A CHRONOLOGY OF ACTS Michael McGough

Professor of New Testament and Greek Canadian Southern Baptist Seminary

The problem of establishing a chronology of Acts lies in two areas: the historical reliability of the chronological data in the book of Acts and the chronological data given in Gal. 1:15-2:14. Concerning the first problem area, a brief historical overview is needed.

About the middle of the last century F. C. Baur and the Tubingen school proposed that Acts was produced in the second century A.D.1 According to the Tubingen scholars, Acts was concerned with the problems of second century Christianity and therefore did not apply to the church in the first century. This theory regarding Acts held sway until the turn of the century. W. M. Ramsay, himself heavily influ-enced by Baur's ideas about Acts, performed extensive historical/archaeological studies of the Asia Minor area. His findings forced him to conclude that the book of Acts presented historically reliable data concerned with the first century rather than the second. Ramsay's thesis concerning the historical reliability of Acts has not gone without its challengers, but has been accepted generally. A. N. Sherwin-White, the most recent classical historian to study the problem of the historical value of Acts, states: "Any attempt to reject its [i.e., Acts'! basic historicity even in matters of detail must now appear absurd."2

Regarding the second problem area, recent study on the subject of the chronology of Acts has involved the relation-ship of the data found in the Pauline epistles, especially Galatians, with Acts. There are those such as John Knox, Robert Jewett, and Gerd Ldemann who construct a chronology of Paul's life with little or no regard for the

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chronology narrated in Acts.3 This approach views Paul's epistles as providing primary data and Acts as secondary. Information from Acts is used only when it does not conflict with chronological evidence in Paul's letters. Hesitation regarding the chronology of Acts stems from Luke's tenden-cies regarding his purpose and form/literary criticism considerations.

Martin Hengel in his book Acts and the History of Earliest Christianity provides a needed corrective to the solely Pauline approach to chronology: "Fbr all his ten-dentious distortions, Luke's contribution to his historical understanding of Paul is essentially greater than many scholars want to suppose today."4 More recently, Donald L. Jones demonstrates the reliability of the chronology of Acts from Jewish, Roman, and Christian sources. Furthermore, Jones treats chronological matters related to Paul's conver-sion, the apostolic council, Paul's arrest in Jerusalem, and his arrival in Rome within the Lukan chronology in Acts.5

The present article seeks to provide: (1) an awareness and understanding concerning the dates of the events mentioned in the book of Acts and (2) a possible solution to the chronological data given in Gal. 1:15-2:14 with the Lukan chronology in Acts. The material is presented by examing the data in the major sections of Acts.

Acte 1-9 In the first nine chapters of Acts two major events shed

light on the chronology of the apostolic age: the crucifixion of Jesus and Paul's conversion. The relative dating of these two events provides a beginning point for understanding Lukan chronology in Acts.

Acts 1:1-3 and 2:1 tell of a short period of time (forty days) between the crucifixion of Jesus and a Pentecost during which the risen Jesus appeared to his disciples. We know from the gospel accounts that Jesus was crucified during the Passover season. The two more probable dates for the Crucifixion are April A.D. 30 or April A.D. 33. Although scholars differ as to which of the dates is more correct, the weight of evidence tends toward the earlier date and is assumed here.6

How long was it from the crucifixion of Jesus to Paul's

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conversion? Generally speaking, a probable time span ranges anywhere from two to four years, i.e. A.D. 32 to 34. An upper limit for the conversion of Paul can be estab-lished. According to Acts 9:23-25, Paul escaped from Damascus after a plot by the Jews to kill him had been uncovered. Paul himself recounts the same incident in 2 Cor. 11:32-33. In this passage he mentions King Aretas. Aretas IV ruled the Nabatean kingdom (Arabia) from 9 B.c. to A.D. 3Q/40. From this information the latest possible date for Paul's conversion is A.D. 38/40. According to Acts 9:26-30, Paul's escape from Damascus is followed by his first visit to Jerusalem.

In Gal. 1:15-24, Paul states that after his conversion he went into Arabia, returned again to Damascus and then went to Jerusalem. We are not told how long he was in Arabia nor why he went there. Whatever the time or the purpose, Paul was in Arabia long enough to attract the angry attention of King Aretas. It would seem that Paul was engaged in preaching that received a hostile response. He returned to Damascus and while there the Nabatean ruler under King Aretas' authority along with angry Jews con-ceived a plot to kill Paul. Robert Jewett posits a change of government for Damascus from Roman control to Nabatean control in A.D. 37 which allowed Aretas to have this authori-ty7 However a change of government is not implied neces-sarily in 2 Cor. 11:32-33. Nabateans living in Damascus even under Roman control could have had one of their own who they related to when "in-house" matters were involved.8 Therefore a date of A.D. 37 is not demanded for Paul's escape from Damascus.

Having established an upper limit of A.D. 38/40 for Paul's conversion, is it possible to establish a lower limit for this event? In Acts, Paul's conversion follows the ston-ing of Stephen (Acts 6-9). If the Jews did not have author-ity to put someone to death (cf. Jn. 18:31), the absence of Roman involvement in the death of Stephen warrants consideration.

An event in Rome in October A.D. 31 may prove helpful in this matter. Pontius Pilate's sponsor in Rome was Sejanus, commander of the Roman army. Along with the support of others, Sejanus planned to assassinate the emperor Tiberius. The plot was discovered and Sejanus was

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executed in October A.D. 31.9 Sejanus had been anti-Semitic and what we know of Pilate's early tenure in Judea was consistent with that of his sponsor.10 However, after this time Tiberius softened somewhat Roman policy toward the Jews.11 It is conceivable that Pilate having recently partici-pated in the crucifixion of Jesus (A.D. 30) now after the death of Sejanus proceeded a bit more cautiously and the Jews were allowed greater freedom in governing their own affairs.

Whatever the reason for non-Roman involvement in the death of Stephen, Luke records the incident as happening under the jurisdiction of the Sanhdrin (Acts 6:12-7:60). Evidently a wider Jewish authority in governing their own affairs was permitted at this time because persecution against the Christians began and was apparently unchecked by the Roman procurator (Acts 1:8). If this information be admitted as evidence for chronological purposes, the death of Stephen may have occurred in the early part of A.D. 32 and Paul's conversion soon after, also in A.D. 32.

IWo indicators in Acts 2-9 seem to support an A.D. 32 conversion date for Paul. One indicator is the clear at-tachment by the Apostles of personal guilt for the crucifix-ion of Jesus upon those who were listening to them. Phrases such as nyou yourselves know" (Acts 2:22), "you yourselves crucified" (Acts 2:36, 4:10), "you yourselves denied" (Acts 3:14), "this man's blood upon us" (Acts 5:28), "you yourselves killed and hanged" (Acts 5:30), and in Stephen's climactic speech "now you yourselves became betrayers and murderers" (Acts 7:52) all seem to point to people who recently participated in the Crucifixion.12 The more time allowed to pass between the Crucifixion and the death of Stephen would seem to lessen the attachment of personal guilt as a recent and vivid experience.

A second indicator is the fact that the Sanhdrin members recognized Peter and John as companions of Jesus (Acts 4:13). Again, the passing of time would appear to lessen the probability of the Sanhdrin making this kind of connection.

Other data mentioned in Acts 1-9 anchor the events in these chapters within the third decade or so of the first century. The principal persons involved in the Crucifixion-Pilate, Herod Antipas, and Caiaphas (Acts 4:6,27)-all were

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removed from office by A.D. 39. Whether Gamaliel (Acts 5:34-39) was the son or grandson of Hillel is still debated. However, evidence for his ministry in the first half of the first century is strong.13 Luke has been faulted for chro-nological inaccuracy regarding Theudas and Judas (Acts 5:36-37) in Gamaliel's speech.14 However, the problem remains moot. The possibility that there was another Theudas who led a revolt against the Romans prior to A.D. 6 is viable. Theudas appears to be a common name during that time.

Acts 10-12 In these three chapters the author records two events

which bear upon the Lukan chronology of Acts. The famine relief visit to Jerusalem (Acts 11:27-30; 12:25) and the death of Herod Agrippa I (Acts 12:20-23) provide important details in the chronology of the apostolic age.

The famine mentioned by Agabus in Acts 11:27-30 has historical verification. Luke records that the famine oc-curred during the reign of Claudius (Acts 11:28). Claudius was the Roman emperor from A.D. 41-54. Josephus states that "a great famine" happened in Judea during the years A.D. 44-48.15 The seriousness of the famine not only reached the ears of the Christians in Antioch but also Helena, queen of Adiabene. She sent some of her servants to buy corn from Alexandria, Egypt, and figs from Cyprus to help relieve the situation in Judea.16

As stated in Acts 11:30, Barnabas and Paul carried the relief offering to Jerusalem. According to Acts this is the second time Paul visited Jerusalem after his conversion. At this point the chronological evidence given by Paul in Galatians 1-2 needs to be considered.

In Gal. 1:18, Paul states that his first visit to Jerusalem came three years after his conversion. If as argued in the previous section, Paul's conversion took place in A.D. 32, then his first visit to Jerusalem was in A.D. 35. In Gal. 2:1, Paul mentions that since his conversion fourteen years had elapsed before he went to Jerusalem for the second time.17 This would make his second visit to Jerusalem in A.D. 46.

This date coincides well with the time of the famine (A.D. 44-48) and the relief offering visit by Paul. After the

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prediction of the famine by Agabus, some time passed before the delivery of the offering. This is indicated in at least two ways. First, the verb translated "according to ability" (Acts 11:29) is in the imperfect tense which indi-cates continuous action in past time. Also the word means "to have plenty," or "to be well off." Apparently the disciples wanted to send a worthy offering which of necessity would involve some time to collect. Second, Acts 12:25 indicates that the offering was delivered after the death of Herod Agrippa I. According to Josephus, Herod Agrippa I died in A.D. 44.18

Acts 13-15 In this section, Paul's first missionary journey (Acts

13:4-28) and the Jerusalem conference (Acts 15:4-29) figure significantly in the chronology of the apostolic age. Gal. 2:1-14 also is considered for its chronological data.

The length of time involved in Paul's first missionary journey is undetermined. However, given its location in the Lukan chronology, the journey falls between the famine relief visit to Jerusalem (A.D. 46) and the Jerusalem conference. A suggested time frame is two years which allows for the distance/terrain traveled and ministry per-formed in the Galatian area. Thus dates of A.D. 46-48 or 47-49 are probable. The mention of Sergius Paulus, pro-consul of Cyprus (Acts 13:7) coincides with the general time span for the first missionary journey. According to a Latin inscription found at Soloi, the proconsulship of Sergius Paulus may be dated to A.D. 53.19 As of yet, no evidence has been discovered as to the exact length of his rule in Cyprus.

Upon the conclusion of Paul's first missionary journey, he and Barnabas returned to Antioch and reported all that God had done through them. The verb "remaining" in Acts 14:28 is in the imperfect tense which indicates continuous action in past time. Sometime during this extended period, certain Jewish Christians came down from Judea to Antioch and exhorted the disciples that it was necessary to be circumcised according to the custom of Moses in order to be saved (Acts 15:1-2). Their activity caused discord and disputes. Paul and Barnabas were chosen to go to Jerusa-lem in order to deal with the matter (Acts 15:2-3).

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Galatians 2:1-14 is equated often with the Jerusalem conference. However, there are several problems with this assumption. The main objection involves the content and chronological data in Gal. 2:1-10 which is said to have taken place on Paul's second visit to Jerusalem. According to the Lukan chronology, Paul's second visit to Jerusalem was the famine relief visit (Acts 11:27-30; 12:25). For this and other reasons the present writer equates Gal. 2:1-10 with the famine relief visit.20

Paul's rebuke of Peter (Gal. 2:11-14) may have taken place during the extended period while Paul was in Antioch (Acts 14:28) prior to the Jerusalem conference. Thus when Paul wrote Galatians he had been to Jerusalem only twice. If the first missionary journey took place during A.D. 46-48, perhaps Paul, Peter, and Barnabas were in Antioch in late A.D. 48 and the Jerusalem conference occurred some-time (perhaps spring) in A.D. 49.

Acts 16-18 Luke narrates three events in this section which are

significant for establishing a chronology of the apostolic age. These events are: the second missionary journey (Acts 15:41-18:22), the edict of Claudius (Acts 18:2), and the appearance of Paul before Gallio (Acts 18:12-17). The dates of these events, the edict of Claudius and Gallio's procon-sulship of Achaia, can be verified from externally attested sources.

During the second missionary journey, Paul stayed the majority of the time involved in Corinth. According to Acts 18:11, the period of time in Corinth was eighteen months. Shortly after this time in Corinth, Paul sailed for Syria with brief stopovers in Cenchreae, Ephesus, Caesarea, and Jerusalem before arriving in Antioch (Acts 18:18-22).

When Paul arrived in Corinth, he met Priscilla and Aquila who had recently come to Corinth due to the edict of Claudius. According to Suetonius, Claudius expelled Jews from Rome due to disturbances over Chrestus.21 Most scholars take this reference to refer to disturbances in the synagogues of Rome over Christian preaching regarding Jesus as the Messiah. However, Suetonius does not give a date when the edict was issued. Only fifth-century historian

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Orosius provides a precise date by placing the edict in the ninth year of Claudius' reign as emperor (A.D. 49J.22

The edict of Claudius in A.D. 49 coincides quite well with Paul's stay in Corinth. If allowance be made for min-istry both in Galatia and Macedonia (summer/fall of 49 and winter of 49/50), Paul arrived in Corinth in the early spring of A.D. 50. Tbward the end of Paul's eighteen- month minis-try in Corinth, Gallio arrived as the new proconsul of Achala. From an inscription found at Delphi, Gallio's proconsulship can be dated to A.D. 51/52.23 According to Acts 18:12, Paul's appearance before Gallio appears to come at the beginning of his rule as proconsul. Perhaps the Jews who accused Paul wanted to arraign him before Gallio before he had sufficient time to learn more of the situation.

Leaving Corinth in the early fall of A.D. 51, Paul made brief visits in Cenchreae, Ephesus, Caesarea, and Jerusa-lem before arriving in Antioch (Acts 18:18-22). We are not told how long he remained in Antioch but perhaps he spent the winter of A.D. 51/52 there (Acts 18:22). After the winter stay in Antioch, Paul went into the regions of Galatia and Phrygia (Acts 18:23). Again the time element is vague but some time would be required to travel by land through this area as well as perform ministry. Perhaps the remainder of the year A.D. 52 would allow for these concerns.

Acts 19-24 In this section, two events are narrated which bear upon

Lukan chronology. The events are Paul's third missionary journey (Acts 18:23-21:17) and his arrest in Jerusalem with imprisonment in Caesarea under Ftelix (Acts 21:27-33; 24:27).

According to Acts 19:1, during the third missionary journey, Paul passed through the upper country and went to Ephesus. The date of his arrival in Ephesus is not giv-en. However, we may assume that Paul arrived there in the winter of A.D. 52/53. Luke records Paul's ministry in Ephesus as lasting approximately two years and three months (Acts 19:8,10). Paul, in his speech to the Ephesian elders, states the time as three years (Acts 20:31). We may assume from these dates that Paul's ministry in Ephesus occurred during A.D. 53-56.

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Prior to sailing for Jerusalem, Luke records that Paul spent three months in Greece (Acts 20:1-3). Most probably this would be the winter of A.D. 56/57. After a plot by the Jews was made against Paul, he determined to return to Jerusalem through Macedonia (Acts 20:3). He arrived in Philipp! and sailed from there to Troas after Passover of A.D. 57 (Acts 20:6). Paul desired to be in Jerusalem by Pentecost (Acts 20:16) which would be the summer of the same year.

When Paul arrived in Jerusalem, the warnings he had received concerning danger awaiting him (Acts 21:4,10-14) were realized. He was accused by Jews from Asia, who were in Jerusalem for the Pentecost festival, of bringing Greeks into the temple (Acts 21:27-29). Although Paul was innocent of the charges, a mob scene resulted and only the interven-tion by the Romans prevented him from being killed. During investigation of Paul by the Roman tribune, Paul was asked if he was the Egyptian who recently had stirred up a revolt (Acts 21:38). Josephus mentions an Egyptian who came to Jerusalem and led a revolt during the rule of Felix, the procurator of Judea.24 The date of the Egyptian incident occurred sometime during A.D. 52-57 and provides an important chronological anchor for this period of Paul's life. Paul likely was arrested in Jerusalem in A.D. 57.

When Paul made his defense before the procurator, he mentioned that Ftelix had been procurator for "many" years which would have been at least five years by this time (Acts 24:10). Although Paul was not released, he was given a measure of freedom to receive friends (Acts 24:23). Ftelix talked with Paul more than once but at the end of two years and his recall to Rome he left Paul in jail (Acts 24:27). Thus Paul's two years in Caesarea may be dated A.D. 57-59.

Acts 25-28 In the final section of Acts, two events shed light on the

Lukan chronology of Acts. These events are the accession of Fbstus as procurator of Judea (24:27; 25:1) and the two year imprisonment in Rome (28:30).

According to Acts 24:27 and 25:1, Ffelix was recalled and Porcius Fbstus succeeded him as procurator of Judea. Josephus and Tacitus both attest to this change but neither

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gives a precise date. Perhaps we should assume that Ffestus began his rule shortly after Fblix's recall. If our chronology is assumed, this would posit A.D. 59 as Fbstus* accession of Ftelix.25

Shortly after Fbstus' arrival, Paul appeared before him and appealed his case to Rome (Acts 25:11). According to Acts 26:9,12, Paul's voyage to Rome began in late fall (A.D. 59). The ship ran aground on the island of Malta (Acts 28:1) and there they stayed the winter of A.D. 59/60. Three months later they boarded a ship which had wintered on the island (Acts 28:11) and so arrived in Rome in the spring of A.D. 60.26 Acts 28:30 states that Paul was under house arrest in Rome for two years (A.D. 60-62). NOTES

xFbr an excellent review of the history of criticism regarding Acts see W. Ward Gasque, A History of the Criticism of the Acts of the Apostles (Grand Rapids: William B. Eerdmans Publishing Co., 1975).

2A N. Sherwln-White, Roman Society and Roman Law in the New Testament (Oxford: Oxford University Press, 1963), 189.

^he major works of these men are: John Knox, Chapters in a Life of Paul (Nashville: Abingdon Press, 1950); Robert Jewett, A Chronology of Paul's Life (Philadelphia: Fortress Press, 1979); and Gerd Ldemann, Paul, Apostle to the Gentiles: Studies in Chronology (London: SCM Press Ltd., 1984).

4Martln Hengel, Acts and the History of Earliest Christianity (Philadelphia: Fbrtress Press, 1980), 38.

5See Donald L. Jones, "Luke's Unique Interest In Historical Chronology;" SBL 1989 Seminar Papers, ed. D. J. Lull (Atlanta: Scholars Press, 1989), 378-87.

6These dates are arrived at through considerations of the gospel accounts as well as calendrical and astronomical sources. See Jack Flnegan, The Archeology of the New Testament The Mediterra-nean World of the Early Christian Apostles (Boulder: Westview Press, 1981), 9-11 for a brief overview of the options in dating the crucifixion of Jesus.

7Jewett. 32. 8See the discussion In E E Bruce, The Epistle to the

Galatians In the New International Greek Testament Commen-tary, ed. I. Howard Marshall and W. Ward Gasque (Grand Rapids: William B. Eerdmans Publishing Co., 1982), 96.

*Fbr details of the plot and execution of Sejanus see Josephus Antiquities of the Jews 18.6.6.

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10See Euseblus Ecclesiastical History 2.5. 11

Josephus Ant 18.4.5-6. 12The Greek word for "now" in Acts 7:52 suggests a time shortly

after the happening of a related event (cf. Mt. 26:65; Jn. 11:8; 21:10).

13See Geoffrey W. Bromlley, ed. International Standard Bible Encyclopedia (Grand Rapids: Eerdmans, 1982), s.v. "Hillel," by Robert J. Wyatt, 2:716.

14Accordlng to Josephus, Theudas led a revolt sometime during the rule of Eadus (A.D. 44-46). See Josephus Ant. 18.1.1 and 20.5.1 for references to Judas and Theudas.

15Josephus Ant. 20.5.2. 16Josephus Ant. 20.2.5. 17The Greek preposition used with "fourteen years" suggests

time within which something occurs. A different preposition is used In Gal. 1:18 and Indicates time cfter which something occurs.

18Josephus Ant. 19.8.2. 19Corpus Inscrlptionum Latlnarum vi (Berlin, 1902), No. 31545.

See also the discussion In Jewett, 36. 20The present writer Is well aware of the problems associated

with the Lukan chronology of Paul's visits to Jerusalem and the chronological data In Galatians 1-2. Other evidence that seems to support the equation of Gal. 2:1-10 and the famine relief visit rather than with the Jerusalem conference Include:

1. Paul states that he went up to Jerusalem by revelation which has a parallel In the "prophecy" by Agabus.

2. Paul states that the meeting was private whereas the Jeru-salem conference was public.

3. Although Titus Is not mentioned in the famine relief visit, the description of him in Gal. 2:1 would Indicate that he was a private companion, not one chosen as an envoy by a group.

4. The Jerusalem leaders asked Paul and Barnabas to contin-ue to remember the poor (Gal. 2:10) which would Indicate knowledge of the famine offering.

5. The only group decision reached In Gal. 2:1-10 seems to be in regard to sphere of missionary activity: Paul to the Gen-tiles and Peter to the Jews. However, when Paul left for his second missionary journey he delivered the "decisions" reached at the Jerusalem conference (Acts 16:4).

6. Paul calls God to witness that he Is telling the truth about his two visits to Jerusalem (Gal. 1:20). If Paul Is suppressing a visit to Jerusalem (Acts 11:27-30; 12:25) he is lying before God and providing fuel for his opponents to discredit further his credibility.

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21Suetonius Claudius 25.4. 22Oroslus Histrica Contra Paganos 7.6.15-16. 23On this topic see the discussion In Jones, 385. ^Josephus Ant. 20.8.6. According to Josephus Ant. 20.7.1 and

Tacitus Annals 12.54, Felix was made procurator of Judea In A.D. 52.

^ n this subject see George A. Buttrick, ed. Interpreter's Dictionary of the Bible (Nashville: Abingdon Press, 1962), s.v. "The Chronology of the New Testament," by G. B. Calrd, 1:604-5.

^Generally sea travel was suspended during the winter months, usually from late November through February/March.

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