Then Paul said to the head priest, "God will hit you, you white-washed wall [i.e., you hypocrite]. Are you sitting in judgment over me according to the law of Moses and [yet] do you order me to be hit contrary to that law?"

Paul said, "Brothers, I did not know that he was the head priest, for it is written [Ex. 22:28], 'You shall not speak evil about a leader of your people.' "

When Paul realized that part [of the Sanhedrin] were Sadducees and the other part were Pharisees, he lifted up his voice before the Council and said, "Brothers, I am a Pharisee and the son of a Pharisee. And it is concerning our hope that the dead will be raised that I have been brought to trial."

And when a serious debate broke out, the commander was afraid that Paul might [virtually] be torn apart by the mob, so he ordered his soldiers to go down [to the Council meeting] and forcibly remove Paul and take him to the battalion headquarters.

When daylight came, [a group of] Jews conspired together, agreeing under oath that they would neither eat nor drink until they had killed Paul.

Therefore, [all of] you, together with the Jewish Council, should notify the commander so that he will bring Paul [back] down to you, as though you wanted to consider his case further. Then we will be ready to kill him, [even] before he comes near [you]."

The commander took him by the hand, and walking along together, asked him privately, "What is it that you have to tell me?"

So, the commander let the young man go, urging him, "Do not tell anyone that you have reported this to me."

And he [also] requested that they furnish animals for Paul to ride so he could be brought safely to Felix, the governor.

This man [i.e., Paul] was grabbed by the Jews and almost killed by them when I discovered what they were doing and rescued him, after learning that he was a Roman citizen.

I found out that he was being accused over questions regarding their law, but that they had no charges against him deserving of the death penalty, or [even] of being kept in prison.

And when I was told that there was a plot against the man, I sent him to you immediately, also ordering his accusers to present their case against him in front of you."

And when the governor read the letter, he asked what province Paul was from. When he learned that he was from Cilicia,

he said, "I will hear your case fully when your accusers also get here." Then he ordered that Paul be kept [under guard] in Herod's palace.

Then the Jews also joined in [making] the charge, and confirmed all the facts that were being presented.

And when the governor had motioned for him to speak, Paul answered [the charges, by saying], "I know [Your Excellency] that you have administered justice for this nation for many years, so I am glad to make my defense [before you].

[I know] you can verify that it has not been over twelve days since I went up to Jerusalem to worship.

But, I declare to you, I am serving the God of our forefathers according to the 'Way,' called [by my detractors] a sect, and I believe everything that is in harmony with the law of Moses and what is written in [the writings of] the prophets.

I have a hope in God that there will be a resurrection both for those who have done right and those who have done wrong, just as the Jews themselves also expect.

While doing this, they [i.e., the Jews] found out that I had undergone the rites of purification in the Temple. There was no crowd and no commotion. But certain Jews from [the province of] Asia

He had hoped, along with everything else, that he would receive money from Paul, so he sent for him more frequently and had discussions with him.

So, Felix allowed Paul to remain in chains, because he wanted to gain favor with the Jews [during that period of time]. Two years passed and Felix was succeeded by Portius Festus.

Festus answered that [since] Paul was being held in custody in Caesarea, and [since] he himself was soon going there [i.e., he could see Paul at Caesarea at that time].

So, he said, "Let your leaders go down with me and if there is anything [found] wrong with the man, let them bring their charges against him [at that time]."

If then I am a criminal and have committed any crime that deserves the death penalty, I will not try to avoid being put to death. But if none of the charges I have been accused of are true, [then] no one has the right to turn me over [to the authorities]. I make my appeal to Caesar."

I answered them that it is not the custom of the Romans to turn over any person [for sentencing] before he is faced by his accusers and has had the opportunity to defend himself against the charges made against him.

But when Paul requested that his case be reviewed for a decision by Caesar, I ordered him to remain in custody until I could send him to Caesar."

but I found that he had committed nothing which deserved the death [penalty]. And since he himself appealed [his case] to the Emperor, I decided to send him [to Rome].

But I do not have anything specific to write to His Majesty. This is the reason I have brought him before this assembly, and especially before you, King Agrippa, so that after you have questioned him, I would [then] have something [substantial] to write.

"King Agrippa, I consider myself fortunate that I am able to defend myself before you concerning all the charges being brought against me by the Jews,

especially since you are an expert on all the customs and issues discussed among the Jews. So, for this reason I request that you hear [my response to them] patiently.

They know of my early background; if they were willing to, they could testify that I lived as a [faithful] Pharisee, [which is] the strictest sect of our religion.

And now I am standing [here], being judged because [I believe that] God will fulfill the hope He promised to our forefathers.

This is the promise our twelve tribes [i.e., family groups], who earnestly serve God night and day, hope to see fulfilled. It is because [I advocate] this hope, O King, that I am being charged [with wrongdoing] by the Jews.

I truly thought within myself [that it was right] to do many things which were opposed to the name of Jesus from Nazareth.

but, [instead] declared to the people of Damascus first, [then] to the people of Jerusalem, and [finally to those] throughout all of the district of Judea, as well as to the Gentiles [everywhere] that they should repent [i.e., change their hearts and lives] and turn to God, doing deeds which demonstrate their repentance.

namely, that the Christ must suffer and be the first to rise from the dead [i.e., never to die again] and then proclaim the light [of the Gospel] to the [Jewish] people and to the Gentiles."

I can speak boldly of these things because the King knows [they are true]. And I am convinced that none of these things are hidden from you, for none of them have been done in a corner [i.e., secretly].

Paul replied, "I wish to God that, whether it would take a little or a lot, not only you, but all those who hear me today, might become [Christians] like me, except [not] with these chains."

And when it was decided that we should sail for Italy, they transferred Paul and certain other prisoners to the custody of a military officer named Julius, of the Augustan battalion.

saying, "Sirs, I can see that this voyage will result in suffering and much loss, not only to the ship and its cargo, but also to our [very] lives."

So men, cheer up, for I believe God, that everything will turn out just as I was told it would.

As it was dawning, Paul urged the crew to eat something, saying, "You have been waiting for fourteen days [for the weather to break] and you have continued to fast [all that time], eating nothing [at all].

[Meanwhile] the soldiers had decided to kill the prisoners so that none of them would swim away and escape.

The rest [he reasoned] could reach shore by floating on planks or other debris from the ship. And so it happened that all of them escaped safely to land.

After we escaped [from the sinking ship] we became aware that the island [on which we had landed] was Melita [i.e., present-day Malta].

Now in that general vicinity there was property belonging to the chief of the island, a man named Publius, who welcomed us courteously and entertained us for three days.

And it happened that Publius' father lay sick with a fever and dysentery. Paul went [to his house] and, after praying and placing hands on him, healed him.

After three months we set sail on a ship that had spent the winter on the island [of Melita]. This ship had originated from Alexandria and was designated as "Twin Brothers" [Note: The ship may have been named this because of its prow containing the figures of the mythical twin gods of sailors, Castor and Pollux].

where we found [some Christian] brothers. They urged us to stay with them for seven days. So, [that is how] we finally got to Rome.

[So], hearing that we were coming, the brothers [from Rome] traveled from there as far [south] as "The Market of Appius" and "The Three Inns" to meet us. When Paul saw them he thanked God and was [very] encouraged.

And it happened after three days that Paul called together those who were the leading Jews, and when they assembled he said to them, "Brothers, although I had done nothing against the [Jewish] people or the customs of our forefathers, yet I was made a prisoner at Jerusalem, being placed in the custody of the Romans [while there].

It was for this reason that I requested to see you and talk with you, for I am wearing this chain because of the hope held by the Israelites."

Then let it be known to you that salvation from God is [now] being announced to the Gentiles. They will listen [to it]." {{Some ancient manuscripts insert verse

It was through Jesus, and for His name's sake, that we [i.e., I] received God's favor to become an apostle, in order to bring about obedience based on faith from among people of all nations.

I am always requesting that somehow, by God's will, I may now eventually be able to visit you.

For I long to see you so that I can provide you with some spiritual gift [See I Cor. 12:1-11], for the purpose of strengthening you [in the faith].

What I mean is, that you and I may be mutually encouraged by each other's faith.

For since the creation of the world, God's invisible qualities of eternal power and divine nature have been clearly seen, [capable of] being perceived through the things that He has made. So, these people have no excuse [i.e., for not believing in Him].

These people know that God's decrees require that those who practice such things deserve to die [i.e., either spiritual or temporal punishment], yet they not only do the same things [themselves], but even approve of other people who practice them.

Now we [Jews] know that God's judgment against people who practice such things [i.e., the Gentiles] is according to truth. [Note: Some use "You say," at the beginning of the sentence, making it an assertion of the Jews which Paul sets about to answer].

Or, do you despise the abundance of God's kindness and tolerance and patience [toward you], not realizing that His kindness is intended to cause you to repent? [i.e., to change your hearts and lives].

For all those people [i.e., Gentiles] who have sinned without [knowing] the law of Moses will also be lost without [knowing] that law. And all those people [i.e., Jews] who have sinned under [the authority] of the law of Moses will be judged by [the requirements of] that law.

For [it is] not those who hear the law of Moses who are right with God, but [it is] those who obey [the requirements of] that law [perfectly] who will be considered right with God.

In doing this [i.e., practicing some of the requirements of the law of Moses], they demonstrate that these requirements are written in their hearts. Their conscience tells them this, and their thoughts alternately accuse them [of wrongdoing], or else endorse them [for doing right]).

if you are confident that you can give [spiritual] guidance to blind people and enlightenment to those who are in [spiritual] darkness;

since you teach other people [all of this], why do you not teach yourselves [these things]? You preach that a person should not steal, [but] do you steal?

You say that a person should not commit adultery [i.e., sexual unfaithfulness to their mate], [but] do you commit adultery? You [claim to] hate idols, [but] do you rob [their] temples? [Note: It is difficult to determine how the Jews were doing this. Perhaps they were guilty of the "spirit" of idolatry by devoting their efforts and affections to material things instead of to God].

You boast about having the law of Moses, [but] do you dishonor God by breaking that law?

So, if an uncircumcised person [i.e., a Gentile] obeys [the rest of] the requirements of the law, will not the fact that he is not circumcised be considered [by God] as though he were?

For that person is not a Jew who is one [merely] on the outside. And circumcision is not [merely] an outward physical ordinance.

Now if our wrongdoing serves to emphasize more clearly that God does what is right, what should we say about that? Is God being unjust for sending [His] wrath [on the world]? (I am raising a human objection).

And why should we not say, "Let us do what is wrong so something good will come from it," as some people slanderously claim that we are saying? These people deserve to be condemned.

What then? Are we [Jews] any better off [than those Gentiles]? No, not at all, for we have already charged that both Jews and Greeks [i.e., Gentiles] alike are under [the power of] sin,

Now we [all] know that everything the law says applies to those who are under [obligation to obey] that law, [Note: Here "the law" appears to refer to the Old Testament Scriptures generally, since Psalms and Isaiah are quoted. See verses 10-18]. This is so that the mouth of every objector may be stopped [i.e., from making excuses for his sin], and thereby bring the entire world under God's judgment [i.e., both Jews and Gentiles].

[In doing this] God [also] demonstrated His justice [to people] of this present time, that He Himself is just and the One who makes the people right with Him who have faith in Jesus.

For we conclude that a person is made right with God by faith [in Christ], apart from [obedience to] the requirements of a law [or, the law of Moses, See verse 20].

But to the person who believes in God, who makes ungodly people right with Himself apart from doing good deeds, that person's faith is considered by God [as the basis] for being righteous.

That person whose sin will not be held against him by the Lord is [truly] blessed."

He received the sign of circumcision as a seal [confirming] that he had been [considered] righteous because of the faith he had before being circumcised. Thus, he became the [spiritual] father of all people who believe [in God], even though they have not been circumcised, so that they could be considered righteous [by their faith].

For it was not through [obedience to] law [See 3:31] that the promise to Abraham or his descendants of inheriting [the best of] the world [was made], but through their being considered righteous because of faith [in God].

For this reason, the promise [i.e., of being made right with God] comes through faith [in God], according to His unearned favor, so that it may be [given] with certainty to all of Abraham's descendants. The promise is given not only to those [who live] under the law [i.e., the Jews], but also to [all] those [who live] by faith, like Abraham. Abraham is the [spiritual] father of all of us [believers],

Yet he looked for the promise of God [to be fulfilled] and did not waver, doubting [that it would happen], but his faith strengthened him. He honored God

and was fully convinced that what He had promised, He was able to carry out.

Through Jesus we have also gained access by [our] faith to this unearned favor [of God]. We stand firm in it, and are glad that we have the hope of being honored by God.

And not only this, but we also rejoice in our troubles, knowing that [experiencing] troubles produces endurance;

Since we are now made right with God by the blood of Christ [i.e., by His dying on the cross], how much more certain it is that we will be saved from God's wrath [in the future] by Him!

For if while we were [God's] enemies, we were restored to fellowship with Him through the death of His Son, now that we have been restored, how much more [certainly] will we be saved [from condemnation] by His life!

Therefore, just as sin came into the world through [the action of] one man [i.e., Adam] and [physical] death through that sin, so [physical] death has spread to all people, because all people have sinned. [Note: This difficult passage (verses 12-21) seems to be saying that the entire human race must experience physical death because of Adam's sin (I Cor. 5:22), which is somehow considered to be everyone's sin. See Murray, pp. 180-187, for a thorough discussion].

Now the law of Moses was introduced [into the world] in order to cause sin to increase [i.e., it defined many things to be wrong that were previously not regarded as sin]. But with the increase of sin, God's unearned favor increased all the more.

This was so that just as sin ruled [over mankind], causing [physical] death, even so God's unearned favor would rule [over mankind], providing [them with] righteousness, and leading to never ending life through Jesus Christ our Lord.

What shall we say, then? Should we continue sinning so that more of God's unearned favor will [have to] be shown?

Or, do you not know that all of us who were immersed into Christ Jesus were immersed into His death?

Therefore, we were buried with Him through [our] immersion [in water] into [a relationship with] His death, so that, just like Christ was raised up from the dead through the glorious power of the Father, so we also can [be raised up from the water to] live a new life.

We know that our old self was [figuratively] crucified with Christ, in order that the body of sin [i.e., our whole life of sin] might be destroyed [i.e., become powerless to control our actions and thoughts], so that we should not be enslaved to the practice of sin any longer.

We know that Christ was raised from the dead, never to die again, because death does not have control over Him any longer.

For [in] the death He experienced, He died to sin [i.e., to remove sin] once for all. But the life that He [now] lives, He lives [fully] for God.

So, do not allow [the practice of] sin to rule your mortal bodies, so that you obey its desires.

Do you not know that you are the slaves of whoever you offer your obedience to? If you obey [the desire to] sin, it leads to [spiritual] death; or if you obey [God] it leads to righteousness.

Thank God that you people, who were once slaves to [the practice of] sin, became obedient from [your] heart to the pattern of teaching [i.e., the Gospel message] you committed yourself to.