Acts 28:30-31
~22 min read
TRANSCRIPT
Greetings to one and all again in the name of our Lord Jesus Christ. As a guest preacher, this is my first time on this pulpit. And for any preacher who stands in a church for the first time, especially a church shaped by the comfortable rhythms of life in Melbourne, the hardest question is not how to preach, it is what to preach. But I know what I do not want to do. I do not want to come in like a man carrying a hammer looking for things to hit. Nobody invites a guest to dinner so he could tell them everything wrong with their kitchen. But I pray the Lord helps me to preach that what He would want to tell to this congregation.
So I am also deeply unwilling to do the other thing. The thing that is so common today, which is to hand you a wrapped up, nicely packaged gospel that says, believe in Jesus and your life will be better. Believe in Jesus and you will find peace and purpose and the good life that God wants for you.
Of course, I'm not against the comfortable life. I am against placing a comfortable life above the will of God. That is not the gospel Paul preached in Rome as we just read this passage. I believe you all know what the definition of the gospel is. But we have to ask, what does it actually mean to believe the gospel?
There is the old story about a tightrope walker. He’s stretched a rope across a great waterfall and walked and walked from one side to the other. The crowd on both banks cheered and gaped and held their breath. When he reached the other side, he turned to the crowd and asked, ‘Do you believe I can do it again?’ The crowd shouted, ‘Yes, we believe you can do it again and we want to see it again.’ Because they had seen it with their own eyes. They saw that this man could walk along the rope.
But he asked again, ‘Do you believe that this time I can carry someone on my back and walk from this side to the other side?’ The crowds get more excited and shouted, ‘Yes, we believe. Of course, we believe you can do it. You please do it to show us.’ The tightrope walker smiled and looked out at the crowd and said, ‘Okay, then who will climb on?’ Then suddenly the crowd became silent, ‘How about the one who shouted most loudly? Come to my back. I will carry him.’ No one else was willing to come and let him to carry. Everyone believed he could do it, but no one was willing to trust him with his life. Even everyone who believed and shouted that he can do it.
There is a difference between believing that someone is able to and entrusting yourself to him. That difference is the difference between a religion and saving faith. Many people believe that Jesus existed. Many believe that He died on the cross. Many believe that He rose from the dead. I believe in this city with its Christian heritage and its churchgoing grandparents, believing in these facts is not rare.
Many people in Rome may have agreed that Paul was an impressive preacher. Some may even have agreed that Jesus was a remarkable teacher. But the gospel demands more than admiration. It demands faith. Only admiration is not enough. It demands that sinners place themselves entirely into the hands of Jesus Christ. The gospel Paul preached in Rome was not a call to admire Christ from a distance. It was not an invitation to agree with a set of historical facts while keeping your life basically unchanged. It was a call to get on His back, to entrust yourself, your whole self, your future, your identity, your reputation, your plans, even your fears entirely into the hand of Jesus.
And that is terrifying because to do that you must stop trusting yourself. You must stop trusting the things this city tells you to trust: your education, your career, your financial security, your carefully constructed life. You must let someone else carry you. This must be Jesus. That is what gospel demands.
And Luke shows us in these last two extraordinary verses of the book of Acts what their life looks like. Not in a theory, but in flesh and blood, in a rented house in Rome, a man who is chained. I'll read these two verses again. And we will see how the entire book of Acts ends like this, “And Paul dwelt two whole years in his own hired house, and received all that came in unto him, Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.” This is the ending. The story just stops.
If you were a fourth-century reader expecting a satisfying conclusion, if you wanted to see Paul's verdict before Caesar, or freed and celebrated, or at last given a proper martyr's death, this ending would feel deeply unsatisfying. And that, I want to suggest, is entirely the point, because Luke has chosen the last word of this entire account very carefully. The last words in the Greek text of Acts, the final word of the whole book, is akólutós, which means without hindrance, unstoppable, unhindered.
Even thought Paul is in chains, the gospel is not. The prisoner is constrained, the kingdom keeps advancing. That is the paradox at the heart of those two verses and is the paradox at the heart of the Christian life: Freedom found inside unfreedom. This morning I want us to walk through four dimensions of this paradox.
The first, we will look at The Form Of The Gospel. How an imprisoned apostle becomes the carrier of the free gospel. How gospel arrives in ways we never expect. Second, we will look at The Content Of The Gospel. How a message about a earthly empire met a free kingdom that would outlast it, and the gospel proclaims a different King. Third, we will look at The Way Of The Gospel. How restricting chains produce a free proclamation. And fourth, we will look at The Outcome Of The Gospel.How human opposition could not stop a free salvation.
The gospel at once through every war. Together, four things answer the question I started with, ‘What is the gospel that Paul preached and what does it mean to us today?’ Not a comfortable addition to a comfortable life. Not a wellness program with theological vocabulary, but a message so powerful, so free, so unstoppable that it advanced from the most improbable place, a chained man, a rented room, all the way into the heart of the Roman Empire and all the way to this hall, to you.
I. The Form Of The Gospel
Let us begin the first of this, the form of the gospel, “And Paul dwelt two whole years in his own hired house”. Two years, two years of waiting for a verdict the Roman legal machine could not be bothered to deliver. While paying rent on the very apartment that confined him. Paul is a prisoner, and he's paying for the privilege.
In the Roman world, house arrest was not a vacation. You were confined to a dwelling under a soldier's guard, and you bore the cost yourself. There is a saying in China ‘all those who have to pay for their own bullet for this sentence of death’, they have to pay for themselves.
So in the time of Paul, the empire decided where Paul would live. Paul paid the bill anyway. Now set a picture beside another one. The year is approximately AD 60 to 62 in Rome. At this very moment there is a 25-year-old emperor named Nero. He commands the greatest empire the ancient world has ever seen. His image is on every coin circulating across three continents. By every measure, the world would recognise him, he is the most powerful man alive.
And across the city, in a hired house under a soldier's watch, with a chain on his wrist and a court case pending, there is a small ageing, half-blind Jewish man named Paul dictating letters, receiving visitors, talking about a crucified carpenter from a backwater province. Who do you think history remembered?
Nero burned through his reign in eight years and died by suicide at 30. Paul's letters, written in that hired house, some of them literally while chained, have shaped the intellectual and spiritual life of 2,000 years of human history. The empire that imprisoned Paul is in ruins. The church Paul planted, now in this hall. Are you willing to enter a city the way Paul entered Rome? Not with a platform, not with a strategy designed to make Christianity look impressive on the city's own terms. But the way Paul entered Rome, through the back door, under constraint, in a hired house, with nothing to commend the gospel except the gospel itself.
I say this because I think it is one of the most pressing questions facing many churches in the West, including Reformed and Evangelical churches that know their theology very well. Many of these churches no longer want to begin their ministry the way Paul began his. They want something that looks more glorious from the start. Better still, better building, a large platform, an entry point the city will take seriously.
But this is not the form of the gospel, because the gospel itself came this way: Christ did not enter the world with the credentials the world expects. He descended, took the form of a servant, was born in a stable, and died on a cross. He came bound, in a manner of speaking, to set the bound free. He was nailed to death to break the power of death. This is the logic of the incarnation.
And Paul had understood it so completely that he lived it. He did not merely preach a suffering Saviour from a position of comfort. He preached a suffering Saviour from inside the suffering. Can you imagine Paul walking into this church today and standing on this pulpit? What would he preach? And how would he minister in this city?
The answer is right in front of us in the whole chapter of Acts 28, the whole chapter. A man who survived a shipwreck to arrive in chains. A man who was bitten by a viper and shook it off into the fire. A man who healed the sick on a small island and then was escorted under God to the capital of the world. A man who dwelt in a hired house under watch for two whole years and spent every one of those days proclaiming the kingdom of God and teaching the things concerning the Lord Jesus Christ. That is the life the gospel produced.
Do you still want to believe in a gospel like that? Not because Paul had managed to make himself credible to Rome, but because the gospel he carried was already free, and no city, no culture, no chance has ever been able to forbid it. So the form of the gospel is an imprisoned apostle. The reality of the gospel is a free message that no imprisonment can stop.
So many times do we think the circumstances decide how we evangelise and when we evangelise. But here Luke shows us the reality of the gospel should be a free message regardless of the circumstance because it is a command from God, from Christ.
II. The Content Of The Gospel
Now look at what Paul is actually preaching in that hired house. We come to the second point, The Content Of The Gospel. Two phrases: “preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ.”
I want you to see that they are not two different things. They are the same thing described from two angles. The kingdom of God is the frame. The things concerning the Lord Jesus Christ are the content that fills the frame. You cannot have one without the other. The kingdom of God is not a territory. It is not a political program.
The kingdom of God is wherever God reigns, wherever Jesus Christ is acknowledged as Lord, wherever His grace has conquered a human heart and reorganised a human life around this King. Luke opens the book of Acts with Jesus spending forty days teaching the disciples about the kingdom of God, and he closes it with Paul in Rome doing exactly the same thing.
The entire story of the earthly church is a story of the kingdom advancing and the things concerning the Lord Jesus Christ. Three words put together deliberately.
- Lord: (Greek: κύριος, kurios), the word the Roman world used for Caesar himself
- Jesus: the historical man born in Bethlehem, crucified outside Jerusalem, raised on the third day
- Christ: the Messiah, the Anointed King, who fulfilled everything the Old Testament promised.
The these three names together form the most political charge declaration in the Asian world.
Paul is sitting in Rome in Caesar's city calling someone else Lord. That is not a private spiritual opinion. That is the declaration of faithfulness, a loyalty to a different empire. That's the reason why the first century are the most persecuted group. Then, even then, the Jewish people claimed that Christ is their Lord rather than Caesar. Let me put it this way. Paul in Rome is a ambassador but he's not an ambassador who has gone native.
I once heard it said about a newly appointed ambassador to China, that he was someone who deeply loves Chinese culture, who admires its history, philosophy, civilisation, and the comment was made, what a wonderful ambassador he will be. But think about it differently. Would God send a ambassador to Rome? Who was in love with Rome? Who had made his peace with Rome, with Roman culture and Roman power and Roman sophistication, who found it fundamentally agreeable and desirable. No, because that ambassador would have nothing to say. He would have no message that Roman could not already hear from itself.
The man who can enter the city the way Paul entered Rome is not a man charmed by what that city offers. He is a man who has seen something else. Something so far beyond what the city can provide that the city's approval or disapproval has become genuinely secondary to him. That's not the point of Paul come to Rome.
To put it plainly, the person who can carry the gospel into a city without being absorbed by that city is a person who has already in some deep sense, despised what the city is selling. Not despise as depression, not despise as passivity, but a clear-eyed gospel-driven recognition that everything this city offers such as security, status, comfort, meaning through achievement, all this is a lesser thing compared to knowing Christ Jesus as Lord. As Paul says elsewhere, it is loss.
This is not a miserable living. This is the most liberating thing in the world because the person who no longer needs the city's approval is the only person genuinely free to love that city, free to serve it and to speak into it, to carry the gospel into it because he has nothing to protect, nothing to lose, nothing to prove. What kind of person enters a city the way Paul entered Rome?
It is a person who has already seen the kingdom of God and having seen it, has lost his appetite for everything substitute kingdom this world offers. And that is the only kind of person who can walk into a city or any city carrying gospel without being slowly shaped by the city into its own image. Here is what Luke is showing us in these two verses. In the same city as Nero's Rome, in the same streets at the palace of the most powerful man in the ancient world, there is a different kingdom operating quietly in a hired house through received visitors, through letters dictated by a chained man. And that quiet kingdom is the one that still there.
Rome is in the history books, but the kingdom of God is in this hall and will continue advancing until forever and ever. I believe in this city in Melbourne, that many of you have already found those things like safety, opportunity, even the freedom of worship. Of course, this is genuinely good. God gives good gifts.
But there is a danger that prosperity always carries with it for every generation that arrives in it. We begin to mistake the gifts for the kingdom. We build our lives around the prosperity, the priorities of earthly city. The good schools, the right suburb, the secure career and the critical energy becomes something we layer on top. An identity we inherited, a community we enjoy, a spiritual dimension we add to a life organised around other things.
But the gospel of the kingdom demands something far more disruptive than that. It demands that we recognise we are already citizens of heavenly city and we begin to live as though that is actually true. It's not only a theory. It should be a position we hold as a governing reality of everything. Our money, our time, our ambitions for our children, our definition of a successful life.
The kingdom of God is not a supplement to your own life. It is a different life entirely organised around the King which in heaven and that King is the Lord Jesus Christ. The Lord, the one to whom every earthly authority will ultimately give account. The one whose kingdom has no end.
III. The Way Of The Gospel
Now look at how Paul is carrying out this ministry. The third point, The Way Of The Gospel. Luke uses two words to describe what happens in that hired house and they matter, “Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ.” Preaching and teaching. These are not synonymous. These are not synonyms and Luke does not use them carelessly.
Preach is a language of public announcement. Teaching is something with patient systematic unfolding of truth for those who are already listening. The word for preaching in the ancient world was ‘herald’, someone sent to declare news that the whole city needed to hear regardless of whether they wanted to hear it.
Teaching forms people slowly into the shape of what they are being taught. It builds understanding. So these two words together show us that Paul is forming disciples in his hired house. He is explaining the things concerning the Lord Jesus Christ in death, His person, His work, His death, His resurrection, His present reign, His coming return, everything was taught in the Bible at that time.
And Paul deliberately talked to his disciples, those who visited him. This pairing is not accidental. It is what a faithful gospel ministry looks like in every generation. The church that only proclaims and never teaches produces people who made a decision but were never formed. A church that only teaches and never proclaims turns inward and forgets that the kingdom is still advancing into territory it has not yet reached.
Paul in that hired house is doing both preaching and teaching. And Calvin makes a observation here that I think is worth dealing with. He says that Paul preaches specifically the one who through death has conquered death. That is the content of the proclamation.
Not a general message about God's love, but the specific, concrete, historically grounded claim that a man died on cross outside of Jerusalem and that in that death death itself was defeated. That content is not a neutral statement in Rome. To preach that Jesus conquered death is to imply that Caesar has not.
To preach that Jesus is Lord is to imply that Caesar is not ultimately Lord. There is a tension. The proclamation itself is a confrontation whether the preacher intends it to be or not. And this is why the preaching and the teaching together done faithfully always produces what Luke described next: “with all confidence”. Confidence in Greek in the original language is one of the great words of Acts.
In classical Greek, it was the right of free citizens to speak openly and fully, to say everything, to hold nothing back, to speak plainly without managing what you say for political effect. It is the opposite of a carefully speech designed to preserve your position. It is freedom to say the true thing, the whole thing, without qualification driven by fear. And Luke uses this word about a man in chains.
Paul has every external reason to be cautious. He is waiting for a verdict. He has enemies who have tried to kill him for years. The intelligent strategy would be to keep a low profile, avoid controversial topics, don't say anything that makes the situation worse. Instead, he speaks with complete freedom, with all confidence, holding nothing back.
Now I want to be precise about what this is and what it is not. Confidence is not loudness. It is not aggression. It is not the kind of boldness that mistakes volume for courage. Paul is not standing on the street corner shouting at people. What Paul has, is the boldness that comes from having nothing left to lose. When your life is, as he says in Colossians 3:3, “hid with Christ in God”, when the worst the world can do to you is send you to be with Christ faster than you planned, then you are genuinely free.
Free to say the true thing. Free to preach the true gospel. Free to teach the difficult parts as well as the comfortable parts. Free to name what the kingdom of God demands. Every requirement of the kingdom of heaven should be told to the people that you meet. Throughout the book of Acts, this word confidence is consistently the work of the Holy Spirit. When the early church is threatened, they are filled with the Spirit and speak the word with confidence (Acts 4:31).So this is the gift of the Spirit to those who have genuinely handed their lives over to the One whose kingdom they are proclaiming.
Actually in Chinese culture, this freedom to speak the full truth without managing it is not only a quality of preachers in pulpits. It is a quality that God calls every Christian parent to exercise inside their own home. We are Chinese, we we we are intensely education focused people. There is a Chinese phrase that captures the ambition of almost every Chinese parent I have ever met. In Chinese we say it, which means hoping your child become a dragon, and hoping they excel, hoping they rise, hoping they achieve what you could not achieve or achieve more than you already have.
The gospel calls us to something different. Not hoping your child become dragon, but hoping your child becomes holy. Not a dragon, but a saint. Not someone the world applauds, but someone who knows the Lord Jesus Christ and is being slowly formed into His image. And that is where confidence becomes a question about your diary.
Because it takes a certain kind of courage to look at the pressure this culture places on your children's time and to say no to the tutoring class, the music lessons and the sports academics, the exam preparation programs. None of these are evil in themselves, but they are relentless. Having the cumulative weight of them crowds out the time of genuine spiritual nurture for family worship, for catechism, for the parent-repeated teaching of the things concerning the Lord Jesus Christ that actually form a person, then something has gone quietly and securely wrong.
We have to be honest to know that the possibility that two hours of Sunday school per week will by itself produce a Christian, a genuinely converted, doctrinally formed, spiritually rooted Christian, is very small. Of course with God is possible, but regarding to our own responsibility is almost impossible if we don't preach teaching the whole council of God in our home to our children.
Paul in Rome was not content with two hours of awake. He received all who came. He taught daily. He wrote letters that follow that followed up what he had taught in person. He understood that the things concerning the Lord Jesus Christ require time, repetition, patience, and the sustained investment of the whole community.
The churches today, what we are facing the problem, the challenge is it is not preaching the gospel to the strangers in the street. The problem is even we cannot hold our children. We cannot nourish them in the Lord. Then when they grow up, they leave the church. Then the church seems like it cannot hold the children of the covenant.
So this is Paul's reminding that what preaching and teaching in the household of God is for. It requires our courage to challenge this culture. We are not supposed to be challenged by this culture. You may not believe that in China today, you heard of the persecutions, even the situation of the churches are getting worse and worse, but I tell you that the people, the parents, even the children, they try their best to come to church and there are plenty of churches they start their own schools which is illegal, and which caused a lot of pastors, elders to sit in prison right now for this.
But it seems like Christians there still have kind of freedom continue to follow God's word, try their best. When people outside China hear this and ask, ‘But don't you have no religious freedom?’ Of course we don't have religious freedom, but we still have the freedom in the gospel that God uses, all kinds of ways to produce and to protect His children.
IV. The Outcome Of The Gospel
We come to the last point, The Outcome Of The Gospel, “No man forbidding him.” This phrase shows us that the gospel is free and all. The salvation is free and all. Many people come to Paul's place to visit him and listen to him. Even when he was chained, he cannot leave their house, but God bring people to his house.
And then the last word, “no man forbidding him”, without hindrance. Luke has written 28 chapters. He has followed the gospel from a small room in Jerusalem where 120 people were praying all the way to the capital of Roman Empire. So he saw how the Lord used Paul to preach the gospel to advance the kingdom of God.
The last word he choose for the whole story is a single adverb, apólytos, actually it is a legal term. It means that no successful objection. No barrier has been sustained in court. The proceeding continues.
So Luke is ending his entire account with a legal observation. The gospel has proceeded. The gospel could not be stopped, “No man forbidden him.” So Paul writes from that same imprisonment in 2 Timothy 2:9, “I suffer trouble, as an evildoer, even unto bonds; but the word of God is not bound.”
Now here is what I want you to see about this ending. Luke does not tell us whether Paul was released or executed. He does not give us the verdict. The story simply stops. Actually Luke is showing us that we are living in the 29th chapter Acts. The chapter that was not written down because it is being written. It is being written now all over the world in Melbourne, in Singapore, in China, in London, in cities across the whole world where congregations meet with no legal protection, paying whatever price the proclamation costs.
And the word Luke ends with is not a statement about what happened in Rome in AD62. It is a statement about the gospel in every age. But I want to end not with history. I want to end with you, to ask you this question. The last word of Acts asks every person in this hall and it is not a comfortable question, ‘Is there a part of your life where you are the one forbidding Him? Is there a corner of your life where you have effectively said to Jesus you can have everything except this? Your financial plans, your ambitions, your definition of what a successful life looks like. The relationship you are holding onto outside His lordship. The comfort you are protecting that makes you unavailable to the costly work of the gospel.’
The most effective opposition to the gospel in our generation is not external actually it is internal. It is a our daily resistance of people who call themselves Christians but have never fully obey God's word. The gospel of the kingdom of God, the things concerning the Lord Jesus Christ preached and taught with all confidence in a hired house in Rome. But today we have to think we have more freedom than Paul.
We even have more freedom than some parts of the world. There, where Christians cannot worship God publicly. But how do we carry the gospel and preach and teach in this city? Nobody is going to arrest you for coming to church. Nobody is going to raid this building, right? Nobody's going to put you under house arrest and make you pay for your own imprisonment. The legal freedom to believe, to speak, to gather, to teach your children, to open your door to whoever comes.
We have this that Paul never had in Rome. And yet the gospel sometimes moves more slowly here than in places where it cost everything. Not because the opposition is stronger, but because it is invisible. I believe nobody in Melbourne needs to forbid the gospel. No matter the culture, no matter the circumstance, do we really have such a heart that we believe the gospel should not be forbidden by anyone or anything?
So the last word of Acts is not just a statement about what happened 2,000 years ago in a rented house. It is a question addressed to you. Who is forbidding Him? Who is forbidding Christ in your life? We pray that the Lord help us and give us no peace if we stop preaching the gospel. If we rest in our comfortable life, we pray that the Lord stir up trouble in us unless we start to do the work of the Lord. We may have peace and joy in the Lord. May the Lord help us. Let us pray.
Father, we thank Thee that Thy word is not bound and that Thy kingdom comes even in small ordinary places like Paul in Rome. But Lord, we see how the gospel advanced in the world in the generations until today and You have promised it will be forever, and grant that the gospel we have heard would not remain at a distance from us.
Teach us not only to admire Christ but to entrust ourselves wholly to Him. In the places where we feel most constrained, give us freedom of the spirit, freedom from fear of people, freedom from the love of comfort, freedom to open our mouth and our doors for the sake of the gospel. Make this church faithful, in this rented house, to welcome all who come to speak of Thy kingdom and to teach the things concerning the Lord Jesus with a steady courage. And now, O Lord, fulfill in us what we cannot do for ourselves. Keep us from forbidding Thy work in our own hearts and cause the good news of Jesus to run unhindered through our lives and through the city. We ask these things in the name of our Lord Jesus Christ. Amen.
THE BOOK OF ACTSPrepare To Meet Thy GodPrepare To Meet Thy GodActs 1:1-11
30th Anniversary Seminar - Message #3: The Church and the Sacraments30th Anniversary Seminar - Message #3: The Church and the SacramentsActs 2:41-47
30th Anniversary Seminar - Message #2: The Church and Fellowship30th Anniversary Seminar - Message #2: The Church and FellowshipActs 2:42
30th Anniversary Seminar - Message #4: The Church and the Prayers30th Anniversary Seminar - Message #4: The Church and the PrayersActs 2:42
30th Anniversary Seminar - Message #1: The Church and The World30th Anniversary Seminar - Message #1: The Church and The WorldActs 2:42
Lessons From The First ChurchLessons From The First ChurchActs 2:42-47
Always Ready to Defend the FaithAlways Ready to Defend the FaithActs 6:8-15
The First ChristianThe First ChristianActs 11:19-26
Low ExpectationsLow ExpectationsActs 12:1-19
Jesus The Messiah Must And Had ComeJesus The Messiah Must And Had ComeActs 13:24-41
Message 5: The Church & DiscipleshipMessage 5: The Church & DiscipleshipActs 14:20-28
What Must I Do To Be Saved?What Must I Do To Be Saved?Acts 16:30-31
God Encouraged His ServantGod Encouraged His ServantActs 18:9-17
The End of the Second Missionary JourneyThe End of the Second Missionary JourneyActs 18:18-28
The Beginning of the Third Missionary JourneyThe Beginning of the Third Missionary JourneyActs 19:1-7
The Riot at EphesusThe Riot at EphesusActs 19:21-41
The Characteristics of a Faithful ServantThe Characteristics of a Faithful ServantActs 20:1-6
The Lord's Day Worship ServiceThe Lord's Day Worship ServiceActs 20:7-16
The Characteristics Of The Faithful Servant (Part 1)The Characteristics Of The Faithful Servant (Part 1)Acts 20:17-19
The Characteristics of the Faithful Servant (Part 2)The Characteristics of the Faithful Servant (Part 2)Acts 20:20-24
A Charge to Keep (Part 1)A Charge to Keep (Part 1)Acts 20:25-28
The Church And GivingThe Church And GivingActs 20:35
The Believer's Conviction (Part 1)The Believer's Conviction (Part 1)Acts 21:1-6
The Believer’s Conviction (Part 2)The Believer’s Conviction (Part 2)Acts 21:7-16
Paul’s Arrival At JerusalemPaul’s Arrival At JerusalemActs 21:17-26
Paul's Arrest at JerusalemPaul's Arrest at JerusalemActs 21:27-39
Paul's Response to His ArrestPaul's Response to His ArrestActs 21:40-22:21
The People’s Response to PaulThe People’s Response to PaulActs 22:22-30
Paul Stood Before the SanhedrinPaul Stood Before the SanhedrinActs 23:1-11
God's Miraculous Deliverance (Part 1)God's Miraculous Deliverance (Part 1)Acts 23:12-17
God’s Miraculous Deliverance (Part 2)God’s Miraculous Deliverance (Part 2)Acts 23:18-35
The Accusers before the Roman Governor FelixThe Accusers before the Roman Governor FelixActs 24:1-9
Paul’s Defence Before FelixPaul’s Defence Before FelixActs 24:10-21
Felix's Response to Paul's DefenceFelix's Response to Paul's DefenceActs 24:22-27
Paul’s Defence Before FestusPaul’s Defence Before FestusActs 25:1-12
Paul Stood Before King Agrippa (Part 1)Paul Stood Before King Agrippa (Part 1)Acts 25:13-27
Paul Stood Before King Agrippa (Part 2)Paul Stood Before King Agrippa (Part 2)Acts 26:1-18
Paul Stood Before King Agrippa (Part 3)Paul Stood Before King Agrippa (Part 3)Acts 26:19-32
A Friend In Need Is A Friend IndeedA Friend In Need Is A Friend IndeedActs 27:1-12
What Can Trials Do To Us?What Can Trials Do To Us?Acts 27:13-26
The Prophecy Came to PassThe Prophecy Came to PassActs 27:27-44
Paul's Arrival at RomePaul's Arrival at RomeActs 28:1-16
The Story Did Not End HereThe Story Did Not End HereActs 28:17-31
Freedom In UnfreedomFreedom In UnfreedomActs 28:30-31
