Layman

It is commonly accepted by scholars from across the spectrum that Acts was written independent of the Pauline Epistles. Nevertheless, to a remarkable degree, Acts contains many assertions that are confirmed by the Pauline Epistles, especially regarding biographical details of Paul's life and missionary activity. These are not simply correlations in "thoughts or expression", but "substantive situational correlations."

Not only does Act specifically list and discuss accurately Paul's companions and cities he ministered in, but there are agreements of high specificity, such as when and where Paul met certain companions and where they had and were ministering. There are also details about when and where Paul was traveling that show strong agreement and consistency.

The sum of these agreements shows that the author of Acts possessed a rich amount of accurate details of Paul's life and activities. Below, I list many of these in order as they are found in Acts.

1. Paul Engaged in Harsh Persecution Against the Early Christian Movement

Paul before becoming a Christian, was an official who engaged in persecution targeted at Christians. Paul's persecution of the early church is described in many places in Acts (7:58, 60; 9:1-3; 26:9-12; 22:1-5, 7-8, 20) as well as in Paul's epistles (Gal. 1:13, 23; Phil. 3:6. See also 1 Tim. 1:13-25).

2. Paul Converts to Christianity After His Persecution

After an encounter with a "risen" Christ, Paul converts to Christianity. His conversion is recounted in many places in Acts (9:1-19; 22:6-16; 26:12-18) as well as Paul's undisputed epistles. (Gal. 1; 1 Cor. 15:8-9).

3. The Sequence of Christ' Appearance to Paul

Both Acts and 1 Corinthians place the appearance of the risen Christ to Paul after his appearance to the disciples. Acts 22:6-11; 26:13-19 and 1 Cor. 15:8-9

4. Paul's Conversion was related geographically to Damascus

Paul's conversion occurred within some close level of geographic proximity to Damascus. Acts 9:2; 22:6; 26:18 and Gal. 1:17.


5. Paul Called to a Gentile Mission

Paul received a special call to conduct a ministry to the Gentiles.

Acts 9:15; 13:26; 22:21 and Rom 1:5 ("through whom we have received grace and apostleship for obedience to the faith among all nations for his name") and Gal. 2:2, 7.

6. Paul Had an Initial Ministry in Damascus

Paul conducted an initial Christian ministry in Damascus after his conversion. Explicit in Acts 9:20, 22 ("Immediately he preached the Christ in the synagogues, that He is the Son of God.... But Paul increased all the more in strength, and confounded the jews who dwelt in Damascus, proving that this Jesus is the Christ.") and implied by Gal. 1:17 ("nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus.") and especially 2 Cor. 11:32-33, which indicates that he had already generated a substantial level of hostility by his activities in Damascus.


7. Paul's Dramatic Escape from Damascus

Paul dramatically escaped an attempt to apprehend him in Damascus by being lowered by his disciples through the city wall in a basket.

Acts 9:24-25 ("But their plot became known to Saul. And they watched the gates day and night, to kill him. Then the disciples took him by night and let him down through the wall in a large basket") and 2 Cor. 11:33 ("In Damascus, the governor, under Aretas the king, was guarding the city of the Damascenes with a garrison, desiring to apprehend me; but I was let down in a basket through a window in the wall, and escaped from his hands.").

8. Paul Travels from Damascus To Jerusalem

Paul traveled from Damascus to Jerusalem specifically intending to meet with the leaders of the Church. Although Acts says that Paul was brought to the "apostles" whereas Paul specifically states he met only Peter and James, Acts could simply be wrong, exaggerating, simplifying, or treating Peter as a representative of "the apostles." In any event, the timing, geography, and occasion, however, are the same. Both Acts and Galatians suggest that it is an extended visit. Acts 9:26-29 and Gal. 1:18-19

9. Paul Travels from Jerusalem to Syria

After meeting and preaching in Jerusalem, both Acts and Galatians report that Paul left that city and proceeded to Syria.

Acts 9:30 ("And he spoke boldly in the name of the Lord Jesus and disputed against the Hellenists, but they attempted to kill him. When the brethren found out they brought him down to Caesarea and sent him out to Tarsus.") and Gal. 1:21 ("But I saw none of the other apostles except James, the Lord's brother.... Afterward I went into the regions of Syria and Cilicia").

10. First Intimation of Table-Fellowship Controversy

The early church endured controversies over table-fellowship--whether Jewish Christians should eat with Gentile Christians. Significantly, both Acts and Galatians agree that Peter had previously engaged in table-fellowship with Gentile Christians.

Acts 11:3 ("And when Peter came up to Jerusalem, those of the circumcision contended with him, saying, 'You went in to uncircumcised men and ate with them. But Peter explained it to them in order form the beginning") and Gal. 2:11-14 (Peter lapses after previously engaging in table-fellowship with Gentile Christians).

11. Paul's Second Visit to Jerusalem

This one depends on acceptance on the early Southern Galatian View, where Acts = Gal. 2. I plan to do a substantive post on this issue. Only a couple of these examples require acceptance of the SGV and I have noted them.

Acts 11:28-30 ("Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar. Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea. This they also did, and sent to the elders by the hands of Barnabas and Saul.") and Gal. 2:1 ("Then after fourteen years I went up again to Jerusalem with Barnabas, and also took Titus with me.").

12. Paul Goes to Jerusalem by Revelation

This also is another Southern Galatian View correlation. It emphasizes that in Acts a prophet announces that there will be a famine, so Paul takes relief to the Jerusalem Church. In Galatians, Paul notes that we went up to Jerusalem by "revelation" and later notes that when he left, James asked him to "remember the poor."

Acts 11:28 ("Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar.") and Gal. 2:2 ("And I went up by revelation, and communicated to them that gospel which I preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain.").

13. Paul's Relationship with Barnabas

Both Acts and Paul report the close association of Paul and Barnabas, and their joint efforts among the Gentiles in Antioch.

Acts 11:30 ("This they also did, and sent it to the elders by the hands of Barnabas and Saul.") and Gal. 2:11 ( "But when Peter had come to Antioch, I withstood him to his face, because he was to be blamed...even Barnabas was carried away with their hypocrisy").

14. Paul's Hebrew Name and the Tribe of Benjamin

This is an interesting one. What Colin Hemer calls "a classic instance of undesigned coincidence." Hemer, The Book of Acts in the Setting of Hellenistic History, at 183. Basically, Paul's Hebrew name -- Saul -- is known only from Acts. Paul's tribe is known only from Philippians. The coincidence is that Saul was a more common name in the relatively small tribe of Hebrew because of its association the most favorite Old Testament member of its tribe.

Acts 13:21 ("And afterward they asked for a king, so God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.") and Phil. 3:5 ("circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews, concerning the law, a Pharisee").

15. Justification by Faith

Acts portrays Paul as teaching a doctrine of salvation from the law through faith in the risen Christ--very similar to Paul's teachings in his letters.

Acts 13:38-39 ("Therefore let it be known to you, brethren, that through Him forgiveness of sins is proclaimed to you, and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses.") and Gal. 1:6 ("I marvel that you are turning away so soon from Him who called you in the grace of Christ to a different gospel"); 2:16 ("knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.").

16. Description of Jesus' Crucifixion as Being Nailed to a Tree

In a reference to Deut. 21:22-23, Acts has Paul using an uncommon description of Jesus' crucifixion as being on a "tree" rather than a cross. In Galatians, Paul uses the same phrase to describe Jesus' crucifixion.

Acts 13:29 ("Now when they had fulfilled all that was written concerning Him, they took Him down from the tree and laid him in a tomb.") and Gal. 3:13 ("Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, 'Cursed is everyone who hangs on a tree'").

17. Persecutions and Sufferings in Three Specific Cities

Acts describes Paul as being persecuted in three specific cities. All three of these reports are confirmed in 2 Timothy. While I note that 2 Timothy is not accepted as an undisputed Pauline, it is also accepted that 2 Timothy is not based on Acts and Acts is not based on 2 Timothy. As a result, I thought the independent attestation of the traditions was significant.

The tree cities are Antioch (Pisidian), Lystra, and Iconium

(Acts 13:50 (Antioch: "But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region"); 14; 5 (Iconium: "And when a violent attempt was made by both the Gentiles and Jews, with their rulers, to abuse and stone them"), 19 (Lystra: "Then Jews from Antioch and Iconium came there; and having persuaded the multitudes, they stoned Paul and dragged him out of the city, supposing him to be dead")) and 2 Tim. 3:11 ("persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra--what persecutions I endured. And out of them all the Lord delivered me.").

18. Paul's Enemies Stoned Him Prior to His Writing of 2 Corinthians


Acts and 2 Corinthians report that Paul was stoned by his enemies. Acts 14:19 and 2 Cor. 11:25. The generally accepted reconstructed chronology of Paul's activities places Acts' version prior to the writing of 2 Corinthians.

19. Paul's Strong Disagreement With Promoting Circumcision

According to Acts and Paul's epistles, he was strongly opposed to those seeking to encourage or require Gentile Christians to circumcise. Both sources also record that there was a pro-circumcision party that came from Jerusalem to teach the Gentile Christians to accept

Acts 15:1, 5 ("And certain men came down from Judea and taught the brethren, 'Unless you are circumcised according to the custom of Moses, you cannot be saved'... But some of the sect of the Pharisees who believed rose up saying, 'It is necessary to circumcise them, and to command them to keep the law of Moses.") and Gal. 2:12 ("for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision"); 5:2-6 ("Indeed, I, Paul, say to you that if you become circumcised, Christ will profit you nothing. And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace. For we through the Spirit eagerly wait for the hope of righteousness by faith. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love."); 6:12-15 ("As many as desire to make a good showing in the flesh, these try to compel you to be circumcised, only that they may not suffer persecution for the cross of Christ. For not even those who are circumcised keep the law, but they desire to have you circumcised that they may glory in your flesh. But God forbid that I should glory except in the cross of our Lord Jesus Christ, but whom the world has been crucified to me, and I to the world. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation."

20. Special Influence of James in Jerusalem Church

Acts and Galatians agree that James had special influence and was a leader in the Jerusalem Church. They also suggest that his influence was respected beyond Jerusalem.

Acts 15:13 ("And after they had become silent, James answered, saying: ....") and Gal. 1:19; 2:12; 1 Cor. 15:7.

21. Discouragement of Certain Practices to Gentile Christians

In Acts, the Jerusalem Council sent a letter to the Gentile Churches discouraging them from eating food sacrificed to idols and to refrain from sexual morality, while recognizing their general freedom from other Old Testament restrictions. In Paul's letters, he discouraged Gentile Christians from eating "things polluted by idols" and often "sexual morality" although he recognized their general freedom from other Old Testament restrictions.

Acts 15:20 ("but that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood"), 29 ('that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality") and 1 Cor. 8:1-13 ("Therefore concerning the eating of things offered to idols, we know that an idol is nothing...Therefore if food makes my brother stumble, I will never again eat meat"); 10:18-30 ("Are not those who eat of the sacrifices partakers of the altar? I do not want you to have fellowship with demons); 1 Cor. 5:1 ("It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles); 6:12-20 ("Now the body is not for sexual immorality but for the Lord, and the Lord for the body.... Flee sexual immorality").

22. Timothy was from Lystra

Acts and 2 Timothy report that Timothy was from Lystra. Acts 16:1 ("Then he came to Derbe an Lystra. And behold, a certain disciple was there named Timothy, the son of a certain Jewish woman who believed, but his father was Greek.") and 2 Tim. 3:11 ("persecutions, afflictions, which happened to me at Antioch, at Ionium, at Lystria--what persecutions I endured. And out of them all the Lord delivered me.").

23. Timothy's believing mother and grandmother

Acts and 2 Timothy inform us that Timothy's mother was Jewish. Acts 16:1 ("Then he came to Derbe an Lystra. And behold, a certain disciple was there named Timothy, the son of a certain Jewish woman who believed, but his father was Greek.") and 2 Tim. 1:5 ("when I call to remembrance the genuine faith that is in you, which dwelt first in your grandmother Lois, and you mother Eunice, and I am persuaded is in you also").

24. Paul's Flexibility

Although adamantly opposed to requiring circumcision, Acts report that Paul circumcised Timothy -- one of his coworkers -- fits well with his motto that he would be "all things to all people."

Acts 16:3 ("Paul wanted to have him go on with him. And he took him and circumcised him because of the Jews who were in that region, for they all knew that his father was Greek.") and 1 Cor. 9:19-22 ("For though I am free from all men, I have made myself a servant to all, that I might win the more; and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some. Now this I do for the gospel's sake, that I may be partaker of it with you.").

25. Paul's Long Association and Care for the Philippian Church

Acts and Paul agree that he had a longstanding and important relationship with the Christian Church in Philippi. Acts 16:12-40 (Paul's ministry there/Paul and Silas Imprisoned There) and Phil. 1:5 ("For your fellowship in the gospel from the first day until now").

26. Paul Beaten with Rods

Acts and 2 Corinthians report that Acts suffered beating by rods, a typical Roman -- as opposed to Jewish -- punishment. Acts 16:22-23 ("Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods. And when they had laid many stripes on them, they threw them into prison.") and 2 Cor. 11:25 ("Three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep.").

27. Paul and Companions Persecuted in Philippi

Acts' account that Paul was physically persecuted while ministering in Philippi is confirmed by 1 Thessalonians. Even Acts' use of the plural ("they had laid many stripes on them") is confirmed ("we had suffered").

Acts 16:22-23 ("Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods. And when they had laid many stripes on them, they threw them into prison, commanding the jailer keep them securely.") and 1 Thess. 2:2 ("But even afer we had suffered before and were spitefully treated at Philippi, as you know, we were bold in our God to speak to you the gospel of God in such conflict.").

28. Paul and Silvanus' Letter to Thessalonia

It is interesting Acts records that Silas/Silvanus was a close companion of Paul who ministered in and suffered with the Thessalonian Church, whereas Paul's two letters to the church in Thessalonia are the only ones that include Silas/Silvanus as an author. Acts 16 & 17 and 1, 2, Thess.

29. Thess. Christians Persecuted by Own Countrymen

Acts report of the Christian converts in Thessalonia being persecuted by their own countrymen is confirmed by 1 Thessalonians. Acts 17:5-9 and 1 Thess. 2:14 ("For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Jews.").

30. Silas & Timothy left in Macedonia

Acts reports that on one of Paul's missionary journey, he left Timothy behind when he departed from Macedonia. This report is confirmed by 1 Thess.

Acts 17:14-15 ("Then immediately the brethren sent Paul away, to go to the sea; but both Silas and Timothy remained there.") and 1 Thess. 3:1-6 ("Therefore, when we could no longer endure it, we thought it good to be left in Athens alone, and sent Timothy, our brother and minister of God, and our fellow laborer in the gospel of Christ, to establish you and encourage you concerning your faith, that no one should be shaken by these afflictions; for you yourselves know that we are appointed to this. For in fact he told you before when we were with you that we would suffer tribulations, just as it happened, and you know. For this reason, when I could no longer endure it, I sent to know your faith, lest by some means the tempter had tempted you, and our labor might be in vain. But now that Timothy has returned to us from you, and brought us good news of your faith and love, and that you always have good remembrance of us, greatly desiring to see us, as we also to see you.").

31. Uncommon Use of a Pagan Reference

Acts reports that on one occasion Paul used a pagan teaching that his audience was familiar with when he was evangelizing. In Titus, Paul uses a similar phrase (one of "their own") to introduce a pagan teaching.

Acts 17:28 ("for in Him we live and move and have our being, as also some of your own poets have said, 'For we are also His offspring'") and Tit. 1:12 ("One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, lazy gluttons.").

32. Acquila/Priscilla Connected with Corinth

Both Acts and 1 Corinthians indicate that Acquila and Priscilla had an important connection with Corinth, and at the very least had likely dwelt there at one time.

Acts 18:2 ("And he found a certain Jew named Aquila, born in Pontus, who had recently come from Italy with his wife Priscilla (because Claudius had commanded all the Jews to depart from Rome); and he came to them.") and 1 Cor. 16:19 ("The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house.").

33. Timothy Returns to Paul in Corinth

Acts reports that Timothy returned from Macedonia and rejoined Paul in Corinth. This is clearly confirmed by Paul in 1 Thess.

Acts 18:5 ("After these things Paul departed from Athens and went to Corinth.... When Silas and Timothy had come from Macedonia, Paul was constrained by the Spirit, and testified to the Jews that Jesus is the Christ.") and 1 Thess. 3:6 ("But now that Timothy has come to us from you, and brought us good news of your faith and love, and that you always have good remembrance of us, greatly desiring to see us, as we also to see you...).

34. Silas & Timothy With Paul for First Preaching in Corinth

Both Acts and 2 Corinthians report that Paul had the same companions when he first preached in Corinth. This is an important agreement given that both Paul's letters and Acts have Paul working with a diverse number of companion in a diverse number of places.

Acts 18:5 ("After these things Paul departed from Athens and went to Corinth.... When Silas and Timothy had come from Macedonia, Paul was constrained by the Spirit, and testified to the Jews that Jesus is the Christ.") and 2 Cor. 1:19 ("For the Son of God, Jesus Christ, who was preached among you by us--by me, Silvanus and Timothy--was not Yes and No, but in Him was Yes.").

35. Cenchrea & Phoebe

Acts records that Paul underwent a Jewish ritual in Cenchrea, whereas Romans suggests that Paul indeed had a relationship with that city and its Christians. Acts 18:18 ("He had his hair cut off at Cenchrea, for he had taken a vow.") and Rom. 16:1 ("I commend to you Phoebe our sister, who is a servant of the church in Cenchrea...").

36. Paul Leaves Acquila and Priscilla in Ephesus

Acts' report that Paul left Priscilla and Acquila in Ephesus is confirmed by 1 Corinthians, written from Ephesus, which reports that Acquila and Priscilla had established a house church there.

Acts 18:19 ("So Paul still remained a good while. Then he took leave of the brethren and sailed for Syria, and Priscilla and Acquila were with him. He had his hair cut off at Cenchrea, for he had taken a vow. And he came to Ephesus, and left them there; but he himself entered the synagogue and reasoned with the Jews.") and 1 Cor. 16:19 ("The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house.").

37. Appollos, Aquila, and Priscilla

This one is very informative, but rather involved. As a result, I'll refer to Hemer's comments:

Hemer, at 187.

Acts 18:27 ("Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scripture, came to Ephesus. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. So he began to speak boldly in the Synagogue. When Acquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately. And when he desired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him and when he arrived greatly helped those who believed through grace, for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ.") and 1 Cor. 1:12 ("Now I say this, that each of you says, 'I am of Paul,' or 'I am of Apollos' or 'I am of Cephas,' or 'I am of Christ'"); 3:6 ("I planted, Apollos watered, but God gave the increase"); 4:6 ("Now these things, brethren, I have figuratively transferred to myself and Apollos for your sakes, that you may learn in us not to think beyond what is written, that none of you may be puffed up on behalf of one against the other").

38. Collection for Jerusalem

Although Paul emphasizes the collection for Jerusalem more in his letters, it is also reported in Acts. Moreover, the route Paul takes to get to Jerusalem is the same in Acts and his letters.

Acts 19:21("When these things were accomplished, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem"); 24:17 ("Now after many years I came to bring alms and offering to my nation") and 1 Cor. 16:3-8 ("And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem. But if it is fitting that I go also, they will go with me. Now I will come to you when I pass through Macedonia (for I am passing through Macedonia). But it may be that I will remain, or even spend the winter with you, that you may send me on my journey, wherever I go. For I do not wish to see you now on the way; but I hope to stay a while with you, if the Lord permits.") and 2 Cor. 8, 9.

39. Sending of Timothy and Erastus into Macedonia

Here is another involved correlation:

Hemer,

40. Ephesian Riots

Acts reports a riot concerning Paul in Ephesus, which aligns with specific mentions of the significant tribulations Paul's Corinthian correspondence discusses enduring while in Ephesus.

Acts 19:23-41 and 1 Cor. 15:32 ("If, in the manner of men, I have fought with beasts at Ephesus, what advantage is it to me?") and 2 Cor. 1:8-10 ("For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life. Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us.").

41. Aristorchus, Thes., Companion of Paul

Acts specifically mentions Aristarchus as a companion of Paul and identifies him as a Thessalonian. Paul's own correspondence confirms that he had a companion named Aristarchus.

Acts 19:29 ("So the whole city was filled with confusion and rushed into the theater with one accord, having seized Gaius and Aristarchus, Macedonians, Paul's travel companions"); 20:4 ("And Sopater of Baroea accompanied him to Asia--also Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia."); 27:2 ("So entering a ship of Adramyttium, we put to sea, meaning to sail along the coasts of Asia. Aristarchus, a Macedonian of Thessalonica, was with us") and Col 4:10 ("Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him).") and Plm. 24 ("Epaphras, my fellow prisoner in Christ Jesus, greets you, as do Mark, Aristarchus, Demas, Luke, my fellow laborers").

Layman

42. Travel Through Macedonia

Acts 20:1 and 2 Cor. 2:12-13 discuss Paul's travel through Macedonia, which is in accord with his travel plans that were laid out in Acts 19:21 and 1 Cor. 16:5.

Acts 20:1 ("After the uproar had ceased, Paul called the disciples to him, embraced them, and departed to go to Macedonia.") and 2 Cor. 2:12-13 ("Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened to me by the Lord, I had no rest in my spirit, because I did not find Titus my brother, but taking my leave of them, I departed for Macedonia.").

Acts 19:21 ("When these things were accomplished, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, "After I have been there, I must also see Rome'") & 1 Cor. 16:5 (""Now I will come to you when I pass through Macedonia (for I am passing through Macedonia").

43. Paul Travels to Greece

Acts 20:2 records that Paul traveled from Macedonia to Greece, just as Paul stated his intentions were in 1 Cor. 16:3..

Acts 20:2 ("Now when he had gone over that region and encouraged them with many words, he came to Greece.") and 1 Cor. 16:3 ("And when I come, whomever you approve by your letters, I will send to bear your gift to Jerusalem.").

44. Paul's Departure to Jerusalem

In Acts 20:3, Paul records that Paul traveled to Greece and spent three months there, which accords with his stated intention in 2 Corinthians to spend the winter in Corinth.

Acts 20:3 ("He came to Greece, and stayed three months. And when the Jews plotted against him as he was about to sail to Syria, he decided to return through Macedonia.") and 1 Cor. 16:5 ("But I will come to you after I go through Macedonia, for I am going through Macedonia; and perhaps I will stay with you, or even spend the winter, so that you may send me on my way wherever I may go.").

45. Sopatar/Sospiater (the Macedonian)

Acts reports that Sopater of Beroea (a Macedonian city) traveled with Paul. This is confirmed by Paul's own letters which recount the presence of his companion Sosipater (a more formal version of the name), who Paul also indicates is a Macedonian.

Acts 20:4 ("And Sopater of Barea accompanied him to Asia--also Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia.") and Rom. 16:21 ("Timothy, my fellow worker, and Lucius, Jason, and Sosipater, my kinsmen, greet you.") and 2 Cor. 9:4 ("Lest if some Macedonians come with me and find you unprepared we (not to mention you) should be ashamed of this confident boasting.").

46. Tychicus, Companion of Paul

Acts mentions Tychicus as a companion of Paul who traveled with him Macedonia and was from Asia. As discussed above, it also mentions Aristarchus as a companion of Paul on the same journey, but was from Thessalonica. Paul's letters also discuss a companion of Paul

Acts 20:4 ("...he decided to return through Macedonia. And Sopater of Bera accompanied him to Asia--also Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia.") and Eph. 6:21 ("But that you also may know my affairs and how I am doing, Tychicus, a beloved brother and faithful minister in the Lord, will make all things known to you; whom I have sent to you for this very purpose...") and Col. 4:7-10 ("Tychicus, who is a beloved brother, a faithful minister, and a fellow servant in the Lord, will tell you all the news about me. I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts, with Onesimus, a faithful and beloved brother, who is one of you. Aristarchus my fellow prisoner greets you, with Mark, the cousin of Barnabas....").

47. Ministry in Troas

Acts and Paul's letters report that he ministered and traveled through Troas. Acts 20:6-12, 16:8-9, and 2 Cor. 2:12-13.

48. Paul's Suffering at Ephesus

Acts reports that Paul suffered persecution in Ephesus. This is confirmed by undisputed Paulines.

Acts 20:19 ("And when they had come to him, he said to them: 'You know, from the first day that I came to Asia, in what manner I always lived among you, serving the Lord with all humility, with many tears and trials which happened to me by the plotting of the Jews....'") and 1 Cor. 15:32 ("If, in the manner of men, I have fought with beasts at Ephesus, what advantage is it to me? If the dead do not rise, 'Let us eat and drink, for tomorrow we die.'") and Rom. 9-11.

49. Ardent for the Jewish law in Jerusalem Church/Problems with Judaizers

Acts and Galatians agree that there were many Jewish Christians in Jerusalem who were zealous for the law.

Acts 21:20 ("And when they heard it, they glorified the Lord. And they said to him, 'You see, brother, how many myriads of Jews there are who have believed, and they are all zealous for the law; but they have been informed about you that you teach all the Jews who are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children nor to walk according to the customs.") and Galatians.

50. All Things to All Men

This is much like Paul's circumcision of Timothy. It shows that despite his emphasis on freedom from the law, he was willing to be "very" Jewish.

Acts 21:23-24 ("Therefore do what we tell you: We have four men who have taken a vow. Take them and be purified with them, and pay their expenses so that they may shave their heads, and that all may know that those things of which they were informed concerning you are nothing, but that you yourself also walk orderly and keep the law.") and 1 Cor. 9:19-23 ("For though I am free from all men, I have made myself a servant to all, that I might win the more; and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some. Now this I do for the gospel's sake, that I may be partaker of it with you.").

51. Paul was a Pharisee

Acts and Philippians agree that Paul was a Pharisee.

Acts 23:6 ("But when Paul perceived that one part were Sadduccees and the other Pharisees, he cried out in the council, "Men and brethren, I am a Pharisee, the son of a Pharisee; concerning the hope and resurrection of the dead I am being judged.") and Phil. 3:5 ("I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee.")

52. Paul was a Jew

Paul was a Jew. Phil. 3:5 ("Of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews").

53. The Collection for the Jewish Church

Paul traveled to Jerusalem to deliver a gift to the Jerusalem Church

Acts 24:17 ("Now after many years, I came to bring alms and offerings to my nation.") and 1 Cor. 16:1-4 (""Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also... And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem....") and 2 Cor. 8:1, 9, 16 ("Collection for the Judean Saints") ("Moreover brethren, we make known to you the grace of God bestowed on the churches of Macedonia: .... They were freely willing, imploring us with much urgency that we would receive the gift and the fellowship of the ministering of the saints.... For you know the grace of your Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich") and Rom. 15:25-28 ("But now I am going to Jerusalem to minister to the saints. For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things. Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain.").

54. Imprisonment in Rome

Acts records Paul's imprisonment in Rome, which matches the presence of the "captivity epistles," which were written while Paul was in Rome.

Acts 28:30-31 ("Then Paul dwelt two whole years in his own rented house and received all who came to him, preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him.").

Geoff Hudson

This would be no surprise if the author of Acts was Paul himself.

Geoff

Geoff Hudson

And of course this does not preclude the possibility that some of the commonality arose from a common editor of the epistles and Acts.

Geoff

Layman

I agree. If Acts wrote Paul and his own epistles, this would be no surprise.

Toto

Layman: I am not sure what your point is here. Wouldn't you expect Acts to agree with the Epistles under virtually any theory of their composition? If Acts had been written in the mid 2nd century, you would expect the author to have Paul's letters sitting in front of him, with all the other sources he (or she) used.

In that case, you would expect to see a much better fit between the two works.

Just to take one example, you say:
But you left out a very important fact. In Acts, "they" refers to "the Jews" who object to Paul's preaching and conspire to kill him. In 2 Cor, Paul is pursued by the civil authorities, the governor under King Aretas.

I would infer from this that the author of Luke-Acts felt free to reshape whatever information was in Paul's letters to fit the current theological line - shifting blame from the Roman authorities to "the Jews."

You also find some agreement where Paul is in each case called to preach to the Gentiles. But in his letters, Paul is the apostle to the Gentiles -Gal 2:6-9, of equal statute (in his eyes at least) with the disciples who presumably knew Jesus, but who now preach to the Jews. In Acts, the remaining disciples are called to spread the gospel to the whole world; Paul is not listed as an apostle; he and Peter act in harmony, with Peter converting the first gentile (Cornelius the Roman Centurion - Acts 10), while Acts 13 has Paul preaching to the Jews in the synagogues.

Radcliffe Emerson

I think Paul invented Christianity to try to end Judaism, or to find some kind of personal justification for what he felt were his sins.
So God became a forgiving God as long as you believed in his son, instead of the vengeful God in the OT who wouldn't forgive so easily.

That's just my opinion however.

Layman

I agree that if Luke copied Paul's epistles and used them for sources, that you would expect a "better fit" between the them.

But it is silly to say that "any theory" would achieve the impressive list of similarities I provided. In fact, if Acts was written without the benefit of Paul's epistles -- as is widely agreed -- then some other theory must account for the impressive amount of accurate information relayed to the author. It was certainly possible that the author of Acts could have simply invented fictitious accounts of Paul's travels--as was done in the mid-second century onwards. Or he could have so reshaed the material about Paul that he could not have included the impressive amount of similarities he achieved.

You could infer this. That might be reasonable. But Luke is actually one of the less hostile New Testament authors towards the Jews.

On the other hand you could also infer that, just as Jewish leaders were involved in having Pilate execute Jesus, Jewish leaders in Damascus were involved in having King Aretas have him arrested.

Or you could conclude that Luke's source of information was garbled, either he misunderstood, or he had incomplete information and assumed, or his source had already changed Aretas to Jews for its own reason.

What is clear is that Luke says Jews whereas Paul says King Aretas, again suggesting that Luke was not using Paul's letters.

Actually, you are misrepresenting Galatians. Paul is not the apostles to the Gentiles. Rather, Paul and Barnabas were given "the right hand of fellowship that [they] should go to the Gentiles and they to the circumcised."

He does not use the term apostle to the Gentiles and he claims no greater stature than Barnabas.

Actually, Acts does use the term "Apostle" differently than Paul does. Very clearly. Yet another reason that so many scholars doubt Acts used any of Paul's letters as a source.

But what is your point here? Which scripture in Acts are you referring to when you say"the remaining disciples [] called to spread the gospel to the whole world"? I do not doubt you, but it would be helpful to know the source?

But again, what is the point here?

Yet another distortion combined this time with important omissions.

If you are suggesting that Acts has Peter and Paul equally ministering to Jews and Gentiles you are mistaken. If you are suggesting that Paul's letters claim he only ministered to Jews and the other Apostles only ministered to Jews, you are mistaken.

Even with that crossover, however, Acts and Paul's letters do actually agree that Paul had a special mission to the Gentiles. Neither Acts nor Paul's letters claim that he never preached to Jews. In fact, both make it clear that he did.

Acts and Paul's letters do actually agree that Peter's primary focus was to the Jews. But they both indicate that Peter was sympathetic to the Gentile mission and that Peter had fellowshiped and ministered to Gentile Christians.

Remember the episode in Galatians had Paul getting angry with Peter for forsaking table-fellowship with Gentile Christians. Paul is clear that one reason he was so upset with Peter is that he was being hypocritical. How? Because Peter had earlier engaged in table-fellowship with Gentiles and only stopped when pressured by the Judaizers.

Gal. 2:11-12.

This is actually fairly consistent with Acts.

In Acts 10, Peter reluctuantly ministers to a Gentile (changing his mind only when God uses an example using unclean food no less). In fact, Peter specifically "went in and ate" with them. So we have an indirect corrobration -- in some ways the best kind -- of the Acts account in Galatians. But on a whole, Acts portrays Paul as the main minister to the Gentiles, with Peter focused in Palestine and the Jews.

Overall I guess I do not understand your point, Toto. Are you claiming that, despite the wide scholarly opinion to the contrary, that the author of Acts used Paul's letters as sources? Are you saying that there are fewer similarities than I claimed? Are you simply raising a couple of the disagreements between Acts and Paul?

Toto

I don't understand your point in this whole post, so I guess we're even.

There may be "wide scholarly opinion" that the author of Acts did not use Paul's letters as sources, but what is that based on? Just that there are so many variations in facts and outlook. (I recently read an essay which I do not have in front of me now, detailing a claim that the author of Luke-Acts did have access to Paul's letters, but deliberately reworked them for his own purposes. I will try to remember to post the cite later.)

So you have given us a lawyerly brief showing the points of similarity. Is your point that the author of Acts did not have Paul's letters, but just some garbled version of the events? What would that prove?

Layman

My point is that the author of Acts did not use Paul's letters but had plenty of accurate information from his own experiences or other sources.