On the eve of World War II, Winston Churchill described Russia as “a riddle wrapped in a mystery inside an enigma.” Many careful readers of Acts have perhaps felt similarly about the end of this book. The work ends abruptly in what appears to be the middle of the story. Why does one of the largest books of the New Testament end with a cliffhanger? Did Luke not finish the story?
We last left Paul imprisoned in Caesarea by the coast of the Mediterranean Sea after being taken by night from Jerusalem (Acts 23:35). The story continues with Paul defending himself before Felix the governor. Felix appeared to like Paul but was unwilling to release him without a bribe. Festus, the next governor, heard Paul’s case (25:1–12). When Festus suggested taking Paul back to Jerusalem for trial, Paul appealed to Caesar. Paul then presented his case before Festus’s friend, Herod Agrippa II, along with Agrippa’s wife, Bernice (25:13–26:32). Luke then described the treacherous journey by sea to Rome, along with the shipwreck (27:1–28:10). When Paul finally arrived in Rome, he shared the gospel with the Jews, who then rejected his message. The book ends with Paul “proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance” (Acts 28:31, ESV).
The obvious question is, “What happened to Paul, and how did Caesar respond?” As we think about these chapters, a second cluster of questions arise: Why do we learn about individuals like Lysias, Drusilla (Felix’s wife), Julius (the ship captain), and Publius (leader of Malta)? Why did Luke go into such detail describing the shipwreck? As we think about the story of Acts, the enigma continues: Why did Luke focus so much on Paul at the end? What happened to others proclaiming the Word, like Peter, John, James, Philip, and Apollos?
The second cluster of questions is perhaps the most straightforward if we remember one of Luke’s purposes in writing this book. He sought to provide Theophilus “certainty” (Luke 1:4). Luke was giving readers like Theophilus eyewitness accounts so that they could check his story.
The first and third clusters are perhaps more complex. Although biblical writers often use the word “Word” to refer to Scripture (Psalm 119:9) or even Christ (John 1:1), Luke and Paul both use the word to refer specifically to the gospel message. In the last New Testament letter that he wrote, Paul told Timothy that he was “bound with chains as a criminal.” His own imprisonment, however, was ultimately irrelevant because “the word of God is not bound!” (2 Tim. 2:9).
No enigma remains once we remember that Acts is about the message far more than the messengers. What happened next to Paul? Ultimately, the answer is irrelevant.
He was bound, but the Word of God was not. His Word had spread through the Twelve, Stephen, Philip, James, Apollos, Priscilla, Aquila, and countless others. God’s Word was not bound, nor will it ever be bound, irrelevant, obsolete, or powerless. His Word will go forth. The question for us is whether we, too, will be messengers.