Religion Scripture Readings

Acts 12

James Is Martyred, Peter Is Set Free

A. James the apostle dies as a martyr.

1. (1) Herod harasses the church.

Now about that time Herod the king stretched out his hand to harass some from the church.

a. Herod the king: This is Herod Agrippa I, the grandson of Herod the Great, who ruled in the days of Jesus' birth (Matthew 2:1-16). Herod Agrippa I was also the nephew of Herod Antipas, who had a role in the trial of Jesus (Luke 23:7-12).

b. Stretched out his hand to harass some from the church: No doubt, this was done because it was politically popular for Herod. It pleased many of his citizens who didn't like Christians. Many political figures are ready to persecute Christians if it will make them politically popular.

2. (2) The death of the apostle James.

Then he killed James the brother of John with the sword.

a. Then he killed James the brother of John with the sword: This is a new development in the history of the church. James is the first of the twelve who followed Jesus to be martyred.

b. Up to Acts 12, the church has been on a "hot streak," experiencing one exciting conversion after another. First there was Saul of Tarsus, then the Gentile centurion Cornelius, then the mixed crowd of Jews and Gentiles in Antioch. But in Acts 12, the ugly opposition inspired by Satan again raises its head.

c. James is certainly not the first Christian to die in faithfulness to Jesus. Stephen (Acts 7:58-60) was martyred before this, and certainly others were also. But the death of James shattered the illusion that somehow, the twelve enjoyed a unique Divine protection.

d. James the brother of John, in particular, might have thought to have been "protected." He was one of the special intimates of Jesus, often mentioned with his brother John and with Peter (Matthew 17:1, 26:37, Mark 5:37, 9:2, 14:33; Luke 5:37, 9:2, and 14:33).

i. But Jesus promised no special protection for even His closest followers; He warned them to be ready for persecution (Matthew 10:16-26).

ii. In Mark 10:35-40, John and his brother James came to Jesus and asked to be considered His two chief lieutenants. Jesus replied to them, You do not know what you ask. Can you drink the cup that I drink, and be baptized with the baptism I am baptized with? James and John, not really knowing what they were saying, replied by saying they could. Jesus promised them, You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized. This martyrdom was the fulfillment of that promise for James. John fulfilled it by a lifetime of devoted service to God despite repeated attempts to martyr him.

e. Normally, with the sword means that James was beheaded.

i. Eusebius relates a story from Clement of Alexandria, who says that the soldier who guarded James before the judge was so affected by his witness that he declared himself a Christian also and was willingly executed for Jesus along side of James (Eusebius, Church History 2.9.2-3).

f. Significantly, there was no attempt to "replace" James, as there was to replace Judas (Acts 1). This was because James died as a faithful martyr, but Judas revealed his apostasy in betraying Jesus. There was no need for another man to take the office of James.

B. The release of Peter from prison.

1. (3-4) Herod imprisons Peter.

And because he saw that it pleased the Jews, he proceeded further to seize Peter also. Now it was during the Days of Unleavened Bread. So when he had arrested him, he put him in prison, and delivered him to four squads of soldiers to keep him, intending to bring him before the people after Passover.

a. Because he saw that it pleased the Jews: Seeing his approval ratings rise in the polls when he kills James, Herod seeks to improve his ratings even more when he proceeded further to Peter also.

i. There was a significant difference between the persecution from Saul of Tarsus (Acts 8:1-3) and from Herod. Saul, wrong as he was, persecuted out of sincere (though misguided) religious conviction, Herod persecuted out of purely political motives.

b. Intending to bring him before the people after Passover: Herod will deal with Peter at a politically opportune time, fearing an unpredictable mob reaction when Passover pilgrims flood Jerusalem.

i. Horton suggests three reasons for the delay in executing Peter:
(1) Herod wanted to show how scrupulously he observed the Passover; (2) he wanted to wait until the pilgrim crowds went home, fearing a riot; (3) he wanted to wait until he had the full attention of the Jewish population.
c. Delivered him to four squads of soldiers: Knowing Peter (with the other apostles) had mysteriously escaped from prison before (Acts 5:17-21), Herod assigns a high-security detail to guard Peter.

i. "Normally it was considered enough for a prisoner to be handcuffed to one soldier, but as a special precaution Peter had a soldier each side of him and both his wrists were manacled" (Stott)

2. (5) The church prays for Peter.

Peter was therefore kept in prison, but constant prayer was offered to God for him by the church.

a. Prayer was offered to God for him by the church: Herod has his soldiers and his prisons; but the church has the power of prayer. The outcome will be decided easily!

b. Constant prayer was offered to God for him: The word constant also has the idea of earnest; literally, the word pictures someone stretching out all they can for something. "The verb ektenos is related to ektenes, a medical term describing the stretching of a muscle to its limits." (MacArthur)

i. Luke uses this same word ektenos for the agonizing prayer of Jesus in the Garden of Gethsemane (Luke 22:44).

ii. Much of our prayer is powerless because it lacks earnestness. Too often we almost pray with the attitude of wanting God to care about things we really don't care too much about.

iii. Earnest prayer has power not because it in itself persuades a reluctant God. Instead, it demonstrates that our heart cares passionately about the things God cares about, fulfilling Jesus' promise If you abide in Me and My words abide in you, you will ask what you desire and it shall be done for you (John 15:7).

c. Constant prayer was offered to God: It is also important to see that the church prayed to God. It may seem obvious, but often our prayers are weak because we are no consciously coming into the presence of our great and holy God, offering our requests to Him.

d. When every other gate is shut and locked, the gate to heaven is wide open. We must take advantage of that open gate through prayer!

3. (6-11) God sends an angel to free Peter from prison.

And when Herod was about to bring him out, that night Peter was sleeping, bound with two chains between two soldiers; and the guards before the door were keeping the prison. Now behold, an angel of the Lord stood by him, and a light shone in the prison; and he struck Peter on the side and raised him up, saying, "Arise quickly!" And his chains fell off his hands. Then the angel said to him, "Gird yourself and tie on your sandals"; and so he did. And he said to him, "Put on your garment and follow me." So he went out and followed him, and did not know that what was done by the angel was real, but thought he was seeing a vision. When they were past the first and the second guard posts, they came to the iron gate that leads to the city, which opened to them of its own accord; and they went out and went down one street, and immediately the angel departed from him. And when Peter had come to himself, he said, "Now I know for certain that the Lord has sent His angel, and has delivered me from the hand of Herod and from all the expectation of the Jewish people."

a. The chains, the guards, the prison doors mean nothing to God and His appointed messengers; Peter is instantly set free.

b. That night Peter was sleeping: Peter shows no signs of anxiety. He is able to sleep soundly on what seemed to be the last night before his execution. Remember, He gives His beloved sleep (Psalm 127:2).

c. Did not know that what was done by the angel was real, but thought he was seeing a vision: Peter obeyed without really knowing what was happening. He knew enough to sense that God was doing something and the explanation could come later.

d. They came to the iron gate that leads to the city, which opened to them of its own accord: The soldiers, the chains, the guard posts, the iron gate - are all nothing when God is with us and prayer is behind us. Many of us are worrying about the iron gate before we ever get to it. A month before hand, and we are anxious about the iron gate! But God will take care of it when we come to it.

e. F.F. Bruce relates the story of Sundar Singh, a Tibetan Christian who was likewise freed miraculously from a prison. For his preaching of the gospel, he was thrown into a well, and a cover was put over it and securely locked. He would be left in the well until he died, and he could see the bones and rotting corpses of those who had already perished in their. On the third night of his imprisonment, he heard someone unlocking the cover of the well and removing it. A voice told him to take hold of the rope that was being lowered. Sundar was grateful that the rope had a loop he could put his foot in, because he had injured his arm in the fall down into the well. He was raised up, and the cover was replaced and locked, but when he looked to thank his rescuer he could find no one. When morning came, he went back to the same place he was arrested and started preaching again. News of the preaching came to the official who had him arrested, and Sundar was brought before him again. When the official said someone must have gotten the key and released him, they searched for the key - and found it on the official's own belt. God is still writing the Book of Acts!

f. And has delivered me from the hand of Herod: Why did James die and Peter find deliverance? God alone knows; we know though, that James, having graduated to glory, did not consider himself a loser in any way!

i. Simply, it wasn't time for Peter to go home yet. Until it was time, he was invulnerable. He couldn't be harmed. It was time for James; it was not time for Peter.

4. (12-17) Peter presents himself to the believers that prayed for him.

So, when he had considered this, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together praying. And as Peter knocked at the door of the gate, a girl named Rhoda came to answer. When she recognized Peter's voice, because of her gladness she did not open the gate, but ran in and announced that Peter stood before the gate. But they said to her, "You are beside yourself!" Yet she kept insisting that it was so. So they said, "It is his angel." Now Peter continued knocking; and when they opened the door and saw him, they were astonished. But motioning to them with his hand to keep silent, he declared to them how the Lord had brought him out of the prison. And he said, "Go, tell these things to James and to the brethren." And he departed and went to another place.

a. This brief account is so natural, so true to life. Passages like this display the completely historical character of the Book of Acts.

b. Because of her gladness she did not open the gate, but ran in and announced that Peter stood before the gate: Rhoda is so excited to hear from Peter that she leaves him out at the gate!

c. But they said to her, "You are beside yourself!" We are comforted (and amused) by the little faith of these Christians. Even while they are praying for Peter, they find it hard to believe God actually answered their prayer.

i. Their prayer was earnest, but their faith was not overwhelming. Little faith can accomplish great things if it is placed in the great God.

d. It is his angel: The Jews believed in the idea of "guardian angels," and it seems that they may have believed that one's guardian angel bore some kind of resemblance to the human it was assigned to.

e. Go, tell these things to James and the brethren: The James that Peter tells others to report to is not the James who was just martyred. It is probably James, the brother of Jesus, who was a prominent figure in the church at Jerusalem.

f. And he departed and went to another place: Except for a brief mention in chapter 15, this is the last Luke speaks of Peter. We know that Peter later met Paul in Antioch (Galatians 2:11-14), and later he wrote his two letters.

5. (18-19) The execution of the soldiers who guarded Peter.

Then, as soon as it was day, there was no small stir among the soldiers about what had become of Peter. But when Herod had searched for him and not found him, he examined the guards and commanded that they should be put to death. And he went down from Judea to Caesarea, and stayed there.

a. No small stir is one of the great understatements of the Bible; Herod was furious that his prized prisoner had escaped.

b. He examined the guards and commanded that they should be put to death: The execution of the guards was customary; in that day, if a guard's prisoner escaped, the guard was given the penalty due to the prisoner - in this case, death.

C. God judges a blaspheming Herod and blesses an obedient church.

1. (20-21) Herod gives a speech to the people of Tyre and Sidon, who are anxious to please Herod.

Now Herod had been very angry with the people of Tyre and Sidon; but they came to him with one accord, and having made Blastus the king's personal aide their friend, they asked for peace, because their country was supplied with food by the king's country. So on a set day Herod, arrayed in royal apparel, sat on his throne and gave an oration to them.

2. (22-23) Herod receives the overstated praise of the people of Tyre and Sidon, and he receives the judgment of the God he refused to glorify.

And the people kept shouting, "The voice of a god and not of a man!" Then immediately an angel of the Lord struck him, because he did not give glory to God. And he was eaten by worms and died.

a. He was eaten by worms and died: The manner of Herod's death befits his spiritual state; he corrupted from the inside out.

b. The ancient Jewish historian Josephus also describes the death of Herod in gory detail (Antiquities, XIX.8.2).

i. "He put on a garment made wholly of silver, and of a contexture truly wonderful, and came into the theatre early in the morning; at which time the silver of his garment, being illuminated by the fresh reflection of the sun's rays upon it, shone out after a surprising manner, and was so resplendent as to spread a horror over those that looked intently upon him; and presently his flatterers cried out, one from one place, and another from another (though not for his good), that he was a god … A severe pain also arose in his belly, and began in a most violent manner … when he had been quite worn out by the pain in his belly for five days, he departed this life."

3. (24-25) The work of God continues without hindrance.

But the word of God grew and multiplied. And Barnabas and Saul returned from Jerusalem when they had fulfilled their ministry, and they also took with them John whose surname was Mark.

a. But the word of God grew and multiplied: The contrast between Herod and the church is clear. Herod believed he had the upper hand against God's people, but God showed who was really in charge - Herod is judged, the church is blessed.

i. Herod fought against God; but the church submitted to God and got in line with His plan through prayer.

ii. History is filled with the stories of men who thought they could fight God and succeed; their ruined lives are evidence that it can't be done. Friedrich Nietsche was the philosopher who coined the idea that God was dead, and that Christianity was a despised religion of weaklings. Fighting God drove him insane, and he spent the last several years of his life in that condition. Sinclair Lewis won the Nobel prize for literature, and fought against God in his book Elmer Gantry. The book was about an evangelist who was also an alcoholic and would sleep with any woman he could. Sinclair Lewis died a hopeless alcoholic in a clinic near Rome. Writer Ernest Hemingway lived his life of adventure and sin against God seemingly without consequences - until he blew his head off with a shotgun. Fighting against God just doesn't work.

b. Barnabas and Saul returned from Jerusalem: Coming back from their relief effort to Jerusalem (Acts 11:30), Barnabas and Saul brought John Mark with them back to the church at Antioch.

 

Acts 13

Paul's First Missionary Journey Begins

A. Barnabas and Saul are called and sent by the Holy Spirit.

1. (1) The people at the church in Antioch.

Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul.

a. In Acts 12:25, we learn Barnabas, Saul, and John Mark were all at the church in Antioch, having returned from delivering a gift of support to the church in Jerusalem (Acts 11:27-30). Saul and Barnabas were among the teachers and prophets there, as were Simeon, Lucius, and Manaen.

b. Simeon who was called Niger: Since Niger means black, he was presumably a black African among the congregation at Antioch, and possibly he was the same Simeon who carried Jesus' cross (Luke 23:26).

c. The Manaen mentioned here had been brought up with Herod the tetrarch. This was the same Herod who beheaded John the Baptist and presided over one of Jesus' trials (Luke 23:7-12).

2. (2) The Holy Spirit calls Barnabas and Saul.

As they ministered to the Lord and fasted, the Holy Spirit said, "Now separate to Me Barnabas and Saul for the work to which I have called them."

a. As they ministered to the Lord: The call came when they ministered to the Lord. This is the first job of any servant of God, to minister unto the Lord.

i. They were doing the service of priests under the new covenant, offering their bodies as living sacrifices (Romans 12:1). "The word translated worshipping [ministered, NKJV] is that usually employed in the LXX for the service of priests and Levites in the temple." (Williams)

b. As part of their service to the Lord, they also fasted. Why did they fast? It is likely they sensed an urgency about something, a need to seek God in a special way. What did they seek God about? Judging from the response, it was about the need to spread the gospel to all the earth.

c. The Holy Spirit said: Presumably, the call came through the ministry of prophets in the church at Antioch, though it could have come simply through the inner witness of the Holy Spirit.

i. "I do not for a moment imagine that the assembly heard a voice. That is the mistake we too often make. We try to force ourselves into ecstasies in order to hear the voice, then we imagine we hear it!" (Morgan)

d. Separate to Me: Before Barnabas and Saul can do anything great for God, they must first be separated to Him. If you will separate to God, it means you must separate from some other things.

i. You can't really say "yes" to God's call on your life until you can say "no" to things that will keep you from that call.

e. For the work to which I have called them: God had a specific work He had appointed to Barnabas and Saul to do. Paul would later write in Ephesians 2:10: For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. God is calling Barnabas and Saul to these good works!

i. The calling God had for the life of Paul had already been stated in Acts 9:15-16: He is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. For I will show him how many things he must suffer for My name's sake. This was not a touchy-feely "feel good" call - it was a serious call to a serious ministry.

f. Now separate to Me: God gave a timetable - now. Before, God had told Paul through Ananias what his calling was, but not that it was now. Now meant there was to be no delay.

g. If we assume they were fasting and praying about the need of the world for Jesus, we can see how God was answering their prayer - by using them! This is often how God moves, by sending the people who have it on their hearts to pray.

i. Many want to be "back seat drivers" in the ministry. They hope to say, "I'll have the burden and you do the work." But God's typical way of working is to send the people who have the burden to do the work.

3. (3) The Holy Spirit sends Barnabas and Saul.

Then, having fasted and prayed, and laid hands on them, they sent them away.

a. Having fasted and prayed: They were sent with fasting and prayer; now they had something to really pray and depend on God about!

b. And laid hands on them: The laying on of hands was a formal commissioning to this ministry; certainly Barnabas and Saul were "ordained" before this, but now they were entering a different sphere of ministry.

c. They sent them away: Notice that the church in Antioch sent Barnabas and Saul out. They were supported and sent by a specific congregation. As far as we know, this had never happened before in the history of the church. Certainly, people went out as "accidental missionaries" (as in Acts 8:4 and 11:19) but there was never a concerted and organized effort to win people to Jesus like this.

d. Where is the committee report? Where are the demographics? Where is the marketing survey? Where is the "spiritual mapping"? Barnabas and Saul went out without any of these things, only with the call and power of the Holy Spirit.

B. Ministry in the cities of Seleucia, Salamis and Paphos.

1. (4) First stop: Seleucia.

So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus.

a. So, being sent out by the Holy Spirit: Yes, the Christians of the church at Antioch sent Saul and Barnabas. But more importantly, it was the Holy Spirit sending them. And group of Christians can send someone, but if the Spirit doesn't send them, it won't amount to eternally effective ministry.

b. Went down to Seleucia: We aren't told of any specific ministry taking place in Seleucia, a city near Antioch. Saul and Barnabas may have gone there merely because it was the port city near Antioch, but it is hard to imagine them not doing any ministry there.

c. Since Seleucia wasn't far from Antioch, where there was a thriving church, it isn't difficult to assume there was already a group of Christians there in that city.

2. (5) On the island of Cyprus: The city of Salamis, on the east coast.

And when they arrived in Salamis, they preached the word of God in the synagogues of the Jews. They also had John as their assistant.

a. We are not told why they went to Cyprus first, but we do know Barnabas grew up on that island (Acts 4:36).

b. They preached the word of God in the synagogues: This custom of the "open synagogue" would Barnabas and Saul many opportunities to preach. The custom of the open synagogue invited any learned man to speak to the congregation on the Sabbath.

c. They also had John as their assistant: This man, also known as John Mark, was mentioned previously in Acts 12:25. He is traveling with Barnabas and Saul on this trip.

i. This is the same Mark who will later write the Gospel that bears his name.

ii. Mark would have been a valuable companion for Barnabas and Saul. He grew up in Jerusalem, and was an eyewitness of many of the events in the life of Jesus and could relate them with special power to Barnabas and Saul, and to others whom they were preaching to.

3. (6-12) Ministry in Paphos, a city on the west coast of Cyprus.

Now when they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew whose name was Bar-Jesus, who was with the proconsul, Sergius Paulus, an intelligent man. This man called for Barnabas and Saul and sought to hear the word of God. But Elymas the sorcerer (for so his name is translated) withstood them, seeking to turn the proconsul away from the faith. Then Saul, who also is called Paul, filled with the Holy Spirit, looked intently at him and said, "O full of all deceit and all fraud, you son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord? "And now, indeed, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a time." And immediately a dark mist fell on him, and he went around seeking someone to lead him by the hand. Then the proconsul believed, when he saw what had been done, being astonished at the teaching of the Lord.

a. Paphos: This city was known for its immorality: "Paphos was infamous for its worship of Venus, the goddess of [sexual] love" (Barclay). We will see in Paphos a familiar combination: Immorality connected with spiritual darkness.

b. While ministering in the city (presumably after the same fashion - going into the synagogues and presenting Jesus), the representative of the Roman government (the proconsul) sought to hear the word of God.

i. "All Roman provinces were divided into two classes, those that required troops and those that did not. The latter were administered by the Senate and ruled by proconsuls; the former were under the administration of the emperor." (Williams)

c. Elymas the sorcerer (for so his name is translated): Paul is opposed by a man named Elymas. His real name was Bar-Jesus, which means "son of Jesus," and Luke couldn't bear to call him that! This Elymas attempts to frustrate the missionary efforts of Saul and Barnabas with the local Roman leader.

i. We should not be surprised or shaken by opposition. "Wherever there is likely to be great success, the open door and the opposing adversaries will both be found. If there are no adversaries, you may fear that there will be no success. A boy cannot get his kite up without wind, nor without a wind which drives against his kite." (Spurgeon)

d. Saul, who also is called Paul: It was common for people in that day to have names that were similar, yet different according to the language or culture they were in. Certainly, Saul's given name was Saul, a Jewish name after the first king of Israel. But his Roman name was Paul, sounding similar to "Saul."

i. "Saul's father gave the child a Roman and a Latin name because he was a Roman citizen with all the rights in the Roman Empire this implied. The child had both names from infancy. When his father called him he shouted, 'Saul, Saul!' but when the Greek boys with whom he played called him they shouted, 'Paul, Paul!'" (Lenski)

e. Filled with the Holy Spirit … "O full of all deceit and all fraud": Paul, using spiritual discernment and operating in the gift of faith, rebukes and pronounces the judgment of God upon Elymas (you shall be blind).

i. As Elymas is struck with blindness, we can't help but think Paul would remember his own experience with God. Paul was struck blind at his conversion on the road to Damascus (Acts 9:9). Certainly, those who are resisting God are blind spiritually, so God is just giving Elymas a physical blindness corresponding to his spiritual blindness. However, we never hear of Elymas repenting, as Paul did.

f. Then the proconsul believed: Is Paul being too harsh here? Who does he think he is, coming against Elymas this way? Paul is acting correctly, because the eternal destiny of Sergius Paulus is at stake.

i. If you want to commit spiritual suicide, that's one thing. But how dare you bring others down with you? If you want to give up on the things of God and grow bitter in your heart against Him, that's your choice. But it is a heavy sin to draw anyone else away with you, either with your words or your example.

ii. "The severest words of the Bible, Old and New Testaments, are reserved for those who stand between men and truth, for those who stand between men and God … It must be the heart that loves Sergius Paulus that speaks in anger to Elymas the sorcerer." (Morgan)

g. When he saw what had been done: What was it that the proconsul saw?

i. He saw the courage of Paul. Here was a man of conviction, bold in his belief, and willing to make a stand for what he believed.

ii. He saw the just result of Elymas' sin, physical blindness corresponding to his spiritual blindness. If only we would see more of the trouble sin gets people into, we might run after the things of God a little harder!

h. Being astonished at the teaching of the Lord: As amazing as the miracle of Elymas' sudden blindness was, the good news the proconsul heard from Paul was even more amazing. His astonishment is said to be at the teaching of the Lord (presumably, the doctrines of God's gracious gift to man in Jesus, through the cross) not the miraculous work before his eyes.

4. (13) From Paphos to Perga.

Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and John, departing from them, returned to Jerusalem.

a. They came to Perga: Paul, Barnabas and their companions leave the island of Cyprus, coming to Perga on the mainland of what is today Turkey.

b. John, departing from them, returned to Jerusalem: We don't know exactly why John Mark went home to Jerusalem. Was he homesick for his family? Was he afraid of the tough and dangerous travel through the mountains ahead of them? Was he resentful that the team of his cousin Barnabas and Saul (Acts 12:25) had now become Paul and his party? Was he a pessimist because Paul was suffering from poor health (Galatians 4:13)? Whatever the reason, Paul didn't appreciate the fact that John Mark abandoned the missionary journey here.

i. Who was right? Who was wrong? God had to deal with each party involved, but a great work was still going to be done for the glory of the Lord. Paul would continue to reach the world for Jesus, and John would write one of the gospels.

C. The sermon at Pisidian Antioch.

1. (14-15) The customary invitation in the synagogue gives Paul an opportunity to preach the gospel.

But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down. And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, "Men and brethren, if you have any word of exhortation for the people, say on."

a. Went into the synagogue on the Sabbath day and sat down. And after the reading of the Law and the Prophets. A synagogue service generally went like this: Opening prayers were offered, then there was a reading from the Law (the first five books of the Old Testament). Then, a reading from the Prophets. Then, if there was an educated person present, they were invited to speak on subjects related to the readings.

b. Men and brethren, if you have any word of exhortation for the people, say on: Paul wasn't the kind of man who you invited to give a word of exhortation without expecting that he would take you up on the offer.

2. (16-23) Paul begins his sermon in the synagogue, explaining how God's work in history culminates in Jesus.

Then Paul stood up, and motioning with his hand said, "Men of Israel, and you who fear God, listen: "The God of this people Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an uplifted arm He brought them out of it. Now for a time of about forty years He put up with their ways in the wilderness. And when He had destroyed seven nations in the land of Canaan, He distributed their land to them by allotment. After that He gave them judges for about four hundred and fifty years, until Samuel the prophet. 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 when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, 'I have found David the son of Jesse, a man after My own heart, who will do all My will.' From this man's seed, according to the promise, God raised up for Israel a Savior; Jesus."

a. Men of Israel and you who fear God addresses both groups who would be at the synagogue on a typical Sabbath: Jews and "near Jews," those Gentiles who admired Jewish religion but did not make a full commitment to Judaism.

b. In this survey of Israel's history, Paul notes important events - the choosing of the patriarchs, the deliverance from Egypt, the time in the wilderness, the conquest of Canaan, the time of the Judges, the creation of a monarchy - but it all culminates in Jesus (according to the promise, God raised up for Israel a Savior; Jesus).

c. This survey of Israel's history demonstrates that God has a plan for history, and we need to sense a connection to that plan. Jesus is the goal of history, and as we are in Jesus, we are in the flow of God's great plan of redemption.

3. (24-29) Using the examples of John the Baptist and the Jewish rulers, Paul shows how people both received and rejected Jesus.

"After John had first preached, before His coming, the baptism of repentance to all the people of Israel. And as John was finishing his course, he said, 'Who do you think I am? I am not He. But behold, there comes One after me, the sandals of whose feet I am not worthy to loose.' Men and brethren, sons of the family of Abraham, and those among you who fear God, to you the word of this salvation has been sent. For those who dwell in Jerusalem, and their rulers, because they did not know Him, nor even the voices of the Prophets which are read every Sabbath, have fulfilled them in condemning Him. And though they found no cause for death in Him, they asked Pilate that He should be put to death. Now when they had fulfilled all that was written concerning Him, they took Him down from the tree and laid Him in a tomb."

a. As John was finishing his course, he said: John the Baptist responded to Jesus the right way. He prepared the hearts of others of Jesus, and he saw Jesus as who He is. John knew Jesus was the One greater than all others. He knew Jesus was more than a teacher, He was the Lord God we must all answer to.

i. The sandals of whose feet I am not worthy to loose: This statement shows that John knew Jesus was high above him. In that day, it was not uncommon for a great teacher to have disciples follow him, and it was expected that the disciples would serve the teacher in various ways. This arrangement came to be abused, so the leading rabbis established certain things that were too demeaning for a teacher to expect of his disciple. It was decided that for a teacher to expect his disciple to undo the strap of his sandal was too much; it was too demeaning. Here, John insists he isn't even worthy to do this for Jesus!

b. For those who dwell in Jerusalem, and their rulers, because they did not know Him: Those who didn't know the Scriptures rejected Jesus, and delivered Him to Pilate to be executed, and Jesus was executed, and laid in a tomb.

i. They took Him down from the tree: In calling the cross a tree, Paul is drawing on the idea from Deuteronomy 21:22-23. In that passage, it says that God curses a person who is hanged from a tree. Paul wants to communicate the idea that Jesus was cursed so we could be blessed (Galatians 3:13).

4. (30-37) Paul preaches the resurrected Jesus.

"But God raised Him from the dead. He was seen for many days by those who came up with Him from Galilee to Jerusalem, who are His witnesses to the people. And we declare to you glad tidings; that promise which was made to the fathers. God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm: 'You are My Son, Today I have begotten You.' And that He raised Him from the dead, no more to return to corruption, He has spoken thus: 'I will give you the sure mercies of David.' Therefore He also says in another Psalm: 'You will not allow Your Holy One to see corruption.' For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption; but He whom God raised up saw no corruption."

a. But God! What glorious words! Man had done his best to fight against God - even to kill Him - but God was greater than man's sin and rebellion, and rose in triumph over sin and death.

b. The fact is simply stated (But God raised Him from the dead). But evidence from eyewitnesses is offered (He was seen for many days by those who came up with Him).

c. Then, Paul applies the truth of resurrection. The resurrection means that Jesus truly is the unique Son of God (Psalm 2:7), and it proves He was utterly holy even in His work on the cross (Psalm 16:10).

5. (38-41) With a promise and a warning, Paul applies the truth of who Jesus is and what He has done.

"Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses. Beware therefore, lest what has been spoken in the prophets come upon you: 'Behold, you despisers, Marvel and perish! For I work a work in your days, a work which you will by no means believe, though one were to declare it to you.'"

a. Through this Man is preached to you the forgiveness of sins: The promise is that, because of who Jesus is and what He has done for us, forgiveness is offered to us freely in Jesus. We may be justified from all things from which you could not be justified by the law of Moses.

i. What's wrong with justifying ourselves before God? It assumes God grades on a curve; it gives us the glory for our own salvation - instead of simply saying For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. (Ephesians 2:8-9)

ii. Some refuse to embrace the salvation of Jesus in the secret place of their heart, because they want a salvation of their own making. They want to be saved the old-fashioned way - they want to earn it.

iii. In only a few months, Paul will be writing a letter to these churches in Galatia, dealing with these same themes of being justified by God's grace and not by keeping the law.

b. Everyone who believes is justified: Jesus does not only forgive us, but we are also justified by Him. Forgiveness takes care of the debt of sin, but justification puts a "credit" on our account before God.

c. Beware, therefore: The warning is that if we do not embrace the person and work of Jesus with our whole lives, we are despisers who will perish.

d. Some commentators have complained that Paul preaches too much like Peter did on Pentecost. But what is to complain about? It shows us that Peter and Paul preached the same gospel, and the same gospel was preached some fifteen years after Pentecost as was preached on that first day.

i. Others note similarities between Paul's sermon here and the sermon of Stephen in Acts 7. That was a sermon that Paul heard when he still hated the name of Jesus. Perhaps the sermon of the first martyr of the church was still ringing in the ears of the man who led his execution!

D. The Response to the sermon at Pisidian Antioch.

1. (42-43) Many people, both Jews and Gentiles, express interest in Paul's message.

So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. Now when the congregation had broken up, many of the Jews and devout proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to continue in the grace of God.

a. We should assume that many of these believed, because Paul and Barnabas persuaded them to continue in the grace of God. This means they had already started to trust in the grace of God.

b. Continuing in grace is as important as beginning in grace; we must never leave it as the basic principle of our relationship with God. Far too many only think of grace as the introduction to the Christian life, but God wants grace to remain as the foundation for our life with Him.

2. (44-45) On the next Sabbath, envy creates opposition.

On the next Sabbath almost the whole city came together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy; and contradicting and blaspheming, they opposed the things spoken by Paul.

a. On the next Sabbath almost the whole city came together to hear the word of God: The scene is easy to picture. The whole city is ready to hear the gospel from Paul on the next Sabbath, and this dramatic response makes the leaders of the synagogue envious, because they aren't in charge any more!

i. This is inevitable for those who are more concerned about being popular than serving God. When someone else is more popular, they get envious! We can't all be popular to the same degree, but we can all serve and please God to the same degree in Jesus Christ.

b. Contradicting and blaspheming, they opposed the things spoken by Paul: Suddenly, Paul's preaching is opposed as if he were conducting a debate, his opponents contradicting him, and blaspheming God.

i. The blasphemy mentioned probably has to do with abusive and degrading language directed towards Jesus, whom Paul preached.

c. Why? Why would these religious people reject the Messiah they had waited for so long? One great reason was they wanted to keep the division between Jew and Gentile, and if Jesus was to be the Messiah of all men, they wanted no part of Him.

i. "They simply could not accept a teaching that opened such floodgates. For themselves and their adherents they could accept a message as God-sent and tolerate some change in their teaching and practice, but they could not endure that the Gentiles should be made equal with God's ancient people." (Williams)

ii. "The Jews could not endure that the Gentiles should be equal to them, being as much concerned against the Gentiles being exalted, as against their own being depressed." (Poole)

iii. Some people end up rejecting Jesus because of the way He changes our relationship with other people. Some would rather hold on to their bitterness and animosity towards others than turn to Jesus and be reconciled.

3. (46-50) Paul and Barnabas respond to the Jewish opposition.

Then Paul and Barnabas grew bold and said, "It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles. For so the Lord has commanded us: 'I have set you as a light to the Gentiles, that you should be for salvation to the ends of the earth.'" Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed. And the word of the Lord was being spread throughout all the region. 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.

a. Then Paul and Barnabas grew bold: Praise God for their zeal for the things of God! They wouldn't let this challenge go unanswered, because they really believed the truth about Jesus.

b. Since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles: They rebuke those who reject Jesus, letting the Jews know that it was a privilege that this message should come to them first, a privilege they are rejecting.

c. Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed: They respond with more evangelism to open hearts, now directing their efforts to the Gentiles, in obedience to God's command (Romans 1:16) and in fulfillment of prophecy (the quotation from Isaiah 49:6).

i. The Gentiles respond to Paul's invitation with enthusiastic belief, learning with joy that God does not hate Gentiles, but offers them salvation in Jesus.

ii. Paul shows wisdom in not spending all his time trying to persuade hardened hearts. We know that even after he made Gentiles the focus of his evangelistic efforts, he still prayed earnestly for the salvation of Israel (Romans 10:1), but he spent his missionary time ministering to more open hearts.

d. And the word of the Lord was being spread: It was being spread through the efforts of Paul and Barnabas, but especially through the lives of these people being brought to Jesus Christ.

e. 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: Wherever there is revival, the second party to be revived is the Devil. Jewish opposition was strong enough to force Paul and Barnabas to leave the area.

4. (51-52) Paul and Barnabas react to their expulsion from the city of Pisidian Antioch.

But they shook off the dust from their feet against them, and came to Iconium. And the disciples were filled with joy and with the Holy Spirit.

a. But they shook off the dust from their feet against them: In doing this, Paul and Barnabas are treating the city as if they were a God-rejecting Gentile city.

i. If Jewish people had to go in or through a Gentile city, when leaving the city they would shake the dust off their feet as a gesture saying, "We don't want to take anything from this Gentile city with us." In this sense, Paul is saying "I don't want to take anything with me from you Jesus-rejecting religionists."

ii. This rejection did not make Paul and Barnabas think there was anything wrong with themselves. They knew the problem is with their opposition, not themselves.

b. And came to Iconium: They carry on the work, going next to Iconium. All too often, rejection and opposition for the sake of the gospel makes us want to give up. But Paul and Barnabas respond with appropriate determination.

c. They were filled with joy and with the Holy Spirit. Being filled with joy and being filled with the Holy Spirit go together, and they have a joy that contradicts their circumstances.

i. Paul is a great example of his own command to be constantly being filled with the Holy Spirit (Ephesians 5:18).

ii. "The happiness of a genuine Christian lies far beyond the reach of earthly disturbances, and is not affected by the changes and chances to which mortal things are exposed. The martyrs were more happy in the flames than their persecutors could be on their beds of down." (Clarke)

 

Acts 14

The Conclusion of the First Missionary Journey
A. In the city of Iconium.

1. (1) Paul and Barnabas have evangelistic success in Iconium.

Now it happened in Iconium that they went together to the synagogue of the Jews, and so spoke that a great multitude both of the Jews and of the Greeks believed.

a. They went together to the synagogue of the Jews: Again, notice that they follow the familiar pattern for evangelism, beginning in the Jewish synagogue.

b. So spoke that a great multitude both of the Jews and of the Greeks believed: Paul and Barnabas have success among the Jews and the Greeks, presenting the same gospel to both. The fact that Jews and... Greeks believed shows that Paul preached the same thing to both groups: That salvation is in Jesus, and we appropriate it by our belief (trust in, reliance on) in Him.

i. The success is refreshing, because they had just been kicked out of Pisidian Antioch, after much success there (Acts 13:50).

ii. Because Paul was inclined to stay in a region for an extended period of time, strengthening the churches and working where evangelistic efforts had already borne fruit, perhaps we should see the kind of persecution Paul had in Pisidian Antioch as God's way of moving him on to other fields.

2. (2-6) Successful ministry in Iconium creates opposition, forcing Paul and Barnabas out of town.

But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brethren. Therefore they stayed there a long time, speaking boldly in the Lord, who was bearing witness to the word of His grace, granting signs and wonders to be done by their hands. But the multitude of the city was divided: part sided with the Jews, and part with the apostles. And when a violent attempt was made by both the Gentiles and Jews, with their rulers, to abuse and stone them, they became aware of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding region.

a. Speaking boldly in the Lord: Paul and Barnabas did what they always did, they preached boldly despite the opposition, bearing witness to the word of His grace and touching others with the power of Jesus.

i. Granting signs and wonders to be done by their hands: "For no apostle could work a miracle by himself; nor was any sign or wonder wrought even by the greatest apostle, but by a special grant or dispensation of God. This power was not resident in them at all times." (Clarke)

b. Therefore they stayed a long time: They stayed as long as they could, despite the opposition, leaving only when it was absolutely necessary.

i. Why did Paul and Barnabas decide to stay a long time if there was opposition arising? Because they knew that these Christians would need all the grounding they could get to stand strong in a city with much opposition.

c. Paul and Barnabas preached the word of His grace, because that is the only word by which both Jews and Gentiles can be saved on an equal basis.

i. "The gospel is here called the message of his grace because divine grace is its subject matter." (Bruce)

d. A violent attempt was made by both the Gentiles and Jews, with their rulers, to abuse and stone them, they became aware of it and fled: When forced to, Paul and Barnabas leave Iconium for Lystra (some twenty miles away) and Derbe. This shows that Paul and Barnabas did not rush headlong towards martyrdom. They did what they could to preserve their lives.

B. In the cities of Lystra and Derbe.

1. (7-10) In Lystra, a lame man is healed.

And they were preaching the gospel there. And in Lystra a certain man without strength in his feet was sitting, a cripple from his mother's womb, who had never walked. This man heard Paul speaking. Paul, observing him intently and seeing that he had faith to be healed, said with a loud voice, "Stand up straight on your feet!" And he leaped and walked.

a. And they were preaching the gospel there: Paul and Barnabas did many miraculous works, one of which is recorded in the following passage. But they were not traveling as miracle workers. Their focus was always preaching the gospel.

b. This man heard Paul speaking: The crippled man heard Paul preach about Jesus. When he heard about Jesus, he knew that Jesus could touch his life. A person can hear God's word, but never come to the place where they receive God's touch personally.

c. Paul saw that this man had faith to be healed; God is not obligated to heal because of our faith, but many people do not receive from God simply because they do not have faith.

d. Paul, observing him intently and seeing that he had faith to be healed: How could Paul "see" this man's faith? Obviously, God gave him the gift of discernment at that moment to minister to this man. From Paul's boldness, we can also surmise that God gave him the gift of faith, to believe God would heal the man right then and there.

i. "That this lame man had faith was made plain by his ready obedience to Paul's command to stand up." (Bruce)

2. (11-13) The excited crowd in Lystra declares Paul and Barnabas are Greek gods, visiting the earth.

Now when the people saw what Paul had done, they raised their voices, saying in the Lycaonian language, "The gods have come down to us in the likeness of men!" And Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker. Then the priest of Zeus, whose temple was in front of their city, brought oxen and garlands to the gates, intending to sacrifice with the multitudes.

a. The gods have come down to us in the likeness of men! These people saw a stupendous miracle happen before their eyes, yet their idea of who God is has not changed. Therefore it seemed logical to them to consider Paul and Barnabas gods.

i. Notice that the miracle merely attracted attention, and in a way, it was unwanted attention. The miracle itself saved no one.

b. Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker. In Greek mythology, it was common for the "gods" to come to earth in human form, though they did not always do so for the good of man.

i. The people in Lystra had a legend that once Zeus and Hermes had visited their land disguised as mortals, and no one gave them any hospitality except for one older couple. In their anger at the people, Zeus and Hermes wiped out the whole population, except for the old couple. No wonder the people of Lystra were so quick to honor Paul and Barnabas!

c. Hermes was known as the messenger of the gods, so it made sense to the Lystrians that Paul (the more talkative one) would be Hermes, because he was the chief speaker.

d. Saying in the Lycaonian language: "The crowd's use of Lycaonian explains why Paul and Barnabas did not grasp what was afoot until the preparations to pay them divine homage were well advanced." (Bruce)

i. But when Paul and Barnabas saw the priest of Zeus, with oxen and garlands … intending to sacrifice, they knew things had gotten out of hand!

3. (14-18) Paul appeals to the crowd, asking them to recognize the true God instead of worshipping Paul and Barnabas.

But when the apostles Barnabas and Paul heard this, they tore their clothes and ran in among the multitude, crying out and saying, "Men, why are you doing these things? We also are men with the same nature as you, and preach to you that you should turn from these useless things to the living God, who made the heaven, the earth, the sea, and all things that are in them, who in bygone generations allowed all nations to walk in their own ways. Nevertheless He did not leave Himself without witness, in that He did good, gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness." And with these sayings they could scarcely restrain the multitudes from sacrificing to them.

a. They tore their clothes: They did this for two reasons. First to show that they were completely human, just as the Lycaonians. Second, out of an instinctively Jewish reaction to terrible blasphemy. For Paul and Barnabas, it wasn't just inconvenient that they were called gods; it was blasphemy.

b. That you should turn from these useless things: These were strong words from Paul to people who took their pagan worship seriously, but Paul wasn't afraid to confront this mob with the truth. And the truth was that their idolatry was wrong.

c. Paul is preaching to a pagan audience, and before he can tell them about Jesus and what He has done, he must turn the hearts of the people from these useless things to the living God. Jesus just can't be "added" to their pagan ways.

d. To the living God, who made the heaven, the earth, the sea, and all things that are in them: Paul calls the Lystrian crowd to consider the real God, the One who stands behind all creation, not one of the lesser (and imaginary) Greek gods.

i. The things Paul mentions in Acts 14:17 (He did good … gave us rain from heaven … and fruitful seasons … filling our hearts with food and gladness) were just the kind of things these people would think that Zeus would give them. Paul is letting them know these blessings come from the true God who lives in heaven, not from Zeus.

e. God's kindness to all men (in giving rain and fruitful crops) should be seen as a witness of His love and power, something theologians call common grace.

i. Paul did not preach to these pagan worshippers the same way he preached to Jews or those acquainted with Judaism. He does not quote the Old Testament to them, but instead appeals to natural revelation, the things which even a pagan can understand by looking at the world around them.

f. And with these sayings they could scarcely restrain the multitudes from sacrificing to them: even with all this, Paul and Barnabas had an extremely difficult time challenging the wrong conceptions of God held by these Lystrians.

4. (19-20a) Persecution follows Paul.

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. However, when the disciples gathered around him, he rose up and went into the city.

a. Then Jews from Antioch and Iconium came: These Jews were not content to kick Paul out of their own region (Acts 14:5-6); they followed him and brought their persecution with them.

i. Some of these persecuting Jews from Antioch and Iconium would have traveled more than one hundred miles just to make Paul miserable!

b. Having persuaded the multitudes: They incited the people of Lystra against Paul and Barnabas, and instigated the stoning of Paul. This was obviously an attempt to execute Paul and Barnabas - with the rocks being thrown by the same people who wanted to worship them a short time before!

i. We are amazed at how fickle the crowd is; apparently, their admiration of the miracle and desire to honor Paul and Barnabas as gods was extremely short-lived.

ii. It is such a dangerous thing for any spiritual leader to cultivate or allow a kind of "hero-worship." The same people who honor you one day will feel terribly betrayed when you show yourself human.

c. They stoned Paul and dragged him out of the city, supposing him to be dead. However, when the disciples gathered around him, he rose up and went into the city: Paul was miraculously preserved here. Some think that he was even actually killed and raised to life again, because stoning was a pretty reliable form of execution.

i. When Paul later says I bear in my body the marks of Jesus (Galatians 6:17), he may have had in mind the scars from this incident. He certainly later refers to this stoning in 2 Corinthians 11:25.

ii. It has been suggested that the heavenly vision described by Paul in 2 Corinthians 12 took place at this attack. This is possible, but only conjecture.

d. Paul must have thought of Stephen when he was being stoned, and how he had been a part of Stephen's stoning (Acts 7:58-8:1).

e. He rose up and went into the city: When Paul was revived, he did not flee the city that stoned him. Instead he immediately went back into it. He had been driven out of Antioch and Iconium by this traveling mob, and he was going to leave Lystra on his own terms!

i. In Acts 16:1, we learn of a young Christian in Lystra and his mother - Timothy. Perhaps Timothy saw all this and was inspired to the high call of the gospel by noticing Paul's courage and power in ministry.

5. (20b-21a) Paul leaves Lystra for the city of Derbe, where they find more evangelistic success.

And the next day he departed with Barnabas to Derbe. And when they had preached the gospel to that city and made many disciples.

a. When they had preached the gospel to that city and made many disciples: despite the persecution they found in Lystra, the work of God continues. It just continued in a different place, Derbe. But Paul and Barnabas continue their work: preaching the gospel and making disciples.

C. The return trip home to Syrian Antioch.

1. (21b-22) The message of Paul and Barnabas on the return trip.

They returned to Lystra, Iconium, and Antioch, strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, "We must through many tribulations enter the kingdom of God."

a. Strengthening the souls of the disciples, exhorting them to continue in the faith: As Paul and Barnabas decided to head back home to Antioch, they passed through the cities they had visited before, to strengthen and encourage the Christians in those cities. Paul and Barnabas wanted to do far more than get conversions; they had a passion to make disciples.

i. How many Christians need strengthening in their souls! How many need exhorting … to continue in the faith! It is no small thing to walk with the Lord, year after year, trial after trial. It takes a strong soul and an encouraged faith.

b. How did Paul and Barnabas strengthen and exhort these disciples? By bringing a simple message, born of Paul's personal experience: We must through many tribulations enter the kingdom of God. Paul could preach that message because he had lived that message!

i. Sadly, for many people, this is a forgotten message. They consider any kind of tribulation completely counter-productive to Christian living, failing to note the significant place suffering has in God's plan for us.

2. (23) The work of Paul and Barnabas on the way home.

So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed.

a. Paul and Barnabas were committed to not just making new Christians, but in establishing new churches, places where these new Christians could grow and be established in the Lord.

b. When they had appointed elders in every church: Paul and Barnabas knew that these churches must have proper administration, so they appointed elders in every city where there were Christians.

i. "It has more than once been pointed out that more recent missionary policy would have thought it dangerously idealistic to recognize converts of only a few weeks' standing as leaders in their churches; perhaps Paul and Barnabas were more conscious of the presence and power of the Holy Spirit in the believing communities." (Bruce)

c. And prayed with fasting: Paul and Barnabas demonstrated their great concern for the health of these churches by their prayer and fasting.

d. But in the end, they can only trust in God's ability to keep these churches healthy, having commended them to the Lord, because it is in the Lord they had believed, not in Paul or Barnabas or the elders. The church belongs to Jesus.

3. (24-26) The itinerary of Paul and Barnabas on the way home.

And after they had passed through Pisidia, they came to Pamphylia. Now when they had preached the word in Perga, they went down to Attalia. From there they sailed to Antioch, where they had been commended to the grace of God for the work which they had completed.

a. The words the work which they had completed are beautiful, yet only partially true. Although the immediate mission was accomplished, the work of planting new churches and strengthening existing ones has never ended.

4. (27-28) Paul and Barnabas arrive back in Antioch.

Now when they had come and gathered the church together, they reported all that God had done with them, and that He had opened the door of faith to the Gentiles. So they stayed there a long time with the disciples.

a. They reported all that God had done with them, and that He had opened the door of faith to the Gentiles: Their success with evangelism among the Gentiles, and the blessing of God that it demonstrated, showed that the work which was being done in Antioch was not unique. God wanted to replicate this work all over the world.

b. So they stayed there a long time with the disciples: Back at their home church in Syrian Antioch, we can assume that Paul and Barnabas took a long break and found plenty of ministry to do back there.

c. The trip was a great success, though not without great obstacles: The difficulty of travel itself, the confrontation with Elymas on Cyprus, the quitting of John Mark, being driven out of the cities of Antioch and Iconium, the temptation to receive adoration, and being stoned in Lystra. Yet Paul and Barnabas would not be deterred from the work God had them to do.

i. What will it take for you to back down from doing God's will? What kind of temptation or obstacle or opposition will do it? Can we have the heart of Paul and Barnabas and allow nothing to stop us? Nothing stopped Jesus from doing God's will on our behalf; as we look to Him, we won't be stopped either.

ii. Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus. (Philippians 3:12-14)

 

Acts 15

The Jerusalem Council
A. The dispute between the men from Judea and Paul and Barnabas.

1. (1) The menfrom Judea state their case.

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."

a. Certain men came down from Judea and taught the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved." These Jewish Christians (often called "Judaizers") taught that Gentiles may become Christians, but only after first becoming Jews, and submitting to all Jewish rituals, including circumcision.

i. It was very difficult for some Jewish Christians to accept that Gentiles could be brought into the church as "equal partners" without first coming through the law of Moses. "It was one thing to accept the occasional God-fearer into the church, someone already in sympathy with Jewish ways; it was quite another to welcome large numbers of Gentiles who had no regard for the law and no intention of keeping it." (Williams)

b. These Christians were from Judea, and were not content to keep their beliefs to themselves, but felt compelled to persuade other Christians. They taught the brethren, coming all the way to Antioch to preach this message.

i. By their teaching, these certain men from Judea were passing a negative judgment on all of Paul and Barnabas' missionary endeavors. On their recent missionary journey, they had founded churches among the Gentiles without bringing them under the Law of Moses. These certain men from Judea said Paul and Barnabas were all wrong!

ii. When in the city of Antioch in Pisidia, Paul preached this message: And by Him [Jesus] everyone who believes is justified from all things from which you could not be justified by the law of Moses (Acts 13:39). These certain men … down from Judea would have objected, saying "Jesus saves us, but only after we have done all we can do to keep the Law of Moses." But Paul taught a man could only be right with God on the basis of what Jesus had done!

c. You cannot be saved: This was not a side issue; it had to do with salvation itself. This was not a matter where there could be disagreement among believers, with some believing you must be under the law, and some believing it wasn't important. This was an issue that went to the core of Christianity, and it had to be resolved.

i. We can just imagine how Satan wanted to take advantage of this situation. First, he wanted the false doctrine of works righteousness to succeed. But even if it didn't, Satan wanted a costly, bitter doctrinal war to complete split and sour the church. This may be the greatest threat to the work of the gospel seen in the Book of Acts!

2. (2-4) Paul and Barnabas respond to the teaching of the men from Judea.

Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question. So, being sent on their way by the church, they passed through Phoenicia and Samaria, describing the conversion of the Gentiles; and they caused great joy to all the brethren. And when they had come to Jerusalem, they were received by the church and the apostles and the elders; and they reported all things that God had done with them.

a. Paul and Barnabas had no small dissension and dispute with them: Their first response was to persuade. We can imagine there was no small dissension and dispute with them indeed. These two who had seen God work so powerfully through the Gentiles would not abandon that work easily.

i. In this, Paul and Barnabas show the hearts of true shepherds: To confront and dispute with those who insist on promoting false doctrines in the church.

b. They determined that Paul and Barnabas and certain others of them should go up to Jerusalem: When persuasion did not end the issue, Paul and Barnabas went to Jerusalem to have the matter settled by the apostles and elders. They couldn't just agree to disagree on this issue, because it was at the core of what meant to be a follower of Jesus.

i. Who are the they who determined that Paul and Barnabas should go to Jerusalem to determine this question? It seems to speak of the church collectively in Antioch, where this false doctrine was being promoted. This is indicated by the statement that they were sent on their way by the church.

c. They caused great joy to all the brethren: As Paul and Barnabas went to Jerusalem, they found plenty of other Christians who rejoiced at what God had done among the Gentiles. This is in contrast to the certain men from Judea.

3. (5) The men from Judea re-state their teaching.

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."

a. Some of the sect of the Pharisees who believed rose up: We see that many of these Judaizers were Christians who had been Pharisees. The Pharisees were renowned for their high regard for the law, and their scrupulous observance of the law.

i. If the Pharisees believed anything, they believed one could be justified before God by keeping the law. For a Pharisee to really be a Christian, it would take more than an acknowledgment that Jesus was Messiah; he would have to forsake his attempts to justify himself by the keeping of the law and accept the work of Jesus as the basis of his justification.

ii. In Lystra, Paul and Barnabas would not allow the pagans to merely "add" Jesus to their pantheon of Roman gods. The commanded that they had to turn from their vain gods to the true God (Acts 14:14-15). These Pharisees who had become Christians must do the same thing: Turn from their efforts to earn their way before God by keeping the law, and look to Jesus. You can't just "add" Jesus and now say "Jesus helps me to justify myself through keeping the law."

iii. Paul himself was a former Pharisee (Philippians 3:5) who became a Christian. But he knew that Jesus didn't help him do what a Pharisee did, only better. He knew that Jesus was his salvation, not the way to his salvation. Paul wrote: 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. (Galatians 2:16)

b. It is necessary or circumcise them, and to command them to keep the law of Moses: These former Pharisees were teaching two things. First, Gentile converts must be initiated into Judaism through circumcision. Second, that Gentile converts must live under the law of Moses if they are to be saved, and embraced into the Christian community.

i. Basically, their teaching was: "Gentiles are free to come to Jesus. We welcome them and want them to come to Jesus. But they have to come through the Law of Moses in order to come to Jesus. Paul and Barnabas, among others, have been allowing Gentiles to come to Jesus without first coming through the Law of Moses."

c. We can imagine how they would have even made a case from the Old Testament for this teaching. They might have said Israel has always been God's chosen people and that Gentiles must become part of Israel if they want to be part of God's people.

i. Passages the Pharisees who believed might quote in defense of their position are Exodus 12:48-49 and Isaiah 56:6. These passages might be quoted to say that the covenant the Gentiles were invited to join was a covenant of circumcision.

B. The Jerusalem council.

1. (6-11) In the midst of a great dispute, the apostle Peter speaks to the issue.

Now the apostles and elders came together to consider this matter. And when there had been much dispute, Peter rose up and said to them: "Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, and made no distinction between us and them, purifying their hearts by faith. Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they."

a. Now the apostles and elders came together to consider this matter. Here, we see the church coming together to decide the issue. They didn't just let the issue sit, nor leave it up to the conscience of each believer.

i. The question raised by the Jerusalem council was immense: Are Christians saved by faith alone, or by a combination of faith and obedience of the Law of Moses? Is the work of Jesus by itself enough to save the one who trusts in Jesus, or must we add our work to Jesus' work in order to be saved?

ii. With significant doctrinal issues today, perhaps this sort of public "trial" of doctrine would be beneficial.

b. And when there had been much dispute: This would have been amazing to see! Christians serious enough about the truth to dispute for it! In the midst of this, Peter, as one of the leading apostles, rose up to make his opinion known on the matter.

c. Men and brethren, you know that a good while ago: Peter begins with a history lesson, recounting the work God had already done. He then makes the point that God had fully received the Gentiles apart from their being circumcised (God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us). If God had acknowledged these Gentiles as full partners in His work, they why shouldn't the church? If God received them, so should the church!

i. In saying, "Made no distinction between us and them," Peter makes an important observation. It comes straight from his vision of the clean and unclean animals, from which God taught him this principle: God has shown to me that I should not call any man common or unclean (Acts 10:28). Those of the sect of the Pharisees who believed thought that the Gentiles were inherently "common" (in the sense of "unholy") or "unclean," and had to be made holy and clean by submitting to the Law of Moses.

d. Purifying their hearts by faith. Peter shows how the heart is purified: by faith, not by keeping of the law. If they were purified by faith, then there was no need to be purified by submitted to ceremonies found in the Law of Moses.

i. Christians are not only saved by faith; they are purified by faith also!

e. Why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? Peter wisely answers another objection. One might ask, "What is the harm in bringing Gentiles under the Law of Moses?" Peter was right on the mark when he observed that the law was a yoke which neither our fathers nor we were able to bear.

i. This is demonstrated by a brief look at Israel's history. At the birth of the nation at Mount Sinai, they broke the law by worshipping the golden calf. At the end of Old Testament history, they are still breaking the law by breaking the Sabbath and marrying pagan women (Nehemiah 13). From beginning to end, Israel could not bear the yoke of the law.

ii. Those of the sect of the Pharisees who believed were making a critical mistake. They were looking at Israel's history under the law with eyes of nostalgia, not truth. If they would have carefully and truthfully considered Israel's failure under the law, they would not have been so quick to put Gentiles under the law also.

iii. Paul makes the same argument in the book of Galatians 3:2-3. If the law does not save us, why would we return to it as the principle by which we live? In light of the finished work of Jesus, it is offensive to God to go back to the law. This is why Peter asked, "why do you test God?"

f. But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they. Peter concludes with the observation that it is through grace that all are saved - both Jew and Gentile - and not by obedience to the law. If we are saved by grace, then we are not saved by grace and law-keeping.

i. Peter also insists there is only one way of salvation: We [Jews] shall be saved in the same manner as they [Gentiles]. Jewish Christians were not saved, even in part, by their law-keeping; they were saved the same way Gentiles were: Through the grace of the Lord Jesus Christ.

2. (12) Paul and Barnabas tell of their work among the Gentiles, supporting Peter's claim that God is doing a work among them.

Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles.

a. Then all the multitude kept silent and listened: This shows that even though there had been much dispute, these men were all of an honorable heart. They were willing to listen, and to be persuaded if wrong.

b. Declaring how many miracles and wonders God had worked through them among the Gentiles: Barnabas and Paul confirm Peter's previous point. Essentially, they are saying "God has accepted the Gentiles, should not we as well?"

3. (13-21) James, the brother of Jesus, speaks to the issue, supporting what Peter and Paul had said.

And after they had become silent, James answered, saying, "Men and brethren, listen to me: Simon has declared how God at the first visited the Gentiles to take out of them a people for His name. And with this the words of the prophets agree, just as it is written: 'After this I will return and will rebuild the tabernacle of David, which has fallen down; I will rebuild its ruins, and I will set it up; so that the rest of mankind may seek the LORD, even all the Gentiles who are called by My name, says the LORD who does all these things.' Known to God from eternity are all His works. Therefore I judge that we should not trouble those from among the Gentiles who are turning to God, but that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood. For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath."

a. James answered, saying, "Men and brethren, listen to me." This James is not the apostle James, whose martyrdom is recorded in Acts 12:2. This is the one traditionally known as James the Just - the half-brother of Jesus (Matthew 13:155), brother of Jude (Jude 1), and author of the book of James (James 1:1).

b. God at the first visited the Gentiles to take out of them a people: James begins by insisting God had a people among the Gentiles. This would astound a religious Jew in that day!

i. The Greek word for Gentiles (it could also be translated nations) is ethne. The Greek word for people in this passage is laos. The Jews considered themselves a laos of God, and never among the ethne. For them ethne and laos were contrasting words. So, it would be challenging for them to hear that God at the first visited the Gentiles (ethne)to take out of them a people (laos).

ii. "The paradox inherent in the contrast between Gentiles (or nations) and people is striking, since the latter term was often used of the Jews as the people of God in contrast to the Gentiles. Now it is being urged that God's people includes the Gentiles." (Marshall)

c. With this the words of the prophets agree, just as it is written: James will judge this new work of God by the way any work of God should be judged. James will look to what is written.

i. Even all the Gentiles who are called by My name: In this passage James quotes (Amos 9:11-12), it actually says that salvation will come to the Gentiles. This demonstrates that what God is doing among the Gentiles has a Biblical foundation.

ii. Today, many things are considered Biblical if they merely fail to contradict something in the Word, even though they may have no root in the Word of God whatsoever. An outside authority would settle this debate. The outside authority was God's Word.

iii. "Councils have no authority in the church unless it can be shown that their conclusions are in accord with Scripture." (Stott)

d. I will return and will rebuild the tabernacle of David, which has fallen down: When James quotes the prophecy in Amos 9:11-12 about rebuilding the fallen tabernacle of David, he remembers that the Judaism of his day had fallen down in the sense that it had rejected its Messiah. Now God wants to rebuild that work, focusing on a church made up of both Jew and Gentile.

i. All the Gentiles who are called by My name: When God says there are Gentiles who are called by His name, He is saying they stay Gentiles. They are not Gentiles who have been made Jews. Therefore, Gentiles do not need to become Jews and under the law to be saved!

e. Therefore I judge implies that James had a position of high authority in the church. He was probably respected as the "senior pastor" of the church at Jerusalem.

i. The Greek presents it even more strongly as "I determine" or "I resolve" (Expositor's). In addition, when the decision of James was published, it was presented as the mutual decision of all present (Acts 15:25: It seemed good to us). Clearly, James' leadership was supported by all present.

ii. "The rest either argued on the subject, or gave their opinion; James alone pronounced the definitive sentence." (Clarke)

f. What did James decide? We should not trouble those from among the Gentiles who are turning to God. James essentially says, "Let them alone. They are turning to God, and we should not trouble them." At the bottom line, James decided that Peter, Barnabas, and Paul were correct, and that those of the sect of the Pharisees who believed were wrong.

g. But that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood: James' decision that Gentile believers should not be under the Mosaic Law is also tempered by practical instruction. The idea was that it was important that Gentile believers not act in a way that would antagonize the Jewish community in every city and destroy the church's witness among Jews.

i. If the decision is that one does not have to be Jewish to be a Christian, it must also be declared that one does not need to forsake the Law of Moses to be a Christian.

h. To abstain from things polluted by idols … from things strangled, and from blood: These three commands have to do with the eating habits of Gentile Christians. Though they were not bound under the Law of Moses, they were bound under the Law of Love. The Law of Love tells them, "don't unnecessarily antagonize your Jewish neighbors, both in and out of the church."

i. To abstain from … sexual immorality: When James declares that they forbid the Gentile Christians to abstain from … sexual immorality, we shouldn't think that it means common sex outside of marriage, which all Christians (Jew or Gentile) recognized as wrong. Instead, James is directing these Gentiles living in such close fellowship with the Jewish believers to observe the specific marriage regulations required by Leviticus 18, which prohibited marriages between most family relations. This was something that Jews would abhor, but most Gentiles would think little of.

j. Gentile Christians had the "right" to eat meat sacrificed to idols, to continue their marriage practices, and to eat food without a kosher bleeding, because these were aspects of the Mosaic law they definitely were not under. However, they are encouraged (demanded?) to law down their "rights" in these matters as a display of love to their Jewish brethren.

i. "All four of the requested abstentions related to ceremonial laws laid down in Leviticus 17 and 18, and three of them concerned dietary matters which could inhibit Jewish-Gentile common meals." (Stott)

4. (22-29) A letter of decision is drafted.

Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named Barsabas, and Silas, leading men among the brethren. They wrote this letter by them: The apostles, the elders, and the brethren, To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings. Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, "You must be circumcised and keep the law"; to whom we gave no such commandment; it seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul, men who have risked their lives for the name of our Lord Jesus Christ. We have therefore sent Judas and Silas, who will also report the same things by word of mouth. For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.

a. It pleased the apostles and elders, with the whole church: Much credit goes to the certain men of Acts 15:1, who allowed themselves to be convinced by the evidence from the Scriptures and by the confirmation of the Holy Spirit. They all agreed!

i. We can almost admire the certain men of Acts 15:1, because they boldly stated their convictions, even though their convictions were wrong. But even more admirable is the way they are willing to be taught and shown they are wrong. A teachable spirit is a precious thing!

b. To send chosen men of their own company to Antioch: The Jerusalem council wisely sends two members of its own community (probably Jewish Christians themselves) with Paul and Barnabas back to Antioch, the place where the whole dispute arose.

c. They wrote this letter by them: The letter gives the express decision of the Jerusalem council, that Gentiles should consider themselves under no obligation to the rituals of Judaism, except the sensitivity which love demands, so as to preserve the fellowship of Jewish and Gentile believers.

i. To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: This letter is written specifically to these churches where Jews and Gentiles mixed together in this tension; it was not addressed to every Gentile congregation.

d. For it seemed good to the Holy Spirit, and to us: Who made the decision at the Jerusalem council? When the apostolic letter says it seemed good to the Holy Spirit, and to us, it makes it clear that it was the Holy Spirit who decided the matter. Significantly, the Holy Spirit made the decision through the decisive leadership of James (who declared, "Therefore I judge," Acts 15:19).

e. Therefore, the issue is settled here in the infancy of Christianity, and for all time: We are saved by grace, through faith in Jesus Christ, not by any conformity to the law, and such obedience comes as a result of true faith, after the issue of salvation has been settled.

C. Paul and Barnabas return to Antioch.

1. (30-31) A joyful reception among the Gentile Christians at the church of Antioch.

So when they were sent off, they came to Antioch; and when they had gathered the multitude together, they delivered the letter. When they had read it, they rejoiced over its encouragement.

a. When they had gathered the multitude together, they delivered the letter: We can imagine how these Gentile Christians felt, wondering how the decision might come forth. Would the council in Jerusalem decide that they really were not saved after all because they had not submitted to circumcision and the Law of Moses?

b. When they had read it, they rejoiced over its encouragement: How relieved they were to see that the principle of grace had been preserved! That heard that they were saved and right with God after all!

2. (32-35) The work of the gospel continues in Antioch.

Now Judas and Silas, themselves being prophets also, exhorted and strengthened the brethren with many words. And after they had stayed there for a time, they were sent back with greetings from the brethren to the apostles. However, it seemed good to Silas to remain there. Paul and Barnabas also remained in Antioch, teaching and preaching the word of the Lord, with many others also.

a. The certain men who had come from Judea to Antioch (Acts 15:1) had the potential to ruin the work of God in Antioch and beyond. But because the situation was handled correctly, the brethren were strengthened and the word of God continued to go forth.

b. Judas and Silas serve well in Antioch as visiting ministers from Jerusalem. Then Judas returned, leaving Silas in Antioch for future ministry.

D. The contention over John Mark.

1. (36) Paul suggests that he and Barnabas return to all the cities where they planted churches in the first missionary trip.

Then after some days Paul said to Barnabas, "Let us now go back and visit our brethren in every city where we have preached the word of the Lord, and see how they are doing."

a. And see how they are doing: This shows Paul had a real pastor's heart. He was not content to merely plant churches without seeing them carefully nurtured and growing in the faith.

b. Paul had the heart of both an obstetrician (bringing people into the body of Christ) and a pediatrician (growing people up in the body of Christ).

2. (37-41) Paul and Barnabas divide over the issue of taking John Mark with them.

Now Barnabas was determined to take with them John called Mark. But Paul insisted that they should not take with them the one who had departed from them in Pamphylia, and had not gone with them to the work. Then the contention became so sharp that they parted from one another. And so Barnabas took Mark and sailed to Cyprus; but Paul chose Silas and departed, being commended by the brethren to the grace of God. And he went through Syria and Cilicia, strengthening the churches.

a. John called Mark: John Mark had previously left the missionary party under less than honorable circumstances (Acts 13:13). This probably made Paul unwilling to trust him on future endeavors.

b. Barnabas was determined … But Paul insisted: Luke does not give us a clue as to who was "right" and who was "wrong" between Paul and Barnabas. But it is never good when personal disputes flare up among those serving in the ministry.

i. Then the contention became so sharp: Wherever there is sharp … contention, someone is wrong, and usually there is wrong on both sides. There can be no way both Paul and Barnabas were each walking in the Spirit on this issue!

ii. The relationship between Paul and Barnabas was probably also strained when Barnabas sided with the Judaizers in Antioch when Peter came to visit (Galatians 2:13).

c. Since Barnabas was John Mark's cousin (Colossians 4:10), and because Barnabas had such an encouraging, accepting character (Acts 4:36, 9:26-27), it is easy to see why he would be more understanding towards John Mark.

d. They parted from one another: So, Paul (accompanied by Silas) and Barnabas (accompanied by Mark) split, each going out to different fields of ministry.

i. It is hard to know if their personal relationship was strained for a prolonged period. As Christians, we are commanded to resolve relationship problems with others before we present ministry to God (Matthew 5:23-24). It is always wrong to step over people in the name of ministry, and when it happens it must be made right.

ii. There is no doubt God used this division; but this can never be casually used as an excuse for carnal division. God can redeem good out of evil, yet we are all held accountable for the evil we do, even if God ends up bringing good out of the evil. Either Paul or Barnabas - probably both - had to get this right with God and each other.

iii. "But this example of God's providence may not be used as an excuse for Christian quarreling." (Stott)

e. Later, Paul came to minister with John Mark and to value his contributions to the work of God (Colossians 4:10; Philemon 1:24; 2 Timothy 4:11). We don't know if it was Mark who changed or Paul who changed. Probably God had a work to do in both of them!

f. Strengthening the churches: This was Paul's ministry, in addition to evangelism. New Christians needed strong churches to grow and mature in.

 

Acts 16

The Second Missionary Journey Begins
A. From the city of Derbe to Troas.

1. (1-5) At Derbe and Lystra.

Then he came to Derbe and Lystra. And behold, a certain disciple was there, named Timothy, the son of a certain Jewish woman who believed, but his father was Greek. He was well spoken of by the brethren who were at Lystra and Iconium. 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 as they went through the cities, they delivered to them the decrees to keep, which were determined by the apostles and elders at Jerusalem. So the churches were strengthened in the faith, and increased in number daily.

a. Paul began this missionary journey having come from Antioch. First, he did the work of strengthening the churches through the regions of Syria and Cilicia (Acts 15:40-41).

b. Then he came to Derbe and Lystra: Now he arrives in Derbe, where he had great success on his first missionary journey (Acts 14:20-21), and in Lystra, where a crowd tried to honor Paul and Barnabas as pagan gods on the first missionary journey (Acts 14:8-20).

i. The first missionary journey finished about five years before the events of this chapter. Paul was anxious to see for himself how the work of the Lord continued among these churches he founded five years before.

c. A certain disciple was there, named Timothy: In the time since Paul had been to Lystra, a young man named Timothy had been serving the Lord (He was well spoken of by the brethren). Timothy had a believing mother with a Jewish background (son of a certain Jewish woman who believed), but an unbelieving Greek father.

i. The last time Paul was in Lystra, they first worshipped him as a god and then tried to kill him by stoning (Acts 14:11-20). Paul's courage and wisdom in the face of these obstacles built a great legacy in people like Timothy.

d. Paul was impressed enough with Timothy that Paul wanted to have him go on with him. This shows God's provision, because John Mark and Barnabas just left Paul (Acts 15:36-41). No single worker in God's kingdom is irreplaceable. When a Barnabas leaves (for whatever reason), God has a Timothy to go on with him.

e. And he took him and circumcised him because of the Jews in that region: Paul had Timothy circumcised, not for the sake of his salvation (Paul would never do so) but so there would be less to hinder ministry among the Jews.

i. "By Jewish law Timothy was a Jew, because he was the son of Jewish mother, but because he was uncircumcised he was technically an apostate Jew. If Paul wished to maintain his links with the synagogue, he could not be seen to countenance apostasy." (Bruce)

ii. In Acts 15, Paul argued strongly that it was not necessary for converts to come under the Law of Moses for salvation. At the time Paul met Timothy, he was delivering the news of this decree which came out of the Acts 15 council (as they went through the cities, the delivered to them the decrees to keep, which were determined by the apostles and elders at Jerusalem). So why is Paul telling Timothy to be circumcised? Doesn't this contradict the decree which was determined by the apostles and elders at Jerusalem? Not at all. Paul would have never told Timothy to become circumcised for the sake of legalism. But Paul would do things for the sake of love that he would not do for the sake of trying to please God through legalism.

f. So the churches were strengthened in the faith, and increased in number daily: Paul's work was successful because his first interest was in strengthening the churches. Strong churches will naturally increase in number daily, without relying on carnal and manipulative methods.

2. (6-10) God directs Paul to the region of Macedonia.

Now when they had gone through Phrygia and the region of Galatia, they were forbidden by the Holy Spirit to preach the word in Asia. After they had come to Mysia, they tried to go into Bithynia, but the Spirit did not permit them. So passing by Mysia, they came down to Troas. And a vision appeared to Paul in the night. A man of Macedonia stood and pleaded with him, saying, "Come over to Macedonia and help us." Now after he had seen the vision, immediately we sought to go to Macedonia, concluding that the Lord had called us to preach the gospel to them.

a. They were forbidden by the Holy Spirit to preach the word in Asia: After strengthening the churches in the region, Paul seeks to go next to the immediate west, towards the important city of Ephesus. But Paul was forbidden by the Holy Spirit to go there.

i. How could the Holy Spirit possibly forbid the preaching of the word in Asia? Because there was a work being orchestrated by the Spirit of God, and Paul wasn't the right person in the right place at the right time to begin bringing the gospel to the Roman Province of Asia Minor. There was certainly nothing wrong with Paul's desire to preach the word in Asia; but it wasn't God's timing, so it was forbidden by the Holy Spirit.

ii. How exactly did the Holy Spirit forbid them? It is difficult to say exactly how the Holy Spirit said no; it may have been through a word of prophecy, or by an inward speaking of the Holy Spirit, or by circumstances. One way or another, Paul and his company got the message.

iii. Asia does not refer to the Far East as we know it today. It refers to the Roman Province of Asia Minor, which is modern day Turkey.

b. They tried to go into Bithynia, but the Spirit did not permit them: After the attempt to go to Asia, Paul sought to go north into Bithynia, but is again prevented by the Holy Spirit. So, they came down to Troas.

i. Paul didn't set out to go to Troas. It was at least the third choice for him. But it was the Holy Spirit's plan to lead him there. Paul, beautifully responsive to the Holy Spirit, is willing to lay down his will and plans for the direction that the Holy Spirit brings.

ii. Paul is being guided by hindrance. The Holy Spirit often guides as much by the closing of doors as He does by the opening of doors.

c. And a vision appeared to Paul in the night: In Troas, God makes Paul's direction clear. In a vision, Paul is "invited" to the region of Macedonia, westward across the Agean Sea.

i. This moves Paul and his missionary team from the continent of Asia to the continent of Europe; this was the first missionary endeavor to Europe.

ii. The wisdom and greatness of God's plan is beginning to unfold. In Paul's mind, he wanted to reach a few cities in his region. But God wanted to give Paul a continent to win for Jesus Christ.

d. A man of Macedonia stood and pleaded with him, saying, "Come over to Macedonia and help us." The Macedonian man wanted help. So Paul went to bring Macedonia the gospel!

i. The greatest help we can bring anyone is the life-changing gospel of Jesus Christ! It is good for us to bring other help along with the gospel, but without the gospel, what real help have you given them?

e. Now after he had seen the vision, immediately we sought to go: Paul did not hesitate to answer the call of the Macedonian man. Paul's missionary team did not hesitate to follow him on the basis of this call. This was a strong, godly man, leading a strong, godly team!

i. God still calls people to the mission field. Perhaps many today will encounter a "Macedonia man" who will call them out to the mission field. Would to God that those who hear a "Macedonian man" today will respond the way Paul and his team responded!

f. Immediately we sought to go: The shift from they (they came down to Troas, Acts 16:8) to we in this verse probably means that Luke joined the band of missionaries in Troas. Perhaps he even came as Paul's personal doctor.

i. Now we see another reason why they were forbidden by the Holy Spirit to preach the word in Asia. We see another reason why the Spirit did not permit them to go into Bithynia. God wanted Paul and his team to go to Troas and pick up a doctor named Luke. If God wouldn't have said "no" to Paul these two times, we would not have a gospel and a Book of Acts written by Luke!

ii. At the time, Paul probably had no idea of the greatness of God's purpose. God wanted to give him a continent for Jesus, to give him a personal doctor, and to give all of us the man whom God would use to write more of the New Testament than anyone else did. God knows what He is doing when he says, "No."

B. Paul's work in the Macedonian city of Philippi.

1. (11-15) The conversion of Lydia.

Therefore, sailing from Troas, we ran a straight course to Samothrace, and the next day came to Neapolis, and from there to Philippi, which is the foremost city of that part of Macedonia, a colony. And we were staying in that city for some days. And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there. Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul. And when she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." So she persuaded us.

a. Sailing from Troas: Paul and his missionary team (now including Luke) had to sail across the Agean Sea, from the continent of Asia to the continent of Europe. This was a big step, perhaps bigger than Paul even knew!

b. From there to Philippi, which is the foremost city of that part of Macedonia: Paul's general strategy was to plant churches in the major cities. He knew that it was easier for the gospel to spread from these cities than to these cities.

c. On the Sabbath day we went out of the city to the riverside, where prayer was customarily made: The fact that the Jews had no synagogue and met by the river means that there were not many Jewish men in Philippi.

i. "Had there been ten Jewish men, they would have sufficed to constitute a synagogue. No number of women would compensate for the absence of even one man necessary to make up the quorum of ten." (Bruce)

d. Lydia … was a seller of purple: Anyone who was a seller of purple dealt in a valued, luxurious product. The dyes used for making purple were expensive and highly regarded.

i. From the city of Thyatira: Thyatira was well known as a center for this purple dye and fabric made from it. Later, there was a church in Thyatira also, and it was one of the seven churches addressed in Revelation (Revelation 2:18-29).

e. The Lord opened her heart to heed the things spoken by Paul: Before Lydia was converted (as demonstrated by her baptism), the Lord opened her heart. This is a work God must do in all who believe, because as Jesus said, no one can come to Me unless the Father who sent Me draws him (John 6:44).

i. Therefore, the most important element in evangelism is imploring God through prayer to open hearts, for without this there can be no genuine conversion.

f. She begged us, saying, "If you have judged me to be faithful to the Lord, come to my house and stay." Immediately, Lydia set about doing good. Her hospitality is touching and wonderful example.

2. (16-18a) A demon-possessed slave girl follows Paul.

Now it happened, as we went to prayer, that a certain slave girl possessed with a spirit of divination met us, who brought her masters much profit by fortune-telling. This girl followed Paul and us, and cried out, saying, "These men are the servants of the Most High God, who proclaim to us the way of salvation." And this she did for many days.

a. A certain slave girl possessed with a spirit of divination … brought her masters much profit: This girl, through demon possessed, was a source of profit for her owners as a fortune teller, because demons would give her supernatural insight into the lives of others.

i. Today, much of what fortune-tellers and psychics do is only a money making sham. But when it is true and has a supernatural origin (as opposed to clever, insightful guessing), there is no doubt that it is inspired by demons. There are still those today who are possessed with a spirit of divination.

ii. But how can demons tell the future? Because demons are created beings, not "gods" themselves, we surmise that they can not read minds, nor actually foretell the future. But they can read and predict human behavior, and can attempt to steer events towards a previously predicted conclusion.

b. This girl followed Paul and us, and cried out, saying, "These men are the servants of the Most High God, who proclaim to us the way of salvation." The demon-possessed slave girl "preaches" for Paul, giving a demonic "testimony" to their divine credentials and the message that they preach, and this she did for many days.

3. (18b) Paul casts the demon out of the slave girl.

But Paul, greatly annoyed, turned and said to the spirit, "I command you in the name of Jesus Christ to come out of her." And he came out that very hour.

a. But Paul, greatly annoyed: Why was Paul greatly annoyed? Didn't he appreciate the free "advertising"? No, because he didn't appreciate the source, and could do quite nicely without demonic approval of his ministry.

i. Paul knew that a man will be identified by both his friends and his enemies, and could do without a demonic "letter of reference."

ii. In this, Paul is like Jesus, who often told demons to be silent, even when they were telling the truth about Him (Matthew 8:28-34, Mark 3:11-12).

b. I command you in the name of Jesus Christ to come out of her: Jesus cast out demons with His own authority. Paul is careful to speak to demons only in the authority of Jesus Christ.

c. And he came out that very hour: The idea behind that very hour is that the demon came out immediately. But Jesus said that some demons would be more difficult to cast out than others would (Matthew 17:21).

i. Bruce translates the phrase with It came out there and then. He comments: "The words had scarcely left his lips when she was released from its power."

4. (19-24) Paul and Silas are arrested, beaten, and imprisoned for delivering the slave-girl from her demonic possession.

But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities. And they brought them to the magistrates, and said, "These men, being Jews, exceedingly trouble our city; and they teach customs which are not lawful for us, being Romans, to receive or observe." 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 to keep them securely. Having received such a charge, he put them into the inner prison and fastened their feet in the stocks.

a. The whole mess was instigated because her masters saw that their hope of profit was gone. The masters care nothing for the girl herself, only for their ability to exploit her demonic possession for money. They were occultic "pimps," prostituting her spiritually.

b. They seized Paul and Silas: Paul and Silas were singled out not only because there were the leaders of the evangelistic group, but also, by their appearance, they were the most obviously Jewish. This is indicated by how they began their accusation: "These men, being Jews."

i. Luke was a Gentile, and Timothy was only half Jewish. Paul and Silas looked Jewish, and "Anti-Jewish sentiment lay very near the surface in pagan antiquity." (Bruce)

c. Exceedingly trouble our city; and they teach customs which are not lawful for us, being Romans, to receive or observe. Their charges are vague, simply accusing Paul and Silas of being troublemakers. But those vague charges were enough, because both the multitude and the magistrates were biased against Paul and Silas. They were biased because of their Jewish appearance, and because they assumed Paul and Silas were not Roman citizens.

i. In the Roman Empire, there were two very different laws: one for citizens of the Roman Empire, and one for those who were not citizens. Roman citizens had specific civil rights which were zealously guarded. Non-citizens had no civil rights, and were subject to the whims of both the multitude and the magistrates.

ii. Since they assumed Paul and Barnabas were not Roman citizens, they were offended that these obviously Jewish men would harass Roman citizens with their strange religion of a crucified Saviour. As well, the multitude and the magistrates felt free to abuse Paul and Silas because they assumed they were not Roman citizens.

iii. "There was great indignation that Roman citizens should be molested by strolling peddlers of an outlandish religion. Such people had to be taught to know their proper place and not trouble their betters." (Bruce)

d. When they had laid many stripes on them, they threw them into prison: After being severely beaten, Paul and Silas are imprisoned in maximum-security conditions (commanding the jailer to keep them securely … the inner prison … fastened their feet in the stocks).

i. In Jewish legal tradition, there was a maximum number of blows that could be delivered when beating a person, but the Romans had no such limit. We can rest assured Paul and Silas were severely beaten. Paul would later write of his ministry: In labors more abundant, in stripes above measure, in prisons more frequently, in deaths often. (2 Corinthians 11:23)

ii. After such a bad beating, they were put in uncomfortable conditions (fastened their feet in the stocks). "These stocks had more than two holes for legs, which could thus be forced apart in a such a way as to cause the utmost discomfort and cramping pain." (Bruce)

iii. Even in their pain, God was not far from Paul and Silas. Tertullian said, "The legs feel nothing in the stocks when the heart is in heaven."

 

5. (25-32) The conversion of the Philippian jailer.

But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened and everyone's chains were loosed. And the keeper of the prison, awaking from sleep and seeing the prison doors open, supposing the prisoners had fled, drew his sword and was about to kill himself. But Paul called with a loud voice, saying, "Do yourself no harm, for we are all here." Then he called for a light, ran in, and fell down trembling before Paul and Silas. And he brought them out and said, "Sirs, what must I do to be saved?" So they said, "Believe on the Lord Jesus Christ, and you will be saved, you and your household." Then they spoke the word of the Lord to him and to all who were in his house.

a. But at midnight Paul and Silas were praying and singing hymns to God: Though they have been arrested, beaten, and imprisoned for doing good, Paul and Silas are filled with joy, and sing praises to God. What will it take to make us stop praising God?

i. Anyone can be happy in pleasant circumstances, but real joy comes only from within, and is a gift available to Christians at all times.

ii. "Instead of cursing men, they blessed God." (Stott)

b. And the prisoners were listening to them: What a strange sound it must have been to the other prisoners! Prayers and praises unto God at midnight, in the midst of a brutal prison. Those prison walls had probably never heard such a sound!

c. Suddenly there was a great earthquake: This earthquake was clearly supernatural. This was not only because of its timing and location, but in the way that all the doors were opened and everyone's chains were loosed.

d. The keeper of the prison … was about to kill himself: The jailer's reaction had good reason behind it. Guards who allowed their prisoners to escape had to bear the penalty of their escaped prisoners. Knowing this, Paul called with a loud voice, saying, "Do yourself no harm, for we are all here." He assures the jailer that no one has escaped.

i. It would have been easy for Paul and Silas to escape thinking God had instigated another miraculous jailbreak. But to them, the lives of others were more important than their own personal freedom and comfort.

ii. In not escaping, they showed tremendous discernment. The circumstances said, "escape." But love said, "Stay for the sake of this one soul." They were not guided merely by circumstances, but by what love compelled.

e. This hardened keeper of the prison fell down trembling. This is as dramatic as it sounds. This man was more affected by the love and grace in the lives of Paul and Silas than an earthquake. This may have even been the same guard who beat them a few hours earlier!

f. Sirs, what must I do be saved? The jailer was so impressed by Paul and Silas - by the love they showed to him, and from their ability to take joy even in misery - that he instantly wants the kind of life that Paul and Silas have.

i. This is how God wants our lives to be: Natural magnets drawing people to Him. Our Christianity should make others want what we have with God.

g. Paul's answer to the keeper of the prison is a classic statement of the essence of the gospel: believe on the Lord Jesus Christ, and you will be saved. This is salvation by grace alone, received by faith alone.

i. Some have worried that Paul's invitation to salvation here is too easy, and would promote an "easy-believism" and a "cheap grace." Others refuse to preach repentance, claiming that this text says that it is not necessary.

ii. Paul never specifically called the keeper of the prison to repent because he was already repenting. We see the humble repentance of the jailer in that he fell down trembling, in the full idea of the word believe (pistis, which means to trust in, rely on, and cling to), and in the command to believe on the Lord Jesus Christ).

h. You and your household seems to be a specific promise for that Philippian jailer. Paul was, under inspiration by the Holy Spirit, telling the keeper of the prison that his household would trust Jesus just as he did.

i. This was a promise made specifically to the keeper of the prison. But it is a promise that the Holy Spirit may well make alive to us, helping us to trust Him for the salvation of our families.

ii. However, the jailer's household was not saved merely because he was; Paul came spoke the word of the Lord to him and to all who were in his house. They were all saved because they all trust the word of God and the Jesus revealed to us through the word.

6. (33-34) The Philippian jailer ministers to Paul and Silas.

And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized. Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household.

a. And he took them the same hour of the night and washed their stripes: The same jailer who had been punishing them was now ministering to Paul and Silas, caring for their wounds and he set food before them. This shows how repentant he was and how he followed the example of love shown by Paul and Silas.

b. And immediately he and all his family were baptized: The jailer and his family saw no reason to delay baptism; they were baptized that very night, and all this began around midnight (Acts 16:25).

c. And he rejoiced: This man was carried from suicidal fear to abounding joy in just a few minutes. All of it flowed from Paul and Silas' courageous praise to God in terrible adversity.

7. (35-36) Paul and Silas return to the prison, and are set free by the magistrates the next day.

And when it was day, the magistrates sent the officers, saying, "Let those men go." So the keeper of the prison reported these words to Paul, saying, "The magistrates have sent to let you go. Now therefore depart, and go in peace."

a. Paul and Silas did leave the prison (in the protective custody of the jailer) to minister to the jailer's household. But Paul and Silas returned to the prison willingly to spare the jailer certain death.

b. Let those men go: To arrest, beat, and imprison someone; then to quickly release them is common in societies that recognize few rights for their citizens. This sort of treatment effectively terrorizes the population into submission.

c. The magistrates have sent to let you go. Now therefore depart, and go in peace: If Paul and Silas were released the day after their beating, arrest, and imprisonment, why did God send the earthquake? We see that the earthquake had absolutely nothing to do with freeing Paul and Silas from prison. But it had everything to do with the salvation of a certain prison guard and his household.

8. (37-39) Paul and Silas reveal their Roman citizenship.

But Paul said to them, "They have beaten us openly, uncondemned Romans, and have thrown us into prison. And now do they put us out secretly? No indeed! Let them come themselves and get us out." And the officers told these words to the magistrates, and they were afraid when they heard that they were Romans. Then they came and pleaded with them and brought them out, and asked them to depart from the city.

a. They have beaten us openly, uncondemned Romans: Because Paul and Silas were Roman citizens, they had recognized civil rights, which were grievously violated by the Philippian magistrates. Upon learning this, the magistrates are filled with fear, because it was a grave offense to treat Roman citizens as Paul and Silas had been treated.

b. Why didn't Paul and Silas reveal their Roman citizenship earlier? It is possible that they didn't have the opportunity, but it is more likely that the Holy Spirit was directing them to not reveal it until a certain time.

i. Our rights are not as important as our obedience to the will of God. God may ask us to lay down our rights for the good of another (in this case, for the good of the Philippian jailer).

ii. How could Paul and Silas have proved their Roman citizenship? "They may each have carried a copy of his professio or registration of birth, in which his Roman status would have been recorded. These were convenient in size … To claim Roman citizenship falsely was punishable by death." (Williams)

c. They came and pleaded with them and brought them out, and asked them to depart from the city: The magistrates act like any politicians act by instinct. They try to make their problem go away quietly by sweeping them under the rug.

9. (40) Paul and Silas leave Philippi on their own terms.

So they went out of the prison and entered the house of Lydia; and when they had seen the brethren, they encouraged them and departed.

a. They agree to go, but only after they had seen the brethren and encouraged them. Paul and Silas would not be hurried out of town until they had brought their work there to a conclusion.

b. In Philippi, Paul and Silas left behind two notable converts: Lydia and the prison guard. Each of these two had their lives touched by Jesus in very different ways.

i. Lydia was a churchgoer; the guard was not. Lydia was prospering in business; the guard was about to kill himself. Lydia's heart was gently opened; the guard's heart was violently confronted. The guard had a remarkable sign - an earthquake, but all Lydia had was the move of the Holy Spirit in her heart. Both heard the gospel and believed, and through each of them their whole families were touched!

c. The great missionary David Livingstone summarized the spirit of Paul when he said, "I am prepared to go anywhere, so long as it is forward." (Cited in Barclay)

 

Acts 17

Paul in Thessalonica, Berea, and Athens

A. God's work in Thessalonica.

1. (1-4) Paul finds more ministry success in the city of Thessalonica.

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, "This Jesus whom I preach to you is the Christ." And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas.

a. As his custom was, Paul first went to the synagogue, and preached Jesus crucified and risen again to the Jews (explaining and demonstrating that the Christ had to suffer and rise again from the dead). He also explained that Jesus was the Messiah ("This Jesus whom I preach to you is the Christ.")

b. In response, some of them were persuaded; most of them were devout Greeks, but also many prominent Jewish women (not a few of the leading women).

i. By all accounts, the work was a success, a great multitude believed. We can be sure that this work was bathed in prayer, and God was leading Paul to open, prepared hearts in his evangelistic work.

c. When Paul was in Thessalonica, he received financial support from the Christians in Philippi (Philippians 4:15-16). They helped with this successful work among the Thessalonians.

2. (5-9) Envious Jews instigate a mob to riot against Paul and Silas.

But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar and attacked the house of Jason, and sought to bring them out to the people. But when they did not find them, they dragged Jason and some brethren to the rulers of the city, crying out, "These who have turned the world upside down have come here too. Jason has harbored them, and these are all acting contrary to the decrees of Caesar, saying there is another king; Jesus." And they troubled the crowd and the rulers of the city when they heard these things. So when they had taken security from Jason and the rest, they let them go.

a. The Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar: As happened in Pisidian Antioch (Acts 13:45, 50), Iconium (Acts 14:2, 5), and Lystra (Acts 14:19) on the first missionary journey, here also Paul is opposed by a mob incited by envious people among the Jews.

b. And attacked the house of Jason:Jason was a Christian in Thessalonica whose house seems to have been a center for the church. When the evil men from the marketplace did not find Paul and Silas there, they attacked Jason himself, and some brethren who were with him.

c. Crying out, "These who have turned the world upside down have come here too." When accusing these Christians before the rulers of the city, the evil men from the marketplace gave an unintended compliment to the effectiveness of God's work through Paul and Silas. To complain that the Christians were these who have turned the world upside-down have come here too was to say, "these men have radically impacted our world and nothing seems the same." God willing and blessing, people would say such things about the effectiveness of Christians today!

i. Jesus did not come only to be our teacher, but to turn our world upside-down. The powerful and the eminent of this world are at the top of the power pyramid and look down on the weak and insignificant; but Jesus comes and turns that pyramid around and says, "If you want to come to Me, you have to come like a little child." As Paul says, God has chosen the foolish and weak things of the world to confound the wise (1 Corinthians 1:27), and so God turns the world's power-pyramid upside down.

ii. Jesus gave a great example of this upside-down thinking when He spoke of a rich man who amassed great wealth, and all he could think about was building bigger barns to store all his wealth. We would make the man a civic leader or recognized him as a prominent man; Jesus turned it all upside down and called the man a fool, because he had done nothing to get his life right with God. (Luke 12:16-21)

iii. Actually, God was working through Paul and Silas to turn the world right side-up again. But when you yourself are upside-down, the other direction appears to be upside-down!

d. The evil men from the marketplace made an even more serious accusation: "these are all acting contrary to the decrees of Caesar, saying there is another king; Jesus." This troubled the crowd and the rulers of the city when they heard these things, because this raised the fear that their city might become a hotbed of political rebellion against Caesar.

i. Their fears were unfounded. Even though the gospel has definite political implications, it makes Christians better citizens than before, and their prayers for officials of government are more helpful than most imagine.

ii. Even the unfounded accusation of political revolution had a compliment hidden inside. Even the evil men from the marketplace understood that Christians taught that Jesus was a king, that He had the right to rule over His people. Why is it that all too many churchgoers miss this message today?

iii. "It may be for this reason that Paul avoided the use of 'kingdom' and 'king' in his letters to his converts, lest Gentile imperial authorities misconstrue them to connote opposition to the empire and emperor." (Longenecker)

e. When they had taken security from Jason and the rest, they let them go. Jason and the others were released once they left a security deposit, to guarantee against any future riots.

i. Basically, the Roman magistrates did not care what you believed. But when the public order was disrupted by riots, they came down with an iron hand. If things got out of hand, it wouldn't be long until the Emperor dispatched his legions to restore order, and no one wanted that. So Jason had to post the bond even though he did not instigate the riot.

B. God's work in Berea.

1. (10-12) More evangelistic success in the city of Berea.

Then the brethren immediately sent Paul and Silas away by night to Berea. When they arrived, they went into the synagogue of the Jews. These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so. Therefore many of them believed, and also not a few of the Greeks, prominent women as well as men.

a. Then the brethren immediately set Paul and Silas away by night to Berea: Paul and Silas flee Thessalonica quickly, not wanting to bring more persecution on the Christians there or to jeopardize Jason's security deposit.

i. After they had left suddenly after spending only a few weeks in Thessalonica (Acts 17:2), Paul felt he had so much more to say to these Christians, so he wrote the letter of 1 Thessalonians. Many feel 1 Thessalonians was Paul's "first" letter.

b. When they arrived, they went into the synagogue of the Jews: In Berea, they follow their familiar strategy, and found that their audience was more fair-minded than those in Thessalonica. Two things earned this compliment for the Bereans: first, they received the word with all readiness. Second, they searched the Scriptures daily to find out whether these things were so.

i. The Bereans were taught by the most famous apostle and theologian of the early church, and the human author of at least 13 New Testament books. Yet, they searched the Scriptures when Paul taught, to see if his teaching was truly Biblical! They would not accept Paul's word at face value, but wanted to know if these things were so. When they heard Paul teach, their settled reaction wasn't "My, he's a fine speaker." It wasn't "I don't like the way he talks." It wasn't "What a funny preacher!" Instead, the Bereans wanted to know, "Are these things … so? Is this man teaching us the truth? Let's search the Scriptures daily to find out whether these things are so."

ii. Their research was not casual. They searched the Scriptures. It was worth it to them to work hard at it, and investigate what the Word of God said, and how Paul's teaching matched up with it. They also searched the Scriptures daily to find out. It wasn't a one time, quick look. They made it a point of diligent, extended study. Also, they searched the Scriptures daily to find out. They believed they could understand and find out truth from the Bible. For them, the Bible was not just a pretty book of poetry or mystery or nice spiritual inspiration for thoughts-for-the-day. It was a book of truth, and that truth was there to find out.

iii. But with all their diligent searching and concern for the truth, the Bereans did not become skeptics. They received the word with all readiness. When Paul preached, they had open hearts, but clear heads. Many people have clear heads, but closed hearts, and never receive the word with all readiness. It was both of these things that made the Bereans more fair-minded than those in Thessalonica.

iv. We should be more fair-minded than the Bereans. We should receive the word with all readiness, with open hearts. But we must also have clear heads, and when we hear a preacher, be those who search the Scriptures daily to find out whether these things [are] so. If the great apostle Paul was worthy of this kind of close examination, how much more should teachers and preachers today be carefully compared with the Scriptures!

c. Therefore many of them believed: Paul had nothing to fear by the diligent searching of the Scriptures by the Bereans. If they were really seeking God and His Word, they would find out that what Paul was preaching was true. This is exactly what happened among the Bereans, and therefore many of them believed.

2. (13-15) Paul is forced to leave Berea.

But when the Jews from Thessalonica learned that the word of God was preached by Paul at Berea, they came there also and stirred up the crowds. Then immediately the brethren sent Paul away, to go to the sea; but both Silas and Timothy remained there. So those who conducted Paul brought him to Athens; and receiving a command for Silas and Timothy to come to him with all speed, they departed.

a. The Jews from Thessalonica were not satisfied to force Paul out of their own city. They even followed Paul to Berea to disrupt his work there also.

b. These troublemakers stirred up the crowds against Paul, just as had been done before in Pisidian Antioch (Acts 13:45, 50), Iconium (Acts 14:2, 5), and Lystra (Acts 14:19) on the first missionary journey, and in Thessalonica (Acts 17:5-8) on the second missionary journey. This is now the fifth city Paul has been run out of by an angry mob, stirred up by envious Jewish leaders.

c. Then immediately the brethren sent Paul away: The Christians in Berea sent Paul away to Athens, fearing for his life and a total disruption of the work going on there. But both Silas and Timothy remained there, because Paul wanted to leave them behind to take care of new Christians in Berea.

i. Why didn't they all go? Because Paul had a passion for planting churches, not just making converts. If Paul could not stay in the city and strengthen the Christians there, he wanted his trusted associates to stay and do the job.

C. God's work in Athens.

1. (16-17) Paul is provoked to preach in the city of Athens.

Now while Paul waited for them at Athens, his spirit was provoked within him when he saw that the city was given over to idols. Therefore he reasoned in the synagogue with the Jews and with the Gentile worshipers, and in the marketplace daily with those who happened to be there.

a. Now while Paul waited for them at Athens, his spirit was provoked within him: The sense is that Paul would have preferred to wait until Timothy and Silas came from Berea before he began ministry in earnest in Athens. But when he saw that the city was given over to idols, he was compelled to preach the gospel immediately.

i. Paul had probably never been to Athens before, and like any tourist, he was ready to be very impressed by this incredibly famous and historical city. But when Paul toured the city, he was only depressed by the incredible idolatry he saw all around him.

ii. The idea behind given over to idols (kateidolos) is really under idols, or swamped by idols. So Paul saw the beauty of Athens, having the best that Greek sculptors and architects could offer. But all that beauty did not honor God, so it did not impress him at all.

b. Therefore he reasoned in the synagogue … and in the marketplace daily: Paul's practice was to preach wherever he could get an audience. Here it was both in the synagogue and in the marketplace.

c. Paul faced a challenging audience in Athens. It was a cultured, educated city that was proud of its history. It was an intellectual center, much like Oxford or Cambridge in England. Paul spoke to a city perhaps different than any other city he had preached in.

i. "Although Athens had long since lost the political eminence which was hers in an earlier day, she continued to represent the highest level of culture attained in classical antiquity." (Bruce)

ii. "By now the greatest days of Athens were behind it, but it could still be fairly described as the intellectual capital of the Greco-Roman world and, at the same time, the religious capital of Greece." (Williams)

2. (18-21) The novelty his message earns Paul an invitation to preach at the intellectual center of the city, the Areopagus.

Then certain Epicurean and Stoic philosophers encountered him. And some said, "What does this babbler want to say?" Others said, "He seems to be a proclaimer of foreign gods," because he preached to them Jesus and the resurrection. And they took him and brought him to the Areopagus, saying, "May we know what this new doctrine is of which you speak? For you are bringing some strange things to our ears. Therefore we want to know what these things mean." For all the Athenians and the foreigners who were there spent their time in nothing else but either to tell or to hear some new thing.

a. Then certain Epicurean … philosophers encountered him: The Epicureans pursued pleasure as the chief purpose in life, and valued most of all the pleasure of a peaceful life, free from pain, disturbing passions and superstitious fears (including the fear of death). They did not deny the existence of gods, but believed that they had nothing to do with man.

b. Then certain … Stoic philosophers encountered him: The Stoics were pantheists who put great emphasis on moral sincerity and a high sense of duty. They cultivated a spirit of proud dignity, and believed that suicide was better than a life lived with less dignity.

i. The Stoics believed that everything was god, and god was in everything. So they believed that all things, good or evil, were from god and so nothing should be resisted, and they believed there was no particular direction or destiny for mankind.

c. And some said: Some derided Paul because he did not communicate with the philosophical niceties popular in Athens (What does this babbler want to say?). Others thought Paul was an exotic proclaimer of foreign gods.

d. However, the essence of Paul's message did not change in Athens. They all understood that he preached to them Jesus and the resurrection.

e. For all the Athenians and the foreigners who were there spent their time in nothing else but either to tell or hear some strange new thing. It was the novelty of Paul's message that earned him the invitation to the Areopagus. These ancient Greeks lusted after the latest, just like we today.

i. In the early nineteenth century, Adam Clarke described the situation of his day, and it sounds like it is even more true of our own time. "This is a striking feature of the city of London in the present day. The itch for news, which generally argues a worldly, shallow, or unsettled mind, is wonderfully prevalent: even ministers of the Gospel, negligent of their sacred function, are become in this sense Athenians; so that the book of God is neither read nor studied with half the avidity and spirit as a newspaper … It is no wonder if such become political preachers, and their sermons be no better than husks for swine. To such the hungry sheep look up, and are not fed

 

3. (22-31) Paul's sermon on Mars' Hill (the Areopagus).

Then Paul stood in the midst of the Areopagus and said, "Men of Athens, I perceive that in all things you are very religious; for as I was passing through and considering the objects of your worship, I even found an altar with this inscription: TO THE UNKNOWN GOD. Therefore, the One whom you worship without knowing, Him I proclaim to you: God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands. Nor is He worshiped with men's hands, as though He needed anything, since He gives to all life, breath, and all things. And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings, so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us; 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.' Therefore, since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, something shaped by art and man's devising. Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead."

a. Men of Athens, I perceive that in all things you are very religious: Paul does not begin with an exposition of Scripture, which was his custom when dealing with Jews or Gentiles who would be familiar with the Old Testament. Instead, Paul begins with general references to religion.

b. In all things you are very religious: The religious character of Athens was noticed by many ancient observers, some of whom thought that Athenians were the most religious of all human beings. But when Paul says this of the Athenians, he doesn't necessarily mean it in a positive way. Religion can lead a man away from God, and if we trust in a false religion, it is little credit to say of us that we are "religious."

c. I even found an altar with this inscription: TO THE UNKNOWN GOD: Paul understood that in their extensive pantheon, the Greeks had an unknown god, who covered any god that may have been neglected. Paul will now reveal to them the identity of the Unknown God.

i. Athens was filled with statues dedicated TO THE UNKNOWN GOD. Six hundred years before Paul, a terrible plague came on the city and a man name Epimenides had an idea. He let loose a flock of sheep through the town and wherever they lay down, they would sacrifice that sheep to the god that had the nearest shrine or temple. If a sheep lay down near no shrine or temple, they would sacrifice the sheep TO THE UNKNOWN GOD.

d. God, who made the world and everything in it, since He is Lord of heaven and earth: Paul proclaims to them the God who created everything, yet He is distinct from His creation. Paul proclaimed that God was bigger than any temple men's hands could build (does not dwell in temples made with hands), and could not be represented by anything men could make with their hands (Nor is He worshipped with men's hands).

i. In bringing an understanding of who God is to these people, Paul started at the beginning: God is the Creator, and we are His creatures. "This view of the world is very different from either the Epicurean emphasis on a chance combination of atoms or the virtual pantheism of the Stoics." (Stott)

ii. Paul recognized that these philosophers had to change their ideas about God. They had to move from their own personal opinions to an understanding who God is according to what He tells us about Himself in the Bible

e. And He has made from one blood every nation of men: Paul proclaimed that we are all descended from Adam through Noah, and that there is one God who created us all and we are all obligated to. Since God created us all, we should seek the Lord … though He is not far from each one of us.

f. For in Him we live and move and have our being … For we are also His offspring: These two quotations Paul uses from Greek poets are attributed to Epimenides the Cretan [600 BC] (who Paul quotes again in Titus 1:12) and Aratus [310 BC].

i. Paul did not quote these men because they were prophets or because all their teaching was of God. He quoted them because these specific words reflected a Biblical truth, and by using them he could build a bridge to his pagan audience.

g. Therefore since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone: Paul proclaimed our responsibility to God because we are His offspring. Since we are His offspring, we are responsible to have right ideas about God, and therefore must reject the wrong idea that gold or silver or stone could represent God.

i. "The Athenians have acknowledged in their altar inscription that they are ignorant of God, and Paul has been giving evidence of their ignorance. Now he declares such ignorance to be culpable." (Stott)

h. Now commands all men everywhere to repent, because He has appointed a day on which He will judge the world in righteousness: Paul progresses from knowing who God is (our Creator), to who we are (His offspring), to our responsibility before Him (to understand Him and worship Him in truth), to our accountability if we dishonor Him (judgment).

i. Paul wasn't preaching a "soft" gospel. He boldly confronted the wrong ideas the Athenians had about God, and confronted them with the reality of coming judgment.

i. He will judge the world in righteousness by the Man who He has ordained: Now, for the first time, Paul refers to Jesus. His first mention of Jesus considers Jesus as a righteous judge!

i. Certainly, Paul did not want to leave the Athenians with the idea that Jesus was only a righteous judge. However, he will be stopped short before he can tell them everything he wants to about Jesus. Probably, all that Paul said before was introduction; now he gets to what he wanted to speak about: The person and work of Jesus.

j. He has given assurance of this by raising Him from the dead: The emphasis on the resurrection is important. Paul sees the resurrection of Jesus as the assurance of this; it demonstrates that the person, teaching, and work of Jesus were all perfectly approved by the Father.

i. Paul seemed unable to preach a sermon without bringing in the resurrection of Jesus. For him, none of the Christian life made sense without the triumph of Jesus' resurrection.

4. (32-34) The reaction of the listeners at Areopagus.

And when they heard of the resurrection of the dead, some mocked, while others said, "We will hear you again on this matter." So Paul departed from among them. However, some men joined him and believed, among them Dionysius the Areopagite, a woman named Damaris, and others with them.

a. When they heard of the resurrection of the dead, some mocked: The resurrection was not a popular concept among Greek philosophers. Some though Paul foolish for even believing such a thing, and other wanted to hear more about this new teaching (others said, "We will heart you again on this matter").

i. The Greeks were fond of the idea of the immortality of the soul, but not of the idea of the resurrection of the body. They felt that anything material was inherently evil, so there really could be no such thing as a "glorified" body. They thought the ultimate form of glory would be "pure spirit."

b. So Paul departed among them: Paul wanted to talk about Jesus. He could have, if he wanted to, stayed there and discussed Greek philosophy all day long. But Paul was not interested. If he couldn't talk about Jesus, he didn't have much to say.

i. Without doubt, Paul was really just beginning his sermon. Far more than wanting to quote Greek poets, he wanted to tell them about Jesus. But as soon as he mentioned the resurrection, the stopped him short. Certainly, Paul discussed more with people one-on-one. But he was prevented from saying all he wanted to in his speech at the Areopagus.

c. However, some men joined him and believed: The results at the Areopagus seemed small, yet some did belive. Among those believing were a man named Dionysius (who must have been a member of the "court" of the Areopagus) and a woman named Damaris.

5. Assessing Paul's sermon on the Areopagus.

a. Some have criticized this sermon because there is no detailed reference to the cross or specific quotes from the Old Testament. Some think Paul compromised his message for an intellectual audience, and therefore there were few conversions.

i. The idea continues that when Paul went next to Corinth, he decided to preach the cross and the cross only, even if it seemed foolish (1 Corinthians 1:18-2:5). Because Paul preached this way in Corinth, he saw much better results.

ii. Ramsay popularized the theory that Paul was disappointed by his "meager" results in Athens, and went on to Corinth preaching the gospel with a pure focus on the cross, and without any attempt at philosophical explanation.

b. But Paul's sermon here is eminently Biblical. "Like the biblical revelation itself, his argument begins with God the creator of all and ends with God the judge of all … The speech as it stands admirably summarizes an introductory lesson in Christianity for cultured pagans." (Bruce)

c. As well, Paul did preach Christ crucified in Athens. In Acts 17:30-31 he specifically mentions the resurrection, and how could he preach the resurrection without preaching the cross which came before it? This is obviously a short extract of Paul's speech on the Areopagus; what is recorded takes barely two minutes to say.

i. "We learn from Paul that we cannot preach the gospel of Jesus without the doctrine of God, or the cross without the creation, or salvation without judgment." (Stott)

d. In addition, it is dangerous to judge the content of the message by the magnitude of the response.

i. "The reason the gospel did not take root there probably lay more in the attitude of the Athenians themselves than in Paul's approach or in what he said." (Longenecker)

 

Acts 18

Paul in Corinth; the End of the Second Missionary Journey and Beginning of the Third
A. Paul in the city of Corinth.

1. (1-3) Paul arrives in Corinth and meets Aquila and Priscilla.

After these things Paul departed from Athens and went to Corinth. 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. So, because he was of the same trade, he stayed with them and worked; for by occupation they were tentmakers.

a. Corinth was a major city of the Roman Empire, at an important crossroads of trade and travel; it was also a city notorious for its hedonism and immorality.

i. Even in Paul's day, Corinth was an ancient city. It was a commercial center with two harbors and a long rival to its northern neighbor, Athens. Corinth was a city with a remarkable reputation for loose living and especially sexual immorality. In classical Greek, to act like a Corinthian was to practice fornication, and a Corinthian companion was a prostitute. This sexual immorality was permitted under the extremely prevalent worship of Aphrodite (also known as Venus, the goddess of fertility and sexuality). In 146 BC, Corinth rebelled against Rome and was brutally destroyed by Roman armies. It lay in ruins for a century, until Julius Caesar rebuilt the city, and it quickly re-established its former position as a center for both trade and immorality of every sort.

ii. "It is significant that it was from this city that Paul wrote his Roman letter; and when one reads his description of Gentile corruption in that Roman letter, one has almost certainly a mirror of what he found in Corinth. (Romans 1:22-32)" (Morgan)

iii. One ancient writer described Corinth as a town where "none but the tough could survive."

iv. Paul knew that because people from all over the Empire passed through Corinth, a strong church there could touch lives all over the Empire. He knew Corinth was a tough city, but he wasn't only interested in planting churches where he thought it would be easy!

b. And he found a certain Jew named Aquila … with his wife Priscilla … and he came to them: It is implied, though not clearly stated, that Aquila and Priscilla were at this time Christians. But it is possible that Paul led them both to Jesus as they worked together as tentmakers (those who worked with leather).

i. For by occupation they were tentmakers: Paul's tentmaking was an important part of his ministry. Though he recognized his right to be supported by those he ministered to (1 Corinthians 9:7-14), he voluntarily supported himself on the mission field so that no one could accuse him of seeking converts for the sake of enriching himself (1 Corinthians 9:15-18).

ii. In the modern missions movement, people call any work that a missionary does to support himself on the mission field tentmaking.

iii. "In Judaism it was not considered proper for a scribe or a rabbi to receive payment for his teaching, so many of them practised a trade in addition to their study and teaching of the law." (Bruce)

c. Because Claudius had commanded all the Jews to depart from Rome: The Roman historian Suetonius writes that Claudius banished Jews from Rome because they were "indulging in constant riots at the instigation of Chrestus." There have been many attempts to explain who Chrestus was, but a likely solution is that Suetoniusm referred to Christ, but writing some seventy years after the events, had the name somewhat mixed up. It seems that the expulsion had to do with "dissension and disorder within the Jewish community of Rome resulting from the introduction of Christianity into one or more of the synagogues of the city." (Bruce)

i. Chronology is often a tricky issue, but it seems that this expulsion of Jews from Rome occurred at about 49 A.D.

2. (4-8) Paul's ministry among the Jews and Gentiles of Corinth.

And he reasoned in the synagogue every Sabbath, and persuaded both Jews and Greeks. When Silas and Timothy had come from Macedonia, Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ. But when they opposed him and blasphemed, he shook his garments and said to them, "Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles." And he departed from there and entered the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized.

a. And he reasoned in the synagogue every Sabbath: Paul was effective as he reasoned among the Jews and Greeks. The Greeks present in the synagogue were Gentiles interested in and sympathetic with Judaism.

b. When Silas and Timothy had come from Macedonia: When Timothy came, he brought news about how the Christians in Thessalonica were remaining steadfast in the faith (1 Thessalonians 3:6-10). This brought Paul great joy, spurring him on in ministry (Paul was compelled by the Spirit). He answered back by writing 1 Thessalonians from Corinth.

i. Paul describes the character of his bold preaching in Corinth preaching in 1 Corinthians 2:1-16, where he declared, For I determined not to know anything among you except Jesus Christ and Him crucified.

c. According to 2 Corinthians 11:8-9, while Paul was in Corinth, financial support arrived from the Christians in Philippi, and he was able to put aside tentmaking for a while and concentrate more fully on the task of building the church in Corinth.

d. But when they opposed him and blasphemed: The blasphemy must have been directed against Jesus, because Paul was preaching Jesus as the Messiah (testified to the Jews that Jesus is the Christ). This is an indirect declaration of the deity of Jesus, because someone can only really blaspheme God.

e. From now on I will go to the Gentiles: Paul strongly sensed his responsibility to preach to the Jews first (Romans 1:16), but when his message was rejected, he did not waste time in going to the Gentiles.

i. Paul fulfilled the spirit of what Jesus said in Matthew 7:6: Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces. When people are determined to reject the gospel, we shouldn't keep trying with them until the door is open again.

f. Paul shook his garments so that not a speck of dust from the synagogue would remain on his clothes, much less his sandals. This was a dramatic way of expressing his rejection of their rejection! Paul was certainly capable of dramatic and vivid demonstrations of his message.

g. However, Paul did not then forbid Jews to come to Jesus, because Crispus, the ruler of the synagogue, believed on the Lord with all his household. Paul merely switched the focus of his evangelism from the Jews to the Gentiles.

i. Crispus was one of the few in Corinth whom Paul personally baptized (1 Corinthians 1:14).

h. What kind of people were the many of the Corinthians whobelieved and were baptized? Paul tells us in 1 Corinthians 1:26: For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called.

3. (9-11) God's special encouragement to Paul in Corinth.

Now the Lord spoke to Paul in the night by a vision, "Do not be afraid, but speak, and do not keep silent; for I am with you, and no one will attack you to hurt you; for I have many people in this city." And he continued there a year and six months, teaching the word of God among them.

a. Do not be afraid: The implication behind this message was that Paul was afraid, fearing that here in Corinth his work would be cut short by either opposing Jews (as in Thessalonica and Berea) or by the incredible worldliness around him.

i. Jesus didn't tell Paul that his opponents wouldn't try to stop him, only that they would not be successful.

b. The solution to Paul's fear is for him to obey Jesus' command to not be afraid; and to speak and not keep silent, that is, to keep getting the Word of God out.

c. The basis for God's command to not be afraid and to keep preaching is the promise I am with you. When we understand what this means, and Who is saying it, this is enough.

d. The additional promise I have many people in this city was a constant assurance to Paul, who must have often had doubts about the survival and health of the Corinthian church.

e. And he continued there a year and six months: Paul was in Corinth a year and a half, which seems to be longer than in any other city where he founded a church. His ministry at Corinth is described simply: teaching the word of God among them.

i. The duration of Paul's stay in Corinth shows where his heart was in ministry. He was no "in and out" evangelist, but a man committed to making disciples.

4. (12-17) The Jews of Corinth attempt (unsuccessfully) to convict Paul before the civil authorities.

When Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat, saying, "This fellow persuades men to worship God contrary to the law." And when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrongdoing or wicked crimes, O Jews, there would be reason why I should bear with you. But if it is a question of words and names and your own law, look to it yourselves; for I do not want to be a judge of such matters." And he drove them from the judgment seat. Then all the Greeks took Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. But Gallio took no notice of these things.

a. In approaching the proconsul of Achaia, the Jews of Corinth are trying to stop Paul not only in Corinth, but also in the entire province.

i. "If Gallio had accepted the Jewish charge and found Paul guilty of the alleged offense, provincial governors everywhere would have had a precedent, and Paul's ministry would have been severely restricted. As it was, Gallio's refusal to act in the matter was tantamount to the recognition of Christianity as a religio licita" (Longenecker)

b. Gallio was correct in seeing that the government has no legitimate role in attempting to decide religious matters, though government does have a legitimate role in matters of wrongdoing or wicked crimes.

c. Gallio looked the other way when angry Gentiles (probably more anti-Jewish than truly sympathetic to Paul) beat Sosthenes, the leader of the synagogue.

i. Apparently, when Crispus trusted in Jesus, he was replaced as ruler of the synagogue (verse 8) by Sosthenes - who later himself seems to have become a Christian (1 Corinthians 1:1).

B. The end of Paul's second missionary journey.

1. (18) Paul leaves the city of Corinth with Aquila and Priscilla.

So Paul still remained a good while. Then he took leave of the brethren and sailed for Syria, and Priscilla and Aquila were with him. He had his hair cut off at Cenchrea, for he had taken a vow.

a. He had his hair cut off at Cenchrea, for he had taken a vow: The vow was undoubtedly the vow of a Nazirite (Numbers 6). Usually, the vow of a Nazirite was taken for a certain period of time, and when completed, the hair (which had been allowed to freely grow) was cut off and offered to the Lord at a special ceremony at the temple in Jerusalem.

i. The purpose of the vow of a Nazirite was to express a unique consecration to God, promising to abstain from all products from the grapevine, to not cut one's hair, and to never come near a dead body.

ii. Why did Paul do this at this time? William Barclay suggests, "No doubt Paul was thinking of all God's goodness to him in Corinth and took this vow to show his gratitude." But the purpose of a Nazirite vow seems to be more of consecration than thanksgiving. Perhaps the intense worldliness of Corinth made Paul want to express his dedication and separation unto the Lord more than ever.

b. Then he took leave of the brethren and sailed: Paul's intention is to travel to Jerusalem to offer this hair in a prescribed ceremony for those who had completed the vow of a Nazirite.

c. Apparently, though Paul was adamant that Jewish ceremonies and rituals must not be required of Gentiles, he saw nothing wrong with Jewish believers who wished to observe such ceremonies, presumably if their fulfillment in Jesus was also recognized.

i. By tradition, a Nazirite vow could only be fulfilled in Judea. Paul began this vow at Cenchrea, not in Judea. Paul's adoption of the vow out of the bounds dictated by Jewish tradition could indicate a desire to practice a more purely Biblical observance of Jewish rituals.

2. (19-21) Paul in the city of Ephesus.

And he came to Ephesus, and left them there; but he himself entered the synagogue and reasoned with the Jews. When they asked him to stay a longer time with them, he did not consent, but took leave of them, saying, "I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing." And he sailed from Ephesus.

a. And he came to Ephesus: Paul wanted to preach in Ephesus some two years earlier, but was prevented by the Holy Spirit (Acts 16:6). Now, the Holy Spirit gives him the liberty to minister in this important city, and great results are seen.

i. God has a special timing for everything in our lives. If Paul could have discerned it, the Holy Spirit was really saying, "wait" when he wanted to go to Ephesus, instead of "no." Sometimes God says, "wait" and He always knows what He's doing when He says it!

b. They asked him to stay a longer time with them, he did not consent, but took leave of them, saying, "I must by all means keep this coming feast in Jerusalem": Paul cannot stay long in Ephesus, wanting to present the offering of his Nazirite vow in Jerusalem at an upcoming feast.

3. (22) Landing at Caesarea, and going through Jerusalem, Paul returns to his home church at Antioch of Syria, concluding his second missionary journey.

And when he had landed at Caesarea, and gone up and greeted the church, he went down to Antioch.

a. Gone up and greeted the church: When it says that Paul had gone up and greeted the church, it means he went up to Jerusalem and fulfilled his Nazirite vow in the temple.

C. Paul's third missionary journey begins in the regions of Galatia, Phyrgia, and the city of Ephesus.

1. (23) In the regions of Galatia and Phyrgia.

After he had spent some time there, he departed and went over the region of Galatia and Phrygia in order, strengthening all the disciples.

a. Strengthening all the disciples: Paul's passion for building disciples, not merely making converts, is evident again.

b. Strengthening all the disciples was important to Paul. If he were right here among us, he would want to know: "How strong of a disciple are you? What can I do to strengthen your walk with the Lord?" He would remind us all that it isn't enough to make a strong beginning with Jesus, but we must be always getting stronger.

2. (24-28) The ministry of Apollos in Ephesus.

Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, 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 Aquila 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, he greatly helped those who had believed through grace; for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ.

a. Aquilla and Priscilla: Apparently, when Paul came to Ephesus on his second missionary journey (Acts 18:19-21), he left Aquila and Priscilla, who had been traveling with him (Acts 18:18), there in Ephesus.

b. In Ephesus, Aquilla and Priscilla met a certain Jew named Apollos. He is described as an eloquent man and mighty in the Scriptures, and fervent in spirit. The phrase fervent in spirit means literally "to boil in the spirit," and has the effect of "bubbling over with enthusiasm." Apollos didn't know much about Jesus (though he knew only the baptism of John), but what he knew he was excited about!

c. Apollos was a man who ministered mightily, yet with limited knowledge. So he was helped by Aquila and Priscilla in Ephesus, when they took him aside and explained to him the way of God more accurately.

i. Because Apollos knew of the work of John the Baptist, it is likely that he preached that the Messiah had come and we must respond to him, but he probably had little knowledge of the full person and work of Jesus Christ.

ii. The work of Aquila and Priscilla is an important area of ministry: Helping those who have a passion for God, and power in serving Him; yet they have limited knowledge or limited resources for truly effective ministry.

d. It seems Apollos (like many in his day) was a missionary called by God alone, because we have no indication that he was sent or commissioned by any specific apostle. He simply came to Ephesus.

e. The brethren wrote, exhorting the disciples to receive him: With letters of reference from the church in Ephesus, Apollos ministered effectively in Achaia, especially among opposing Jews (he vigorously refuted the Jews publicly).

i. When Apollos went to the region of Achaia, it probably means he went to the city of Corinth in the region of Achaia. From what Paul writes in 1 Corinthians, he apparently had a remarkable ministry there.

ii. Though some Corinthians fixated on Apollos in a divisive spirit (1 Corinthians 1:12, 3:4), there is no reason to believe that Apollos himself encouraged this. Paul himself regards Apollos as a trusted colleague (1 Corinthians 3:5-7; 16:12).

iii. Because Apollos was Jewish, and is described as eloquent, fervent in spirit, as one who vigorously refuted the Jews, able to demonstrate from the Scriptures that Jesus is the Christ, some scholars consider him the type of person who could have authored the letter to the Hebrews.

 

Acts 19

Paul in Ephesus
A. Ephesian disciples are baptized in the Holy Spirit.

1. (1-2) In Ephesus, Paul finds some disciples who had not yet received the Holy Spirit.

And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples he said to them, "Did you receive the Holy Spirit when you believed?" So they said to him, "We have not so much as heard whether there is a Holy Spirit."

a. Did you receive the Holy Spirit when you believed? Apparently, there was something about these disciples that prompted the question from Paul; we don't have any indication that it was his custom to ask people if they had received the Holy Spirit.

b. We have not so much as heard whether there is a Holy Spirit: By their reply, these Ephesian disciples reveal that they have very little knowledge of God's nature as revealed in Jesus. They know enough to be saved and students of Jesus (they are called disciples), but they didn't know much about all Jesus has done for us.

2. (3-4) Paul distinguishes between the baptism of John and baptism in the name of the Jesus.

And he said to them, "Into what then were you baptized?" So they said, "Into John's baptism." Then Paul said, "John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus."

a. Into John's baptism: These Ephesian disciples had only a basic understanding of the Messiah Jesus and His ministry, only what could be gained through the message of John the Baptist. They were in the same place as Apollos before Aquila and Priscilla explained the way of God more accurately (Acts 18:24-26).

i. They could have received John's baptism from the hands of John himself; or perhaps some of John's disciples continued on in his ministry after John's death.

b. John indeed baptized with a baptism of repentance: Paul points out that John's baptism was one of repentance, not necessarily faith unto salvation. John's message pointed to Jesus, but did not take men there itself.

c. One can imagine that these Ephesian disciples heard about the coming of the Messiah through John's message, and they heard of their need to be ready to receive the Messiah and to ready themselves through repentance. Yet they actually do not seem to have heard that the Messiah had in fact come, and had not heard of their need to trust in His specific person and work.

d. Some have suggested that these Ephesian disciples were not actually Christians yet. The problem in this is that they are called disciples, which almost always refers to Christians, genuine followers of Jesus Christ. However, it must be said that the word disciple does have a broader understanding and application than its most frequent usage - describing a follower of Jesus.

i. However, Bruce makes the point: "When the men are called disciples without further qualification, that … seems to mean that they were disciples of Jesus. Had Luke meant to indicate that they were disciples of John the Baptist … he would have said so explicitly."

3. (5-7) The twelve Ephesian disciples believe on Jesus, are baptized, and receive the Holy Spirit with His gifts.

When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. Now the men were about twelve in all.

a. They were baptized in the name of the Lord Jesus: Having been completely prepared by their response to the preaching of John the Baptist, they are ready to embrace Jesus fully, and are baptized in the name of Jesus.

b. After they were baptized, Paul … laid hands on them, and they were filled with the Holy Spirit, and received His gifts.

i. Paul wrote the letters of 1 and 2 Corinthians during his stay in the city of Ephesus at this time, and 1 Corinthians has much to say about person and work of the Holy Spirit.

c. Now the men were about twelve in all reminds us that not the entire church in Ephesus had this incomplete understanding and embrace of Jesus' person and work, but only a small group.

4. What happened here?

a. It's a tough issue, and full of debate, whether these Ephesian disciples were actually Christians or not before they received this remarkable filling of the Holy Spirit.

i. On the one hand, they are called disciples - and appear to part of the company of Christians in Ephesus, things that would not usually be said of them if they were not actually Christians.

ii. On the other hand, they know so little about Jesus; and they are baptized in water again, this time in the name of Jesus.

iii. So were they Christians already or not? It's tough to say - but certainly, Paul perceived they lacked something of the Holy Spirit in their lives.

b. What about you? Would someone look at your life and see a conspicuous absence of the Holy Spirit - His peace and power - in your life? What do you see when you look at your own life?

i. These Ephesian disciples sensed their need to get right with God, and knew the answer was in God's Messiah - but they had gone no further than that. They need to go all the way, trust in everything Jesus is and everything He had done, and to be filled with the power of the Holy Spirit. Is this where you are at?

ii. "Have ye then received the Spirit since you believed? Beloved, are you now receiving the Spirit? Are you living under his divine influence? Are you filled with his power? Put the question personally. I am afraid some professors will have to admit that they hardly know whether there be any Holy Ghost; and others will have to confess that though they have enjoyed a little of his saving work, yet they do not know much of his ennobling and sanctifying influence." (Spurgeon)

iii. God always wants us to go deeper. We have sipped where we might have drunk deeply, we have drunk deeply where we might have waded, and we have waded where we might have gone full out and plunged in!

c. What if you don't really know? "Perhaps I'm walking in the fullness of the Holy Spirit right now, perhaps I'm not. I don't really know." If you are walking in it, you will know!

i. "Give a man an electric shock, and I warrant you he will know it; but if he has the Holy Ghost, he will know it much more." (Spurgeon) This isn't something to hope about; we can know - just as much as you know if you have a house, and a family, and that there are four quarters to the dollar, you can know you are filled with the Holy Spirit.

ii. Many Christians know little or nothing - mentally or experientially - of the Holy Spirit. Paul's question applies to each of them just as much as it applied to those Ephesian disciples.

B. Paul's continuing ministry in the city of Ephesus.

1. (8-10) Paul eventually leaves the synagogue and begins teaching in a borrowed school building.

And he went into the synagogue and spoke boldly for three months, reasoning and persuading concerning the things of the kingdom of God. But when some were hardened and did not believe, but spoke evil of the Way before the multitude, he departed from them and withdrew the disciples, reasoning daily in the school of Tyrannus. And this continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.

a. He went into the synagogue and spoke boldly for three months: Paul had an extended time of preaching in the synagogue, but eventually, the influence of those Jews rejecting the message drove him out. Then he resumed his teaching in the hall of a Gentile teacher named Tyrannus (reasoning daily in the school of Tyrannus).

i. One ancient, though not inspired, writings say that Paul held his meetings at the school of Tyrannus from eleven in the morning to four in the afternoon. This would have been the time most people were resting from work, including Paul, who worked to support himself while in Ephesus. These may have also been the "off hours" for the school of Tyrannus.

b. And this continued for two years: Paul carried this on for two years, and his effective teaching equipped believers, who got the word of God out to all who dwelt in Asia.

i. There is no way that Paul, by himself, could reach this region. But he could equip Christians to do the work of the ministry, just as he described in Ephesians 4:11-12.

2. (11-12) Unusual miracles in Ephesus.

Now God worked unusual miracles by the hands of Paul, so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them.

a. Now God worked unusual miracles: Luke states that these were unusual miracles, and gives an example, that Paul's handkerchiefs or aprons (literally, "sweat-bands") could be laid on a person even without Paul present, that person would be healed or delivered from demonic possession.

i. Literally, the phrase unusual miracles could be translated, miracles not of the ordinary kind. Even if we should "expect" miracles, these are the unexpected sort!

ii. It was unusual for God to use handkerchiefs or aprons in such a way. "The pieces of material were presumably those which Paul used in his tentmaking or leather-working - the sweat-rags for tying around his head and the aprons for tying around his waist." (Bruce)

b. How did the handkerchiefs or aprons work? In the same way that the shadow of Peter (Acts 5:15) or the hem of Jesus' garment (Matthew 14:36) might heal: the item became a point of contact by which a person released faith in Jesus as healer.

i. We are not told that Paul did these unusual miracles, but that God worked them by the hands of Paul.

c. We can imagine this happening at first almost by accident - perhaps a person in need of healing took a handkerchief from Paul in a superstitious manner and was healed. But it would soon become a pattern that others imitated.

i. I remember seeing what looked to be loosely rolled up newspapers on a pulpit in Bulgaria, being told they were pieces of fabric (wrapped in newspapers) that the pastor would pray over and they would be taken home to sick people. This was a common practice in these Bulgarian churches.

ii. As we will see, the superstitious practice of magic and sorcery was prevalent in Ephesus. So, it should not surprise us that some took a quite superstitious view of the miracles done through Paul.

d. Observations on these unusual miracles.

i. Note that these were unusual miracles; we should not expect that God would continue to use this method to bring healing.

ii. God delights in doing things in new and different ways; so we receive whatever is proven to be from the hand of God, but we pursue only that which we have a Biblical pattern for.

iii. God will stoop down to meet us even in our crude superstitions. This never means that God is pleased with our superstition, but that in His mercy He may overlook them to meet a need.

3. (13-16) A rebuke to the seven sons of Sceva, the hopeful Jewish exorcists.

Then some of the itinerant Jewish exorcists took it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying, "We exorcise you by the Jesus whom Paul preaches." Also there were seven sons of Sceva, a Jewish chief priest, who did so. And the evil spirit answered and said, "Jesus I know, and Paul I know; but who are you?" Then the man in whom the evil spirit was leaped on them, overpowered them, and prevailed against them, so that they fled out of that house naked and wounded.

a. Some of the itinerant Jewish exorcists: At that time, there were Jewish exorcists who practiced their "trade" with a lot of superstition and ceremony. Here, a group of itinerant Jewish exorcists try to imitate Paul's "formula" for success.

b. We exorcise you by the Jesus whom Paul preaches: The Jewish exorcists failed because they had no personal relationship with Jesus. They only know Jesus is the God of Paul, not their own God.

i. There are many people - many churchgoers - who will perish in Hell because they have no personal relationship with Jesus Christ. They only know "the Jesus the pastor preaches" or of "the Jesus my spouse believes in" instead of the Jesus of their own salvation.

ii. Do you have the "right" to use the name of Jesus? These sons of Sceva did not, because they had no personal relationship with Jesus.

c. And the evil spirit answered and said, "Jesus I know, and Paul I know; but who are you?" The evil spirit knew exactly who Jesus was, and knew exactly who Paul was. But they didn't know who the seven sons of Sceva were. Apparently, evil spirits know who their enemies are (in this case, Jesus and Paul), and don't waste their effort knowing those who aren't a threat to them (in this case, the seven sons of Sceva).

d. Then the man in whom the evil spirit was leaped on them, overpowered them, and prevailed against them: Because the seven sons of Sceva had no real relationship with Jesus, they had no spiritual power against the evil spirit. They left the encounter naked and wounded. It was dangerous for them to take the reality of spiritual warfare lightly.

4. (17-20) Many in Ephesus renounce objects associated with the demonic.

This became known both to all Jews and Greeks dwelling in Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. And many who had believed came confessing and telling their deeds. Also, many of those who had practiced magic brought their books together and burned them in the sight of all. And they counted up the value of them, and it totaled fifty thousand pieces of silver. So the word of the Lord grew mightily and prevailed.

a. This became known both to all Jews and Greeks dwelling in Ephesus; and fear fell on them all: The incident with the sons of Sceva impressed the people with the reality of the demonic realm. It made them fear the Lord and the demonic (both in healthy ways) and the name of the Lord Jesus was magnified.

i. "Ephesus was a stronghold of Satan. Here many evil things both superstitious and satanic were practiced. Books containing formula for sorcery and other ungodly and forbidden arts were plentiful in that city." (Gaebelein)

b. Many who had believed came confessing and telling their deeds: Apparently, before the sons of Sceva incident, many believers did not know they were involved in the demonic. They saw their actions in a far more innocent light, until they knew the reality of the demonic.

c. Many of those who had practiced magic brought their books together and burned them in the sight of all: The sons of Sceva incident also prompted Christians to renounce any remaining connection to the demonic. They renounced the demonic by confessing and by burning their magic books, disregarding whatever value they might have.

i. It is significant that these practitioners of magic came confessing and telling their deeds; it was thought that the power of these magic spells resided in their secrecy, which was renounced in the telling.

ii. These books and scrolls full of magic charms, amulets and incantations were well known in Ephesus, and they were valuable. The drachma was a silver coin representing about a one-fourth a day's wage, and if we estimate 300 working days a year, at an income of $25,000, this amount represented more than $1 million!

iii. Christians must do this also today, removing books, tapes, records, statues, charms, games, or whatever else might have connection with demonic spirits. They should also destroy them so they are of no use to others.

iv. "You will have enough temptation in your own mind without going after these things. Is there any habit, any practice, that you have got that defiles your soul? If Christ loves you, and you come and trust in him, you will make short work of it. Have done with it, and have done with it forever." (Spurgeon)

d. The end result was obviously worth it all: The word of the Lord grew mightily and prevailed.

C. The riot in Ephesus.

1. (21-22) Paul's companions leave him alone in Ephesus.

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." So he sent into Macedonia two of those who ministered to him, Timothy and Erastus, but he himself stayed in Asia for a time.

a. Paul purposed in the Spirit: Guided by the Holy Spirit, Paul determined his itinerary. He would travel through Macedonia and Achaia, then to Jerusalem, then to Rome.

i. Luke doesn't mention it here, but we know that one reason why Paul wanted to go through Macedonia and Achaia, then to Jerusalem was to collect and deliver a fund he had been collecting from other churches to help out the church in Jerusalem (Romans 15:25-31; 1 Corinthians 16:1-4).

b. So he sent into Macedonia two of those who ministered to him, Timothy and Erastus: Paul sent Timothy and Erastus on ahead to Macedonia, while he stayed in Ephesus (Asia) for a time.

c. Who ministered to him: Notice the job of Timothy and Erastus. They ministered to Paul; they were truly assistants to the apostle, helping Paul to maximize his ministry.

2. (23-28) Demetrius, a maker of idols, opposes Paul because his business has suffered.

And about that time there arose a great commotion about the Way. For a certain man named Demetrius, a silversmith, who made silver shrines of Diana, brought no small profit to the craftsmen. He called them together with the workers of similar occupation, and said: "Men, you know that we have our prosperity by this trade. Moreover you see and hear that not only at Ephesus, but throughout almost all Asia, this Paul has persuaded and turned away many people, saying that they are not gods which are made with hands. So not only is this trade of ours in danger of falling into disrepute, but also the temple of the great goddess Diana may be despised and her magnificence destroyed, whom all Asia and the world worship." Now when they heard this, they were full of wrath and cried out, saying, "Great is Diana of the Ephesians!"

a. This trade of ours in danger of falling into disrepute, but also the temple of the great goddess Diana may be despised and her magnificence destroyed: This tremendous temple to Diana (also known as Artemis) in Ephesus was regarded as one of the seven wonders of the ancient world. It was supported by 127 pillars, each 60 feet high, and was adorned with great sculptures. It was completely lost to history until 1869, when it was discovered again, and its main altar was unearthed in 1965.

i. "The Temple of Artemis was also a major treasury and bank of the ancient world, where merchants, kings, and even cities made deposits, and where their money could be kept safe under the protection of deity." (Longenecker)

ii. Whom all Asia and the world worship: The temple of Diana in Ephesus was indeed famous around the world; and trinkets and idols from it must have been a substantial trade, no matter how immoral the worship of the sex-goddess was.

b. This Paul has persuaded and turned away many people, saying that they are not gods which are made with hands: The opposition of Demetrius and the other idol makers is a great compliment to the effectiveness of Paul's work in the region. Paul was not on a "let's close down the temple of Diana" campaign, he was just doing the Lord's work. As people came to Jesus, they naturally stopped worshipping Diana and buying shrines associated with the temple.

i. In verse 37, the city clerk specifically says that Paul had not blasphemed the goddess Diana. He was on a "pro-Jesus" campaign more than an "anti-everything else" campaign.

ii. This is how we should endeavor to change society. "I wish the gospel would affect the trade of London; I wish it might. There are some trades that need affecting, need to be cut a little shorter … Not by an Act of Parliament! Let Acts of Parliament leave us alone. We can fight that battle alone. But may it come to an end by the spread of the gospel … I have no faith in any reformation that does not come through men's hearts being changed." (Spurgeon)

3. (29-34) The riot builds momentum.

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. And when Paul wanted to go in to the people, the disciples would not allow him. Then some of the officials of Asia, who were his friends, sent to him pleading that he would not venture into the theater. Some therefore cried one thing and some another, for the assembly was confused, and most of them did not know why they had come together. And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander motioned with his hand, and wanted to make his defense to the people. But when they found out that he was a Jew, all with one voice cried out for about two hours, "Great is Diana of the Ephesians!"

a. The whole city was filled with confusion, and rushed into the theater with one accord: Considering Rome's iron-fisted attitude towards such civil disorder, things were rapidly getting out of hand.

b. They drew Alexander out of the multitude, the Jews putting him forward: Alexander wanted to make sure that the mob knew that the Jews did not approve of Paul either; but he accomplished nothing before the angry crowd.

c. The chant Great Diana of the Ephesians! must have sent a chill up the backs of the Christians, including Paul who no doubt could hear it from outside the theater.

i. "The noise must have been deafening. The acoustics of the theater are excellent even today and at that time were even better because of bronze and clay sounding vessels placed throughout the auditorium." (Williams)

4. (35-41) The city clerk is able to calm the passion of the crowd.

And when the city clerk had quieted the crowd, he said: "Men of Ephesus, what man is there who does not know that the city of the Ephesians is temple guardian of the great goddess Diana, and of the image which fell down from Zeus? Therefore, since these things cannot be denied, you ought to be quiet and do nothing rashly. For you have brought these men here who are neither robbers of temples nor blasphemers of your goddess. Therefore, if Demetrius and his fellow craftsmen have a case against anyone, the courts are open and there are proconsuls. Let them bring charges against one another. But if you have any other inquiry to make, it shall be determined in the lawful assembly. For we are in danger of being called in question for today's uproar, there being no reason which we may give to account for this disorderly gathering." And when he had said these things, he dismissed the assembly.

a. Therefore, since these things cannot be denied, you ought to be quiet and do nothing rashly: The city clerk speaks sensible words; Luke is trying to show that rational people see nothing to fear or oppose in Christianity.

i. The city clerk was actually what we would consider the "mayor" of the city.

b. He dismissed the assembly: God used the city clerk to calm the mob and end the immediate threat to Paul and the other Christians. God had preserved His work, and His people, again.

i. Assembly in Acts 19:41 is the Greek word ekklesia, the same word used for "church." It was a non-religious term used to describe a gathering or association of people.

 

Acts 20

Paul's Farewell to the Ephesian Elders
A. Paul in the region of Macedonia again.

1. (1) From Ephesus, Paul travels to Macedonia.

After the uproar had ceased, Paul called the disciples to himself, embraced them, and departed to go to Macedonia.

a. After the uproar had ceased: The rioting in Ephesus (Acts 19) had convinced Paul to move on, so he went westward across the Aegean Sea to Macedonia (modern Greece).

2. (2-5) Travels through Greece and Macedonia.

Now when he had gone over that region and encouraged them with many words, 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 Sopater of Berea accompanied him to Asia; also Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia. These men, going ahead, waited for us at Troas.

a. When he had gone over that region and encouraged them with many words: Paul spent his time working with the churches he had already established, as recorded in Acts 16-17.

i. "One activity that especially concerned Paul at this time was collecting money for the relief of impoverished believers at Jerusalem … Paul viewed it as a symbol of unity that would help his Gentile converts realize their debt to the mother church in Jerusalem." (Longenecker)

b. When the Jews plotted against him as he was about to sail to Syria, he decided to return through Macedonia. Paul had planned to take the long journey by sea directly back to Syria (where his sending church at Antioch was), but the plotting of anti-Christian Jews made him take a more overland route back through Macedonia, accompanied by many companions.

i. "It may have been planned to attack him on board ship, especially if the vessel was crowded with Jewish pilgrims for Passover or Pentecost." (Williams)

c. Sopater of Berea … Aristarchus and Secundus of the Thessalonians … Gaius of Derbe … Trophimus of Asia: These traveling companions of Paul were probably representatives from other churches who had sent money with Paul to Jerusalem. They were also present as ambassadors from the churches Paul has founded among the Gentiles, and were there to vouch for Paul's good stewardship in regard to the collection destined for Jerusalem.

B. Back to Troas and the region of Asia Minor (modern day Turkey).

1. (6) Arrival at the city of Troas.

But we sailed away from Philippi after the Days of Unleavened Bread, and in five days joined them at Troas, where we stayed seven days.

a. We sailed away from Philippi … joined them at Troas: Paul has now sailed back across the Agean Sea, eastward towards the Roman province of Asia Minor.

2. (7-12) A long sermon and Eutychus raised from the dead.

Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight. There were many lamps in the upper room where they were gathered together. And in a window sat a certain young man named Eutychus, who was sinking into a deep sleep. He was overcome by sleep; and as Paul continued speaking, he fell down from the third story and was taken up dead. But Paul went down, fell on him, and embracing him said, "Do not trouble yourselves, for his life is in him." Now when he had come up, had broken bread and eaten, and talked a long while, even till daybreak, he departed. And they brought the young man in alive, and they were not a little comforted.

a. Now on the first day of the week, when the disciples came together to break bread: This is the first certain example we have of Christians making a practice to gather together on the first day of the week for fellowship and the word - though here, it seems they gathered in the evening, because Sunday was a normal working day for them.

b. Spoke to them and continued his message until midnight: Paul sensed the need to carry on long because he was ready to depart the next day; he knew he might never see these particular Christians again - so he preached for some six hours to them!

c. A certain young man named Eutychus … fell down from the third story and was taken up dead: The combination of the late hour and the heat and perhaps fumes from the oil lamps made the young man Eutychus fall asleep. His fall and death certainly would have put a damper on the meeting!

d. Do not trouble yourselves, for his life is in him: Paul, again receiving the gift of faith from God, sensed that God would raise this boy from the dead - and God did.

i. "Paul's comment that the boy's life was in him refers to his condition after he had ministered to him. Luke would not have devoted space to the raising up of somebody who was merely apparently dead." (Marshall)

e. Talked a long while, even till daybreak: Paul, obviously getting their attention back, continued preaching until daybreak!

C. Paul's address to the Ephesian elders.

1. (13-17) Paul comes to Miletus and sends for the elders of the church in Ephesus to meet him there.

Then we went ahead to the ship and sailed to Assos, there intending to take Paul on board; for so he had given orders, intending himself to go on foot. And when he met us at Assos, we took him on board and came to Mitylene. We sailed from there, and the next day came opposite Chios. The following day we arrived at Samos and stayed at Trogyllium. The next day we came to Miletus. For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia; for he was hurrying to be at Jerusalem, if possible, on the Day of Pentecost. From Miletus he sent to Ephesus and called for the elders of the church.

a. Intending himself to go on foot: Paul apparently preferred to walk from Troas to Assos instead of sail with the rest of his group; but he sailed with them from Assos to Miletus (we took him on board).

i. Paul "stayed till the last possible moment, probably to be assured of Eutychus's complete restoration to consciousness and health, and then took a shortcut by land to join the ship at Assos." (Bruce).

b. Paul had decided to sail past Ephesus: Paul's intention wasn't to slight the church in Ephesus, but he knew that it would be impossible for him to have a short visit there, and he wanted to hurry so as to be at Jerusalem, if possible, on the Day of Pentecost.

c. From Miletus he sent to Ephesus and called for the elders of the church: Though Paul knew he couldn't make a brief visit to Ephesus, he still wanted to pour his heart into the leaders of the church at Ephesus. So, from Miletus, he called for the elders of the church to come for a special meeting.

2. (18-21) Paul begins his farewell to the elders of Ephesus by recounting his work among them.

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; how I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house, testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ."

a. Most of the time in Acts, we see Paul the evangelist; but here in Acts 20, we get a unique picture of Paul the pastor - what was important to him as a leader and shepherd of God's people.

i. "It is the only Pauline speech delivered to Christians which Luke has recorded, and it is not surprising to discover how rich it is in parallels to the Pauline letters (especially, in fact, to the later ones)." (Bruce)

b. You know, from the first day that I came to Asia, in what manner I always lived among you: Paul first calls attention to himself as an example. Not an example instead of Jesus, but an example as he follows Jesus. Paul didn't act like a "religious celebrity" and expect people to serve and honor him; he just wanted to be serving the Lord with all humility.

i. If you aren't an example of how to live the Christian life, why not? You might say, "well, because I'm a new Christian." Then are you a good example of how a new Christian should live?

c. I kept back nothing that was helpful, but proclaimed it to you: Paul could solemnly saw before these elders of the Ephesian church that he kept back nothing that was helpful. He didn't only teach the topics that pleased him. He proclaimed it all.

i. Testifying to Jews, and also to Greeks: if Paul didn't limit his message, he didn't limit his audience either. He wanted to preach all the word of God to all people.

d. From house to house implies that the Ephesian church, lacking any central building, was organized logically in house-churches. Probably, each elder had charge over a particular house-church.

3. (22-27) Paul reveals his heart and mind to the Ephesian elders.

"And see, now I go bound in the spirit to Jerusalem, not knowing the things that will happen to me there, except that the Holy Spirit testifies in every city, saying that chains and tribulations await me. But none of these things move me; nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God. And indeed, now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more. Therefore I testify to you this day that I am innocent of the blood of all men. For I have not shunned to declare to you the whole counsel of God."

a. I go bound in the spirit to Jerusalem, not knowing the things that will happen to me there: Paul didn't know what was ahead of him; he even had reason to believe it was bad. But that didn't trouble him. He could give it all over to God even when he didn't know what would happen. May God give us more Christians who will say none of these things move me!

i. Uncertainty did not move Paul. Even though he was not knowing the things that will happen to me there, he would not be moved from his cause. Paul could sing this Psalm from his heart: I have set the Lord always before me; because He is at my right hand I shall not be moved. (Psalm 16:8)

b. Holy Spirit testifies in every city, saying that chains and tribulations await me: Paul recognized the dangerous road ahead of him; apparently he had received many words of prophecy telling him of this danger already. Yet he is not dissuaded by danger, but willing to lay down his life for the gospel of the grace of God.

i. Nor do I count my life dear to myself: Paul thought of himself as an accountant, weighing carefully the credits and the expenses; and in the end, he does not count his own life dear to him, compared to his God and how he can serve him.

ii. So that I may finish my race with joy: Paul thought of himself as a runner who had a race to finish, and nothing would keep Paul from finishing the race with joy. Additionally, Paul speaks of my race - he had his race to run, we have our own - but God calls us to finish it with joy.

c. I am innocent of the blood of all men: Paul declared his heart was clear. He could leave these Christians to God's care with a good conscience, knowing that he has not shunned to declare to[them] the whole counsel of God.

i. The whole counsel of God: Paul thought of himself as a watchman, there to bring forth the whole counsel of God's word. This doesn't guarantee the people will be saved, but it will guarantee Paul is without guilt before God. He has done his job!

ii. Where are those who today declare the whole counsel of God? Paul warned that in the last days, people would not endure sound doctrine, but look for teachers who would tell them what they want to hear - teachers who will scratch their itching ears (2 Timothy 4:3).

iii. Many preachers today simply use a Bible text as a launching pad, and then go on to say what they want - what the people want to hear. Others throw in Bible quotations to illustrate their points, or to illustrate their stories! But who will simply let the Bible speak for itself and let it declare its own power? Taking Paul's testimony at full strength, we must say that those preachers who deliberately fail to declare … the whole counsel of God are guilt of the blood of all men. The preacher who preaches what his audience wants to hear, and not the whole counsel of God, hurts both his audience and himself!

iv. We also must demand that we are being taught the whole counsel of God; not just interesting topics, not just what we want to hear, not just the things that will "grab" people, but what God says to all of our lives.

v. "That man does not preach the whole counsel of God who does not let God's Word speak for itself in its own pure, simple language … He will not shirk the truth. He will dare to look at it straight in the face himself and then he will bring it up into the pulpit, and there say to it, 'O Word, speak for thyself, and be thou heard alone. Suffer me not, O Lord, to pervert or misinterpret thine own heaven-sent truth.'" (Spurgeon)

4. (28-35) Paul exhorts the Ephesian elders to continue in godly ministry.

"Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears. So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified. I have coveted no one's silver or gold or apparel. Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me. I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, 'It is more blessed to give than to receive.'"

a. Paul's counsel to the elders is plain: Take heed to yourselves and to all the flock. The godly leader knows that effective leadership flows from a life, not just knowledge.

i. Also important to leaders is the principle that the church belongs to God, because He purchased [it] with His own blood. The people don't belong to the pastor; they belong to the Lord. As long as they choose to remain under the care and leadership of that pastor, he has a responsibility before God to feed and lead them; but they never belong to him.

b. Take heed … to all the flock … to shepherd the church of God … therefore watch: Taking care of God's people basically amounts to two things. First, being a shepherd to the flock; secondly, watching over them, protecting them from danger.

i. The first idea behind being a shepherd is feeding God's people. "They are to be shepherds of God's church, poimanino meaning in general to tend a flock and in particular to lead a flock to pasture and so to feed it. This is the first duty of shepherds." (Stott)

ii. But it isn't enough to feed; the shepherd must also protect the sheep. Watch applies both to savage wolves that come in from the outside and to those who rise up from among yourselves.

iii. It is often easier for pastors to deal with the wolves that come from the outside - obviously false teachings and goofy winds of doctrine. But it is very difficult to deal with those who rise up from among yourselves, because you don't want to believe that they are in fact speaking perverse things and trying to draw away the disciples after themselves. But Paul insisted that such people were real, and that pastors would have to deal with them!

c. Therefore watch: Paul knew that spiritual attack would rise up among the church itself; we should be aware that Satan likes to attack through infiltration - so pastors must watch.

i. 2 Timothy 1:15 and Revelation 2:4 prove that Paul's concerns for the church in Ephesus were justified.

d. Though Paul gave his all for the Christians in Ephesus for some three years, at the bottom line, he can only commend [them] to God and the word of His grace.

i. Programs can't do it; the spirit of the age can't do it; slick marketing can't do it; entertainment can't do it; only God and the Word of His grace can build you up and give you an inheritance in heaven.

e. I have coveted no one's silver or gold or apparel: Paul concludes by trying to communicate his heart, his motive in ministry. He wasn't in it for himself, but for God's glory and for the building up of God's people. Laboring like this means that Paul was a hard worker for God's glory!

f. His parting words, taken from a quote of Jesus' unrecorded in the gospels, are perfect for all who would minister to God's people: It is more blessed to give than to receive. Ministers must be more concerned about what they can give their flock than concerned about what their flock can give them.

i. This is the best beatitude of all. In the Sermon on the Mount, Jesus told us how to be blessed; here, He tells us how to be more blessed!

ii. It should not stumble us to consider that Jesus taught many things unrecorded in the gospels; John said as much in John 21:25. But we can trust that God has preserved all that is necessary of the teaching of Jesus.

5. (36-38) Paul's tearful good-bye to the Ephesian elders.

And when he had said these things, he knelt down and prayed with them all. Then they all wept freely, and fell on Paul's neck and kissed him, sorrowing most of all for the words which he spoke, that they would see his face no more. And they accompanied him to the ship.

a. That they would see his face no more: They part with prayer, tears, and a sending-off party, believing they would only meet again in eternity.

b. This reminds us that Paul was not a cold dispenser of doctrine, but a warm, pastoral man who loved his people greatly and won great love from them.

 

Acts 21

Paul Arrives In Jerusalem
A. Events on the way from Asia Minor to Jerusalem.

1. (1-6) Sailing to Syria, Paul is warned again in the city of Tyre.

Now it came to pass, that when we had departed from them and set sail, running a straight course we came to Cos, the following day to Rhodes, and from there to Patara. And finding a ship sailing over to Phoenicia, we went aboard and set sail. When we had sighted Cyprus, we passed it on the left, sailed to Syria, and landed at Tyre; for there the ship was to unload her cargo. And finding disciples, we stayed there seven days. They told Paul through the Spirit not to go up to Jerusalem. When we had come to the end of those days, we departed and went on our way; and they all accompanied us, with wives and children, till we were out of the city. And we knelt down on the shore and prayed. When we had taken our leave of one another, we boarded the ship, and they returned home.

a. Departed from them is more literally tore ourselves away from them; this was not an easy parting! Paul had poured his life and love into these leaders from Ephesus, and they loved him deeply in return.

b. Landed at Tyre … and finding disciples: We are not told how a church was planted in Tyre, but there were disciples there. This reminds us that the Book of Acts gives only a partial picture of the early church's activity.

c. They told Paul through the Spirit not to go up to Jerusalem: Apparently, among the disciples at Tyre, some prophesied of the danger that awaited Paul in Jerusalem, something that he had been warned about before in several other places (Acts 20:22-23).

d. It would seem that the specific warning not to go up to Jerusalem was a human interpretation of the Holy Spirit's prophecy of the danger that awaited Paul, otherwise it is difficult to see why Paul would have gone against the Holy Spirit's direction.

e. They all accompanied us … till we were out of the city: The practice of accompanying a traveler to the outskirts of the city was traditional. And we knelt down on the shore and prayed: The practice of kneeling down on the shore together for prayer was uniquely Christian.

2. (7-16) Paul is warned another time in they city of Caesarea.

And when we had finished our voyage from Tyre, we came to Ptolemais, greeted the brethren, and stayed with them one day. On the next day we who were Paul's companions departed and came to Caesarea, and entered the house of Philip the evangelist, who was one of the seven, and stayed with him. Now this man had four virgin daughters who prophesied. And as we stayed many days, a certain prophet named Agabus came down from Judea. When he had come to us, he took Paul's belt, bound his own hands and feet, and said, "Thus says the Holy Spirit, 'So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles.'" Now when we heard these things, both we and those from that place pleaded with him not to go up to Jerusalem. Then Paul answered, "What do you mean by weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus." So when he would not be persuaded, we ceased, saying, "The will of the Lord be done." And after those days we packed and went up to Jerusalem. Also some of the disciples from Caesarea went with us and brought with them a certain Mnason of Cyprus, an early disciple, with whom we were to lodge.

a. We came to Ptolemais, greeted the brethren, and stayed with them one day: It must have been wonderful for Paul and his companions to find Christians in virtually every city they stopped in. These bonds of fellowship become all the more precious when one is traveling and a stranger in a city.

b. Philip the evangelist, who was one of the seven: Apparently, Philip, one of the seven chosen in Acts 6 to serve tables, settled in Caesarea and had four daughters who had the gift of prophecy.

i. According to ancient records, "The daughters, or at least some of them, lived to a great age, and were highly esteemed as informants on persons and events belonging to the early years of Judean Christianity." (Bruce)

c. A certain prophet named Agabus came down from Judea: In the spirit of Old Testament prophets, Agabus "play-acts" his message to Paul - that certain danger awaits him at Jerusalem.

i. Significantly, the daughters of Philip did not prophesy about Paul's trip to Jerusalem, though we might have expected them to. The Holy Spirit chooses whom He will for such manifestations of the Spirit.

d. So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles: The prophecy of Agabus was true, and genuinely from the Holy Spirit. But to this true word, they added a human application (they pleaded with him not to go up to Jerusalem). That additional word was not of the Lord, otherwise Paul would have been disobedient to go to Jerusalem.

i. Though their human application was understandable, even logical, it wasn't of God. They recognized as much when they attributed Paul's insistence to go to Jerusalem despite the danger as the will of the Lord. It is easy to do - and a source of trouble - when we "add our two cents" to what God may be saying, often thinking that it is also from the Lord.

ii. Paul had received several prophetic words on this very topic. This is God's custom with such a remarkable prophecy, that there should be great deal of confirmation, as there was in Macedonia (Acts 20:22-23), in Tyre (Acts 21:4) and now in Caesarea.

e. For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus: Paul's insistence on going to Jerusalem despite the dangers predicted by the Holy Spirit was not a result of rebellion, but an obedient response to the command of the Holy Spirit in his heart. He was bound in the spirit to go to Jerusalem (Acts 19:21 and 20:22).

i. The warnings from the Holy Spirit were intended to prepare Paul, not to stop him.

B. Paul comes to Jerusalem.

1. (17-26) Paul honors Jewish customs among Christian Jews in Jerusalem.

And when we had come to Jerusalem, the brethren received us gladly. On the following day Paul went in with us to James, and all the elders were present. When he had greeted them, he told in detail those things which God had done among the Gentiles through his ministry. 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. What then? The assembly must certainly meet, for they will hear that you have come. 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. But concerning the Gentiles who believe, we have written and decided that they should observe no such thing, except that they should keep themselves from things offered to idols, from blood, from things strangled, and from sexual immorality." Then Paul took the men, and the next day, having been purified with them, entered the temple to announce the expiration of the days of purification, at which time an offering should be made for each one of them.

a. He told in detail those things which God had done among the Gentiles through his ministry: Upon arriving in Jerusalem, Paul met with the leaders of the church there (James and all the elders), and gave them a full report of his ministry.

i. Williams on told in detail: "The Greek has the sense of recounting every single thing." Paul told these Christians from a Jewish background everything God had done in his missionary efforts.

b. The Christian Jews in Jerusalem were thankful for what God was doing among the Gentiles (And when they heard it, they glorified the Lord). Yet they still wanted to maintain many of their own Jewish customs and practices (they are all zealous for the law).

c. Be purified with them, and pay their expenses: Leaders of the church in Jerusalem were concerned that Paul was against the Jewish customs the Jewish believers in Jerusalem still valued. So, the leaders advised Paul to "sponsor" (pay the sacrificial expenses) four Christian Jews who are fulfilling a vow of consecration. By this, Paul will show the community of Christian Jews in Jerusalem that he is not opposed to their continued observance of certain Jewish customs, though he does not require such observance of Gentiles who come to Jesus.

i. Four men who have taken a vow: The particular vow of consecration was probably similar to Paul's Nazirite vow mentioned in Acts 18:18.

d. Paul did this to demonstrate that he never taught Christian Jews to forsake Moses and not to circumcise their children and that they should ignore Jewish customs.

e. Then Paul took the men: Paul could agree to this and sponsor the four men taking the vow of consecration because there was never a hint that such things would be required of Gentiles as a test of righteousness.

i. "He had shown them that their ceremonies were useless but not destructive; that they were only dangerous when they depended on them for salvation." (Clarke)

f. The motive behind Paul's sponsorship of these Christian Jews completing their Nazirite vow is explained in 1 Corinthians 9:20: 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.

2. (27-30) Jews from Asia stir a mob against Paul.

Now when the seven days were almost ended, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him, crying out, "Men of Israel, help! This is the man who teaches all men everywhere against the people, the law, and this place; and furthermore he also brought Greeks into the temple and has defiled this holy place." (For they had previously seen Trophimus the Ephesian with him in the city, whom they supposed that Paul had brought into the temple.) And all the city was disturbed; and the people ran together, seized Paul, and dragged him out of the temple; and immediately the doors were shut.

a. Jews from Asia, seeing him in the temple, stirred up the whole crowd: They claimed that Paul was against the people [Israel], the law, and this place [the temple], but this was unfounded. Paul simply rejected trust in any of these as a basis for righteousness before God, which comes only through Jesus Christ.

i. The charges against Paul in Acts 21:28 are an echo of the charges Stephen was executed for (Acts 6:13).

b. All the city was disturbed; and the people ran together: The crowd was enlarged because it was feast-time (Acts 20:16). It was enraged because they believed Paul not only preached against the people, the law, and the temple, but also profaned the temple by bringing a Gentile into its inner courts (they said, "he also brought Greeks into the temple and has defiled this holy place").

c. Trophimus the Ephesian … whom they supposed that Paul had brought into the temple: It was absolutely prohibited for Gentiles to go beyond the designated "Court of the Gentiles" in the temple grounds. Signs were posted which read (in both Greek and Latin): "No foreigner may enter within the barricade which surrounds the temple and enclosure. Any one who is caught trespassing will bear personal responsibility for his ensuing death." The Romans were so sensitive to this that they authorized the Jews to execute anyone that offended in this way, even if the offender was a Roman citizen.

3. (31-39) Roman soldiers rescue Paul.

Now as they were seeking to kill him, news came to the commander of the garrison that all Jerusalem was in an uproar. He immediately took soldiers and centurions, and ran down to them. And when they saw the commander and the soldiers, they stopped beating Paul. Then the commander came near and took him, and commanded him to be bound with two chains; and he asked who he was and what he had done. And some among the multitude cried one thing and some another. So when he could not ascertain the truth because of the tumult, he commanded him to be taken into the barracks. When he reached the stairs, he had to be carried by the soldiers because of the violence of the mob. For the multitude of the people followed after, crying out, "Away with him!" Then as Paul was about to be led into the barracks, he said to the commander, "May I speak to you?" He replied, "Can you speak Greek? Are you not the Egyptian who some time ago stirred up a rebellion and led the four thousand assassins out into the wilderness?" But Paul said, "I am a Jew from Tarsus, in Cilicia, a citizen of no mean city; and I implore you, permit me to speak to the people."

a. Now as they were seeking to kill him: Paul has been seized by an enraged mob, and the mob didn't just want to take him out of the temple courts. They wanted to kill him, right there in the outer courtyard area of the temple mount. Paul had been near death because of the attacks of murderous mobs before (Acts 14:5, 19), and he must have thought, "Here we go again!"

b. News came to the commander of the garrison that all Jerusalem was in an uproar: From the Tower of Antonia, at the northwest corner of the temple mount, more than 500 Roman soldiers were stationed only two flights of stairs from the court of the Gentiles.

c. When they saw the commander and the soldiers, they stopped beating Paul: The Romans didn't sympathize with Paul, but they were interested in keeping public order, and they arrested Paul both for his own protection and to remove the cause of the uproar.

i. Two chains means Paul was handcuffed to a solider on either side. Paul must have immediately remembered the prophecy of Agabus (Acts 21:11).

d. The multitude of the people followed after, crying out, "Away with him!" When the mob cried out for his death, Paul must have remembered when he was part of such a mob, agreeing with the martyrdom of Stephen (Acts 7:54-8:1).

i. Or, perhaps, it even reminded him of the trial of Jesus: "The shout Away with him! which pursued him as he was carried up the steps was the shout with which Jesus' death had been demanded not far from that spot some twenty-seven years before (Luke 23:18; John 19:15)." (Bruce)

e. At first, the Roman commander thought that Paul was a terrorist, and was surprised that Paul was an educated man and could speak Greek.

i. The Egyptian mentioned (also mentioned by Josephus) led a ragged army of four thousand men to the Mount of Olives where they declared they would take over the temple mount. Roman soldiers had quickly scattered them, but the leader got away.

f. I am a Jew from Tarsus, in Cilicia, a citizen of no mean city: When Paul identified himself to the Roman commander, it put him in an entirely different standing. He was a citizen of Tarsus, not a suspected terrorist.

g. I implore you, permit me to speak to the people. At this moment, when his life was in danger from an angry mob and he was suspected of being a dangerous criminal, Paul had one thing on his mind: "Let me preach the gospel!"

4. (40) Paul is permitted to address the mob that wanted to kill him.

So when he had given him permission, Paul stood on the stairs and motioned with his hand to the people. And when there was a great silence, he spoke to them in the Hebrew language, saying,

a. So when he had given him permission: Why did the commander permit Paul to speak to the crowd? Because he had recognized that he had done wrong to Paul, a Roman citizen, when he bound him with chains (Acts 21:33), and because he hoped that Paul's speech might quiet down the mob.

b. Paul stood on the stairs and motioned with his hand to the people. And when there was a great silence, he spoke to them in the Hebrew language: what a dramatic moment! Paul, standing on stairs overlooking the massive open courtyard of the temple mount, made a dramatic sweep of his hand - and the angry, rioting mob fell silent. Then, Paul spoke to them in the Hebrew language, identifying himself with his Jewish audience, not with his Roman protectors.

i. This was an opportunity Paul had waited a lifetime for. He had an incredible passion for the salvation of his fellow Jews (Romans 9:1-5), and had probably thought of himself as uniquely qualified to effectively communicate the gospel to them - if he only had the right opportunity.

5. Similarities between Jesus and Paul as shown in Acts 20 and 21:

a. Like Jesus, Paul traveled to Jerusalem with a group of disciples.

b. Like Jesus, Paul had opposition from hostile Jews who plotted against his life.

c. Like Jesus, Paul made or received three successive predictions of his coming sufferings in Jerusalem, including being handed over to the Gentiles.

d. Like Jesus, Paul had followers who tried to discourage him from going to Jerusalem and the fate that awaited him there.

e. Like Jesus, Paul declared his readiness to lay down his life.

f. Like Jesus, he was determined to complete his ministry and not be deflected from it.

g. Like Jesus, Paul expressed his abandonment to the will of God.

h. Like Jesus, Paul came to Jerusalem to give something.

i. Like Jesus, Paul was unjustly arrested on the basis of a false accusation.

j. Like Jesus, Paul alone is arrested, but none of the other followers of Jesus.

k. Like Jesus, Paul heard the mob crying out, Away with him!

l. Like Jesus, the Roman officer handling Paul's case did not know his true identity.

m. Like Jesus, Paul was associated with terrorists by Roman officials.

n. In a way unique to most of us, Paul really did know the fellowship of His sufferings, being conformed to His death (Philippians 3:10).

i. Paul's particular call and ministry make these similarities especially striking, but we are called to follow after Jesus also. We shouldn't be surprised when events in our lives are like events in Jesus' life. There may be a time of temptation in the wilderness, a time when people come to us with needs only God can meet, a time when we seem at the mercy of a storm, a time when we must cry out to God as in the Garden of Gesthemane, a time when we must simply lay down our lives, and trust God will gloriously raise us up. We, like Paul, are predestined to be conformed to the image of His Son (Romans 8:29).

6. However, Paul's experience was obviously different in many ways, not the least of which was the manner in which he will make his defense in the next chapter, while Jesus refused to defend Himself before His accusers.

 

I also like how this fellow explains the same scripture

"ACTS OF THE APOSTLES"

Chapter Twenty-One

OBJECTIVES IN STUDYING THIS CHAPTER

1) To explore the warnings that Paul received as he journeyed to
Jerusalem

2) To review the arrival of Paul in Jerusalem

3) To examine Paul's arrest in the temple

4) To observe Paul's request to address the violent mob as he entered
the barracks

SUMMARY

Paul left the Ephesian elders at Miletus. Paul, Luke and the other
traveling companions sailed from Miletus to Cos. From Cos, they sailed
to Rhodes, and then on to Patara. At Patara, they caught a ship to
Tyre of Phoenicia. The ship passed to the south of the island of
Cyprus. Upon arrival in Tyre, they found the disciples and remained
with them seven days. The Spirit had indicated to the disciples what
awaited Paul in Jerusalem. They told Paul to not go to Jerusalem. Paul
continued, the disciples accompanied him outside the city, and they
knelt and prayed on the shore. Paul and his companions boarded the ship
and departed. They sailed from Tyre to Ptolemais. They greeted the
brethren there and remained one day. They then went to Caesarea. Paul
and his companions went to Philip's house. He was one of the seven (cf.
Acts 6). Philip had four virgin daughters; they prophesied. The
prophet Agabus came down from Judea. He took Paul's belt and bound his
own hands and feet. This was to indicate that Paul would be bound and
delivered to the Gentiles in Jerusalem, as the Holy Spirit revealed.
Both his traveling companions and those in Caesarea pleaded with Paul
not to go to Jerusalem. Then Paul answered, "What do you mean by
weeping and breaking my heart? For I am ready not only to be bound but
also to die at Jerusalem for the name of the Lord Jesus." (Acts 21:13
NKJV) They then ceased pleading with Paul and asked that the will of
the Lord be done. (1-14)

Paul and his companions proceeded to Jerusalem. They were accompanied
by some of the disciples from Caesarea. They were to lodge with Mnason
of Cyprus, who was an early disciple. They then met with the Jerusalem
brethren, who met them gladly. The next day, Paul and his companions
met with James and the elders to give a description of the "things which
God had done among the Gentiles through his ministry." The brethren
glorified the Lord upon hearing these things. James and the
elders then expounded to Paul the problem he faced. Many myriads of
Jews had believed, and they were zealous for the law. They had been
informed that Paul taught Jews, living among the Gentiles, to forsake
Moses - that is, not to circumcise their children, nor to keep the
customs. They expected these Jewish believers to learn that Paul was in
Jerusalem. James and the elders gave Paul a plan - he should
accompany the four men who had taken a vow; purify himself; pay their
expenses in an effort to show that Paul kept the law (customs) as a Jew.
They reiterated (cf. Acts 15) that the believing Gentiles were
not subject to the law. (15-25)

Paul followed the plan from James and the elders. He took the men and
was purified with them. They then entered the temple. Jews from Asia
saw Paul in the temple. They stirred up the crowd and seized Paul.
They cried out charges as James and the elders had expected.
Additionally, they charged that Paul had brought Greeks into the temple
and had defiled the place. They had seen Trophimus, the Ephesian, with
Paul in the city and "supposed" that he had brought him into the temple.
The Jews seized Paul and dragged him out of the temple. As they sought
to kill him, word came to the Roman commander about the uproar. When
the Jews saw the commander and the soldiers, they stopped beating Paul.
The commander took Paul and bound him with chains. He asked what he had
done, but he could not get an answer from the mob. He then took him to
the barracks. When they reached the stairs of the barracks, Paul had to
be carried due to the violence of the mob. (26-36)

Paul asked to speak to the commander. The commander asked him if he
could speak Greek. The commander also asked if he was the Egyptian
leader of the assassins. Paul replied that he was a Jew from Tarsus in
Cilicia, "a citizen of no mean city." Paul then requested to speak to
the people. The commander gave Paul permission to speak to the people.
Paul then began to speak to them in Hebrew. (37-40)

OUTLINE

I. WARNINGS TO PAUL AS HE HEADED TO JERUSALEM (1-14)

A. THEY SAILED FROM MILETUS TO TYRE (1-3)
1. Paul left the Ephesian elders at Miletus
2. Paul, Luke, and the other traveling companions sailed from
Miletus to Cos to Rhodes and to Patara
3. From Patara, they caught a ship to Tyre of Phoenicia
a. As they sailed, they saw Cyprus on the "left" (passing south
of the island)

B. PAUL AND HIS COMPANIONS ARRIVED IN TYRE (4-6)
1. They found the disciples there and remained with them seven
days
a. The disciples understood through the Spirit what awaited
Paul in Jerusalem
b. They told Paul not to go to Jerusalem
2. The disciples accompanied Paul and his companions outside the
city
a. They all knelt down and prayed on the shore
b. Paul and his companions boarded the ship and departed

C. MORE WARNINGS GIVEN TO PAUL BEFORE ARRIVING IN JERUSALEM (6-14)
1. Paul and his companions sailed from Tyre to Ptolemais
a. They greeted the brethren there and remained one day
b. The next day, they went to Caesarea
2. Paul and his companions went to Philip's house
a. Philip was one of the seven (cf. Acts 6)
b. Philip had four virgin daughters; they prophesied
c. The prophet Agabus came down from Judea
d. Agabus took Paul's belt and bound his own hands and feet;
this was to indicate what would happen to Paul, as revealed
by the Holy Spirit; he would be delivered to the Gentiles
e. Both his traveling companions and those in Caesarea pleaded
with Paul not to go to Jerusalem
f. Then Paul answered, "What do you mean by weeping and
breaking my heart? For I am ready not only to be bound but
also to die at Jerusalem for the name of the Lord Jesus."
(Acts 21:13 NKJV)
g. They ceased pleading with Paul and asked that the will of
the Lord be done

II. PAUL ARRIVED IN JERUSALEM (15-25)

A. PAUL AND HIS COMPANIONS PROCEEDED TO JERUSALEM (15-16)
1. They were accompanied by some of the disciples of Caesarea
2. They were to lodge with Mnason of Cyprus, an early disciple

B. THEY MET WITH THE JERUSALEM BRETHREN (17-25)
1. The Jerusalem brethren met them gladly
2. Paul and his companions met with James and the elders to give a
description of the "things which God had done among the
Gentiles through his ministry"
3. They glorified the Lord upon hearing these things
4. James and the elders expounded to Paul the problem he faced
a. Many myriads of Jews had believed
b. These Jewish believers were zealous for the law
c. They had been informed that Paul taught Jews living among
the Gentiles to forsake Moses - not to circumcise their
children, nor to keep the customs
d. These Jewish believers would learn that Paul was in
Jerusalem
e. James and the elders gave Paul a plan - he was to accompany
the four men who had taken a vow; purify himself; pay their
expenses - this was an effort to show that Paul kept the law
(customs) as a Jew
f. They reiterated (cf. Acts 15) that the believing Gentiles
were not subject to the law

III. PAUL ARRESTED IN THE TEMPLE (26-36)

A. PAUL FOLLOWED THE PLAN FROM JAMES AND THE ELDERS (26)
1. Paul took the men and was purified with them; they entered the
temple

B. JEWS FROM ASIA SAW PAUL IN THE TEMPLE (27-29)
1. They stirred up the crowd and seized Paul
2. They cried out charges as expected (see notes above)
3. Additionally, they charged that Paul had brought Greeks into
the temple and defiled the place
a. They had seen Trophimus the Ephesian with Paul in the city
b. They "supposed" that Paul had brought him into the temple

C. PAUL WAS SEIZED AND THE JEWS SOUGHT TO KILL HIM (30-36)
1. The people seized Paul and dragged him out of the temple
2. As they sought to kill him, word came to the Roman commander of
the uproar
3. When the Jews saw the commander and the soldiers, they stopped
beating Paul
4. The commander took Paul and bound him with chains; he asked
what Paul had done
a. When he could not get an answer, he took him to the barracks
b. When they reached the stairs, Paul had to be carried due to
the violence of the mob

IV. PAUL ASKED TO ADDRESS THE MOB (37-40)

A. PAUL ASKED TO SPEAK TO THE COMMANDER (37-39)
1. The commander asked if he could speak Greek
2. The commander also asked if he was the Egyptian leader of the
assassins
3. Paul replied that he was a Jew from Tarsus in Cilicia, "a
citizen of no mean city"
4. Paul requested to speak to the people

B. THE COMMANDER ALLOWED PAUL TO SPEAK TO THE PEOPLE (40)
1. The commander gave Paul permission to speak to the people
2. Paul began to speak to them in Hebrew

REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main events in this chapter?
- Warnings to Paul as he headed to Jerusalem (1-14)
- Paul arrived in Jerusalem (15-25)
- Paul arrested in the temple (26-36)
- Paul asked to address the mob (37-40)

2) Sailing from Miletus, list the cities passed through prior to Tyre?
(1-2)
- Miletus to Cos, to Rhodes, to Patara, to Tyre (1-2)

3) On which side of the ship did they pass Cyprus? What direction would
that be? (3)
- Left; ship passed to the south of Cyprus [see map] (3)

4) What was the common request made of Paul at Tyre and Caesarea? (4-12)
- Not to go up to Jerusalem (3)

5) What two groups made this common request of Paul in Tyre and
Caesarea? (4-12)
- The local disciples asked in Tyre (4)
- The local disciples and Paul's traveling companions in Caesarea
(12)

6) What was Paul ready to do in Jerusalem? (13)
- Not only ready to be bound, but even to die for the Lord (13)

7) When Paul would not be persuaded, what did the brethren say? (14)
- "The will of the Lord be done" (14)

8) What did Paul tell James and the elders? How did they react? (18-20)
- Those things God had done among the Gentiles through his ministry
(19)
- They glorified the Lord (20)

9) What had the Jewish believers been informed about Paul? (20-21)
- He taught all the Jews among the Gentiles to forsake Moses (21)
- He told them not to circumcise their children (21)
- He told them not to walk according to the customs (21)

10) What was the plan suggested to Paul? What was this to accomplish?
(22-24)
- Take the four men who have taken a vow; be purified with them; pay
their expenses (23-24)
- The things they had been informed of were "nothing," and that Paul
walked orderly and kept the law (24)

11) Had James and the elders changed their position regarding the letter
written to the Gentiles in Acts 15? (25)
- No; they reiterated the points of the letter (25)

12) Where were the Jews from that saw Paul in the temple? How did they
stir up the people? (27-28)
- Jews from Asia (27)
- They cried out that Paul taught men everywhere against people, the
law, and the temple; they claimed he brought Greeks into the temple
and defiled it (28)

13) Who did the Jews "suppose" Paul brought into the temple? (29)
- Trophimus, the Ephesian (29)

14) What did the mob do to Paul? (30-32)
- They seized Paul, and dragged him out of the temple (30)
- They sought to kill him (31)
- They were beating him (32)

15) When the commander heard of the uproar, what did he do? (31-34)
- He took soldiers and centurions and ran to them (32)
- The commander took Paul and had him bound with chains (33)
- He asked who he was and what he had done (33)
- He commanded that he be taken to the barracks (34)

16) What did the soldiers have to do at the stairs? Why? (35)
- The soldiers had to carry Paul (35)
- Because of the violence of the mob (35)

17) When Paul asked to speak to the commander, what two questions did he
ask Paul? How did Paul respond? (37-39)
- Can you speak Greek? (37)
- Are you not the Egyptian, the leader of the assassins? (38)
- I am a Jew from Tarsus in Cilicia, a citizen of no mean city; and I
implore you to permit me to speak to the people (39)

18) With the commander's permission, in what language did Paul speak to
the people? (40)
- Hebrew (40)

 

Acts 22

Paul's Jerusalem Sermon
A. The sermon to the mob in Jerusalem.

1. At the end of the previous chapter, Paul's audience for this sermon had just tried to kill him, thinking that he had profaned the temple by sneaking a Gentile in past the Court of the Gentiles.

a. However, once the crowd knew that Paul was in Roman protection, and once Paul began to address them in Hebrew (Aramaic), they became quiet and ready to listen (Acts 21:40).

2. (1-5) Paul tells of his Jewish upbringing and background.

"Brethren and fathers, hear my defense before you now." And when they heard that he spoke to them in the Hebrew language, they kept all the more silent. Then he said: "I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, taught according to the strictness of our fathers' law, and was zealous toward God as you all are today. I persecuted this Way to the death, binding and delivering into prisons both men and women, as also the high priest bears me witness, and all the council of the elders, from whom I also received letters to the brethren, and went to Damascus to bring in chains even those who were there to Jerusalem to be punished."

a. Brethren and fathers, hear: Paul began his great defense before the Jews the same way Stephen did: Men and brethren and fathers, listen. (Acts 7:2)

b. I am indeed a Jew: Paul is speaking as a Jew unto Jews; he is careful to lay the common ground between them.

c. Born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel: Paul notes that though he was born outside of the Promised Land, he was brought up in Jerusalem, and at the feet of Gamaliel, one of the most prestigious rabbis of the day (Acts 5:34).

i. Paul still served the God of his fathers; he had not rejected Judaism; Judaism had rejected God in Jesus Christ.

d. Zealous toward God as you all are today: Paul also reminds the crowd of his credentials as a persecutor of this Way (an early manner of referring to Christianity), energetic enough to carry on his campaign of persecution beyond Judea, into Syria and the city of Damascus.

i. The message is clear: "I understand why you have attacked me. I was once an attacker also. I understand where you are coming from." Paul had been a Christian for more than twenty years, but could still relate to those who were not Christians.

3. (6-11) Paul describes his supernatural experience on the way to Damascus.

"Now it happened, as I journeyed and came near Damascus at about noon, suddenly a great light from heaven shone around me. And I fell to the ground and heard a voice saying to me, 'Saul, Saul, why are you persecuting Me?' So I answered, 'Who are You, Lord?' And He said to me, 'I am Jesus of Nazareth, whom you are persecuting.' And those who were with me indeed saw the light and were afraid, but they did not hear the voice of Him who spoke to me. So I said, 'What shall I do, Lord?' And the Lord said to me, 'Arise and go into Damascus, and there you will be told all things which are appointed for you to do.' And since I could not see for the glory of that light, being led by the hand of those who were with me, I came into Damascus."

a. Suddenly a great light from heaven shone around me: Paul was a determined persecutor of Christians and Jesus until this heavenly light shone on him. It is as if Paul is saying: "I was just like you all, until I had an encounter with Jesus. Jesus met me and my life was dramatically changed."

b. I am Jesus of Nazareth, whom you are persecuting: Paul also came to understand he was persecuting Jesus Himself, the shining Lord of glory, brighter than the noonday sun.

c. And since I could not see for the glory of that light: The brightness of that light made Paul blind. In persecuting Jesus he was spiritually blind, now he is also physically blind - and must humbly be led by the hand into the city of Damascus.

4. (12-16) Paul describes his response to the supernatural experience in Damascus.

"Then a certain Ananias, a devout man according to the law, having a good testimony with all the Jews who dwelt there, came to me; and he stood and said to me, 'Brother Saul, receive your sight.' And at that same hour I looked up at him. Then he said, 'The God of our fathers has chosen you that you should know His will, and see the Just One, and hear the voice of His mouth. For you will be His witness to all men of what you have seen and heard. And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.'"

a. Ananias, a devout man according to the law, having a good testimony with all the Jews: Paul notes that it was Ananias, a man with credentials as a good Jew who received him into the Christian family.

b. The God of our fathers has chosen you that you should know His will: In Paul's speech, we see that both he and Ananias are both simply acting like good Jews. They are not resisting God nor denying their heritage.

c. Acts 22:14 is a wonderful capsule of the duty of every one before God: To know His will, to see the Just One (Jesus), and to hear the voice of His mouth (His word).

5. (17-21) Paul describes his first visit to Jerusalem after his conversion.

"Now it happened, when I returned to Jerusalem and was praying in the temple, that I was in a trance and saw Him saying to me, 'Make haste and get out of Jerusalem quickly, for they will not receive your testimony concerning Me.' So I said, 'Lord, they know that in every synagogue I imprisoned and beat those who believe on You. And when the blood of Your martyr Stephen was shed, I also was standing by consenting to his death, and guarding the clothes of those who were killing him.' Then He said to me, 'Depart, for I will send you far from here to the Gentiles.'"

a. I was in a trance and saw Him saying to me: Paul had an impressive vision of Jesus while in the temple; yet he never referred to this vision in his letters, and seems to only mention it now out of necessity. Paul's Christian life was founded on God's truth, not spiritual experiences, and he didn't even like to talk a lot about his spiritual experiences.

b. Depart, for I will send you far from here to the Gentiles: When Paul was touched by God in Damascus, he was told then of his call to preach to the Gentiles (Acts 9:15), so the words from Jesus to him in the temple at Jerusalem were not new. However, we can see that in his first visit to Jerusalem after his conversion, it would have been easy for Paul to care so much for the conversion of Israel that he would want to concentrate on that - that's why Jesus gave him the reminder in the temple.

i. Paul made it clear that it wasn't his idea to preach to the Gentiles; this was God's plan, not his.

6. (22-23) The crowd riots in response to Paul's message.

And they listened to him until this word, and then they raised their voices and said, "Away with such a fellow from the earth, for he is not fit to live!" Then, as they cried out and tore off their clothes and threw dust into the air.

a. And they listened to him until this word: The mob that had tried to kill Paul, and had then listened intently to his whole sermon, erupted into rage over the utterance of one word. That one word was "Gentiles." The Jewish mob was incensed that God's salvation could be given freely to believing Gentiles.

i. Think of it: "Away with such a fellow from the earth, for he is not fit to live!" over one word: Gentiles.

b. Paul had his audience all up until this point. In their minds, they didn't mind all this talk about Jesus, but they could not stand the idea that God might save Jews and Gentiles alike and in the same way.

c. These Jews of that day did not have a problem with Gentiles becoming Jews. But they were incredibly offended at the thought of Gentiles becoming Christians just as Jews became Christians, because it implied that Jews and Gentiles were equal, having to come to God on the same terms.

d. Likewise, many people today are offended that "good people" must be saved the same way "sinners" are; they want a gospel that will keep them separate from the "riffraff" of society.

i. In Acts 22, the Jewish mob expressed their hatred of others through violent rage; do we express our disdain of the perishing through indifference? We may not riot like the mob in this chapter did, but we may say by our inaction: "I won't give you the gospel; I don't really care if you perish in hell!"

B. Paul in Roman custody.

1. (24) The commander demands an explanation of the riot.

The commander ordered him to be brought into the barracks, and said that he should be examined under scourging, so that he might know why they shouted so against him.

a. The commander ordered him to be brought into the barracks: It must have been a strange sight for the Roman commander. He saw Paul passionately address this huge crowd in a language he didn't know. He saw the crowd in rapt attention, until suddenly, they erupted into a riot.

b. But when it was explained to him, he must have thought it absurd and offensive: All this rioting springing out of the hatred of Gentiles, people just like the commander himself.

c. Examined under scourging: It is suggested that Paul be beaten with a scourge. This was quite different from being beaten with a rod or a normal whip (which Paul had experienced, 2 Corinthians 11:24-25). Men often died or were crippled for life after a scourging.

d. To be examined under scourging may seem brutal, but was customary in that time - but only upon people who were not Roman citizens.

2. (25-29) Paul reveals his Roman citizenship.

And as they bound him with thongs, Paul said to the centurion who stood by, "Is it lawful for you to scourge a man who is a Roman, and uncondemned?" When the centurion heard that, he went and told the commander, saying, "Take care what you do, for this man is a Roman." Then the commander came and said to him, "Tell me, are you a Roman?" He said, "Yes." The commander answered, "With a large sum I obtained this citizenship." And Paul said, "But I was born a citizen." Then immediately those who were about to examine him withdrew from him; and the commander was also afraid after he found out that he was a Roman, and because he had bound him.

a. As they bound him with thongs: Paul had his hands tied with leather straps so his hands joined around a wooden pole and his back was totally exposed. He was ready for a brutal beating, one that would not stop until he had confessed to the crimes he was suspected of - but at that moment he announces his Roman citizenship (Is it lawful for you to scourge a man who is a Roman, and uncondemned?).

b. Take care what you do, for this man is a Roman: When this became known, the reaction was immediate. It was a grievous wrong to even bind a Roman citizen without due process, and they had already violated Paul's rights by binding him in Acts 21:33. Therefore, the commander was also afraid after he found out that he was a Roman, and because he had bound him.

c. With a large sum I obtained this citizenship: Because of all the commotion and the beating Paul had received, he probably wasn't a very impressive spectacle. "Something of this sort may have been in the tribune's mind as he said, It cost me a very large sum of money to obtain Roman citizenship - the implication being that the privilege must have become cheap of late if such a sorry-looking figure as Paul could claim it." (Bruce)

i. Roman citizenship could not be bought for a fee, only for a bribe. Normally, only right or reward only granted it.

ii. "The point was not that the tribune doubted Paul's claim, but rather he was implying that anybody could become a citizen these days!" (Marshall)

iii. "The verbal claim to Roman citizenship was accepted at face value; penalties for falsifying documents and making false claims of citizenship were exceedingly stiff - Epictetus speaks of death for such acts." (Longenecker)

d. Paul reveals that he was born a citizen; his parents (or grandparents) must have been awarded the rights of citizenship for some good done on behalf of Rome.

i. "How the citizenship was acquired by Paul's father or grandfather we have no means of knowing, but analogy would suggest that it was for valuable services rendered to a Roman general or administrator in the southeastern area of Asia Minor." (Bruce)

ii. Paul was an extremely rare individual. It was uncommon to find such an educated, intelligent, devout Jew who was also a Roman citizen. God would use this unique background to use Paul in a special way, even as he wants to use your unique background to use you in a special way.

3. (30) The Roman commander arranges a hearing of the charges against Paul before the Jewish council (the Sanhedrin).

The next day, because he wanted to know for certain why he was accused by the Jews, he released him from his bonds, and commanded the chief priests and all their council to appear, and brought Paul down and set him before them.

a. He wanted to know for certain why he was accused: All in all, this Roman commander seems to be a fair and upstanding man. Though he is not acquainted with the dispute between Paul and the Jews, he seems to desire a just resolution.

b. And commanded the chief priests and all their council to appear, and brought Paul down and set him before them: So now, Paul will get what he believes is a dramatic second chance. The opportunity to preach to the mob on the temple mount ended in another riot, but he will get to speak before the Sanhedrin (their council) the next day.

i. The Sanhedrin was the Jewish "congress"; Paul would have the opportunity to speak before this same group that he was once a member of! Acts 26:10 clearly says that Paul had a vote - usually, that would be used as a member of the Sanhedrin.

ii. So Paul now has the opportunity to speak before this distinguished group of men - and undoubtedly, he is assured in his heart that this is his opportunity of a lifetime, to preach to those he loves so much and knows so well - who knew how God might use it! Well, Paul didn't know!

iii. God had revealed a plan to Paul right at his conversion: He is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. For I will show him how many things he must suffer for My name's sake (Acts 9:15-16). Paul knew the general plan; but just like us, he didn't know how it would all work out. He had to trust God, just like you and I have to do.

 

Acts 23

Paul in Protective Custody, From Jerusalem to Caesarea
A. Paul's defense before the Sanhedrin.

1. (1-5) Paul rebukes the high priest.

Then Paul, looking earnestly at the council, said, "Men and brethren, I have lived in all good conscience before God until this day." And the high priest Ananias commanded those who stood by him to strike him on the mouth. Then Paul said to him, "God will strike you, you whitewashed wall! For you sit to judge me according to the law, and do you command me to be struck contrary to the law?" And those who stood by said, "Do you revile God's high priest?" Then Paul said, "I did not know, brethren, that he was the high priest; for it is written, 'You shall not speak evil of a ruler of your people.'"

a. Paul, looking earnestly at the council: Paul began his message before the Sanhedrin (what an opportunity for preaching!) in a way he probably thought to be innocent enough. He simply said, "I have lived in all good conscience before God until this day."

i. Paul was not trying to say he was sinlessly perfect and that his conscience had never told him he was wrong. Rather, he meant that he had responded to conscience when he had done wrong and had set things right.

ii. Nor would Paul ever consider a clear conscience a way to be justified before God. "Paul might well appeal to the testimony of conscience as he stood before the supreme court of Israel; it was on no righteousness of his own, however, that he relied for justification in the heavenly court. The purest conscience was an insecure basis of confidence under the scrutiny of God." (Bruce)

iii. Paul's statement in 1 Corinthians 4:4 is relevant: For I know nothing against myself, yet I am not justified by this; but He who judges me is the Lord.

b. And the high priest Ananias commanded those who stood by him to strike him on the mouth: However, Paul's declaration he had lived in all good conscience before God until this day drew the wrath of the high priest. He was offended that someone accused of such serious crimes could claim a clear conscience.

i. Or, perhaps, he was convicted in his heart by the inherent integrity of Paul's claim.

c. God will strike you, you whitewashed wall! How did Paul say these words in Acts 23:3? It would have helped to hear Paul's tone of voice as he rebuked the high priest; was it an outburst of anger, or was it a calm, collected rebuke with that much more weight to it?

d. Whatever the tone, the rebuke was entirely accurate and justified.

i. The high priest indeed was a whitewashed wall; a white veneer of purity covering over obvious corruption.

ii. The high priest was also not only to be the administrator of the law, but the example of it. His command to have Paul struck was in fact contrary to both the spirit and the letter of the law. Deuteronomy 25:1-2 says only a man found guilty can be beaten, and Paul had been found guilty of nothing.

e. The Ananias who was high priest at this time was a man who did no honor to the office. He was well known for his greed; the ancient Jewish historian Josephus tells of how Ananias stole for himself the tithes that belonged to the common priests.

i. "He did not scruple to use violence and assassination to further his interests." (Bruce) Because of his pro-Roman politics, he was, however, brutally killed by Jewish nationalists.

ii. God will strike you: "Paul's words, however, were more prophetic than he realized. Ananias' final days - despite all his scheming and bribes - were lived as a hunted animal and ended at the hands of his own people." (Longenecker)

f. However, Paul agreed that it was wrong to speak evil of the ruler of your people (Exodus 22:28), considering the office more than the man; but claims he did not know that Ananias was the high priest.

i. Some think he did not know because Paul's eyesight was bad. This is an inference from Galatians 4:14-15 and 6:11, as well as from early written church traditions.

ii. Others think that Paul is being sarcastic here, with the idea "I didn't think that anyone who acted in such a manner could be the high priest!"

2. (6-9) Paul divides the Sanhedrin.

But when Paul perceived that one part were Sadducees 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 when he had said this, a dissension arose between the Pharisees and the Sadducees; and the assembly was divided. For Sadducees say that there is no resurrection; and no angel or spirit; but the Pharisees confess both. Then there arose a loud outcry. And the scribes of the Pharisees' party arose and protested, saying, "We find no evil in this man; but if a spirit or an angel has spoken to him, let us not fight against God."

a. Paul perceived: Paul seems to have read his audience and saw they were not conducive to the gospel - the actions of the high priest and the attitudes of those present made this plain. So, Paul gives up on preaching the gospel, and does what he can to preserve his liberty before this council that wanted to lynch him.

b. One part were Sadducees and the other Pharisees: Paul's course is now to divide the Sanhedrin among their party lines - to get one side (the Pharisees) sympathetic to him, instead of having them united against him.

i. Sadducees were the "religious liberals" of their day, and denied the reality of life after death and the concept of resurrection. Luke rightly says of them, Sadducees say that there is no resurrection; and no angel or spirit.

ii. The Pharisees were more likely to find some ground of agreement with Paul, being the "fundamentalists" of their day. They took the Bible seriously, even if they did err greatly by adding the traditions of men to what they received in the Bible.

iii. Usually the Saducees and the Pharisees were bitter enemies, but they were able to unite in opposition against Jesus (Matthew 16:1, John 11:47-53) and Paul. It's strange how people with nothing in common will come together as friends to oppose God or His work.

c. I am a Pharisee, the son of a Pharisee: Knowing his audience, Paul refers to his heritage as a Pharisee, and declares, "concerning the hope and resurrection of the dead I am being judged." He knew this was a "hot issue" between the two parties.

i. Of course, this was an essentially true claim. The center of Paul's gospel was a resurrected Jesus.

d. When he had said this, a dissension arose between the Pharisees and the Sadducees; and the assembly was divided: Paul picked the right issue. Framed in these terms, he immediately gained the Pharisees as an ally, and he let them argue it out with the Sadducees.

i. The Pharisees, in saying "let us not fight against God" are returning to the previous attitude that their great leader Gamaliel advised in Acts 5:38-39.

e. Paul has saved his skin; but he certainly cannot be happy. He had the opportunity to preach to a huge crowd of attentive Jews on the temple mount, and now an opportunity to preach to the Sanhedrin - and both opportunities blew up in his face.

3. (10-11) After Paul is rescued by the Roman commander, he is comforted that night by Jesus.

Now when there arose a great dissension, the commander, fearing lest Paul might be pulled to pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks. But the following night the Lord stood by him and said, "Be of good cheer, Paul; for as you have testified for Me in Jerusalem, so you must also bear witness at Rome."

a. Now when there arose a great dissension: The commander must now be certain that these Jews are crazy in their endless and violent disputes. Previously, they rioted over the one word "Gentiles," now it is over the one word "resurrection."

b. The commander, fearing lest Paul might be pulled to pieces by them, commanded the soldiers to go down and take him by force from among them: The commander removed Paul for his own safety, and left him in custody in the barracks.

c. What a dark place Paul must have been in, sitting alone in the barracks! Two once-in-a-lifetime opportunities blew up in his face, and it would not be surprising if Paul blamed himself for the missed opportunity before the Sanhedrin. After all, wasn't it his reaction to the punch from the High Priest that spoiled everything?

i. It wouldn't be surprising if Paul sat alone in the barracks that night, with his head in his hands and tears streaming down his face, mourning the lost opportunities for God and how he might have spoiled them. Paul probably wondered if God would ever, ever want to use him again, or if this was the end.

ii. "Bold, courageous, fearless during the day, the night of loneliness finds the strength spent, and the enemy is never slow to take advantage of that fact." (Morgan)

iii. It was in the darkness of that night when the fears came upon Paul; when his trust in God seemed to falter; when he worried about what God was going to do and if he was going to make it. It was in the darkness of that night that Jesus came to Paul and stood by him.

d. But, in a marvelous way, the Lord stood by him. Jesus' physical presence (as it seems was the case) with Paul was a unique manifestation. But Jesus promised every believer to always be with them (Matthew 28:20).

i. Jesus knew where Paul was; He had not lost sight of Paul because he was in jail. When John Bunyan, author of Pilgrim's Progress, was in jail, a man visited him and said, "Friend, the Lord sent me to you, and I have been looking in half the prisons in England for you." John Bunyan replied, "I don't think the Lord sent you to me, because if He had, you would have come here first. God knows I have been here for years." God knows where you are today; even if you are hiding it from everyone else, God knows where you are.

ii. Paul was alone, but he wasn't alone; if everyone else forsook him, Jesus was enough. Better to be in jail with the Lord than to be in heaven without him.

iii. Paul had been miraculously delivered from jail cells before; but this time, the Lord met him right in the jail cell. We often demand that Jesus deliver us out of our circumstances, when He wants to meet us right in them. We sometimes think we are surrendering to Jesus when we are really only demanding an escape. God wants to meet you in whatever you are facing now.

e. Be of good cheer, Paul: Jesus was not only with Paul; He gave him words of comfort. The words be of good cheer tell us that the night brought with it an emotional and perhaps spiritual darkness upon Paul. Jesus was there to cheer His faithful servant after he had spent himself for Jesus' sake.

i. Jesus would not have said be of good cheer unless Paul needed to hear those words. Paul knew his situation was bad, but he didn't know the half of it! The next day, forty Jewish assassins would gather together and vow to go on a hunger strike until they murdered Paul. Paul didn't know this would happen, but Jesus did! Yet He can still say to Paul, be of good cheer.

ii. You might think that things are bad right now, but you may not even know the half of it! But Jesus knows, and he still says to you, be of good cheer. Why? Not because everything is fine; but because God is still on His throne, and He still holds to His promise that all things work together for good to those who love God, to those who are the called according to His purpose (Romans 8:28).

iii. Anyone can be of good cheer when everything is great; but the Christian can be of good cheer when everything is rotten, because he knows that he has a great God.

f. For as you have testified for Me in Jerusalem, so you must also bear witness at Rome: Jesus remembered what Paul had done in Jerusalem, and told Paul that there remained more work for him to do in Rome.

i. Paul could have been discouraged about the lack of results from the sermon in Jerusalem. But the results were not his responsibility. His responsibility was to bring the Word of God and to testify of Jesus; the results were God's responsibility. You have testified for Me in Jerusalem means that Jesus complimented Paul on a job well done!

ii. Yet, though Paul had done a good job, there was more to do. So you must also bear witness at Rome was Paul's next assignment. The greatest words a faithful child of God can hear are "there is more for you to do." Those words grieve a lazy servant, but bring joy to a faithful servant.

iii. Dear child of God, there is more for you to do! More people to bring to Christ, more ways for you to glorify Him, more people to pray with, more humble ways to serve His people, more hungry to feed, more naked to clothe, more weary saints for you to encourage!

iv. "A divine decree ordains for you greater and more trying service than as yet you have seen. A future awaits you, and no power on the earth or under the earth can rob you of it; therefore be of good cheer." (Spurgeon)

g. So you must also bear witness at Rome: The promise of more work to do was also a promise of continued protection. Paul could not perish until he had finished the course God had appointed for him. Rome waited!

i. Paul really wanted to go on to Rome (Acts 19:21, Romans 1:9-12). Sometimes we think that just because we want something a lot, it couldn't be God's will for us. But God often gives us the desires of our hearts (Psalm 37:4).

ii. The timing of this promise was especially precious. It didn't look like Paul would get out of Jerusalem alive, much less make it to Rome. God not only knows what we need to hear; He knows when we need to hear it.

iii. Paul faced his enemies the next day with a smile, knowing that they were powerless against him, because God had more for him to do!

iv. "This assurance meant much to Paul during the delays and anxieties of the next two years, and goes far to account for the calm and dignified bearing which from now on marks him out as a master of events rather than their victim." (Bruce)

B. Paul is delivered from the plot of assassins.

1. (12-15) Forty men vow to set an ambush and kill Paul.

And when it was day, some of the Jews banded together and bound themselves under an oath, saying that they would neither eat nor drink till they had killed Paul. Now there were more than forty who had formed this conspiracy. They came to the chief priests and elders, and said, "We have bound ourselves under a great oath that we will eat nothing until we have killed Paul. Now you, therefore, together with the council, suggest to the commander that he be brought down to you tomorrow, as though you were going to make further inquiries concerning him; but we are ready to kill him before he comes near."

a. Saying that they would neither eat nor drink till they had killed Paul: These men lack nothing in zeal. But their zeal is not according to knowledge (Romans 10:2). Zeal and devotion by themselves prove nothing about an individual's right relationship with God.

b. Suggest to the commander that he be brought down to you tomorrow, as though you were going to make further inquiries concerning him: However, in their zeal, they think nothing of lying to the Roman commander to carry out their plot. They will readily disobey God to follow their zealous plot.

c. Would neither eat nor drink till they had killed Paul: Did these men who made the vow of fasting die, because they failed in their mission to kill Paul? Probably not. Ancient rabbis allowed for four types of vows to be broken: "vows of incitement, vows of exaggeration, vows made in error, and vows that cannot be fulfilled by reason of constraint" - exclusions allowing for almost any contingency. (Longenecker)

2. (16-22) Paul's nephew learns of the plot and warns the Roman commander.

So when Paul's sister's son heard of their ambush, he went and entered the barracks and told Paul. Then Paul called one of the centurions to him and said, "Take this young man to the commander, for he has something to tell him." So he took him and brought him to the commander and said, "Paul the prisoner called me to him and asked me to bring this young man to you. He has something to say to you." Then the commander took him by the hand, went aside and asked privately, "What is it that you have to tell me?" And he said, "The Jews have agreed to ask that you bring Paul down to the council tomorrow, as though they were going to inquire more fully about him. But do not yield to them, for more than forty of them lie in wait for him, men who have bound themselves by an oath that they will neither eat nor drink till they have killed him; and now they are ready, waiting for the promise from you." So the commander let the young man depart, and commanded him, "Tell no one that you have revealed these things to me."

a. In these unusual circumstances, we see God's protecting hand all over Paul. God knows how to take care of His servant!

3. (23-33) Paul escapes to Caesarea, with a full military escort and a letter referring his case to the provincial governor.

And he called for two centurions, saying, "Prepare two hundred soldiers, seventy horsemen, and two hundred spearmen to go to Caesarea at the third hour of the night; and provide mounts to set Paul on, and bring him safely to Felix the governor." He wrote a letter in the following manner:
Claudius Lysias, to the most excellent governor Felix: Greetings. This man was seized by the Jews and was about to be killed by them. Coming with the troops I rescued him, having learned that he was a Roman. And when I wanted to know the reason they accused him, I brought him before their council. I found out that he was accused concerning questions of their law, but had nothing charged against him deserving of death or chains. And when it was told me that the Jews lay in wait for the man, I sent him immediately to you, and also commanded his accusers to state before you the charges against him. Farewell.
Then the soldiers, as they were commanded, took Paul and brought him by night to Antipatris. The next day they left the horsemen to go on with him, and returned to the barracks. When they came to Caesarea and had delivered the letter to the governor, they also presented Paul to him.

a. Prepare two hundred soldiers: Again, we are impressed with the wise action and fairness of the Roman commander, whose name was Cladius Lysias, as we learn from his letter.

i. Remember that Acts was likely written as a defense brief or a "friend-of-the-court" document for Paul before his case was heard by Caesar Nero in Rome. It should not surprise us that Luke emphasizes those events that cast Roman officials in a positive light!

b. I rescued him, having learned that he was a Roman: In his letter, Claudius implies that he learned of Paul's Roman citizenship right away, and he says nothing of the way Paul was bound twice and almost scourged for the same of interrogation.

c. The assessment that Paul had nothing charged against him deserving of death or chains was important for Luke to record. Since Roman officials trying Paul's case were going to read this document, they needed to know that other Roman officials had judged Paul "not guilty."

i. "One of Luke's prime motives in writing his twofold history is to demonstrate that there is no substance in this charge of subversion brought not only against Paul but against Christians in general - that competent and impartial judges had repeatedly confirmed the innocence of the Christian movement and the Christian missionaries in respect of Roman law." (Bruce)

d. Took Paul and brought him by night to Antipatris: Why did the 200 soldiers go this far, and not all the way to Caesarea? Because the most dangerous part of the road was only up to Antipatrias. "Up to Antipatris [about 25 miles] the country was dangerous and inhabited by Jews; after that the country was open and flat, quite unsuited for any ambush and largely inhabited by Gentiles." (Barclay)

4. (34-35) Paul awaits trial in Caesarea.

And when the governor had read it, he asked what province he was from. And when he understood that he was from Cilicia, he said, "I will hear you when your accusers also have come." And he commanded him to be kept in Herod's Praetorium.

a. And he commanded him to be kept in Herod's Praetorium: As Paul awaited trial in Caesarea, how do you think his heart stood? Afraid? Stressed? Discouraged? No doubt, he probably trusted in God, because he had received the Lord's words of encouragement and His promise that lonely night in Jerusalem. Have you received the Lord's words of encouragement and promise to you? Are they making a difference?

 

Acts 24

Paul's Trial before Felix
A. The accusations against Paul.

1. (1) The Jews assemble their case against Paul.

Now after five days Ananias the high priest came down with the elders and a certain orator named Tertullus. These gave evidence to the governor against Paul.

a. The Jewish leadership (Ananias the high priest and the elders) bring a man named Tertullus - a skilled lawyer to present their case.

b. The presence of all three (Ananias, the elders, and a "top gun" lawyer) at the court of Felix reminds us of how serious the Jewish leadership was about obtaining a conviction against Paul.

2. (2-4) Tertullus introduces his accusation against Paul with flattery towards Felix.

And when he was called upon, Tertullus began his accusation, saying: "Seeing that through you we enjoy great peace, and prosperity is being brought to this nation by your foresight, we accept it always and in all places, most noble Felix, with all thankfulness. Nevertheless, not to be tedious to you any further, I beg you to hear, by your courtesy, a few words from us."

a. Most excellent Felix: Felix began life as a slave. His brother Pallas was a friend of the emperor Claudius; through such influence, he rose in status as a free man became the first slave in history to become a governor of a Roman province. But his slave mentality stayed with him; Tacitus, the Roman historian, describes Felix as "a master of cruelty and lust who exercised the powers of a king with the spirit of a slave" (Historiae 5.9, cited in Longnecker).

i. "The picture drawn by Tacitus of Felix's public and private life is not a pretty one. Trading on the influences of his infamous brother [Pallas, a favorite of the emperor Claudius], he indulged in every license and excess, thinking 'that he could do any evil act with impunity' (Tacitus, Annals 12.54)." (Williams)

b. Seeing that through you we enjoy great peace, and prosperity is being brought to this nation by your foresight: This was plain, lying flattery. "In reality he [Felix] had put down several insurrections with such barbarous brutality that he earned for himself the horror, not the thanks, of the Jewish population." (Stott)

c. How aware are we of the danger of flattery?

i. Romans 16:18 speaks to us of who do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple. Jude 1:16 speaks of those who mouth great swelling words, flattering people to gain advantage.

ii. Four different times, the book of Proverbs connects flattery with the sin of sexual immorality. How many people have been seduced into immorality through simple flattery?

iii. Proverbs 20:19 says, He who goes about as a talebearer reveals secrets; there for do not associate with one who flatters with his lips. We aren't to make flatterers our close friends!

iv. Psalm 78:36 says we can even flatter God: Nevertheless they flattered Him with their mouth, and they lied to Him with their tongue. When you give God insincere praise, it is flattery, and God doesn't want it.

3. (5-6) Paul's accusers state their specific charges.

"For we have found this man a plague, a creator of dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. He even tried to profane the temple, and we seized him, and wanted to judge him according to our law."

a. The charges against Paul were essentially that he was politically dangerous (a plague … a ringleader of the sect of the Nazarenes) and that he had profaned the temple.

i. Ancient Judea was filled with would-be messiahs and revolutionaries against Rome. Tertullus tries to put Paul in the same bag with these kinds of terrorists.

b. The reference to Paul being a ringleader of the sect of the Nazarenes is intended as a disparaging reference to both Jesus and His followers. Nazareth had a poor reputation as a city (John 1:46).

c. Among all Jews throughout the world: Here, Tertullus gives an unintended compliment as he describes the extent of Paul's ministry.

d. The only really specific charge against Paul is that he tried to profane the temple; but no evidence is given of the charge because none existed. This was a fabricated charge based on rumor only. (Acts 21:26-29)

i. Obviously, Paul has nothing to fear from the truth; but he knew that the truth does not always win out in a court of law!

ii. Significantly, the same man who found it so easy to flatter finds it also easy to accuse with no evidence. The two almost always go together; the person who today flatters you will likely tomorrow accuse you behind your back.

4. (7-9) Tertullus concludes his accusation against Paul.

"But the commander Lysias came by and with great violence took him out of our hands, commanding his accusers to come to you. By examining him yourself you may ascertain all these things of which we accuse him." And the Jews also assented, maintaining that these things were so.

a. The Roman commander Lysias, who rescued Paul, is put into a bad light. Clearly, the Jews regret that the case has come this far, having preferred to settle it with mob justice.

b. By examining him yourself you may ascertain all these things of which we accuse him: Tertullus doesn't even pretend to offer outside evidence of the charges. His only hope is that Paul will incriminate himself under examination by Felix.

i. "His oration has been blamed as weak, lame, and imperfect; and yet, perhaps, few, with so bad a cause, could have made better of it." (Clarke)

c. The Jews also assented, maintaining that these things were so: The other Jewish accusers present (the high priest and the elders) agree with the charges, but offer no supporting evidence.

B. Paul's defense.

1. (10-13) Paul exposes the weakness of the case against him.

Then Paul, after the governor had nodded to him to speak, answered: "Inasmuch as I know that you have been for many years a judge of this nation, I do the more cheerfully answer for myself, because you may ascertain that it is no more than twelve days since I went up to Jerusalem to worship. And they neither found me in the temple disputing with anyone nor inciting the crowd, either in the synagogues or in the city. Nor can they prove the things of which they now accuse me."

a. I do the more cheerfully answer for myself: Paul is happy to answer for himself, knowing that the facts of the case are in his favor - and notably, Paul uses no flattery in his address to Felix!

b. Nor can they prove the things of which they now accuse me: Even though it has been no more than twelve days, and many witnesses should be easily found, Paul's accusers provide no witnesses to demonstrate that he was in fact in the temple disputing or inciting the crowd. There is simply no proof for their accusations.

2. (14-21) Paul explains his ministry, and why he was arrested.

"But this I confess to you, that according to the Way which they call a sect, so I worship the God of my fathers, believing all things which are written in the Law and in the Prophets. I have hope in God, which they themselves also accept, that there will be a resurrection of the dead, both of the just and the unjust. This being so, I myself always strive to have a conscience without offense toward God and men. Now after many years I came to bring alms and offerings to my nation, in the midst of which some Jews from Asia found me purified in the temple, neither with a mob nor with tumult. They ought to have been here before you to object if they had anything against me. Or else let those who are here themselves say if they found any wrongdoing in me while I stood before the council, unless it is for this one statement which I cried out, standing among them, 'Concerning the resurrection of the dead I am being judged by you this day.'"

a. Paul makes it clear that he has not abandoned the God of my fathers or the Law and the Prophets; instead he is acting in fulfillment of them both.

b. The basis of Paul's belief is founded on something accepted by a large segment of devout Jews: The resurrection of the dead (specifically, the resurrection of Jesus).

i. Both of the just and the unjust: Paul clearly believed in a resurrection for both the righteous and the unrighteous. The idea of soul-sleep or annihilation for the unrighteous is not accurate according to New Testament teaching.

c. I came to bring alms and offerings refers to the collection Paul made for Judean Christians among the Gentile churches of the West (Galatians 2:10; Romans 15:26; 2 Corinthians 8-9).

d. They ought to have been here before you to object: In this, Paul reminds Felix that there is no eyewitness testimony to prove the charges of Paul's accusers.

i. "This was a strong point in his defense: the people who had raised the hue and cry in the first instance, claiming to be eyewitnesses of his alleged sacrilege, had not troubled to be present." (Bruce) Because Paul is in the right, he consistently calls the case back to the evidence, the very thing his accusers avoided.

ii. Christians should never be timid about or ashamed of the truth, or of the evidence. If we are truly following God, the truth and evidence are our friends, not our accusers.

C. Felix's decision in the case.

1. (22-23) Felix avoids making a legal decision.

But when Felix heard these things, having more accurate knowledge of the Way, he adjourned the proceedings and said, "When Lysias the commander comes down, I will make a decision on your case." So he commanded the centurion to keep Paul and to let him have liberty, and told him not to forbid any of his friends to provide for or visit him.

a. When Lysias the commander comes down, I will make a decision on your case: Felix avoided a decision under the pretense of waiting for more evidence through the Roman commander Lysias. But Felix clearly had enough evidence to make a decision in Paul's favor (having more accurate knowledge of the Way).

b. Let him have liberty: Yet, knowing Paul's innocence, he grants Paul generous liberty even while he is held in custody.

c. Felix tried to walk a middle ground. He knew Paul was innocent, yet he did not want to identify himself with Paul's gospel and the Christians. So he made no decision and kept Paul in custody.

2. (24-25) Felix avoids making a spiritual decision.

And after some days, when Felix came with his wife Drusilla, who was Jewish, he sent for Paul and heard him concerning the faith in Christ. Now as he reasoned about righteousness, self-control, and the judgment to come, Felix was afraid and answered, "Go away for now; when I have a convenient time I will call for you."

a. Felix came with his wife Drusilla, who was Jewish, he sent for Paul and heard him concerning the faith in Christ: Felix wanted his wife to hear Paul's testimony, either as a curiosity or so that she could advise him. After all, he claimed to have insufficient evidence for a decision.

b. Drusilla was a sister to Herod Agrippa II and Bernice mentioned in Acts 25. Drusilla was reported to be of great beauty, and Felix seduced her away from her husband, enticing her to become his third wife.

i. "The lax morals of Felix and Drusilla help to explain the topics on which Paul spoke to them." (Stott)

c. He reasoned about righteousness, self-control, and the judgment to come: We can surmise that Paul spoke to Felix and Drusilla about the righteousness that is our in Jesus Christ; about the need for Christian ethics (self-control) and about our eternal accountability before God (the judgment to come).

i. We admire Paul's bold preaching, directed right to the issues of Felix's life: "Are there not some to be found, who think the highest object of the minister is to attract the multitude and then to please them? O my God! how solemnly ought each of us to bewail our sin, if we feel we have been guilty in this matter. What is it to have pleased men? Is there aught in it that can make our head lie easy on the pillow of our death? Is there aught in it that can give us boldness in the day of judgment when we face thy tribunal, O Judge of quick and dead? No, my brethren, we must always take our texts so that we may bear upon our hearers with all our might." (Spurgeon)

ii. "But some men will say, 'Sir, ministers ought not to be personal.' Ministers ought to be personal, and they will never be true to their Master till they are … But now we poor craven sons of nobodies have to stand and talk about generalities; but we are afraid to point you out and tell you of your sins personally. But, blessed be God, from that fear I have been delivered long ago. There walketh not a man on the surface of this earth whom I dare not reprove." (Spurgeon)

d. Felix was afraid: Hearing the gospel made Felix afraid; knowing his life, at least we can say that he probably understood it! The gospel should make those who are intent on rejecting Jesus afraid.

e. Go away for now; when I have a convenient time I will call for you: However, Felix was unwilling to declare his decision against Jesus. Instead, he rejected Jesus under the pretense of delaying his decision.

i. Many respond to the gospel in this way; they express their rejection through delay, by procrastinating their decision to commit to Jesus Christ - but it is rejection none the less.

ii. This is why the Bible states Behold, now is the accepted time; behold, now is the day of salvation (2 Corinthians 6:2).

iii. How foolish to trust in a convenient time! Are you waiting for a convenient time to follow God? "Thou sayest, 'Another time.' How knowest thou that thou wilt ever feel again as thou feelest now? This morning, perhaps a voice is saying in thy heart, 'Prepare to meet thy God.' Tomorrow that voice will be hushed. The gaieties of the ball-room and the theatre will put out that voice that warns thee now, and perhaps thou wilt never hear it again. Men all have their warnings, and all men who perish have had a last warning. Perhaps this is your last warning." (Spurgeon)

iv. "God to-day is pulling the reigns tight to check you from your lust; perhaps, if to-day you spurn the bit, and rush madly on, he will throw the reigns upon your back, saying, 'Let him alone;' and then it is a dark steeple-chase between hell and earth, and you will run it in mad confusion, never thinking of a hell till you find yourself past warning, past repentance, past faith, past hope." (Spurgeon)

f. The claims of Jesus are never convenient for us; if we insist on waiting for a convenient time, we will wait for an eternity - in the judgment of hell.

3. (26-27) The evil motive of Felix's heart is revealed: greed.

Meanwhile he also hoped that money would be given him by Paul, that he might release him. Therefore he sent for him more often and conversed with him. But after two years Porcius Festus succeeded Felix; and Felix, wanting to do the Jews a favor, left Paul bound.

a. He also hoped that money would be given him by Paul, that he might release him: Though Felix met often with Paul, it was not honest inquiry. He hoped to be paid off with a bribe.

b. After two years: Under Roman law, the type of custody Paul was in was could only last two years. Felix showed a blatant disregard for this by keeping Paul for such an extended period.

c. Felix … left Paul bound: Felix refused to release Paul, knowing his innocence, for the same reason Pilate condemned Jesus while knowing His innocence. They both acted out of pure political expediency (wanting to do the Jews a favor).

i. In a way, people like Felix and Pilate are the most guilty of those who reject Jesus Christ. They know what is right but refuse to do right purely out of the fear of man. They have an eternally fatal lack of courage.

 

Acts 25

Paul's Trial Before Festus
A. Paul appeals to Caesar to avoid a plot against his life.

1. (1-3) When Felix is replaced, Paul's Jewish accusers decide to re-try the case against Paul.

Now when Festus had come to the province, after three days he went up from Caesarea to Jerusalem. Then the high priest and the chief men of the Jews informed him against Paul; and they petitioned him, asking a favor against him, that he would summon him to Jerusalem; while they lay in ambush along the road to kill him.

a. Now when Festus had come to the province: Felix was undoubtedly a bad man, but history tells us Festus was a basically good man. Festus governed well, despite all the problems left him by Felix.

b. That he would summon him to Jerusalem; while they lay in ambush along the road to kill him: The Jewish leaders wanted Festus to call Paul to Jerusalem for the trial, so that they could murder him in an ambush along the way.

c. We can see that Paul's generous "imprisonment" in Caesarea was actually a providential provision of protective custody against the murderous intentions of the Jews, as well as a "forced rest" in light of his unfailing missionary service in years past, and great tasks in the years ahead.

2. (4-8) Festus re-opens the trial in Caesarea.

But Festus answered that Paul should be kept at Caesarea, and that he himself was going there shortly. "Therefore," he said, "let those who have authority among you go down with me and accuse this man, to see if there is any fault in him." And when he had remained among them more than ten days, he went down to Caesarea. And the next day, sitting on the judgment seat, he commanded Paul to be brought. When he had come, the Jews who had come down from Jerusalem stood about and laid many serious complaints against Paul, which they could not prove, while he answered for himself, "Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended in anything at all."

a. Festus answered that Paul should be kept at Caesarea: We don't know if Festus knew the intentions of the Jewish leaders or not. Either way, he refused to grant their request for a change of venue.

b. The outcome of this trial was the same. The Jews offered many accusations which they could not prove, and Paul confidently rested on both the evidence of the case and his apparent integrity.

3. (9-12) Paul appeals his case to Caesar.

But Festus, wanting to do the Jews a favor, answered Paul and said, "Are you willing to go up to Jerusalem and there be judged before me concerning these things?" So Paul said, "I stand at Caesar's judgment seat, where I ought to be judged. To the Jews I have done no wrong, as you very well know. For if I am an offender, or have committed anything deserving of death, I do not object to dying; but if there is nothing in these things of which these men accuse me, no one can deliver me to them. I appeal to Caesar." Then Festus, when he had conferred with the council, answered, "You have appealed to Caesar? To Caesar you shall go!"

a. Are you willing to go up to Jerusalem and there be judged before me concerning these things? Festus, probably ignorant of the plot of the Jews, suggests moving the trial back to Jerusalem, where Paul would surely be murdered on the journey.

b. So Paul said, "I stand at Caesar's judgment seat, where I ought to be judged … I appeal to Caesar." Paul, seeing through this plot (either through supernatural knowledge or God-given common sense and deduction) demands to stand trial before Caesar.

i. Paul didn't want to go to Jerusalem. He wasn't afraid to face the lions, but he didn't want to put his head in a lion's mouth if he could avoid it.

c. I appeal to Caesar: It was the right of every Roman citizen to have his case heard by Caesar himself, after initial trials and appeals had failed to reach a satisfactory decision. This was in effect an appeal to the "supreme court" of the empire.

i. Paul was appealing specifically to Caesar Nero, who was later an avowed enemy of Christians. But the first five years of his reign, when he was under the influence of good men around him, Nero was regarded as a wise and just ruler. Paul had no reason at this time to believe that Nero would be anti-Christian.

d. But remember Paul's thinking in making this appeal: he is convinced that the evidence is on his side, and because he senses that perhaps his current judge is sympathetic to his accusers.

B. Paul's hearing before King Agrippa.

1. (13-22) Festus explains the case involving Paul to the visiting King Agrippa.

And after some days King Agrippa and Bernice came to Caesarea to greet Festus. When they had been there many days, Festus laid Paul's case before the king, saying: "There is a certain man left a prisoner by Felix, about whom the chief priests and the elders of the Jews informed me, when I was in Jerusalem, asking for a judgment against him. To them I answered, 'It is not the custom of the Romans to deliver any man to destruction before the accused meets the accusers face to face, and has opportunity to answer for himself concerning the charge against him.' Therefore when they had come together, without any delay, the next day I sat on the judgment seat and commanded the man to be brought in. When the accusers stood up, they brought no accusation against him of such things as I supposed, but had some questions against him about their own religion and about a certain Jesus, who had died, whom Paul affirmed to be alive. And because I was uncertain of such questions, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters. But when Paul appealed to be reserved for the decision of Augustus, I commanded him to be kept till I could send him to Caesar." Then Agrippa said to Festus, "I also would like to hear the man myself." "Tomorrow," he said, "you shall hear him."

a. Festus laid Paul's case before the king: Festus, new to his post and perhaps unfamiliar with Jewish traditions and customs, seems somewhat confused by Paul's case. Therefore, even though there was not enough evidence to convict Paul, the investigation continues.

b. The case was probably confusing to Festus because of the lack of concrete evidence. But, of course there wasn't enough evidence to convict Paul of the accusations against him, because he had done no wrong! This was reason enough for acquittal.

c. King Agrippa: Herod Agrippa II ruled a client kingdom of the Roman Empire to the northeast of Festus' province, and was reputed to be an expert in Jewish customs and religious matters. Though he did not have jurisdiction over Paul in this case, his hearing of the matter would be helpful for Festus.

i. Of this King Agrippa, his great-grandfather had tried to kill Jesus as a baby; his grandfather had John the Baptist beheaded; his father had martyred the first apostle, James. Now Paul stands before the next in line of the Herods, Herod Agrippa.

ii. Bernice was his sister, and rumors were rife that their relationship was incestuous.

iii. Herod Agrippa II didn't rule over much territory, but was of great influence because the emperor gave him the right to oversee the affairs of the temple in Jerusalem and the appointment of the high priest.

d. The appearance before King Agrippa was really a hearing, and not a trial; Agrippa did not have jurisdiction in the matter.

2. (23-27) Festus makes an opening statement at the hearing of Paul before Agrippa.

So the next day, when Agrippa and Bernice had come with great pomp, and had entered the auditorium with the commanders and the prominent men of the city, at Festus' command Paul was brought in. And Festus said: "King Agrippa and all the men who are here present with us, you see this man about whom the whole assembly of the Jews petitioned me, both at Jerusalem and here, crying out that he was not fit to live any longer. But when I found that he had committed nothing deserving of death, and that he himself had appealed to Augustus, I decided to send him. I have nothing certain to write to my lord concerning him. Therefore I have brought him out before you, and especially before you, King Agrippa, so that after the examination has taken place I may have something to write. For it seems to me unreasonable to send a prisoner and not to specify the charges against him."

a. When Agrippa and Bernice had come with great pomp: In the midst of all the pomp and pageantry, remember just who is on trial here! Really, Festus, Agrippa, Bernice and the rest are all on trial before the God who Paul preaches; Paul is not on trial before them.

i. Voltaire, the famous French infidel, called Paul a "ugly little Jew." Perhaps that was an accurate physical description of the man; but he is the one with the authority and dignity here.

ii. "All these very important people would have been greatly surprised, and not a little scandalized, could they have foreseen the relative estimates that later generations would form of them and of the prisoner who now stood before them to state his case." (Bruce)

b. So that after the examination has taken place I may have something to write: Festus will use this trial to prepare an official brief for Paul's upcoming trial before Caesar.

 

Acts 26

Paul's Defense Before King Agrippa
A. Paul on trial before King Agrippa (continued).

1. (1-3) Paul's introductory words.

Then Agrippa said to Paul, "You are permitted to speak for yourself." So Paul stretched out his hand and answered for himself: "I think myself happy, King Agrippa, because today I shall answer for myself before you concerning all the things of which I am accused by the Jews, especially because you are expert in all customs and questions which have to do with the Jews. Therefore I beg you to hear me patiently."

a. Then Agrippa said to Paul: Remember Paul stands before the man whose great-grandfather had tried to kill Jesus as a baby; his grandfather had John the Baptist beheaded; his father had martyred the first apostle, James. This was a man whose family history made him unlikely to receive Paul warmly!

b. I think myself happy, King Agrippa, because today I shall answer for myself before you: Paul is happy to speak before Agrippa. First, because he is pleased to have the evidence of his case examined closely by the highest officials, but also because he is pleased to preach the gospel to kings!

i. This was a partial fulfillment of what the Lord promised Paul at his conversion: Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. (Acts 9:15)

2. (4-11) Paul describes his life before his conversion.

"My manner of life from my youth, which was spent from the beginning among my own nation at Jerusalem, all the Jews know. They knew me from the first, if they were willing to testify, that according to the strictest sect of our religion I lived a Pharisee. And now I stand and am judged for the hope of the promise made by God to our fathers. To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope's sake, King Agrippa, I am accused by the Jews. Why should it be thought incredible by you that God raises the dead? Indeed, I myself thought I must do many things contrary to the name of Jesus of Nazareth. This I also did in Jerusalem, and many of the saints I shut up in prison, having received authority from the chief priests; and when they were put to death, I cast my vote against them. And I punished them often in every synagogue and compelled them to blaspheme; and being exceedingly enraged against them, I persecuted them even to foreign cities."

a. According to the strictest sect of our religion I lived a Pharisee: Paul states his credentials as a faithful Jew before his conversion to Jesus Christ, and reminds Agrippa that he is still walking in faithful fulfillment of the promise made by God to our fathers.

b. Agrippa was an expert in all customs and questions which have to do with the Jews (Acts 26:3), yet he did not believe that God could, or would, raise the dead. Paul boldly exposes the foolishness of limiting God this way, by saying to Agrippa: Why should it be thought incredible by you that God raises the dead?

i. Why should it be thought incredible that God can do anything? We must stop putting God in a small box, and realize that the only thing that limits God is His own Word, because He will always honor His word (Psalm 138:2).

c. I myself thought I must do many things contrary to the name of Jesus of Nazareth: Paul also described his hatred of Christianity before his conversion, and his energetic persecution of Christians.

d. I cast my vote against them clearly implies that Paul was a member of the Sanhedrin, having a vote against Christians who were tried before the Sanhedrin (like Stephen in Acts 7).

i. If Paul was a member of the Sanhedrin, it also means that at that time he was married, because it was required for all members of the Sanhedrin. Since as a Christian, he was single (1 Corinthians 7:7-9), it may mean that Paul's wife either died or deserted him when he became a Christian.

3. (12-20) Paul describes his conversion and its aftermath.

"While thus occupied, as I journeyed to Damascus with authority and commission from the chief priests, at midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me. And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language, 'Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.' So I said, 'Who are You, Lord?' And He said, 'I am Jesus, whom you are persecuting. But rise and stand on your feet; for I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you. I will deliver you from the Jewish people, as well as from the Gentiles, to whom I now send you, to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.' Therefore, King Agrippa, I was not disobedient to the heavenly vision, but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance."

a. As I journeyed to Damascus: Here Paul gives the fullest account yet of his experience on the Damascus road, detailing the fact that he was made aware of his commission to the Gentiles even at that time.

i. The commission was clear: For I have appeared to you for this purpose, to make you a minister and a witness. Paul was commissioned to be two things. First, a minister, which means he was to be a servant of the things which he had seen, and of the things which Jesus would yet reveal to him. The commission of the Christian is not to make the message or his testimony serve him; he is called to serve the message. Second, Paul was called to be a witness of those things. The commission of the Christian is not to create experience or create the message, but to witness it and experience it.

ii. Right now, as he stands before Agrippa, Paul is being obedient to this command of Jesus. Paul knew the significance of telling others what Jesus had done in his life. He knew how to present the gospel not only in words, but also by his life story, presenting the truth that once he was lost, now he was found

b. But rise and stand on your feet: Jesus called Paul up to his feet. This was not because his humility wasn't proper, but because he was sent to go somewhere, and he had to rise and stand on his feet if he was going to go anywhere!

c. That they should repent, turn to God, and do works befitting repentance: This is a neat summary of Paul's message.

4. (21-23) Paul summarizes his defense.

"For these reasons the Jews seized me in the temple and tried to kill me. Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come; that the Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles."

a. For these reasons the Jews seized me in the temple and tried to kill me: Paul plainly states the truth of the case. It is only because he sought to bring the gospel of Jesus Christ to the Gentiles that the Jews seized him and tried to kill him. It wasn't because he was a political revolutionary or because he offended the sanctity of the temple.

b. Saying no other things than those which the prophets and Moses said would come: Paul also states his unswerving commitment to the same gospel, because that gospel is based solidly on the Word of God (the prophets and Moses) not on the traditions or spiritual experiences of man.

c. That the Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles. These were the three main points to Paul's preaching: Jesus' death, resurrection, and the preaching of gospel to the whole world, without respect to either Jew or Gentile.

B. Agrippa's response to Paul's defense.

1. (24-26) Agrippa asserts Paul is mad, and Paul responds.

Now as he thus made his defense, Festus said with a loud voice, "Paul, you are beside yourself! Much learning is driving you mad!" But he said, "I am not mad, most noble Festus, but speak the words of truth and reason. For the king, before whom I also speak freely, knows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner."

a. Paul, you are beside yourself! Much learning is driving you mad! The gospel, when properly presented, will make some people think we are crazy. Paul put it this way: the message of the cross is foolishness to those who are perishing (1 Corinthians 1:18).

b. I am not mad, most noble Festus, but speak the words of truth and reason: Yet, Paul knows that not only is his gospel true, it is also reasonable. Our God may sometimes act above reason, but never contrary to reason.

c. Paul's gospel was characterized by truth and reason, because it was based on historical events (such as the crucifixion and resurrection of Jesus), things which were not done in a corner, but open to examination.

2. (27-29) Agrippa is almost persuaded to become a Christian.

"King Agrippa, do you believe the prophets? I know that you do believe." Then Agrippa said to Paul, "You almost persuade me to become a Christian." And Paul said, "I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for these chains."

a. King Agrippa, do you believe the prophets? I know that you do believe: Paul brought the challenge home with a shot to the heart: do you believe?

i. Any faithful presentation of the gospel knows when it is appropriate to press the challenge home, and how to press it. Paul knew that this was the time.

b. You almost persuade me to become a Christian: The literal idea behind almost is "in a little, you seek to persuade me to act a Christian." The meaning of little could be "in a short time" or it could mean "there is little distance between me and Christianity".

i. If the sense is "almost," Agrippa's reply is especially sorry. Of course, almost being a Christian means that you almost have eternal life and will almost be delivered from the judgment of hell; but almost isn't enough.

ii. Far from being admired for how far he did come, Agrippa condemned himself even more by admitting how close he has come to the gospel and how clearly he has understood it, while still rejecting it.

c. To become a Christian: What in fact is a Christian? What had Agrippa almost become? Acts 26:18 describes five things that happened t Paul when he became a Christian. A Christian has their eyes opened. A Christian has turned from darkness to light. A Christian has turned from the power of Satan to God. A Christian has received forgiveness of sins. And a Christian has an inheritance among those set apart to God.

d. What stopped Agrippa short? Why did he only almost become a Christian?

i. Why was Agrippa only almost persuaded? One answer is the person sitting next to him - Bernice. She was a sinful, immoral companion, and he may have rightly realized that becoming a Christian would mean losing her and his other immoral friends. He was unwilling to make that sacrifice!

ii. On the other side of Agrippa sat Festus - a man's man, a no-nonsense man, a man who thought Paul was crazy. Perhaps Agrippa thought, "I can't become a Christian! Festus will think I'm crazy too!" And because he wanted the praise of men, he rejected Jesus. "Alas, how many are influenced by fear of men! Oh, you cowards, will you be damned out of fear? Will you sooner let your souls perish than show your manhood by telling a poor mortal that you defy his scorn? Dare you not follow the right through all men in the world should call you to do the wrong? Oh, you cowards! You cowards! How you deserve to perish who have not enough soul to call your souls your own, but cower down before the sneers of fools!" (Spurgeon)

iii. In front of Agrippa is Paul - a strong man, a noble man, and man of wisdom and character - but a man in chains. Does Agrippa say, "Well, if I became a Christian, I might end up in chains like Paul! Or at least, I would have to associate with him! We can't have that - I'm an important person!" "O that men were wise enough to see that suffering for Christ is honour, that loss for truth is gain, that the truest dignity rests in wearing the chain upon the arm rather than endure the chain upon the soul." (Spurgeon)

e. I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for these chains: Paul declares his continued trust in the gospel of Jesus Christ. He has not retreated from his stand one inch, despite his long imprisonment for the sake of the gospel.

f. Except for these chains: With a dramatic gesture, Paul shows that even though he is in chains, he has more freedom in Jesus than any of the royalty listening have.

i. "O that men were wise enough to see that suffering for Christ is honour, that loss for truth is gain, that the truest dignity rests in wearing the chain upon the arm rather than endure the chain upon the soul." (Spurgeon)

3. (30-32) Agrippa admits Paul's innocence, yet forwards him to Caesar.

When he had said these things, the king stood up, as well as the governor and Bernice and those who sat with them; and when they had gone aside, they talked among themselves, saying, "This man is doing nothing deserving of death or chains." Then Agrippa said to Festus, "This man might have been set free if he had not appealed to Caesar."

a. This man is doing nothing deserving of death or chains: Agrippa also sees there is no evidence offered to support the accusations against Paul, and he respects Paul's great integrity, even while rejecting Paul's gospel. So, Agrippa and the others pronounced a "not guilty" verdict.

b. This man might have been set free if he had not appealed to Caesar: Yet, Paul cannot be set free, because he has appealed to Caesar. It seems that once an appeal was made, it could not be retracted.

c. It seems that Paul might have been set free here if he had not appealed to Caesar. So, was Paul's appeal to Caesar a good thing or a bad thing?

i. Some people believe it was a bad thing, and that Paul was trusting in the power of the Roman legal system instead of in the power of God. They say that Paul might have been set free by Agrippa if he had not appealed to Caesar.

ii. However, we should see the fulfillment of God's plan through all these events. By his appeal to Caesar, Paul will have the opportunity to preach to the Roman Emperor the way he had to Felix, Festus, and Agrippa, thus fulfilling the promise that Paul would bear My name before … kings (Acts 9:15).

iii. The appeal to Caesar, and his subsequent journey to Rome at the Empire's expense, were also the fulfillment of the Holy Spirit's purpose that Paul go to Rome (Acts 19:21, 23:11). This also answered a long-standing desire in the heart of Paul to visit the already present Christian community there (Romans 1:9-13).

 

Acts 27

Shipwreck On the Way to Rome
A. From Caesarea to Fair Havens.

1. (1-8) Paul is taken by ship to the island of Crete.

And when it was decided that we should sail to Italy, they delivered Paul and some other prisoners to one named Julius, a centurion of the Augustan Regiment. 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 the next day we landed at Sidon. And Julius treated Paul kindly and gave him liberty to go to his friends and receive care. When we had put to sea from there, we sailed under the shelter of Cyprus, because the winds were contrary. And when we had sailed over the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia. There the centurion found an Alexandrian ship sailing to Italy, and he put us on board. When we had sailed slowly many days, and arrived with difficulty off Cnidus, the wind not permitting us to proceed, we sailed under the shelter of Crete off Salmone. Passing it with difficulty, we came to a place called Fair Havens, near the city of Lasea.

a. Julius, a centurion of the Augustan Regiment: We don't know much about this specific Augustan Regiment (several held that title), but it was common for Roman soldiers to accompany the transport of criminals, those awaiting trial, and merchant ships filled with grain going from Egypt to Rome.

b. Aristarchus, a Macedonian of Thessalonica, was with us: Paul was accompanied by Aristarchus and Luke (notice the us of verse 2 and beyond) on this voyage. While some have thought that they went "undercover" with Paul as his "slaves," it is just as likely that Aristarchus paid his fare as a passenger and that Luke was on board as the ship's doctor.

c. Julius treated Paul kindly and gave him liberty to go to his friends and receive care: The kindness Paul received reflected both his status as an uncondemned man awaiting an appeal before Caesar, and his evident godly character, giving him favor before man.

i. Paul was different from the other prisoners on board. The other prisoners were probably all condemned criminals being sent to Rome to die in the arena.

d. The ship begins to make its way west, eventually coming to the port called Fair Havens on the south side of the island of Crete.

2. (9-12) The decision is made to sail on, instead of wintering at the city of Fair Havens on the island of Crete.

Now when much time had been spent, and sailing was now dangerous because the Fast was already over, Paul advised them, saying, "Men, I perceive that this voyage will end with disaster and much loss, not only of the cargo and ship, but also our lives." Nevertheless the centurion was more persuaded by the helmsman and the owner of the ship than by the things spoken by Paul. And because the harbor was not suitable to winter in, the majority advised to set sail from there also, if by any means they could reach Phoenix, a harbor of Crete opening toward the southwest and northwest, and winter there.

a. Sailing was now dangerous because the Fast was already over: TheFast date in question here was probably October 5, which was the date of the Day of Atonement in A.D. 59. The idea is that now as winter approaches, the weather will become more dangerous for sailing.

i. "The dangerous season for sailing began about September 14 and lasted until November 11; after the latter date all navigation one the open sea came to an end until winter was over." (Bruce)

b. The name Fair Havens was not entirely accurate - at least not accurate in the winter. The position of the bay made it vulnerable to winter winds and storms. It was not an ideal place to wait out the coming season.

i. There was a risk in staying at Fair Havens; there was a risk in looking for a safer port to winter in. Which way was best? Many of the problems we face in life are like this; there are not easy decisions, just two tough decisions to choose from.

c. Paul advised them: Paul isn't really speaking as a prophet of God, but as an experienced traveler on the waters of the Mediterranean, having logged some 3,500 miles by sea. In his experience as a traveler, Paul advised that they not go on.

i. In addition, Paul had already been in three shipwrecks (2 Corinthians 11:25). He knew what stormy seas were like!

d. Nevertheless the centurion was more persuaded by the helmsman and the owner of the ship than by the things spoken by Paul: We can't be surprised the centurion had more respect for the opinion of the chief sailor and the owner of the ship, than for Paul's opinion. They both had much to lose if the ship didn't make it to Rome.

i. As well, it may be that the sailors did not want to spend three months wintering in the small town of Lasea, so they opted to try for the larger city of Phoenix on Crete.

B. The stormy journey from Fair Havens to Malta.

1. (13-20) A good start is made from Crete, but the ship quickly encounters great difficulty in a storm.

When the south wind blew softly, supposing that they had obtained their desire, putting out to sea, they sailed close by Crete. But not long after, a tempestuous head wind arose, called Euroclydon. So when the ship was caught, and could not head into the wind, we let her drive. And running under the shelter of an island called Clauda, we secured the skiff with difficulty. When they had taken it on board, they used cables to undergird the ship; and fearing lest they should run aground on the Syrtis Sands, they struck sail and so were driven. And because we were exceedingly tempest-tossed, the next day they lightened the ship. On the third day we threw the ship's tackle overboard with our own hands. Now when neither sun nor stars appeared for many days, and no small tempest beat on us, all hope that we would be saved was finally given up.

a. Euroclydon: This wind was feared among ancient sailors for its destructive power. The sailors on board knew they were clearly in for a bad time.

b. We secured the skiff with difficulty: The skiff was normally towed behind the boat, but was taken aboard at bad weather - so they brought it in.

i. We secured the skiff with difficulty may be quite literal from Luke's perspective. The doctor was probably pressed into service pulling ropes!

c. Using cables to undergird the ship was a customary practice sometimes called "frapping." It helped prevent the ship from breaking apart in a storm.

d. Fearing they should run aground on the Sytris Sands: The Syrtis Sands were an infamous "graveyard" of ships off the coast of North Africa, feared like a "Bermuda Triangle." At all costs, the sailors wanted to avoid this area.

e. That they saw neither sun nor stars shows just how desperate their plight was, because these were the only tools of navigation they had. No wonder all hope that we would be saved was finally given up.

i. All hope … finally given up: Is this a good or a bad place to be? It is a good place if you are convinced there is no way to save yourself. Then you can look to Jesus to save you.

2. (21-26) Paul reveals to the crew what God promised him about their fate.

But after long abstinence from food, then Paul stood in the midst of them and said, "Men, you should have listened to me, and not have sailed from Crete and incurred this disaster and loss. And now I urge you to take heart, for there will be no loss of life among you, but only of the ship. For there stood by me this night an angel of the God to whom I belong and whom I serve, saying, 'Do not be afraid, Paul; you must be brought before Caesar; and indeed God has granted you all those who sail with you.' Therefore take heart, men, for I believe God that it will be just as it was told me. However, we must run aground on a certain island."

a. The long abstinence from food probably had nothing to do with fasting, but instead with the poor condition of the food during such a storm and the prevalence of seasickness among everyone!

b. Men, you should have listened to me: Paul can't resist - and rightly so - an "I told you so" in this situation.

c. There will be no loss of life among you, but only of the ship: The promise that there would be no loss of life, only the destruction of the ship, would sound like a bad deal in our materialistic age.

d. There stood by me this night an angel of the God to whom I belong and whom I serve: The angel of God who appeared to Paul did more than assure Paul's survival. Paul already knew that he would survive, because God promised he would appear before Caesar (Acts 19:21 and 23:11). But the angel also promised something worth telling the passengers and the crew: God has granted you all who sail with you.

i. The angel told Paul, do not be afraid. This must mean there was a reason why Paul needed to heart those words. He struggled with fear in such circumstances like any man.

e. I believe God that it will be just as it was told me is the essence of what it means to put our faith in God and His Word. Paul's unshakable confidence in God made him a leader among these people, even though he was a prisoner of Rome.

i. Take note of what Paul said: "I believe God." He didn't say, "I believe in God." Every demon in hell agrees with the existence of God. Paul declared his total confidence in God's promise.

ii. Paul believed God when there was nothing else to believe. He couldn't believe the sailors, the ship, the sails, the wind, the centurion, human ingenuity or anything else - only God and God alone. This was not a fair-weather faith; he believed God in the midst of the storm, when circumstances were at their worst. Paul would say along with Job: Though He slay me, yet will I trust Him (Job 13:15). His terrible situation was real, but God was more real to Paul than the dreadful circumstances.

iii. Paul was not ashamed to say that he believed God. "I would to God that all Christians were prepared to throw down the gauntlet and to come out straight; for if God be not true let us not pretend to trust him, and if the gospel be a lie let us be honest enough to confess it." (Spurgeon)

f. Therefore, take heart, men: Paul used his belief to strengthen the hearts of others. Most all of the people on this ship were not Christians, yet Paul still cared enough to strengthen their hearts by telling them about his belief in God. If Paul had the attitude of some people today, he would have thought, "Hey, they're all going to hell anyway - who cares?" But Paul loved more than that.

g. On a certain island means that God did not tell Paul everything about what was going to happen. Paul had to trust that God knew which island they would run aground on!

3. (27-38) On the fourteenth night of the storm, Paul ministers to the passengers and crew.

Now when the fourteenth night had come, as we were driven up and down in the Adriatic Sea, about midnight the sailors sensed that they were drawing near some land. And they took soundings and found it to be twenty fathoms; and when they had gone a little farther, they took soundings again and found it to be fifteen fathoms. Then, fearing lest we should run aground on the rocks, they dropped four anchors from the stern, and prayed for day to come. And as the sailors were seeking to escape from the ship, when they had let down the skiff into the sea, under pretense of putting out anchors from the prow, Paul said to the centurion and the soldiers, "Unless these men stay in the ship, you cannot be saved." Then the soldiers cut away the ropes of the skiff and let it fall off. And as day was about to dawn, Paul implored them all to take food, saying, "Today is the fourteenth day you have waited and continued without food, and eaten nothing. Therefore I urge you to take nourishment, for this is for your survival, since not a hair will fall from the head of any of you." And when he had said these things, he took bread and gave thanks to God in the presence of them all; and when he had broken it he began to eat. Then they were all encouraged, and also took food themselves. And in all we were two hundred and seventy-six persons on the ship. So when they had eaten enough, they lightened the ship and threw out the wheat into the sea.

a. The sailors sensed that they were drawing near some land: Sensing land was near (probably by hearing the breakers in the distance) the sailors took proper precautions against being crashed against some unknown rocks (they dropped four anchors from the stern, and prayed for day to come).

b. Paul said to the centurion and the soldiers, "Unless these men stay in the ship, you cannot be saved." Paul knew two reasons why they had to stay together. First, the ship's passengers desperately needed the crew's expertise, and it would be fatal if the crew abandoned the passengers. Second, Paul probably sensed that God's promise to give him the lives of the whole ship's company assumed that they would stay together.

c. Since not a hair will fall from the head of any of you: Paul had a word of faith and confidence from the Lord for the frightened crew and passengers. But this word only benefited those who believed it.

i. God has scores of promises of His comfort and care for us in desperate times, but they only benefit us if we believe them.

d. And when he had said these things, he took bread and gave thanks to God in the presence of them all; and when he had broken it he began to eat. Then they were all encouraged: There are hints that Paul regarded this meal as communion at the Lord's table for the Christians present.

e. They lightened the ship: Throwing out the wheat into the sea reflected their great desperation. This was the essential cargo of the ship, and they were throwing away all chance of making a profit or breaking even on the trip. This was a pure struggle for survival.

4. (39-44) The ship runs aground and all are safe, in fulfillment of God's promise through Paul.

When it was day, they did not recognize the land; but they observed a bay with a beach, onto which they planned to run the ship if possible. And they let go the anchors and left them in the sea, meanwhile loosing the rudder ropes; and they hoisted the mainsail to the wind and made for shore. But striking a place where two seas met, they ran the ship aground; and the prow stuck fast and remained immovable, but the stern was being broken up by the violence of the waves. And the soldiers' plan was to kill the prisoners, lest any of them should swim away and escape. But the centurion, wanting to save Paul, kept them from their purpose, and commanded that those who could swim should jump overboard first and get to land, and the rest, some on boards and some on parts of the ship. And so it was that they all escaped safely to land.

a. They did not recognize the land: They did not know it at first, but they came to an island called Malta. The place where the ship came aground is now called St. Paul's Bay.

i. "Only the rarest conjunction of favorable circumstances could have brought about such a fortunate ending to their apparently hopeless situation … all these circumstances are united in St. Paul's Bay." (Ramsay, cited by Bruce)

b. "If they missed Malta, there would have been nothing for it but to hold on for 200 miles until they struck the Tunisian coast, and no one could have expected the ship to survive that long." (Bruce)

c. And the soldiers' plan was to kill the prisoners, lest any of them should swim away and escape: To the soldiers, it made sense to kill the prisoners, because Roman military law decreed that a guard who allowed his prisoner to escape was subject to the same penalty the escaped prisoner would have suffered - in the case of most of these prisoners, death.

d. But the centurion, wanting to save Paul, kept them from their purpose: God gave Paul favor in the eyes of this Roman centurion, and that favor kept Paul and all the prisoners alive - in fulfillment of the word spoken to Paul, God has granted you all those who sail with you (Acts 27:24). God's word never fails!

 

Acts 28

Paul Arrives In Rome
A. Paul's ministry on the island of Malta.

1. (1-6) The islanders of Malta are impressed when Paul is miraculously unharmed by a snake-bite.

Now when they had escaped, they then found out that the island was called Malta. And the natives showed us unusual kindness; for they kindled a fire and made us all welcome, because of the rain that was falling and because of the cold. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. So when the natives saw the creature hanging from his hand, they said to one another, "No doubt this man is a murderer, whom, though he has escaped the sea, yet justice does not allow to live." But he shook off the creature into the fire and suffered no harm. However, they were expecting that he would swell up or suddenly fall down dead. But after they had looked for a long time and saw no harm come to him, they changed their minds and said that he was a god.

a. They then found out that the island was called Malta: These experienced sailors would certainly have known the island of Malta, but not this side of the island. Almost all the traffic to Malta came to the main port, on the other side of the island. They didn't recognize this side of the island.

i. Malta means refuge, a fitting name!

b. When Paul had gathered a bundle of sticks: The great apostle gathered wood for the fire, even though there were probably scores of people among the 276 passengers and crew far more suited for the job. Paul's servant heart was always evident.

c. A viper came out because of the heat, and fastened on his hand: Paul was being faithful to God, and being a wonderful servant. But this did not keep him from this trial. The exact thing he was serving in brought forth a viper, and the viper didn't just nibble on Paul - it fastened on his hand.

i. Paul didn't let it bother him. He didn't scream, "Why God? I can't take any more of this! Can't You see I'm serving You?" He didn't look at those sitting by the fire and say, "You lazy bums! If you would have gathered wood instead of me, this wouldn't have happened to me!" Paul's reaction seems nonchalant: He shook off the creature into the fire.

d. Yet justice does not allow to live: The natives were convinced that justice had finally caught up with this prisoner. Justice is actually a reference to the Greek goddess of justice, Dikee. The natives, knowing Paul is a prisoner, assume he has committed a great crime, and the goddess of justice will not permit Paul to escape unpunished.

e. And suffered no harm: God didn't preserve Paul from the storm just to let him perish by a snake. Paul is protected. It was promised he would go to Rome (you must also bear witness at Rome, Acts 23:11), and Paul wasn't at Rome yet. It wasn't so much that nothing would stop Paul as it was that nothing would stop God's promise from being fulfilled.

i. Paul could take God's past faithfulness as a promise of future blessing and protection.

ii. By extension, we also see that "Divine Justice" has no more claim against Paul - it had all been satisfied by Jesus' work on the cross. God's justice could never harm Paul, nor anyone who has had all their sins paid for by the work of Jesus on the cross.

f. Said that he was a god: This is a typically human reaction. For these natives, Paul had to be seen in extremes. Either he was terribly evil or considered a god. In truth, Paul was neither a criminal deserving punishment nor a god. This is all the more reason we must be cautious about what others think of us, either for good or bad.

2. (7-10) Paul heals the father of Publius, and many others.

In that region there was an estate of the leading citizen of the island, whose name was Publius, who received us and entertained us courteously for three days. And it happened that the father of Publius lay sick of a fever and dysentery. Paul went in to him and prayed, and he laid his hands on him and healed him. So when this was done, the rest of those on the island who had diseases also came and were healed. They also honored us in many ways; and when we departed, they provided such things as were necessary.

a. Sick of fever and dysentery: Some think that the sickness Publius' father had was a malady known as Malta fever, which comes from a microorganism found in the milk of Maltese goats. Its symptoms usually last some four months.

b. The rest of those on the island who had diseases also came and were healed: This word for healed is not the customary word for a miraculous healing. The word more literally means, "to receive medical attention." It may be that Dr. Luke was functioning as a "medical missionary" on Malta.

B. Paul at Rome.

1. (11-15) The final leg on Paul's journey to Rome.

After three months we sailed in an Alexandrian ship whose figurehead was the Twin Brothers, which had wintered at the island. And landing at Syracuse, we stayed three days. From there we circled round and reached Rhegium. And after one day the south wind blew; and the next day we came to Puteoli, where we found brethren, and were invited to stay with them seven days. And so we went toward Rome. And from there, when the brethren heard about us, they came to meet us as far as Appii Forum and Three Inns. When Paul saw them, he thanked God and took courage.

a. And so we went toward Rome: Paul and the others made their way northward up the Italian peninsula, until they are finally greeting outside Rome by Christians from Rome who have come to meet them.

i. Syracuse was a famous city in the ancient world, being the capital city of the island of Sicily. Archimedes, the famous mathematician, lived there, and when the Romans conquered the island, a solider put a dagger to his throat as he worked on a math problem, drawing in the dirt. Archimedes said, "Stop, you're messing up my equation!" and the solider killed him.

b. When the brethren heard about us, they came to meet us as far as the Appii Forum and Three Inns: The Christians in Rome received Paul's famous letter to them a few years before, so they probably felt like they knew him already. They honored him by greeting Paul as the emperors were greeting when they arrived at Rome: they went out to meet him as he came into the city, traveling some 50 miles to do it!

i. "It was a custom when an emperor visited a city for the people to go out and meet him and escort him back into the city." (Horton)

c. "Luke is far from giving the impression that Paul was the first person to bring the gospel to Rome … the presence of those Christians - the brothers, as Luke calls them - provides evidence enough that the gospel had reached Rome already." (Bruce)

2. (16) Paul's status as a prisoner in Rome.

Now when we came to Rome, the centurion delivered the prisoners to the captain of the guard; but Paul was permitted to dwell by himself with the soldier who guarded him.

a. When we came to Rome: When Paul came to Rome, the city had existed for almost 800 years. The famous Coliseum had not yet been built but the prominent buildings were the temple of Jupiter, the palaces of Caesar, and a temple to Mars, the god of war. At the time, Rome had a population of about two million - one million slave, one million free. Society was divided into roughly three classes: A small upper class, a large class of the poor, and slaves.

b. The soldier who guarded him: "To this soldier he would be lightly chained by the wrist … the soldier would be relieved every four hours or so, but for Paul there was no comparable relief." (Bruce)

i. In Philippians 1:13, written from this Roman custody, Paul speaks of how his message is getting through to the palace guards of Rome. Though he was the prisoner, he had a truly captive audience!

3. (17-22) Paul appeals to the Jewish community of Rome.

And it came to pass after three days that Paul called the leaders of the Jews together. So when they had come together, he said to them: "Men and brethren, though I have done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans, who, when they had examined me, wanted to let me go, because there was no cause for putting me to death. But when the Jews spoke against it, I was compelled to appeal to Caesar, not that I had anything of which to accuse my nation. For this reason therefore I have called for you, to see you and speak with you, because for the hope of Israel I am bound with this chain." Then they said to him, "We neither received letters from Judea concerning you, nor have any of the brethren who came reported or spoken any evil of you. But we desire to hear from you what you think; for concerning this sect, we know that it is spoken against everywhere."

a. Paul called the leaders of the Jews together: Paul followed his consistent practice of going to the Jews first in every city he came to as an evangelist.

b. We neither received letters from Judea concerning you, nor have any of the brethren who came reported or spoken any evil of you: Paul wanted to know what they had heard from Jerusalem about him. All these Jews in Rome were willing to say they knew about Christianity was that it was spoken against everywhere.

i. We neither received letters shows that the religious leaders who accused Paul in Jerusalem and Caesarea knew their case was hopeless. They made no effort to send ahead documents confirming their case against him.

c. Paul said he was there as a prisoner for the hope of Israel. As the year 70 A.D. approached, time was running out before an unparalleled national calamity struck a Jesus-rejecting Israel.

4. (23-24) The Jewish community of Rome hears the gospel from Paul.

So when they had appointed him a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening. And some were persuaded by the things which were spoken, and some disbelieved.

a. He explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening: This would be a great Bible study to have a tape of! Paul spoke of the kingdom of God, and gave an exhaustive study of how the Old Testament spoke of Jesus - from morning till evening.

b. What did Paul teach regarding the kingdom of God? Undoubtedly, Paul taught exactly what Jesus taught: That now, God was bringing a spiritual kingdom that would take root in men's hearts before it took over the governments of this world. The Jews of Jesus' day and of Paul's day were looking for a political kingdom, not a spiritual kingdom.

5. (25-29) The Jews reject the gospel again.

So when they did not agree among themselves, they departed after Paul had said one word: "The Holy Spirit spoke rightly through Isaiah the prophet to our fathers, saying, 'Go to this people and say: "Hearing you will hear, and shall not understand; and seeing you will see, and not perceive; for the hearts of this people have grown dull. Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them."' Therefore let it be known to you that the salvation of God has been sent to the Gentiles, and they will hear it!" And when he had said these words, the Jews departed and had a great dispute among themselves.

a. When they did not agree among themselves, they departed after Paul had said one word: "The Holy Spirit spoke rightly through Isaiah the prophet to our fathers." Paul understood that Isaiah prophesied of the hardness of heart these people would have. Certainly, Paul was gratified that some received the gospel, but he would undoubtedly have been distressed if even one of them rejected Jesus!

i. Essentially, Isaiah is saying: "If you reject Jesus, you can hear, but never understand; you can see but never perceive. You heart is, and will be, hard, your ears closed, and your eyes shut - because you really don't want to turn to God and be healed of your sin." This is a message just as true today as it was when Isaiah first said it - or when Paul quoted it.

b. Paul will plead for men to receive Jesus, but not as a beggar might plead. Paul aches not for himself, but for those who reject - and solemnly must warn those who reject of the consequences.

c. The preacher of the gospel really is preaching two messages. To those who respond to the gospel with faith, he is a messenger of life. But to those who reject Jesus, the preacher adds to their condemnation. To the one we are the aroma of death to death, and to the other the aroma of life to life. (2 Corinthians 2:16)

d. When he had said these words, the Jews departed: In just a few years after Paul's rebuke of this Jewish rejection of Jesus, the Jewish people of Judea would be slaughtered wholesale and Jerusalem destroyed. God's judgment was coming, and part of Paul's frustration was that he sensed this.

6. (30-31) Paul spends two years in Rome before his trial in Caesar's court.

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.

a. Then Paul dwelt two years: "The two years' prolongation of Paul's stay in Rome could be accounted for adequately by congestion of court business. It took that time for his case to come up for hearing." (Bruce)

i. Why did Paul get stuck at Rome for two years? There are many reasons, but three big reasons are the letters to the Ephesians, the Philippians, and the Colossians. God didn't waste Paul's time in Rome. God never wastes our time, though we may waste it by not sensing God's purpose for our lives at the moment.

b. His own rented house means that Paul supported himself during this period. Paul was always a hard-working man.

c. Received all who came to him: One example someone who he received in Rome was a convert of Paul's, a runaway slave named Onesimus (Philemon 10), who Paul told to go back to his master Philemon!

d. Certainly, Paul had his appearance before Caesar Nero; and there is also no doubt that he boldly and powerfully proclaimed the gospel to him - as God had promised he would (Acts 9:15; 23:11).

e. It seems likely that Paul was acquitted of these charges, and enjoyed a few more years of liberty until he was arrested again, imprisoned, condemned, and executed in Rome at the command of Nero - as the historical traditions of the early church state.

i. Why did Luke not record Paul's appearance before Caesar? Probably because the Gospel of Luke and the Book of Acts were composed as a "friend-of-the-court" brief to be used in Paul's trial before Caesar.

f. No one forbidding him has the idea of completely unhindered. Paul's chains and custody mattered nothing. The word of God was unhindered.

i. In the last two chapters, Paul's life was threatened by the sea, by soldiers, and by a snake. But God delivered him from them all.

ii. God wants to show through this detailed description of the trials of Paul on the way to Rome that God's man, fulfilling God's will, cannot be stopped - though all kinds of difficulty may come in the way.

iii. Finally, even the unbelief of the Jews - or anyone else's rejection of Jesus - will not hinder the gospel. The gospel will go forth without any hindrance.

iv. Matthew 22:1-14 is a parabolic illustration of the Book of Acts. God prepared a feast for Israel, and invited them to come (in the days of Jesus' ministry), but they would not come. Then, He sent out a second invitation, after all things were ready. But they did not come then either; instead, they killed God's servants who brought the message of the feast. Finally, God invited all that would come, including Gentiles - but they could only come if they were clothed in the garments of Jesus.

g. There is no end to the story. Why? Because this same story is repeated again and again throughout the history of the church. Trusting in Jesus, relying on the power of the Holy Spirit and the guidance of the Father, the word of God will continue to spread without hindrance and continue to change lives for the glory of God. The Book of Acts really is a never-ending story.

i. "Now unto him, who is able to work so as none can hinder, be all honour and glory, dominion and power, for ever and ever. Amen." (Poole)