching was in some respects thoroughly
antagonistic to theirs. He denounced them in the bitterest language; see (Matthew 15:7,8;
Matthew 23:5,13,14,15,23; Mark 7:6; Luke 11:42-44;) and compare (Mark 7:1-5; Mark 11:29;
Mark 12:19,20; Luke 6:28,37-42;) To understand the Pharisees is by contrast an aid toward
understanding the spirit of uncorrupted Christianity. (Henneke)
67. Sadducees
68. Silas
Silas is first seen as a messenger for the church in Jerusalem. He and Judas were
prophets and they stayed to strengthen the saints in Antioch. He was also a Roman
citizen. When Paul and Barnabas disagreed over John Mark, Paul took Silas with him to
Syria and Cilicia. Paul and Silas stayed with Lydia in Phillipi where Silas was arrested
along with Paul. They preached to the Phillipian Jailer and his family. Silas went with
Paul to Thessalonica where there was trouble with the envious Jews. They were sent away
by night to Berea. When the Jews followed them to stir up trouble, Silas and Timothy
stayed while Paul went on to Athens. Silas and Timothy caught up with Paul in Corinth.
Silas continued to serve the Lord and the apostles (2 Cor. 1:19; 1 Thes. 1:1; 2 Thes.
1:1; 1 Pet. 5:12) (Henneke). 
69. Barsabbas, Judas
A Christian teacher, surnamed Barsabas. He was sent from Jerusalem to Antioch along with
Paul and Barnabas with the decision of the council. He was a prophet and a chief man
among the brethren. (Easton)
70. Timothy
A man form Lystra whose mother is Unice. He had a greek father but became a traveler with
Paul. He was circumcised by Paul.
71. Luke (we) 
Luke appears to have been with Jesus during His ministry. He wrote the books of Luke and
Acts. Luke records the travels of Paul as an eyewitness. He was with Paul on the trip to
Macedonia. Luke was also with Paul on his return to Troas. He accompanied Paul to Miletus
and on to Jerusalem. Luke traveled with Paul to Rome and suffered through the same
shipwreck. He remained in Rome while Paul was in prison. For a time he was Paul's only
companion. Luke was a physician. He was also an excellent writer and historian
(Henneke).
72. Jason
He is called the Thessalonian, entertained Paul and Silas, and was in consequence
attacked by the Jewish mob. (A.D. 48.) He is probably the same as the Jason mentioned in
(Romans 16:21;) It is conjectured that Jason and Secundus, were the same.
73. Dionysius
A member of the Athenina supreme court at Athens who became a Christian.
74. Aquilla
He was a tent maker. His wife was Pricilla.
75. Titius Justus
Paul stayed at his house in Corinth because his house was next to the synagogue.
76. Crispus.
He was the ruler of the Jewish Synagogue and one the few mentioned to as being personally
baptized by Paul.
77. Gallio
The Roman Proconsul of Achia, the elder brother of Seneca, described by Seneca as a man
of extreme amiability of character.
78. Apollos
He was a Jew of Alexandria. He was knowledgeable about the scriptures and taught at the
synagogue in Ephesus teaching accurately the things concerning Jesus, being acquainted
only with the baptism of John Taught the way of God more accurately by Priscilla and
Aquila. Went to Greece to teach Strengthened the church in Corinth (I Cor. 3:6). Some
brethren in Corinth set up an Apollos faction (I Cor. 3:4-7). Reluctant to return to
Corinth from Ephesus (I Cor. 16-12. Commended by Paul to Titus (Titus 3:13) (Henneke).
79. Seven sons of Sceva
They were possessed with demons.
80. Erastus
One of the attendants of St. Paul at Ephesus, who with Timothy was sent forward into
Macedonia. (A.D. 51.) He is probably the same with Erastus who is again mentioned in the
salutations to Timothy. (Smith)
81. Demetrius
A silversmith in Ephesus who made silver models for the Diana Temple, he incited the mob
against Paul (Lockyer).
82. Gaius
A Macedonian, Paul's fellow-traveler, and his host at Corinth when he wrote his Epistle
to the Romans. He with his household were baptized by Paul. During a heathen outbreak
against Paul at Ephesus the mob seized Gaius and Aristarchus because they could not find
Paul, and rushed with them into the theatre (Easton).
83. Aristarchus
One of Paul's travel companions. He had been imprisoned with him (Lockyer).
84. Artemis
Was not a man. Sorry but I did not want to retype it all.
85. Sopatar
A fellow traveler with Paul in Berea. He is said to have Noble background.
86. Secundas
He accompanied Paul from Macedonia to Asia Minor.
87. Tychius
A christen in Asia Minor who traveled with Paul at times.
88. Trophimus
He was falsely accused of entering the gates to the temple with Paul, he was not aloud in
because he was a gentile.
89. Mnasan 
A Christian of Jerusalem with whom Paul lodged . He was apparently a native of Cyprus,
like Barnabas, and was well known to the Christians of Caesarea. He was an old disciple
he had become a Christian in the beginning of the formation of the Church in Jerusalem
(Lockyer).
90.Claudius Lysias 
He was a Greek who, having obtained by purchase the privilege of Roman citizenship, took
the name of Claudius (Smith).
91. Ananias
The high priest before whom Paul was brought in the procuratorship of Felix. He was so
enraged at Paul's noble declaration, I have lived in all good conscience before God until
this day, that he commanded one of his attendants to smite him on the mouth. Smarting
under this unprovoked insult, Paul quickly replied, God shall smite thee, thou whited
wall. Being reminded that Ananias was the high priest, to whose office all respect was to
be paid, he answered, I wist not, brethren, that he was the high priest (Acts 23:5). This
expression has occasioned some difficulty, as it is scarcely probable that Paul should
have been ignorant of so public a fact. The expression may mean (a) that Paul had at the
moment overlooked the honour due to the high priest; or (b), as others think, that Paul
spoke ironically, as if he had said, The high priest breaking the law! God's high priest
a tyrant and a lawbreaker! I see a man in white robes, and have heard his voice, but
surely it cannot, it ought not to be, the voice of the high priest. (c) Others think that
from defect of sight Paul could not observe that the speaker was the high priest. In all
this, however, it may be explained, Paul, with all his excellency, comes short of the
example of his divine Master, who, when he was reviled, reviled not again (Easton).
92. Felix 
The Roman governor of Palestine who succeeded Pilate in that position (Caesarea was the
Roman capitol of Judea). He was married to Drusilla, the daughter of Herod Agrippa I.
Josephus records that he had taken Drusilla from another man and was living in adultery.
Tacitus, a historian of the day, recorded that Felix exercised his authority with every
kind of cruelty and lust. Paul was sent as a prisoner from Claudius Lysias to Felix. Jews
of Jerusalem went to Felix to present their case against Paul. Tertullus was brought
forth as an attorney against Paul. Paul was accused of being a troublemaker with three
charges. He was accused of exciting the Jews to insurrection. He was accused of being a
ringleader of the sect of the Nazarenes. He was accused of attempting to profane the
temple. Paul answered each charge. He had only come to Jerusalem 12 days earlier and had
been in prison for 5 days. That was hardly enough time to start an insurrection. He
confessed to be following Jesus the Nazarene and claimed to believe in the law and the
prophets, to hoping for a resurrection, and to living a conscientious life. He stated
that he was obeying the law when found in the temple, not profaning it. Those witnesses
who found him in the temple had not been called to testify. Felix kept Paul in prison but
allowed him visitors. Paul had the opportunity to preach to Felix and Drusilla. He
reasoned with them of righteousness, temperance, and the judgment to come. Felix trembled
at Paul's preaching but chose to wait for a convenient season. Felix hoped to receive
money in order to release Paul. Secular history records that Felix was removed from
office after accusations of the mishandling of his position (Henneke).
93. Tertullus
A modification of Tertius; a Roman advocate, whom the Jews employed to state their case
against Paul in the presence of Felix. The charges he adduced against the apostle were,
First, that he created disturbances among the Romans throughout the empire, an offence
against the Roman government (crimen majestatis). Secondly, that he was a ringleader of
the sect of the Nazarenes; disturbed the Jews in the exercise of their religion,
guaranteed by the state; introduced new gods, a thing prohibited by the Romans. And
thirdly, that he attempted to profane the temple, a crime which the Jews were permitted
to punish. (Lockyer)
94. Porcius Festus 
He succeeded Felix as governor of Palestine. The Jews renewed their case against Paul
with the new governor. The Jews brought charges against Paul which they could not prove.
Paul pleaded his innocence to their charges. Paul should have been released since he was
not proven guilty of any crime. However, Festus wanted to please the Jews, and he asked
if Paul would be willing to be tried in Jerusalem. Paul knew he stood a better chance of
justice before Caesar than before the Sanhedrein, so he appealed to Caesar. Under Roman
law, when a citizen appealed to Caesar, all proceedings stopped, and he and his accusers
were sent to Rome. Festus discussed Paul's case with King Agrippa (Henneke).
95. Caesar
The emperor of the Roman territory. 
96. King Agrippa 
This was Herod Agrippa II. He was the son of Herod Agrippa I who killed the apostle
James. He was the nephew of Herod Antipas who killed John the Baptist and mocked Jesus
during His trial. He was the great grandson of Herod the Great who killed the children of
Bethlehem after Jesus was born. Josephus recorded that Caesar had entrusted Agrippa with
the oversight of religious affairs in Jerusalem since he knew the Jewish religion very
well. He was about 31 years old when he heard Paul's case. Festus wanted Agrippa to help
him with a letter to Caesar stating why Paul was being sent, so Agrippa wanted to hear
Paul's case. Paul spoke before Agrippa, Bernice, Festus, and other important people. Paul
spent his youth as a strict Pharisee. At that time he was convinced he should do many
things contrary to the name of Jesus of Nazareth. He imprisoned Christians and even
consented to their death. He said the appearance of Jesus to him on the road to Damascus
is what changed his life. Paul did not disobey Jesus' instructions but began preaching
that people should repent and turn to God. He said he was arrested for teaching what
Moses and the prophets had taught, that Jesus would suffer and be raised to give light to
all. Festus thought Paul was mad when he spoke of the resurrection, but Paul said he was
speaking the truth. Agrippa said that with a little persuasion, Paul might have made him
a Christian. Paul desired that all would become Christians. Festus and Agrippa agreed
that Paul had done nothing worthy of death (Henneke).
97. Julius, centurion
The centurion of Augustus' band, to whose charge St. Paul was delivered when he was sent
prisoner from Caesarea to Rome. 
98. Publicus
The Lead man on the island Malta where Paul had shipwrecked.
Bibliography
Bibliography
Website http://users.aol.com/mgv658/mwbmenu.htm Karl Hennecke. Smith Bible Dictionary.
1992.
Website http://biblestudytools.net/Dictionaries/EastonBibleDictionary/ Easton Bible
Dictionary. 1993.
Lockyer, Herbert. All the Men of the Bible. Zondervan. Grand Rapids. 1958.
Alexander, George. The Handbook of Biblical Personalities. Seabury Press. New York.
1962.