Paul according to the Acts

Kicking against the goads

“And he said, “Who are You, Lord?”

Then the Lord said, “I am Jesus, whom you are persecuting.

It is hard for you to kick against the goads.”

Acts 9.5(1-6).   (Acts 26:14 may be source of)

The College Random House dictionary has this definition for “pricks”: “no. 6, “to kick against the pricks, to resist incontestable facts or authority.” 

I know what goads are because I grew up on a hog-farm on which we used pitchforks and electric shockers to get hogs to go where we wanted.

This statement by Christ set Paul’s actions against God when he thought he was zealously doing God service in attacking heresy.  Jesus revealed himself as Divine, and thus the God whom Paul was zealous for, he was working against.

Paul was acting as a Jew against the offensiveness of the Christ crucified. 

We don’t know of what is going on inside people, being the conflict and struggle between what they believe to be true and what is hard to refute.

There’s no record that he was wrestling within himself in light of the past events surrounding Christ, however, it’s possible in connection with the word “goads.” 

One of those goads could have been the testimony and martyrdom of Stephen.

“and they cast him out of the city and stoned him. And the witnesses laid down their clothes at the feet of a young man named Saul. And they stoned Stephen as he was calling on God and saying, “Lord Jesus, receive my spirit.” Then he knelt down and cried out with a loud voice, “Lord, do not charge them with this sin.” And when he had said this, he fell asleep.

Now Saul was consenting to his death.”  Acts 7:58-8.1  (7.54-8.3)

Stephen had an effective testimony, spoke the Scriptures, and was stoned for his faith in Jesus as the Christ and Savior.  Was this a  goad to the young man Saul who was a witness to his death?

Goads like this could have increased Saul’s fight against the truth. So much so that he went to war against the Christians which Jesus said was persecution of him.

“For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.” 1 Cor 15.9

“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.” Acts 22.3-5

““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. …

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.”

Acts 26:4-5; 9-11

“If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.” Phil 3:4-6

We don’t know of what is going on inside people, being the conflict and struggle between what they believe to be true and what is hard to refute.  We can only be faithful witnesses to the truth.

Paul’s Transformation

In the Acts, Luke records what is essential to show the transformation of the man Saul of Tarsus.

In 3 accounts, in Acts 9, 22, and 26, we learn of a Jewish teacher who zealously persecuted the Church of God.

And while on a mission to Damascus, to find Christians there, and bring them in chains to Jerusalem to be punished, 22:4-5,  his course is forever changed by an encounter with Christ.

We would like more details of what follows that encounter, but Luke only records what is necessary to demonstrate his transformation:   “He who formerly persecuted us now preaches the faith which he once tried to destroy.”   Gal 1:23

In his encounter with Christ, he is blinded, and he discovers not only who Jesus is, but that he will receive further revelation in Damascus concerning what is expected of Him.

This revelation comes by a disciple named Ananias.   Paul is given a vision of Ananias coming to him, and through his hand receives sight. This interaction probably confirms the Divine encounter and commission.   Ananias is instructed that Paul was chosen to be a witness to all men about Christ.

Paul, informed of this, and receiving his sight back, is then baptized, Acts 9:17-18.   Acts 22:12-16 gives a little more detail about his baptism from a Jewish perspective.  Ananias speaks of “washing away sins” and “calling on the name of the Lord.”

Paul probably knew more about what was believed about Jesus of Nazareth and what Christians believed and practiced than we may realized.  He surely learned their beliefs and practices as he interrogated and compelled them to blaspheme, Acts 26:9-11.

I believe baptism was something that preceded John the Baptist and had a consecratory and initiatory significance in Jewish religious practice.   Baptism in the name of Christ has these connections, and for the Christian, it is an association with Christ and disassociation with his former life.

That former life of Paul involved, in ignorance, being an enemy of God:  “although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief.” 1 Tim 1:13.      Baptism not only signifies a washing away of sins, but because of its association with Christ, had a positive affect on the conscience, and had this starting out new aspect to it.

The change in Paul was like night and day.  This was Luke’s main objective, so it seems, based on the amount of the  account given.  

Acts 9:19-22 reveals how his course has changed and the transformation.  “He immediately preached Jesus in the synagogues that he was the son of God.”   People were amazed.  Paul is said to have confounded the Jews in Damascus. 

Now Paul had an advantage, for he was a teacher of the law.  What happened was that the “veil” was “taken away” because he had turned to the Lord:  2 Cor 3:14-18.   Then a bunch of Scriptures took on new meaning: they looked to the one who came and died and rose again for our salvation.  And when one receives that salvation, it makes a transformed life for God possible.

Are you a believer in Christ, and are you being transformed?  “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.”  2 Cor 3:18

A Change of Course

Acts 9:1-9:  Paul, while on his mission, received a direct visitation and revelation from Christ.

This put Paul on a different course.  

His mission was to persecute “the Way” as it was called.  We get a full accounting from 3 accounts in the Acts.

9:1: “Threats and Murder against the disciples.”

22:4-5: Paul speaking before the people outside the temple: “Persecuted to the death”; delivering to prisons… bring from Damascus to Jerusalem to be punished.  19-20: in every synagogue, imprison and beat them.

26:9-11: Paul’s defense before King Agrippa: “I must do many things contrary to the name of Jesus of Nazareth”; and “punished them in every synagogue; compelled them to blaspheme.”

Paul was ”obedient to the heavenly vision,” Acts 26:19.

Paul didn’t question the revelation he was given.   He only asked who was speaking and what was required of him.  If he was fighting any doubts within during his mission, this made the difference.

This light seen by the group was  brighter than the sun, shining around them, 26:3.  The voice he heard spoke in Hebrew; the men heard a sound but not Christ’s voice or did not understand it.   All took this as a divine revelation.  Jesus reveals himself as of Nazareth, Acts 22:8.

The instructions were brief and simple. Go into Damascus and wait for instructions.  Only Textus Receptus has 9:6 of Paul’s question; 22:10 has this account.

We are told that Paul was in a state of blindness and did not eat or drink for 3 days.

Can you imagine the state one would be in after such an encounter?      This confrontation and rebuke had to be exceedingly traumatic for Paul.

9:10-19:  Ananias was a faithful servant of God who could be entrusted with this task of going to Paul.  I’m sure there was some fear there because of Paul’s reputation and mission.   It's easier for us to go to someone antagonistic because we have certain rights in our country, but Paul had authority to bring Christians to Jerusalem for prison, and he punished and compelled to blaspheme.

Ananias is revealed to Paul as the means of receiving sight.  Ananias greets him as a “brother.”  If Jesus chose him, then he is to be received. 

When Paul was saved can be uncertain.  At some point from the road encounter to his baptism, he must have believed.  Paul’s baptism is significant in identification with Christ, his role and its general significance in consecration/ initiation—which I believe it has. Acts 22:16 reveals this about his baptism.

Thru Ananias, Paul receives further instruction on God’s plans for him.  Paul combines this in his account to Agrippa leaving out reference to Ananias:  26:14-21

“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.”  Acts 26:19-20

Paul’s statement that he was not disobedient to the revelation ight mean he could have been.

The  “heavenly vision” could include all that he received on the Road and thru Ananias.

Ananias is instructed to go to one praying, having received a vision of his coming and receiving his sight.  God does things so there are witnesses to it being of God, including the men on the road who saw the bright light.

Why was Paul chosen?   We could suggest several reasons, but he was an example of God’s mercy to others.

“This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life.” 1Tim 1:15

We learn from Paul that God can change and  use anyone for his purposes.  

This choosing of Paul was as an apostle, though his salvation was essential for the calling.   Here is a case of both Divine sovereignty and human responsibility.  We can't know what God knows or has planned unless he reveals it.  If Paul would have responded in disobedience, then we would have a different account and purpose revealed—just like what happened with Israel and the revelation of the mystery of the gentile-Jew assembly.

Paul is an example of the Veil removed and resulting transformation:

“But even to this day, when Moses is read, a veil lies on their heart. Nevertheless when one turns to the Lord, the veil is taken away.” 2 Cor 3:15-18

Acts 9:22-23:  “Immediately he preached the Christ in the synagogues, that He is the Son of God….”

Paul spent some time in Arabia after this and returned to Damascus before going to Jerusalem—3 years pass, Acts 9:23; Gal 1:11-17

Foundational to salvation is believing Jesus is the Christ, because then you are confronted with his saving work.  Paul, by the revelation of Christ, on the way to Damascus, Gal 1:11, was his beginning point to know the truth about salvation.

The persecutor becomes the persecuted

Acts 9:23-31:  According to Galatians, 1:15-19, 3 years have passed.  This time in Damascus,  Paul faces opposition that is life threatening.  He must escape for his life. 

Even after 3 years of being a believer, and wanting to join himself with disciples at Jerusalem, they were fearful of him.

The severity of his attack on Christianity in the past left believers afraid of him.  Could it be certain he was legit and not part of a scheme to entrap? 

Such uncertainty and fear is justifiable. Unsaved people might really be this crafty.

Barnabas steps in to assist in the matter.   Barnabas knew and gave evidence of Paul's salvation and transformation, and presented him to the Apostles.

After this, Paul did in Jerusalem as in Damascus.  This brought opposition by the Greek speaking Jews.  Those who are bold and of reputation are the most despised by the opposition.

Again, because of his mortal danger, he is sent away; this time to Tarsus, his home town.   Its not unwise to leave opposition.

Antioch and Tarsus

Antioch of Syria was 300 miles from Jeruslaem, and it was one of about 15 other cities named Antioch, after the father or son of Seleucus 1 Nacator.  The NT speaks of Antioch in Pisidia (Turkey today).

It was the 3^rd largest city in the 1^st Century of Christianity.  500,000 population.  One seventh Jewish population, it was a melting pot of western and eastern cultures. Its 4 mile main street was lined with mansions.  The beautiful pleasure park of Daphne was the center of moral depravity of every kind.

It was here that a significant growth of Christianity took place, and served as a base from with missionaries, Saul and Barnabas,  were sent.

Saul was a citizen of Tarsus. (Located in Turkey today, about 400 miles north of Jerusalem, 100 miles from Antioch.)  What privilege did a Tarsen have?  A Roman Citizen.  Paul was “free-born.”

Acts 9:30  Due to death threats in Jerusalem, during his first visit since conversion, Paul was taken to Caesarea, then he moved on to tarsus.

Acts 11:19-26  Many became believers in Antioch of Syria.  The church in Jerusalem sends Barnabas to make inquiry.

It may be that it was a growing mix of Jew and Gentile believers, and the Jerusalem church was concerned things were getting out of control.

Barnabas, seeing the results, and approving, he sought out Saul in Tarsus.   Consider that possibly 10 years have passed since he saw Saul.

Why did he seek Saul?  We don’t know.  But surely news of his ministry had traveled to Jerusalem and Antioch.  And Barnabas knew Saul’s divine appointment, and the growing Antiochian Church was surely a growing gentile mix.

The two men return to the city and spend a year teaching.

Acts 11:27-30  Prophecy is given of coming famine in the Roman world.  Saul and Barnabas are sent with aid to the Christians in Judea and Jerusalem.  This account would correspond with that of Galatians 2:1-10.  This famine   prophecy was the ‘revelation” by which Saul went up.

The issue of Gentile salvation apart from circumcision was apparently an issue then, with Titus, a Greek, in tow.

Acts 12:25:  After their mission in Jerusalem, they return with John Mark.   Acts 13:5 reveals J Mark as their assistant, as Saul and Barn are sent out on the first missionary journey.

Consider that Saul’s and Barnabas’ lives are ministry, serving-God-central.  They make long trips and go where they must to serve the Lord.

Consider that Saul was self supporting, and Barnabas was probably self sufficient.   I have thought for a long time that “full time ministry,” i.e., vocational ministry, could be better accomplished by first developing a skill or trade to make one more self sustaining so to give you more freedom.  Also, seek to simplify your life as much as possible.  If you’re a young person, you will need to make a living, so seek something you can do that will support you, your family, and yet be able to serve the Lord.  You can learn the Bible at Church and through books. 

To the Galatians

Paul addresses the notion that justification is not complete apart from the sanctification of the flesh by the Law, especially through circumcision.

In Acts 15:1, we read that certain Jews said you can’t be saved unless you are circumcised.  This caused not a small dispute.

Gal 5:1-4 says that justification does not require circumcision or keeping the law.  If one seeks to complete their justification through the sanctification of the Law, then they have fallen from grace.

Gal 5:11:  The requirement of circumcision would remove the offence of the cross. 

Maybe this Jesus Sect could be tolerated by the Jewish establishment if the Christian sect still taught justification by the law.  But then, justification by faith alone would be denied, and salvation by works would be the gospel.

Gal 1:1-19:  Paul says this is not the gospel, for…

1.)               The gospel he preached was received by revelation of Christ and not men. 

2.)              Prior to his salvation, he was devoted to Judaism and persecuted the church.  A return to this way would be a return to that which does not justify one before God, and reject what God had revealed in Christ.

Gentile Missionary Team

In Acts 11:30, we see the Saul and Barnabas sent from Antioch in Syria to Jerusalem in response to a prophecy concerning the coming of famine, and they take relief to Judea.

It is this event that corresponds to Paul’s account in Galatians 2.1-2 that after 14 years (from conversion), that he went to Jerusalem in response to the prophetic revelation.

It was there and then that he communicated to the elders and Apostles the gospel message he preached to the gentiles.

In Galatians 2:1-10, we learn that the “pillars,” as they seemed to Paul, being James, John, and Peter, accepted the Team’s ministry to the gentiles and extended fellowship to them.

So the team is recognized in this Gentile Evangelism role.  This recognition gets Divine recognition in Acts 13:1-5.

In Acts 13:1-5, five men are recognized in the Antiochian church in the roles of prophets and teachers.   Why these 5 only are recognized is not revealed, but among them are Saul and Barnabas who are given special-calling-status.    Its possible that this Simeon is the one who carried the cross for Christ, Luke 23:26.

Maybe the five were a team at Antioch in ministry.  They were prophets and teachers.   The unique role of prophets is that they receive revelation, while teachers instruct and give understanding in the word of God.

It depends on how you understand and apply terms.  Some broaden the role of prophet as not only a foreteller but a forth teller.  The teacher, I believe is same as pastor, though we usually give it a more official status and office as an elder.  But if I could change how we use terminology, I would say all elders are pastors but not all pastors are elders.  And pastor and teacher are the same role, especially when we see in 1 Cor 12:28-29 that God has placed in order Apostles, prophets, and Teachers, but no reference to pastors.

Paul is usually regarded as one of the 12 Apostles, taking Judas’ place, though some would say he’s like the 13^th.  Barnabas is not one of the original, but he is probably considered a generic apostle in the sense of a missionary, since he serves in a missionary capacity, being one sent forth with a message.  Acts 14:14 calls Barnabas an apostle. 

They take Mark as an assistant.  He is Barnabas’ cousin, Col 4:10.  Though he is the cause of the team splitting up later, Acts 15:39, and Barnabas is no longer referenced, he later is useful to Paul and a comfort, 2 Tim 4:11, Col 4:11.  Mark writes the Gospel given his name; Peter calls him “son” in 1 Peter 5:13.

There is a work they are “called” to.  The word “call” is like election and chosen.  It can speak of purpose and service.  Paul was a “chosen vessel.”  He was to take the gospel to nations and kings and Israel, Acts 9:15.

“Calling” can speak of vocation, though it also can speak of a summons or naming or make contact.

The separating out of  the two men  from the five reveals a unique calling.  There is a unique calling and election for some, while there is a general calling and election for all—all who believe: Eph 4:1-4 speaks of that general calling, as part of the body of Christ in it its unity and edification.

The first Missionary Journey

Acts 13.2-5, The Holy Spirit calls Paul and Barnabas for missions service, but there are no details as to where they are to go.

They go to Seleucia which was the port city of Antioch, 16 miles west.  Then they sail to the Island of Cyprus, 130 miles west, the home of Barnabas.

They arrive at Salamis, an important city on the Island, being the administrative center of the eastern half.

There, they enter a Jewish synagogue and “preached the word.”  This would be a common practice in Paul’s journeys.  We don’t know the results.  It wasn’t just a gathering of Jews but also Gentile worshippers.

We are informed that John (Mark) was their assistant.  He probably had the task of carrying the scrolls, such as the Old Testament, but maybe Christian writings too, such as a passion narrative, Olivet discourse, sayings of Jesus, and early church confessionals.  Its possible that the letter of James was written by this time.

Acts 13:6-7 reports their journey through the island to Paphos.  No accounting of their labor.  Paphos is the capital city of Cyprus.  It was said to be famous for its worship of Venus who’s great temple was at Old Paphos, 10 miles to the southeast.  This was New Paphos, the port city which became the capital.

Two individuals are noted here.  Sergius Paulus was Proconsul, ruling official, of the Roman Province of Cyprus.  He calls the men to hear their message.  Whether this was of personal interest or official concern or a little of both, we don’t know.

We also learn of this Jewish man that is called a sorcerer and false prophet who was with the Proconsul.  His craft probably gave him special status or influence at this official level.

Acts 13:8-11 recounts how the Sorcerer opposes the men and their message not wanting Proconsul to believe “the faith.”

Why is this?  Sorcery and its related activities were forbidden under the Law.   Deut 18:10-14 calls it an abomination:

“10  "There shall not be found among you [anyone] who makes his son or his daughter pass through the fire, [or] [one] who practices witchcraft, [or] a soothsayer, or one who interprets omens, or a sorcerer,  11  "or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead.  12  "For all who do these things [are] an abomination to the Lord, and because of these abominations the Lord your God drives them out from before you.  13  "You shall be blameless before the Lord your God.  14  "For these nations which you will dispossess listened to soothsayers and diviners; but as for you, the Lord your God has not appointed such for you.”

John 3:19-21 explains the situation: 

19  "And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil.  20  "For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed.  21  "But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God."

The grace of God actually teaches us to deny ungodliness, for it was this Christ had to die. 

The sorcerer’s status and control was threatened by the gospel, for if the proconsul believed the message, he would not be allowed to continue . 

This is why I think people often do not want to hear the truth, because of what they are doing, which they want to continue in or not lose what they have.  Though salvation is by grace through faith alone, there is the perception of what one’s doing will not be acceptable or tolerated.

In verse 9, Saul takes the lead here in the group and denounces the sorcerer and proclaims a temporary blindness on him.

Saul’s being “filled with the Holy Spirit” speaks of the boldness and control of the Spirit on him through his possession of the truth and doing God’s will.  

All believers can be filled with the Spirit through possessing the truth of the Word of God and doing God’s will, but Paul also had that function as an Apostle of Christ, and thus could pronounce a judgment on the sorcerer, working a miracle.

Acts 13:12 records the impact of the miracle on the Proconsul, telling us he believed.   Miracles are faith helpers, being authenticators of the message.

Not only did the gospel come to a Gentile but one of civil authority.  Which can have a greater trickle down effect.

In Verse 9, Saul is now called Paul.   A switch from his Jewish name to his Roman name.  This must be fitting for his more particular role as an Apostle to the Gentiles.  We also see him taking the lead in the group, as from now on, he is mentioned first, and it becomes “Paul and his party,” verse 13.

Acts 13:13 has them leaving Paphos and sailing to the mainland, Pamphylia, another Roman Province. They come to Perga.

 It is here that John Mark leaves them.  Whatever the reason, and several are offered, it was disapproved by Paul, because his rejoining the team later was rejected by Paul and the cause of the team’s splitting up.

Acts 13:14-15 records no activity in Perga, but has them going to Antioch of Pisidia  Again, as in Seleucia, they go to the Synagogue of the Jews on the Sabbath day, awaiting opportunity to preach the word. The custom of the synagogue to allow a word of exhortation after the reading of the law and prophets was that opportunity.

Paul would use it to make a connection between the history of the Jews and the person of Jesus as the Seed of David and promised Savior of Israel.   This is what is unique in Christianity, a continuity in history to the past and fulfilled prophecy.  Paul will in expert brevity make this case.  This requires a handle on the word of God and clear focus of purpose in communicating it.

The first missionary journey continued…

Acts 13:13-15, They sail to the mainland to Perga of Pamphylia where John leaves them.  From there, they go to Antioch of Pisidia.

In Antioch, they enter a Synagogue on the Sabbath.  After the Scriptures are read, the rulers of the synagogue invite them to speak.

Whether this was prearranged or Paul was recognized as a Pharisee by his dress is not known.   As in Paphos, this setting provided opportunity to speak the gospel.

Paul takes the lead.  His message is  brief, and similar to Stephen’s, though much shorter, making a connection with Jewish history and interests, he sets forth the coming of Christ, his rejection, crucifixion,  resurrection, and then, application and warning.

13:16,  Paul addresses them as men of Israel and those who fear God, being the Gentile believers.

17-26,  He gives a brief history of Israel up to David, making connection with Jesus as the seed of David and promised savior of Israel, See Isaiah 11:1-16; 2 Samuel 7:12-16.  John the Baptist spoke of him as greater than himself, and Paul speaks of him as the salvation sent to Israel.

27-37,  The rulers of Jerusalem rejected Jesus as the Christ, and had him condemned to death, in both ignorance and in fulfillment of Scripture.    God raised him from the dead, in fulfilment of Scripture, and with witnesses. Compare this with 1 Cor 15:1-8.

38-41, 38-39 are good memory verses of the gospel of salvation through faith in Christ.  One is justified by faith in Christ and not the Law of Moses.  Paul does not explain here that Christ’s death is why this is possible but he does in Romans.  He does give a warning they could fulfill scripture as despisers, if they don’t consider carefully the message he has brought them.

42-43,  Initially, they have some positive responses.  The gentiles begged for more and many Jews and devout proselytes followed them, to which they sough to encourage them to continue in the grace of God.

44-51, on the next Sabbath, the news of their message led to such a large gathering, that the Jews became envious and opposed them.  So they boldly responded to the opposing Jews that the message will be taken to the Gentiles.  Scripture is quoted to support the salvation of all nations.  The gentiles receive this message gladly.

Those appointed to eternal life believed, vs. 48.  Why does Luke state this here?   This is a vindication that Paul’s message was from God.  Those who have been “taught by God,” who have “heard and learned from the Father”  (John 6.45) come to Christ.  Surely there were such people among the Jews and Gentiles. 

Two things happen in the region..the word of God spreads but so does the opposition.   As Paul and Barn are expelled by Jewish inspired opposition, they shake off the dust of their feet toward the Jews, an act of showing disassociation and scorn.  Jesus told his disciples to do the same in similar responses. 

The disiciples had joy and were filled with the spirit.  Both the reception by the gentiles and rejection by the Jews were a result of doing the will of God and associated them with the prophets and Christ.

The first missionary journey continued…

Acts 13 ends with the team being expelled from Antioch, Pisidia by the unbelieving Jews who were envious because of the large turnout to hear the word of God and because in boldness, the team claims they will take the word to Gentiles, which is Scriptural.   They shake the dust off their feet against the unbelieving as a sign of disassociation and that they are clean and free concerning them, cp. Acts 18.6.

Acts 14:1-3, in Iconium, as elsewhere, they enter a synagogue and speak, and many Jews and Gentiles believe.  Again, unbelieving Jews stir up opposition.  

Why do some believe and others don’t?  Why would envy be more important than the truth?  It’s not just that people don’t understand, but something moral that hinders a person.  It could be some are seekers of truth and some not so much—their religion is a mix of culture and status.  How does one get beyond this?  We can’t know all that hinders a person or what it will take to turn them in sincerity to the truth.  It’s hard to know God's role in this as to where it begins and ends.  There is a point of no return.  But we are to speak the truth in love, to both the believer and nonbeliever.

In spite of opposition, due to positive response, they teach there for a year and work miracles.

Acts 14:4-7, has a divided city, and due to possible stoning, they flee.  

In Acts 14:8-18, in Lystra, Paul, while speaking to probably an outside crowd of people.  He perceives that a certain crippled man has faith to be healed.  A true miracle takes place as Paul boldly tells him to stand up.  The man leaps and walks.

But then, just as thy have the problem of opposition, they have the problem of misunderstanding due to the idolatrous practices of the people to think they are gods.

The team tries to correct the people as to who God truly is.   This is where I believe repentance precedes saving faith, as in a change of thinking about who God is, as is what we read in Acts 17:29-31.

Acts 14:19-20,  If this isn’t bad enough, the opposition part returns and persuades the people to stone Paul.  So much for the miracle.

Paul is thought dead and dragged outside the city, but he rises up and goes back in.  Hey, why not?   But they move on the next day.

Acts 14:21-28, they preach the gospel in  Derbe and make disciples, and then begin the return home, stopping in their prevous stops, even Lystra where he was stoned.

They revisit the disciples and seek to strengthen them by encouraging then to 1) continue in the faith and inform them that 2) tribulations are to be expected—which they knew well--that tribulation precede entrance into the kingdom –which reveals the kingdom has not come yet in this present salvation experience. 

They also appoint elders in the churches: this is the role of missionaries in building churches, and believers assembling under an official leadership is God will and order.

They return to Antioch of Syria and report to the Church what God accomplished among the Gentiles.  This is how missionaries should work, and how believers are encouraged and blessed.

Conflict over Salvation and the Law

Chapter 14 of Acts ends with Paul and team back at home base in Antioch, reporting the results of their ministry.  They report how the “door of faith” was opened to the Gentiles.  The Jews who believed had to conclude that it was the Divine will that Gentiles could be saved, that they could enter the kingdom of God through faith in Christ.

That Gentiles could be saved apart from becoming a Jew would be the other conflict Paul had to deal with other than Jews who didn’t believe.  At the heart of the matter was … what does a person have to do to be saved?

Acts 15 is where this question becomes a major issue for the Believers in Antioch and Jerusalem, the two major Hubs of the Christian Church.  

The account in Acts 15 revels that the early Church had to grapple with the issue of whether salvation is by faith and the Law of Moses or by faith alone.

It is an issue of debate as to whether the timing of Galatians 2 corresponds to Acts 15.  In Galatians 2.1-10, Paul said he went to Jerusalem after 14 years the second time.  While there, the issue of the gospel and Gentiles was addressed.  The details do not completely correspond with Acts 15 involving the same issue.  In Galatians 2, Paul took Titus with him, a Greek. There is no reference in Galatians about what Peter or James says or the letter that was to be taken to the Gentile believers. 

Also, in Galatians 2:11-13, the hypocrisy of Peter and Barnabas, concerning the Gentiles, would make better sense if it preceded the Acts 15 account where Peter stands up and confirms the ministry of Paul to the Gentiles.

Acts 15:1-6 reports that certain men from Judea came to Antioch saying circumcision is required for salvation.  

This would put the salvation of the gentiles in question.  It means salvation is not by faith alone.   It means salvation is delayed until at least males can have this done.    It also who shift the offense of the cross from the Christian message to confidence in the Jewish practice.

 “Ok, you Christians can fit in as long as you are circumcised and keep the Law of Moses.”

Galatians 5:11: “And I, brethren, if I still preach circumcision, why do I still suffer persecution? Then the offense of the cross has ceased.”

The rite was particularly Jewish and signified being cut off from that which is of the flesh and the world.  It probably signified what ultimately regeneration would accomplish in putting off the old self and becoming a new man.  It was obviously only performed on males who are to be the spiritual head of the home.

Paul and Barnabas and others were sent to Jerusalem concerning the issue to speak to the Apostles and elders. 

The group share their ministry about gentiles along the way and it causes joy among the brethren.

In Jerusalem, they report what God had done through them to the church and leadership.  There was a “sect” of believing Pharisees who then say they must keep the Law of Moses to be saved.  And this is the matter that must be considered.

What about these Pharisees who believed?  Was it wrong to keep the Law of Moses?   For Gentiles, salvation by faith alone is much less of a problem than for Jews, especially teachers of the Law, to believe in salvation by faith alone.  

But in the early Church, there were many Jews who believed and continued to keep the Law, and with a new zeal:  Acts 21:20: "You see, brother, how many myriads of Jews there are who have believed, and they are all zealous for the law.”

The problem was making the law a requirement for salvation, which in doing, puts one’s confidence in one’s performance and not in Christ and the promise of God.  Being zealous for the Law after salvation is understandable for a Jew, but many aspects of the law were for the Jew only as a theocratic nation in the land.  They do not apply outside of that, especially with gentiles, but eventually, with Jews.

Were the Pharisees saved?  God only knows.  Does one have to know we are saved by faith alone to be saved?  Is that part of the message? 

Is it possible for one to basically believe this put be a little fuzzy about how other issues relate, such as repentance and baptism?  

I had these things not clear in my mind until some time after I became a believer.  Sometimes I wonder how I really understood salvation by faith alone.  It wasn’t until  about ’83 that I had these things really clarified in my understanding, some 3 years after I became a believer and baptized.   If I share a testimony, I prefer to just declare what I came to believe clearly about salvation from Scripture, than deal with experiences.

Conflict about salvation continues

Acts 15:6-11, The issue is what is necessary for salvation?

Salvation is a point in time and not a process when it comes to justification and regeneration.   There are issues of maturity and sanctification with regard to moral conduct and obedience to God after salvation.  There is a future salvation in the resurrection.

If works were required for salvation, then it could not be a point in time, unless the works required were specified and the extent was specified.  But if it were by works, it is no longer by grace.

The believing Pharisees who said the Law of Moses must be obeyed for salvation (or unless they said it still needed to be followed) were not opposed to the Gentiles being saved, but believed they needed to obey the law. 

This was the issue of debate.

Verse 7 reveals that some discussion and debate was first permitted.  Then Peter steps in and shares how God through him brought salvation to the gentiles in his account concerning Cornelius.

Verses 8-9 tell us that God made no distinction between the Jews and gentiles, but saved the gentiles as they were, by faith.

Notice that Peter says that God knows the heart and purified their hearts by faith.  Faith precedes regeneration.

Also significant is that Peter says the Jews will be saved in the same manner as Gentiles, that is, it is by faith and not by coming under the Law first.

Verses 12-18  The result of the testimony of Peter is the silence of the whole gathering.  It wasn’t just the Church leaders in the debate.

Paul and Barn share the miracles God worked through them.   The Jews seek after a sign.

James, then a leader in the Church, again makes an appeal to Peter’s account, since it was Paul and Barn’s ministry in question.  He uses Peter’s Hebrew name Simon.

 Then an appeal to Scripture, from Amos 9:11-12, a translation that corresponds to the LXX. His appeal to Scripture is the final authority.  And the OT spoke of gentile salvation without the lost of National identity.

The debate over what is required for salvation has an appeal to experience, but then Scripture is appealed to.  At some point, one would expect experience to agree with Scripture.  Scripture is the authority, but experience has weight when it agrees, but the interpretation of both will be debated. 

Gentiles could be saved according to the OT.   How the OT text applies in every sense can be debated, but it at least applies in this sense. Gentiles could be saved by faith alone, apart from coming under the requirements of the Law of Moses, apart from becoming a Jew.

“Known from eternity are all His works”… His point is this was and is God’s predetermined plan, though we may not fully understand it.   It was God’s plan to save gentiles by faith and have a people from among them for His name.

Verses 19-31 record the conclusion of the council and it was advised that certain things, practical and moral, be followed.

James, probably because of his experience and leadership in the Jerusalem Church, uses a political approach.  With Gentile believers coming into the new assembly of Christian Jews, attention was needed concerning those things, particularly things  practiced among Gentiles that would offend Jews, and things Gentiles were more relaxed about.

These things particularly relate to practices of idolatry, though the sexual immorality was probably just common place as well.  The other things may have been singled out too because of offending the Jews among them, but the sexual immorality is always wrong, but may have been common place.  It is more so today even among believers, being more easily justified than other sins, because of convenience.

I say political move on James part because of the mix of Jews and Gentiles and seeking not to offend Jewish believers with practices that may not be immoral, things relating to idols, blood, and animals strangled.

 Even Paul began to be more political in his activities.  In Gal 2:2-5, he refused to have Titus circumcised, but in Acts 16:1-3, he has Timothy circumcised because of the Jews.    Paul said, 1 Cor 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.”

Later, Paul used his Roman Citizenship to make a point or to his advantage.

A letter is written to take to Gentile believers to state the decision of the council.   The main thing was that the Jerusalem Church did not authorize those who said Gentiles must keep the Law.

Two men were sent from Jerusalem probably to show support from the Church there. 

The decision of the council and the Letter was well received.  The result was encouragement. 

Verses 32-41 reveal that after some time passes, Paul decides to go back to the cities of the first missionary journey to see how the disciples are doing.  This will be his second missionary journey. 

Paul and Barn split up over John Mark, and so Silas, who stayed in Antioch, goes with Paul.  He probably became sympathetic to the gentile-focused-ministry, and he was a fitting partner, being a Jewish rep from Jerusalem, and a Roman citizen (Acts 16:37) and Greek speaking Jew—based on his name.

Second Missionary Journey

Paul’s refusal to take Mark the second time because of his departure the first time split the team up.  There was no seeking God’s will or divine intervention in the matter recorded, just a conflict between the two.   The specifics are left out.  Of course Barnabas may have been more lenient due to Mark being a Nephew, but maybe by nature, he was more forgiving.  Maybe even Paul needed some maturity.  But in the end, everything worked out for the better.

The end of chapter 15 has Paul with his new partner Silas going back to the cities of his first missionary journey.  They will backtrack, while Barnabas and Mark will go to Cyprus, which will be avoided by Paul this time.

They head up through Syria, where Antioch is, and then into Asia Minor through the province of Cilicia, where his home of Tarsus is.

They continue west and north to the cities of Derbe and Lystra of the province of Lyconia.  The former is where they made many disciples and the latter was where a crippled was healed and Paul stoned and dragged out of the city.

Acts 16:1-3, In Lystra, he meets a young believer named Timothy.   Impressed with Timothy, Paul wants to take him along.  His Jewish mother and grandmother were believers who taught him scripture, 2 Tim 1:5, 3:14-15.  Paul calls him his son in 1 Cor 4:17.

Tim’s circumcision was a political move, to be more accessible to the Jews—for Tim was half Jewish.  This reveals that Paul still sought to reach the Jews by not unnecessarily offending them.  If a mother was Jewish, the child was presumed Jewish, though the father wasn’t.  Though marrying a gentile was a sin to Palestinian Jews, smaller Jewish communities such as in Lystra was more tolerant.

16:4-5 reports that the Jerusalem Council letter is read to the gentile churches.  The churches are encouraged and grow.

16:6-10 records their continued journey west in Asia minor, going through more Roman provinces.  Bithynia is up north, and they are not allowed to go by the Spirit.  So they come to Troas, which is on the Aegean sea coast.

They have a vision of a request for help in Macedonia, above Greece and conclude its where the Lord wants them to go.

In verse 10, we see the first person plural pronoun “we.”  Luke must have joined them at Troas.

16:11-15, record the sailing from Troas to Philippi in Macedonia.   While there on the Sabbath, there was no synagogue—which required at least 10 male men to  formed, so they went to where prayer was made by the river.  

The synagogue is probably developed after the return of the Jews from their Babylonian captivity, in the 6^th century BC.  It became the tradition where they met on the Sabbath for instruction in the Law:  See Acts 15:21.  It was under the direction of the elders, though references are made to a ruler of the synagogue, who seemed to have charge over things like who spoke, public worship, and general care of the building: See Acts 18:8.

Meeting near water that was ritually pure was the preferred place to meet due to ritual of washing hands before prayer.

At the riverside, Paul and team speak to the women.  Roman writers complained that women pursued religions from the eastern Mediterranean, and the historian Josephus attested that tremendous numbers of women (far more than men) were attracted to Judaism.  Acts 13:50 and 17:4, 12 speak of the women in the synagogue.

They meet Lydia, a worshipper of God.   She was not a Jew, but a believing Gentile, much like Cornelius in Acts 10—someone who believed in the God of Israel but had not become a proselyte.

God opened her heart to heed Paul’s words.  To “open the heart” is a figure of speech.   What does it mean?  The idea is to help or enable to understand.  Its not the believing itself but the ability to understand.   Luke 24:32 uses the word with reference to the risen Christ speaking the Scriptures to the disciples on the Emmaus Road.  The account of Philip and the Ethiopian has the same idea, see Acts 8:28-38.

To “open” is to allow one to see what’s inside, so to speak.  To open the heart is like opening the eyes—to see what’s there to be seen.  God could do this in some direct supernatural way, or He could do it by someone comparing or explaining Scripture with Scripture.

The issue is often whether one wants to understand-- do they want to see?   Lydia was someone who was sincere in her belief in God and was “open” to know the truth about how to be right with God, how to have eternal life.

This is a case of “to whoever has, more will be given”:   Matthew 13:10:19.

She heeded the things spoken by Paul:  she responded positively to the gospel.

And notice that so did her family, and they all were baptized.  This reveals something about the family dynamic here.  Sometimes you see this happen in families: one person becomes a believer and so does the whole household.  But often times, one in the family does, and then it becomes a conflict in the home.

One thing I liked about Diana’s family was everyone was believers, and I always enjoyed getting together with them on holidays and feeling free to discuss spiritual things.

Paul and co. stayed with her.

God sent Paul and Co. to this place to plant the seed which was received by a woman and her family.

Philippi and the jailor

Acts 16:16- 19, After spending some time with Lydia, they again go to prayer—is it the same place?  I would think so.

It is here they are met by this woman slave who is demon possessed with the ability to foretell.

How they knew this is not explained, though this could just state what they come to know, or there was more to the encounter than revealed.

The word “divination” in the KJV is from Latin for “to foresee.”  While the actual Greek word is “Puthon,” from which we have the word “Python,” being the name of the serpent or dragon that guarded the Delphic Oracle (the priestess at the Temple of Apollo who served as the oracle—I suppose of the gods)  but was killed by Apollo, according to Greek Mythology.  But because of this, this word came to designate a person thought to have a spirit of foretelling. Pagan generals might consult someone like this.

Her ability was a source of income for her masters.

Why did she follow Paul and Silas and draw attention to their ministry?  Maybe it was to be to be disruptive and or to make an unwanted association: they were from the true God, while she, the god of this world, satan.   Maybe to draw unwanted attention to them more than the message, which is what happens in evangelism and ministry where the messenger might become bigger than the message.

Paul endured this activity for only so long, knowing the source, and he commands the demon to leave her.  

I don’t know the extent demons can really know future events, because they don’t have the ability God has, but they may have an ability due to being in a realm that does not have the limitations we have, and they are in a realm of influence.

The masters of the possessed slave girl are unhappy, and drag Paul and Silas to the Authorities.   These Jews are in Gentile dominated land, and here activity has affected their income.

Acts 16:20-24,  The masters make their case to the civil authorities who side with them, and it appears in connection with  large response of people.  Paul and Silas are  beaten with rods and sent to prison and put in stocks.

Two things to consider:  Luke and Timothy were not included here for some reason—maybe not directly implicated in the event, being Gentiles, or half Gentile as Tim.  Some anti-Semitism going on.

Also, Paul did not make an issue of his Roman citizenship at this point.   Maybe he thought he should allow this to take its course…and because it did, it had a great outcome.   And maybe his not causing trouble later had an impact as well.

Acts 16:25-34,  This account of the Philippian jailor is one of the most quoted Scriptures.  Acts 16:31 is often quoted to make the case that salvation is by faith in Christ alone.  If Paul would have escaped prison by appealing to his Roman citizenship, then this would not have happened.

While in prison, they have a testimony to the guard and other prisoners as they pray and sing hymns.  Then the earthquake.

The jailor feared the prisoners escaped, so sought to kill himself, since under Roman law, a guard who let his prisoner escape was liable to the same penalty as his prisoner would suffer.  Paul somehow knew what was going on and acts quickly to keep him from his suicide. 

At one moment, the jailor was going to end his life and enter into eternity, but Paul’s call out to him resulted in the next moment the jailor asking what to do to be saved.   What happened between those few moments of time?   He went from a fear of man to a fear of God…he knew enough, and by Paul’s conduct and concern, to transition to wanting to know how to be right with God.  He probably knew about Paul’s ministry, and the demon possessed girl incident and her proclamation, and hearing the prayers, singing, and earthquake, to get to this point of positive response.

“Sirs, what must I do to be saved?”  “Believe on the Lord Jesus Christ, and you will be saved, you and your household.”

Paul didn’t know the Jailor’s household, but he includes them in the offer. 

This man like Lydia must have had a good family dynamic, since in both cases, all family members believed and were baptized.  The Jailor does with them as Lydia and opens his house to them.  From prison to the jailor’s hospitality.

Acts 16:5-40, Paul and Silas must go back to the prison so as not to get the jailor in trouble and to be obedient to the authorities, but when the authorities say they can be released, Paul appeals to their Roman citizenship, by which they were mistreated due to their rights under such citizenship.   This causes fear.

I believe this is a kind of witness on Paul’s part of their character and motives.  They could have caused trouble, but didn’t.  The authorities knew this.   These are not selfish, evil men.   They go quietly.  God knows the impact this may have had.  It may have secured safe treatment of new believers like Lydia and the jailer and their families.

John Harper’s last convert

Four years after the sinking of the Titanic, a great disaster

in which 1,500 lives were lost, a young Scotsman got up in a

meeting in Hamilton, Canada. He told this impressive story.

He said, “I am a survivor of the Titanic. On that awful night, I

was floating in the ocean, clinging to a spar from the wreckage

of the ship, when the waves brought to me Mr. John Harper

of Glasgow who was also clinging to a piece of wreckage. As

we came close to each other, Mr. Harper said to me, ‘Man, are

you saved?’ And I said, ‘No, I am not.’ Then Mr. Harper said,

‘Believe on the Lord Jesus Christ and thou shall be saved.”’

Then, said the young man, “The waves parted us. But, strangely

enough, after a while, the waves brought him back to me. And

he said, ‘Are you saved yet?’ And I said, ‘No, I can’t say that I am.’ And he said to me, ‘Believe on the Lord Jesus Christ, and

thou shall be saved.”’ “Shortly after that,” said the young man,

“John Harper Went down. He Went under. That night, under the darkened sky, with two miles of water beneath me, I believed. I am John Harper’s last convert.”

Journey continues: Thessalonica and Berea of Macedonia

Acts 17:1-4,  Paul’s custom continues, being, proclaiming Christ in the synagogue of the Jews at Thessalonica.

Using Scripture, he spent days seeking to persuade Jesus was the Christ, who had to suffer and rise.  The outcome was some Jews believed, as did many God fearing Gentile men and women. The word Persuaded speaks of believing.  There is an act of the will in allowing oneself to be persuaded, since the Greek word is also translated in the negatve as “disobedient”:  Paul uses the word in Acts 26 to Herod.

These Gentiles were “devout” meaning they were reverent or God-fearers of the God of Israel.  There is evidence that a distinction existed among Gentiles as such and those that were proselytes to Judaism. 

17:5-9,  The non-believing Jews became envious.  So they caused trouble for Paul.   Just like in Antioch of Pisidia, the unbelieving Jews were envious of the response, 13:44-45.  They had religious envy.

They feared losing their status and influence that they had.  It was not about the truth but power and privilege—probably just like political roles.  They employ thugs, fabricate a social crisis, and stir up the people and rulers to discredit and hinder the Christian message.   They make a claim to imperial sedition by one named Jesus—who wasn’t a living threat.

Some disciples are taken into custody and must pay bail bond—a guarantee the trouble makers would not return.  The rulers took this practical step, seeing the threat was there.

  Paul’s ministry had greater results and made them a greater target by the opposition.

17:10-15:   Paul and Silas are sent away to Berea by the brethren.   They probably couldn’t accomplish  much in the present commotion.  It was also probably for their safety as well.

Now in Berea, still in Macedonia, they do the same thing.

The people of Berea are compared to the Thessalonians.  “Be a Berean” looks back to this reference concerning the kind of people that were there, being those who valued the authority of Scripture.  They received the word of God concerning Christ and sought Scripture to discern what they heard.

Many believed, as did many Greeks, prominent women and of men.   The Jews of Thessalonica heard, and so they came there too, to stir up opposition and conflict and commotion.  Again, Paul is sent away, but conducted to Athens, this time without Silas.  In Athens, Silas and Tim are sent word to meet Paul.

The way of ministry is that success often has conflict.

On to Athens

Paul had to leave Thessalonica and Berea in Macedonia, due to the unbelieving Jews who stirred up opposition.

They not only did not believe, but they were envious.  Paul was winning over numerous gentiles to the faith, as well as Jews, and so the unbelieving were made to appear to be in error, and they were losing control, authority, and status.

1 Thes 2.14-18 Paul speaks of the Jews who sought to hinder the gospel spoken to the gentiles that they might be saved.  Paul says wrath has come upon them.  In one sense, the present people of God was a judgment against Israel, but the coming destruction of Jerusalem may be in view.

Paul was the main target, because of his method and effective ministry.

It may have been the new believers who took hold of him and escorted him away.  Paul may have been willing to stay in the line of fire, but the disciples would not let him.  He was led away by sea to Athens Greece.

Athens was famed as a philosophical center in the past but was challenged by Alexandria and Tarsus in the East.  It remained the symbol of great philosophers in popular opinion.  Later rabbis liked to tell stories of earlier rabbis besting Athenian philosophers in debate.

City streets were often lined with statues of men and Gods.  It was unrivaled for its architecture and statues.

Acts 17.16-21,  Paul is stirred up by the idolatry of the city.   He does the usual of going to the synagogue to reason with the attendees, but he also goes into the marketplace to proclaim the gospel--going outside to do a kind of street preaching.

Two types of philosophers hear him.  Some used a derogatory term for him meaning seed-picker becoming to signified a worthless person, a birdbrain.

Epicureans were influential in the educated upper classes and had views similar to deism, if there were gods, they were only known through sense knowledge.  Life's goal was pleasure.

Stoics were more popular, opposed pleasure and criticized Epicureans.  Paul's approach will divide the two, appealing to the Stoics--like he will do later dividing the Pharisees and Sadducees.

17:19-21, he is brought to the Areopagus which is the council and not the site earlier used.  Whatever the function of this council. it still served some role.

Sounds like the Athenians had too much time on their hands.  Its like those who are always looking for some new mystery or conspiracy.

Acts 17:22-31, Paul uses the setting to draw attention to Christ by making reference to the resurrection of Christ, but first, due to his audience, he makes a case for the one God as creator of all, using one of the altars they have that is for the god they may not have recognized.   Them being religious means they sought to recognize all the gods.

This God is creator and seeks to be known by men, and God commands al come to repentance, that is, have a change of mind concerning the knowledge and nature of God, which can be a starting point to faith and that God can be known and one is accountable.

Paul makes an appeal by reference to their poets who say man is offspring to God.

The command to repent to everyone is a call to change one's mind about the nature of God.  the incarnation is proof of the nature of God, and the now basis for the call to all to repent. This is because divine judgment is the appointment of all, evidenced by the resurrection of the one proclaimed who s

ill judge all.

17:32-34, as usual, he had mixed responses. Some do believe.

On to Corinth

Acts 18.1-4 has Paul moving on to Corinth, the capitol city of Achaia.  Still alone, he makes new friends with a couple who have the same trade, Aquila and Priscilla.  This couple left Rome due to Imperial order for Jews to leave; history reveals it was due to someone named Chrestus, and some suggest this was due to the conflict between Judaism and Christianity.

We don’t read anything about the salvation of this couple.  Surely their time with Paul was a benefit for them spiritually, as we read about their future progress. 

Paul does the usual thing of reasoning with the Jews in the synagogue on the Sabbath, and he persuaded some Jews and Gentiles.

Acts 18.5-8 has Tim and Silas finally catching up with Paul.  They had stayed behind in Berea when Paul was escorted out for his safety from opposing Jews.  The Thessalonians letters were written during this time, and Paul makes reference to Tim being sent back to Thessalonica to check on the new believers there:  1 Thes 3.1-8.

Maybe their coming stirred Paul up to be more bold…he testified to the Jews that Jesus is the Christ.  He has opposition as elsewhere.  He does the symbolic thing of shaking his clothes—before it was his feet, Acts 13.51-- the indication he is clean of them them--he warned them, and now they are fully accountable.  He announces he will go to the gentiles, Acts 13.46, yet he still seeks to reach the Jews.  

He stays with a gentile worshipper, Justus, next to a synagogue, and one of the rulers of the synagogue , Crispus, becomes a believer, along with his whole family.

Acts 18.9-17 has a vision from Christ that he is not to fear but speak boldly, because the Lord has many people in the city.  So he teaches there 18 months.

But the Jewish opposition returns. Their accusation against Paul concerning the Law is ambiguous.  Maybe on purpose.  Was it their Law or Roman Law?

Could one of these people be the proconsul / governor of Achaia, Gallio?  He doesn’t even need Paul to defend himself.  He says no Roman Law is violated, and as to their claims, its their problem to deal with.

The people choose to beat a different ruler of the synagogue--maybe because Paul was a Roman.   It’s not clear if this is the unbelieving Jews beating this new Christian, or the general populace using the situation to vent some anti-Semitism.   Gallio’s response may have set a precedent that was in favor of future dealings with Christians.

Acts 18.18-23 has Paul staying yet longer, and then he sets sail for Syria, to the home mission Church.  The new couple joins him.  Before he sails, he has his hair shaved off in fulfillment of a Nazarite vow, see Numbers 6, and he must present his hair to the temple in Jerusalem.  Some may have a problem with this, but keeping parts of the Law does not necessarily violate the Christian faith.  We don’t know what the vow was, but it must have been made earlier.

He stops at Ephesus and enters the synagogue there as usual to reason with the Jews—he hasn’t given up on them.   He doesn’t stay, as he is determined to go to Jerusalem but says he will return.   The new couple stays behind to minister there, and we find later they have a church there in their home, 1 Cor 16.19. He sails on and lands at the port city of Judea, goes to Jerusalem and then down to Antioch.

After he stays a while, he sets out again, going through Asia minor, on his now third missionary journey.

Disciples of John

Acts 18 has Paul ending his second missionary journey, leaving Achaia, stopping at Ephesus and then back to Jerusalem and Syria.  He then embarks on his third missionary journey going into Asia minor.  Meanwhile, back in Ephesus, his new friends encounter Apollos.  The encounter with Apollos, and Paul’s encounter with the disciples of John at Ephesus in Acts 19 create some interesting conflicts about the way of salvation.

The days following Pentecost were transitional days, and days of discovery about God’s dealings.  The transition to be discovered is that the people of God was changing from National Israel to the Gentile-Jew Assembly.  And believing Jews would have to discover that Gentiles could be saved by faith alone without being proselyted. There was also something transitional about how the Spirit was received or manifested in those early stages, because the account of Cornelious was different than that of the Samaritans or the disciples of John. And some apply this to the day of Pentecost as well.  The Cornelius account is considered normative, Acts 10.3-48.

Acts 18.24-28, Brings us back to Ephesus and the encounter with Apollos.

Apollos was eloquent and mighty in the Scriptures, taking the message of John to the synagogues.  He surely was an OT believer in the coming Savior. The Greek text of the KJV says he spoke of the Lord, but the Greek of the Alexandrian says he spoke of Jesus.   His message was accurate, but Aquila and Priscilla had a fuller revelation based on what had transpired in the person of Jesus.  They had more accurate info to dispatch to Apollos. He may have learned from Disciples of John in Alexandria.

There's no reference to Apollos being baptized or receiving the Spirit here.

He obviously received it most readily, which shows his handle on the word of God and the faith he already possessed.  He took the further revelation and ran with it--to Achaia.

Apollos ministry in Achaia was a “help” to those believers. 

I believe “through grace” modifies “helped”;  he comforted through the grace message (Acts 13.43), or it refers to his gift (Eph 3.7-8).

Acts 19.1-7, Paul encounters 12 disciples of John in Ephesus.

The disciples of John were surely informed of the coming of Christ and the baptism of the Holy Spirit, and they had believed in Him according to the message of John.  It's possible they did not know specifically about Jesus being the Christ. They did not know the Spirit was given in the capacity prophesied.  The baptism of repentance was a call to get right with God in anticipation.  The same with Apollos.

 They may have left before Jesus appeared on the scene.  It would seem odd that they didn't know all that occurred since then with Jesus.  But where they had been may have kept them isolated.

Why were these disciples rebaptized and then speak in tongues, but not the case with Apollos?  It could be based on what they knew about Jesus as the Christ, but it kinda rests on that Greek variant about Apollos.  It could be that salvation had to be clearly associated with faith in Jesus particularly among Jews in the early stages.  Salvation and manifestation of the Spirit was not just given to a Jew for being a Jew.

There has to be something different about these situations when compared to Gentile salvation as in the case of Cornelius who received the Spirit the moment he believed and before Baptism in Acts 10.43-48--which is held to be the normal Christian experience.

It seems in all these accounts that receiving the Spirit is associated with Christ being believed in, or though baptism in connection with Christ, or through contact with an Apostle of Christ.

It could be just the transitional phase from Israel as God's special people to the Jew-Gentile Assembly as that people, and as that people who were receiving the ministry of the Holy Spirit had to be identified with Christ through baptism or an Apostle.

Those who are seriously committed and zealous in the word will respond positively in short order when given clarification in the word of God.

Both Apollos and the 12 disciples of John responded positively to the further revelation.

Ephesus, the new Gentile Mission center

Acts 19.8-9a  Paul has returned to Ephesus as he said, 18.21, and he returns to the synagogue, 18.19.  He spends three months of speaking on the Kingdom.  The Kingdom message is a message of salvation.  Some could not accept it.  

Two things that cause rejection:  1) Righteousness by the Law, Ro9.31, Lu18.9-11; 2) Envy, Acts13.45

9b-10  Paul takes his teaching to a lecture hall for 2 years.   He taught by day and worked by night.   All heard the message of Christ—it extended through Asia Minor to all regions and cities:  Ephesus became the new Missions center.

11-12  These clothes items from Paul were probably work related, being sweat bands and aprons.  These are unusual miracles.  Ephesus was a place of magic, spells, demonic activity.  Like Moses and the gods of Egypt, it was Paul and the spirits of Ephesus.  

Paul was the true messenger with the true message, and God authenticated through these things.

13-17  Jewish exorcists were those who seek to expel demons.  If it works for Paul why not them?  The outcome reveals the true messenger and acknowledgement by demons.   God did not honor them.

18-20 Magic can be like martial arts.   That which involves spells and mysticism is to be rejected.   It involves the unknown and spiritual mystical realm things by those not satisfied with what God has revealed. People can be controlled and manipulated by the mystical and unknown.  Christians need to seek wisdom from God, especially in what he has already revealed.  The books burned were worth 50,000 days wages.

The goddess of the Ephesians

Though we read in Acts 19:10 that all in Asia heard of Jesus, during Paul’s long ministry in Ephesus, and there was a great  testimony and response there (17-20),  the great cult of Diana still existed, and a great many were devoted to her worship.

Acts 19.21-22 reveals what Paul determined to do, but for the meantime, he sent 2 ahead to Macedonia, while he stayed behind.

Acts 19.23-27 reveals the cause of commotion about The Way, as some craftsman who make their living selling shrines of the goddess Diana/ Artemis fear their trade will diminish if the message of Paul continues to persuade people away from the gods made by hands.  This is similar to fortune teller incident in Philippi, 16.16-24.

Demetrius and the craftsman could have belong to a guild—which set standards for their trade and united to defend their economic interests.  They made a great profit by making shrines to the goddess Diana.  It was a money-maker of a business that primarily motivated the response, though a stated concern for Diana and her Temple—one of the “7 Wonders” of the ancient world. 

Acts 19.28-34, has the news resulting in the craftsman shouting “Great is Diana.”  There must have been enough to draw a crowd, for it led to the whole town reacting.  They grab 2 of Paul’s men and rush into the theater.  Probably with the chant about Diana and the recent responses to the gospel, Christians were considered culpable.

There was a great boulevard that ran from the harbor through Ephesus to the theatre, which ruins suggest it could have held 24-25 thousand.

Paul wanted to go in, probably to appeal to the mob and free his friends, and maybe use it as an opportunity for the gospel, but the disciples would not let him.  Even province officials who were friends begged him not to go in. 

There was confusion about what the commotion was all about.  There was probably some connections made between the worship of Diana and the beliefs of the Christians and Jews.  This is why the Jews put forth Alexander to speak, and why the Ephesians, learning he was Jewish, went into the 2 hour chant.  For though the Jews may have wanted to disassociate themselves from the Christians, the Ephesians still knew them as opposed to their beliefs, and they may include Christians as just a sect of the Jews.

Acts 19.35-41 has the city clerk stepping in to calm the mob down.  He was the top civic official who represented the city to the Roman provincial officials.  He was responsible for disturbances in the city.  The Roman peace was due to the fear it held over its subjects.  Such commotion put the status of the city at risk with Rome.

He appeals to a recognition of Ephesus’ significance to Diana, and the conduct of the men as not robbers or blasphemers, and any complaints can be handled legally.  Maybe these men, and even Paul, were not unnecessarily offensive.  Apparently, this was the case, since the claim of the clerk worked in calming the crowd.

We see the importance of law and order and the stability of government.  Without the law and order of government, and the state of peace in society, it becomes difficult to have a witness to the truth.  Even in Ephesus, where the cult of Diana was so great, Jews and Christians could coexist and have an impact, as Paul surely did.

This is why Paul said we are to pray for those in authority so we can live a quiet and peaceful life, as this leads to the aim of God that all be saved, 1Tim2.1-4.

The Journey continues

20.1-6, From Ephesus, Paul sets out for Macedonia (Philippi, Thess, Berea) and then down to Achaia (Greece, Corinth, Athens bypassed).  It was not only to revisit the disciples from his second journey, but to collect money for the church in Jerusalem, see Acts 24:17 Gal 2:10. Romans 15:25-28 shows this, see 1 Cor 16.1-5 . (First Corinthians was written in Ephesus, 2 Corinthians Macedonia, and Romans written in Corinth when he stays there.) This would show a unity of the Gentiles with the Jews in the Church.  The men traveling with him could be representative of these Gentile dominated churches, and taking the money to Jerusalem during Pentecost when a great number of Jews would be present would have a greater impact.

Paul is said to have written Romans during this time in Achaia. He couldn’t sail from there to Syria due to a plot by Jews.  Maybe many of the passengers were Jewish going to Syria-Palestine for Passover.  Paul has to back track.

7-12,  Sunday was a work day, but became a day of Christians gathering together.  Those who reckon the day from sunset to sunset, probably went to bed not long after.  Paul is long winded and teaches up to midnight.   The man who falls asleep and falls out the window apparently dies. This account reveals a miracle through Paul in restoring to life this young man. 

13-16,  Paul travels back avoiding a stop in Asia, Ephesus, because of his determination to reach Jerusalem for Pentecost, surely to be there when a great number of Jews are present, so he can give the offering from the churches and show the unity among them.  He has 50 days from leaving Philippi.

17, He calls for the Elders of Ephesus, because, Paul wanted to avoid any delay a stop in Ephesus and Asia would cause, but he sends for the elders of Ephesus to speak to them.   I’m sure they became special to him from such a long stay.  The church there became like the new mission center to the gentiles. 

Paul has received revelation that it wont go well for him in Jerusalem, 22-23, 25. He believes this will be the last time they will meet in person, and he wants to address them face to face.  Paul doesn’t know for sure what will happen, but he must anticipate that the chains and tribulations will keep him from returning.

18-21, 32-35, Paul makes reference to his manner of life and ministry, which he would want them to follow.  What things does he reference?

1)      His humility:  though he was an Apostle, he lived among them, suffering for his faith that affected him physically and emotionally.

2)      He care for their spiritual well-being, teaching them whatever they needed to hear, concerning being right with God, salvation, and sanctification—this is how I understand the repentance towards God and faith towards Christ.

3)      33-35, here Paul continues concerning his example that they should follow.  He did not covet their possessions.   He was content to live from what he had earned.  He also support others in supporting himself.  He could have live off others, but he chose this way to be an example, to promote the words attributed to Christ, that it is more blessed to give than receive.   Christians should order their affairs such than they can provide some help to others.  There is a blessing in this.  There is a principle that giving should be according to one’s ability, but that does take priorities and intention. 

Paul’s examples were his humility among fellow believers, faithful teaching what was needed to hear, and working to not only to meet his own needs but to help others.  These things make for a good testimony and strong church.

Paul sought to be an example in life and ministry, so he could say “imitate me.”

Imitation

“15  For though you might have ten thousand instructors in Christ, yet [you] [do] not [have] many fathers; for in Christ Jesus I have begotten you through the gospel.  16  Therefore I urge you,  imitate  me.  17  For this reason I have sent Timothy to you, who is my beloved and faithful son in the Lord, who will remind you of my ways in Christ, as I teach everywhere in every church.” 1Cor4

“32  Give no offense, either to the Jews or to the Greeks or to the church of God,  33  just as I also please all [men] in all [things], not seeking my own profit, but the [profit] of many, that they may be saved.  11:1  Imitate  me, just as I also [ imitate ] Christ.”  1Cor10

Paul wrote the Corinthians while in Ephesus.   He had no problem telling them to imitate or follow him.

The Greek word is mimetes from which we get our word mie or mimic.  But it is not to mimic one’s mannerisms, which sometimes happens.

Such imitation has to do with conduct becoming a child of God.  Are we a good example to other believers? Could we say mimic me in spiritual things?

Paul and the Ephesian Elders

Acts 20.17-23

In chapter 20 of Acts, Paul and co. are on his return trip to Jerusalem from his third missionary journey.  He wanted to be in Jerusalem in time for the Day of Pentecost.  He was traveling with others, taking collections from the gentile Churches to Jerusalem, which would be a good testimony to the Jews, who would be there in greater numbers on Pentecost.  Since he could not sail from Greece, due to a plot on his life, he travels back up through Macedonia and sails East to Asia Minor and travels around the west and south of it, choosing not to stop in Ephesus, to avoid delay.  But he sends to the Ephesian Elders to exhort them face to face one last time.

*The reason for the meeting…Paul had received revelation, probably by prophets (see 21.10-11), that imprisonment and affliction awaited him.  He must have considered this would keep him from ever returning to Ephesus. He did not want to risk delay by going to Ephesus, being on a tight schedule, and such a visit could turn into a plea for his stay by the disciples, he calls for the elders of Ephesus to meet him in Miletus, south of Ephesus.

As covered last time, Paul points out his ministry and conduct to them as an example for them to follow as the Church Elders.  He will also seek to warn them of the dangers coming within the Church.

*Acts 20.28, The Elders are called because of their unique role in the local Church.

It was not the Deacons or the saints in general that Paul sent for.  20.28 is a great reference that shows who the elders are and the function they have in the assembly of Christ.  What does Paul say their role is?  They are called “overseers” and they are to “shepherd.”

Overseer is the same as Bishop, and is the official role in 1 Tim 3.1 and Titus 1.5-7 (links elder and bishop).   This is an office that one must be qualified for and appointed to.   Some churches only have one elder, while others believe in a plurality.   Most, traditionally, call one elder “the pastor,” while they may have a plurality of elders. 

They are to “shepherd” the Church.  The word “flock” is used for the assembly in this connection.   The word pastor comes from the same Greek word, and is only once used in translation but shepherd in all else.  This word speaks of their function.   I would like to suggest that all Elders are shepherds, but not all shepherds are Elders.  Just as all elders are teachers, but not all teachers are elders.   One is a gift, and the other a qualified,  appointed function. 

 I believe a good “preacher” doesn’t necessarily make one a qualified elder.  More men should desire such a role, in my opinion.

*Acts 20.29-32, the elders are warned of the dangers that will come upon the church.

Paul speaks of wolves, in the imagery of sheep and shepherds, coming into and within the church.   They are savaging wolves.  Their desire is not the well-being of the church but their own authority.

Paul knows this from experience already.   He writes to the Corinthians  letter 2, after leaving Ephesus, on his third missionary journey.  The second Corinthians letter, chapters 10-13, involve him addressing the problem of that Church allowing his ministry and authority to be questioned by those who seek to draw disciples to themselves; 2 Cor 11.20; 12.14-15, 19b.  The issue with Paul is that to discredit his ministry and motives is to discredit his message and his sincere care for the people in their relationship with Christ.  By this, the people may be drawn away by that which does not edify and bring them into bondage.

It is human nature to want to be in authority, and sometimes worse, take advantage of people for some material gain.  Even believers need to examine their motives--is it for the edification of the church for whom Christ died, or for my temporal benefit?  Beware of these developments, discern the ministry direction.

*Vs 32, Commended to God and the word of Grace…this shows that Paul, truly cared for their spiritual well-being.  He commits, entrusts them to God and the word of grace…

“to build up” is speaking of edification, same as in 2 Cor 12.19b.  Grace is the means by which we are saved, but also we are to walk. It was not the Law  which these things happen.  The truth of grace should be that what renews us in our thoughts and actions in faithfulness and service to God.  Such a walk  renewed in grace we will receive an inheritance among the saints.

Acts 21

1-14
Paul continues on his trip to Jerusalem. 

They hop ships along the way, probably making changes that best get there on time.

He receives revelation before his meeting with the Ephesians, Acts 20.22-23, and then later in Tyre and Caesarea,  that trouble waited for him in Jerusalem.  

The will of God which is not specified is done in obedience to what is revealed, such as God's moral will and general expectations for the believer in the church and towards the unsaved.

God's will is more specific-general for us, but in biblical times, it could be specific personal or geographical, but to know it requires revelation.

The will of God isn't necessarily geographical, but if it is, he can get you where he wants you without you knowing. 

The important thing is that one walks in obedience to God's revealed moral will and serve Him consistent with reference to the function of the Church.

God gave no special revelation to Paul about going to Jerusalem, but revealed what to expect.  It was Paul's choice to go, but the outcome was in God's hands.  That's why the disciples tried to dissuade him, but since his mi d was made up, they said "The Lord's will be done." 

The will of God can be accomplished within those things we may chose to do--especially if properly motivated, being a witness for Christ and the truth.

The warning of what lie ahead served as an opportunity for Paul to be an example of service to God and denial of self and trust in God.  Paul speaks of a near death experience in Asia in which they had to trust God, their lives in his control. 2Cor1:8-10.  Surely, God will keep him alive until his course is finished.

15-26

Thousands of Jews had believed the gospel, maybe 50,000, one-tenth the Palestinian population.

Some believe Paul was pressured into compromise, but I don't believe so.

The Church leaders didn't place the Law on Gentiles, but did make certain moral recommendations, as discussed in chapter 15, due to common activities among Gentiles due to idolatry which would be offensive to Jews.

Paul going to Jerusalem with offerings from Gentile churches was out of concern for the Jews and a Gentile witness, 1Cor16.1-3, Rom 16.25-28, Acts24.17.

His participation in the purification rite was consistent with his becoming a Jew to win the Jew: "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." 1Cor9.20.

He would be participating and identifying with the Jews by paying for the offerings in the purification rites of the Nazarite vow, himself going through a purification over a 7 day period so to be able to attend the rites.

Paul himself had taken a vow earlier, Acts 18.18.

The law was for Israel in their special national-geographical relationship with God.   Though one is no longer under the law after faith, it had that special theocratic function for Israel.  Once Israel was removed from their special status and the land, it would have no function. 

One must learn that the law does not give life or enablement, but had theocratic and cultural significance.

2nd century Apologist Justin Martyr notes this controversy in his day but clearly maintains the earlier Christian view that Jewish people could both practice the law and follow Jesus.

That conflict which awaited Paul was revealed all along the way.   It was a time of a rise of Jewish nationalism.  There were assassins of aristocrats suspect of collaborating with Gentiles.  Nationalism's exclusivism makes it intolerant of supposedly faithful members of its people who have fellowship with other peoples. 

This was the situation Paul finds himself as he is to prove the integrity of his Jewishness but cannot compromise the Gentile mission--or the gospel.  Compromise of the truth of the gospel or the way of true sanctification is the issue when it comes to traditions and customs.

Paul’s Last Stand

God does not forbid Paul going to Jerusalem. But sends him many warnings to what awaits him.

What all Paul wanted to accomplish is not revealed.  We are not even told about the financial aid being given.

The Jerusalem Church leaders were concerned about the word of Paul's presence.   The combination of the rise of nationalism of Jews in Palestine--which already were not as lenient in relations with gentiles-- and the opposition against Paul's ministry, created a difficult environment. 

What was Paul going to do?

21.27-30, His participation in the Nazarite vow of 4 Jewish believers does not end well. (That vow is according to Jewish Law spelled out in Numbers 6 which is a period of consecration to God in which the fulfillment requires shaving the head and certain sacrifices--the expense of which could be paid by another, which part Paul would play.)

The opposition shows up and falsely accuses him and stirs up the crowd.  These Jews reject the gospel and are envious of Paul's impact on the Gentiles, and so they stir up the crowd.  This was what the Spirit was anticipating.

Previously I pointed out that the 2 big obstacles for the Jews was justification by the Law and envy, but the third would be the inclusion of Gentiles apart from becoming proselytes.

It is thought that one of the men was a Gentile, and they were not allowed beyond the court of the Gentiles; there were boundaries for Gentiles, women, Jewish men, and priests.

21.31-39, The commander is Roman, and his concern is keeping the peace (Pax Romana).  He takes Paul bound so he can be interrogated.  He believes Paul is someone else, but learns otherwise.  He allows him to address the Jews.

Paul has his opportunity-- a large captive audience.  One big opportunity for Paul to give testimony to Christ--and who better could do it, than this zealous Pharisee who at one time tried to destroy "The Way" which he later embraced. 

21.40-22.16, Paul speaks to them in their native language, which gets even more attention.

He details his Jewish credentials, and his former attack on Christianity.   It usually gives one more of a voice when they support something they once opposed, or the opposite.

This account of his encounter with Christ and Ananias gives us details that Acts 9 and 26 do not give.  When you add up all the accounts, you get the fuller account.

Paul was chosen of God to be a witness to Christ and the Gospel.  His was a life dramatically changed: "But they were hearing only, 'He who formerly persecuted us now preaches the faith which he once tried to destroy.'” Ga1.23

Paul would have opportunity to witness to Jews, but ultimately, he would be Apostle to the Gentiles, uncircumcised.

Even more, this would make him an enemy of the state.

Acts 22.17-24, Paul's reference to this Divine Will brings an end to his attentive audience.

Though he has the added witness of Ananias, a devout Jew, and he appeals to his severe past treatment of Christians--thinking that should be persuasive, the response is negative. 

They don't like the Divine Will involving Gentiles--which in part is a response to their rejection of Jesus as the Christ. (See Rom11.11-15)

This trance and revelation may refer to his first return to Jerusalem after salvation, Acts 9.29. Paul tells them he won't be accepted, and it is true.

So Paul desired this opportunity, and at personal risk of life, God gave it to him.  What more could do? He was faithful. 

That's all we can do.  Be faith as a witness.

Acts 22.21-22, Paul could not avoid making reference to the Gentiles as part of the Divine inclusion and purpose.  He presented his Jewish background and the Divine call.  And this was not objected by the crowd, but the offence came with the claim to the Divine mission to Gentiles--especially as a kind of judgment on the Jews.

Romans 11.7 says that the elect Jews received righteousness, but the rest were blinded.  However, 11.11-15 says that "salvation" coming to the gentiles was for the purpose of provoking these Jews to jealousy and salvation.  Surely this is speaking of those "blinded."  I believe this "salvation" speaks of more than justification for the gentiles, but their special inclusion with believing Jews.

Acts 22.23, they throw dust because they have nothing else to throw.  These actions show their disgust and contempt--such blasphemy!

Paul states that his fleshly advantages are useless as to his eternal status, Phil 3.3-10, but they do come in handy.

Acts 22.25-29, about to be whipped to determine what the outcry was about, since Paul spoke in another language to the crowd, Paul takes advantage of his Roman citizenship privileges.

His Roman citizenship delivered him from flogging.  To claim Roman citizenship when not true brought the death penalty.

The fear of Rome is even on Gentile officers toward a Jew who is a citizen of Rome.  He was born a citizen--maybe into a family of citizenship.

This makes me think of the benefits the government and law can provide which one can take advantage of.  One should use discernment when to take advantage of these things.  Paul was not escaping physical abuse for opposition here, but this would be unnecessary for his testimony, and this type of whipping could bring death.

A Roman citizen could not be beaten before a trial.

Acts 22.30-23.5, The commander has the chief priests and Sanhedrin come to determine the accusation against Paul.

Paul makes appeal to his conscience before God—he was never deceptive or insincere as to his motives, especially in his ministry to gentiles.  That doesn't make him right but should at least open up for dialogue on what is true.  But the truth is not really what some are interested in, but power and control.  Paul was saying he was calling God as his witness, believing he was doing the will of God.  The high priest found the claim objectionable, and knowing Ananias’ history, he was not particularly concerned about the truth.

Luther said to deny conscience is neither right nor safe.  In this case,  the issue should be what is right.  Some Christians in good conscience could not vote for Trump, others in good conscience could not not--that's a double negative.  That's how life is, sometimes.

The high priest is unidentifiable to Paul for some reason.  Paul calling him a "white-washed wall" is at least explained by the disregard for the Law by which they were judging him, for striking Paul went against innocent until proven guilty, though there may have been more behind it, as in some knowledge of the common hypocrisy in the lives of the religious leaders. 

His response may seem out of character, but even Jesus and John called the religious leaders some names.

Though Paul didn't know it was Ananias, he was known for his greed and stealing the tithes from the poorer priests.

Paul uses Scripture in the situation.  Ananias just uses force probably to provoke Paul to his disadvantage before the Sanhedrin.

Acts 23.6-10, Paul uses the belief in the resurrection to divide the 2 main groups.  Pharisees believed in it, while Sadducees did not.

 The resurrection of Jesus was the proof and sign of who he was, and if you believe in the resurrection, and Jesus rose from the dead...then Paul was in the right.  He may not have any impact on the Sadducees, but maybe the Pharisees. 

Maybe forgetting the other issues involved, they come to a fellow Pharisee who just may be under attack for what the Sadducees reject. 

Maybe some were there thinking Paul was just a violator of the Law, but conclude its just an attack from the other group concerning a cherished belief they hold. 

Maybe some Pharisees were initially in opposition through hearsay about Paul, and maybe they are more accommodating in their thinking and not so discerning the implications of what Paul believed and taught about Christ and the status of gentiles who believe.

 The scribes of the Pharisees make defense for Paul.  Paul's strategy pays off: “We find no evil in this man; but if a spirit or an angel has spoken to him, let us not fight against God.”

 This reaction is similar to Paul’s teacher Gamaliel in Acts 5.38-39:  “38  "And now I say to you, keep away from these men and let them alone; for if this plan or this work is of men, it will come to nothing;  39  "but if it is of God, you cannot overthrow it--lest you even be found to fight against God."   This reference to fighting against God in verse 9 is missing in the Alexandrian text

 Some of the Jews who shouted against him earlier may have a change of mind about him.

The council is divided, and they must be both pulling on Paul. The commander has to step in an deliver Paul.

God sometimes uses confusion during a conflict to deliver.  Paul’s opportunity has come to an end in Jerusalem.  

In this section, we see Paul using wisdom, privilege and common beliefs to have an impact.  I would like to suggest again that though he had opposition here, some may have been impacted by Paul's conduct and things said, that may later come back to them under different circumstances, and may aid them to respond positively to the gospel.

The Geographical will of God—He will get you there.

23:11, This whole conflict will provide the means of another opportunity.  Jesus reveals that Paul will go to Rome.

Apart from special revelation, as Paul received, one cannot know where God might want them.  Just being faithful in your walk makes you useful for God.  And if God wants you somewhere particularly, he’ll get you there.  

A band of Jews plot to have Paul murdered, but it is foiled, and leads to Paul’s movement to Rome.

Acts 23:12-22, Paul’s nephew overhears and reveals the plot to Paul, then the Roman commander. These Jews make a vow that will have to be broken, lest they starve to death.

The commander takes his job seriously.  Surely this is large part in Paul being a Roman citizen.

Acts 23.23-35, The large number of soldiers reduces the barracks by 1/3.  So when they reach Antipatris, only the horsemen continue to Caesarea.   He was going to take no chances in light of the plot and the volatile atmosphere in Jerusalem.

The letter to Felix the governor puts the commander in a good light, saying he rescued a Roman citizen in trouble.

This move removes the conflict from his place of responsibility.   He will let the governor deal with the issue. 

I wonder why the Commander could not have had Paul ushered out of the country and tell him to not return?  I suppose because t relates to that law and order of Rome, and maybe Paul, this time, would not leave quietly.  He will have the chance to do such a thing, but he appeals to Caesar, which becomes his ticket to Rome and provides opportunity for him to be a witness to Rome and those in places of authority.

Does Paul know this is how God wants it done, or is he just going with the circumstances, and letting God use it for opportunity?  I’m thinking the latter.  He has opportunity to share the gospel with those in authority through this process, as we will see in Acts 24.24 with Felix and his wife.

Hearing before Governor Felix

 Acts 24.1-9,  The High Priest and some elders with an orator make their case before Felix.

The Orator is concise and to the point.  He begins with flattery, a common approach, which in this case is false, because under Felix, revolutionaries had escalated under his corrupt and repressive administration.

This time without the Pharisees who might come to Paul’s defense. 

Character defamation was a major part of winning Roman Lawsuits.

They make accusation of Paul as a pest and divisive to Jews everywhere and sect ringleader—“Nazarene” is reference to Jesus and probably derogatory, and temple desecrator.

These things are not true, though, the truth does bring division.  

They see Paul as the biggest enemy of the state of Israel over the other disiciples and Apostles, which shows the effectiveness of his ministry. 

You see, the attack is not against the apostles or church in Jerusalem, but against Paul, this Pharisee who not only became a believer, but has been effective in winning both Gentiles and Jews to faith in Christ, and he has taught that salvation is not through the Law but faith in Christ. 

His ministry not only goes against the Jewish error that one is righteous before God by the Law, but is a cause of envy , and for some, even worse… that Gentiles could be right with God and become a part of the people of God apart from become a Jew.

Before Felix, Paul’s defense

Towards Paul’s mission to take the Word to Kings…

Acts 24:10-16

Paul’s statement is more brief and truthful, acknowledging only that Felix has knowledge of Israel.  His wife was Jewish.

Paul defends himself pointing out that there was neither enough time or evidence that he was seeking to cause a riot. 

He identifies himself as having worshipped God, believing him according to the law and prophets. 

The difference is his worship of God is according​ to the "Way" which they call a Sect.  Six times, “the Way” is used in Acts.

Paul's testimony before Felix sets forth his belief and practice, which he ultimately ties to the resurrection--as he did in his last defense.  Those accusers present, he says, also believe in a resurrection of all. 

Paul says he has made it his aim to have a clear conscience before God and man.

 The word "clear" ESV or "offence" KJV is referring to a cause of failure or failure. 

Maybe he means if he doesn't maintain sincere motives it can be a personal hindrance to his service and ministry. 

One can't cause God To stumble and people don't know your conscience, but you do, and it can affect you.

Do you really believe or are your motives towards others are pure?

 Paul's words and actions were in sincere belief and devotion to God and his word:  Acts 24:14

To say you conscience is clear is not proof of anything, but one is either honest or not.  It doesn't make one right.  However, the Jews don't want to discuss the Theology, they just want him gone. 

17-21

Paul says there is no evidence, and besides he came to Jerusalem with alms for his nation from the Gentile dominate churches. 

Paul references his accusers  as some Jews from Asia.  He points out their absence.  He had a right to face them.  The present company could not give real proof of any wrong doing, just accusations.

And he again makes reference to the resurrection so to keep it center of the confrontation so to support his witness, whether to Jews or those in authority.  He brings it back to the resurrection, because, if the resurrection is true, and Jesus rose from the dead, then he must be who he said he was.

Felix puts off a decision saying he'll wait for Lysias, but he had his letter--and Lysias never comes.  Paul is held but with privileges.  

Felix was knowledgeable of the Way.  Surely he knew something of the events of Jesus and his Crucifixion.

Felix and his Jewish wife hear Paul. He hears about "faith in Jesus." The message of Paul has an affect of fear of God concerning sin and accountability before God.  Felix sends Paul away-- not wanting to dwell on it further.

Part of his problem is a desire for financial gain and to be in good standing with the Jews--thus he kept Paul jailed.  However, he had sent and heard Paul often.

Paul before Festus and Agrippa

Acts 24:27, 2 years pass with Paul still in prison.  Festus becomes the new Gov of Judea.

Acts 25:1-12,  Festus is met by Jewish leaders who want Paul brought to Jerusalem with the intent to kill him by ambush.

Festus invites Jewish leaders to come down to Caesarea.  They bring charges that can’t be proved.   Paul gives his briefest defense—in nothing “have I offended at all.”

Paul refuses to go to Jerusalem to be tried; this must be in accordance to his Roman citizen privileges.  Does he know the Jews’ intent?  He has fulfilled his mission to the Jews.  God has other plans for him, so he wisely appeals to Caesar—his ticket to Rome.

13-27, Festus lays Paul’s case before King Agrippa with his sister (future mistress of General Titus),  relating the difficulty of the case for him.   Agrippa had a rule to the north of Judea, and had some authority over the Temple operation. His mother had taken interest in the Jewish religion, and he was viewed as an authority on it by Rome.  His sister said to be Jewish, Drusilla, was married to Felix.

Felix admits the failure of the accusers, their charges having no validity of. 

The dispute is over their religion and Jesus.  He’s at a loss on how to investigate, and Paul has appealed to Caesar for a decision.   Maybe the King can help him out.

The king desires to meet Paul. 

26:1-11,  Paul begins his defense before the King, the longest of five, by acknowledging his knowledge of the Jews. Paul speaks respectfully.

He gives a brief testimony of his religious upbringing. 

He makes reference to the resurrection as the Jewish hope and promise—the issue, ultimately why he is even there, and challenges them to consider if such is impossible with God—probably more directed at the king.

And this reference to the resurrection allows Paul to quickly jump to that part of his life in his persecution of the Church, since Festus’ accounting of the case to Agrippa in 25.19 says at issue is “a certain Jesus who had died but Paul affirmed alive.”

Paul gives an accounting of his opposition to Jesus and his followers.  You wonder if Paul thought this through as how to keep this testimony brief and to the point.

 1 Pe 3: “15  But sanctify the Lord God in your hearts, and always [be]  ready  to [give] a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear.”

Now he gives  account of  his transformation; this is the third account of events on his mission to Damascus.

12-23, We examined this account back in the beginning. Paul recounts the visitation by Christ that turned his life around.  This account has the words of Jesus that it is “hard to kick against the goads.”  This saying  accuses Paul of fighting against God—which even his teacher Gamaliel warned against doing, Acts 5:39.  However the evidence might have affected him internally, it was there to direct him to the truth. (In the Greek world, this was a well-known expression for opposition to deity. EBC)

The account may actually be a summary of all that was revealed by Christ to both Paul and Ananias, leaving the latter out of the account for the sake of brevity.    Verses 17-18 reveals to us that God uses secondary means and human instrumentality in salvation—its through the word of God and human witness that eyes can see and light shines in darkness.

Paul was “obedient” to the heavenly vision.  His life following is evidence of this, and persecution by the Jews is a result.   But his ability and message are both from God.   Jesus fulfills the Scriptures.

Kicking against the Goads  (fighting against God)

“Saul, Saul, why are you persecuting me?”

And he said, “Who are You, Lord?”

Then the Lord said, “I am Jesus of Nazareth, whom you are persecuting.”

It is hard for you to kick against the goads.”

Acts 9.4-5; 22.7-8; 26:14-15

I know what goads are because I grew up on a hog-farm on which we used shovels and pitchforks and electric shockers to get hogs to go where we wanted.

It is said that this was an expression in the Greek world of opposition to deity.

This statement by Christ set Saul’s [later called Paul] actions against God when he thought he was zealously doing God service in his war against Christians. 

Jesus revealed himself to  Paul as Divine, and thus the God whom Paul was zealous for, he was fighting against.

Paul was a zealous Jew fighting against the offensiveness of the Christ crucified. 

We don’t know what may be going on inside people, being the conflict and struggle between what they believe to be true and what is hard to refute.

There’s no record that Paul was wrestling within himself in light of the past events surrounding Christ, however, it’s possible in connection with the word “goads.” 

One of those goads could have been the testimony and martyrdom of Stephen.

“and they cast him [Stephen] out of the city and stoned him. And the witnesses laid down their clothes at the feet of a young man named Saul [Paul].

And they stoned Stephen as he was calling on God and saying, “Lord Jesus, receive my spirit.” Then he knelt down and cried out with a loud voice, “Lord, do not charge them with this sin.” And when he had said this, he fell asleep.

Now Saul was consenting to his death.”  Acts 7:58-8.1

Stephen had an effective testimony, spoke the Scriptures, and was stoned to death for his faith in Jesus as the Christ and Savior. 

Was this a  goad to the young man Paul who was a witness to his death?

Goads like this could have increased Paul’s fight against the truth. So much so that he went to war against the Christians by which Jesus said, “why are you persecuting me?”

Paul later writes concerning his past:

“For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.” 1 Cor 15.9

“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.” Acts 22.3-5

“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. …

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.” Acts 26:4-5; 9-11

“If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee;

 concerning zeal, persecuting the church;

concerning the righteousness which is in the law, blameless.” Phil 3:4-6

We don’t know of what is going on inside people, being the conflict and struggle between what they believe to be true and what is hard to refute. 

Are you fighting against God? 

Agrippa’s Response

24-32,  Festus, was a Roman, not a Jew, and less knowledgeable than Agrippa, who probably believed the prophets.  Paul defends his words and turns and invokes the king whom he trusts knows of these things and believes the prophets. 

The famous Agrippa response has been understood in 2 ways.  But first, it should be pointed out that, “almost” in KJV  is a translation of a word for “short” or “little.”  Time is implied.      Agrippa is either asking Paul a question or making a statement.  The question would be “in a short time [would] you persuade me to become a Christian?” or states “in short time you persuade me to become a Christian. “  We can’t tell with certainty how he said it. It seems doubtful he was admitting his persuasion in a brief time, but actually questioning it could happen in so short of a time.

 He may have felt backed into a corner with reference to believing the prophets, so his response makes Paul’s efforts to be not enough—to kinda protect himself before the others. 

He was put on the spot—this is how one can put up a kind of mental guard to not be persuaded.  

This is an issue as to why some believe and some don’t—is it that some value the truth over status? We saw this earlier with the Jews who were envious of the gentile response to the gospel.  

Yet salvation is still through faith, even though there can be this difference in people—it’s like Jesus saying it is hard for those who trust in Riches to be saved.

Paul responds with “in a little or much”—however long, he desires all of them to believe as he.

They all conclude that Paul was innocent and should be released, but since he appealed to be heard by the Emperor, he was not set free—and maybe the politics of the matter.   His mission would be accomplished by such an appeal, as it was already being done.  

Paul had used the opportunity to speak the truth in brief and concise words.

PERSUADE

To persuade is to move by argument, to convince,  or win over.   It is to cause someone to believe something. 

People are persuaded of many different things that pertain to the matters of life.  

Why some people are persuaded of a matter and others not is not easy to discern or explain—so many factors are involved.

To be persuaded is to believe.

If you are persuaded, then you believe. 

If you are not persuaded, then you don’t. 

This can be seen in the book of Acts 28:23-24 concerning the Apostle Paul’s encounter with Jews in Rome during his imprisonment there.

 Vs23:  “So when they [the Jews] had appointed him a day, many came to him [Paul] 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. “

Vs 24:  “And some were  persuaded 

by the things which were spoken,

and some disbelieved.”

Notice the contrast is verse 24, some were persuaded but some disbelieved.

The opposite of being persuaded is to disbelieve.

A person may want to believe something, but until they are persuaded, they don’t believe—though they may be close to believing.

I think this account in the Gospel of Mark 9:23-24 shows this:

Vs23:  Jesus said to him, "If you can believe, all things [are] possible to him who believes." 

Vs24:  Immediately the father of the child cried out and said with tears, "Lord, I believe;  help  my  unbelief !"

I believe this man was saying to Jesus that he wanted to believe but was still unsure: he needed help.

One of the main reasons Jesus did miracles was to give attestation to who He was so people could believe in who he was and what he said.

Then Jesus said to him, "Unless you [people] see  signs   and   wonders, you will by no means believe."  The Gospel of John 4:48

It takes more than evidence to win people over. 

There must be a willingness to be won over or at least a willingness to consider the evidence and /or argument. 

Sometimes, there are obstacles that hinder one from being won over, such as how it will affect one’s status (job, etc.) or relationships (marriage , family) or lifestyle.

Someone might be unwilling to consider something on the basis of how it might affect them or of a fear that it might require a sacrifice or cause conflict that they don’t want to have.

There must be a willingness to consider and look into something in order to be persuaded:  it’s not easy to believe.

When the Apostle Paul was giving his defense, while imprisoned in Caesarea,  concerning his life, faith, and ministry, before King Agrippa II and Festus, the Governor of Judea, we see this response…

At this point Festus interrupted Paul's defense. "You are out of your mind, Paul!" he shouted.

"Your great learning is driving you insane."

"I am not insane, most excellent Festus," Paul replied.

"What I am saying is true and reasonable. 

 The king is familiar with these things, and I can speak freely to him. I am convinced that none of this has escaped his notice, because it was not done in a corner. 

King Agrippa, do you believe the prophets? I know you do." 

Then Agrippa said to Paul,

"Do you think that in such a short time

you can persuade me to be a Christian?" 

Paul replied, "Short time or long--I pray God that not only you but all who are listening to me today may become what I am, except for these chains."  Acts 26:24-29 NIV

To Festus, a Roman, Paul’s words were madness, but for Agrippa, with his Jewish family ties and knowledge, and his belief in the Jewish prophets and his involvement in the operation of Jewish Temple, the words of Paul concerning Jesus should have been seriously considered.

Why Agrippa apparently was not persuaded, we don’t know.  Though maybe his status kept him from wanting to share in Paul’s insanity—as Festus saw it--before those present.  If he would have been willing to listen longer, would he have been persuaded?  

This is where the will plays a part. 

Do you really want to know?

Do you really want to look into it? 

If not, you may never be persuaded.

It’s not easy to believe.

Journey to Rome

Acts 27 through 28.16 is a pretty detailed account of Paul’s travel to Rome.

Why such detail?

It was God’s will for Paul to go to Rome, 23.11.  The account shows the sovereign protection of God. 

The circumstances of the trip involving Paul’s relationship to the centurion and crew in such difficulties that occur serve as evidence that Paul was God’s messenger, that his gospel and his mission to the Gentiles were of God.

Traveling by boat could be very dangerous in the Mediterranean.   Sailing west was more difficult than sailing east due to the winds, thus ships sailed close to the coast.

27.1-12, Paul, with other prisoners, are given to the centurion, to sail to Italy.  This centurion is kind to Paul.  Luke and Aristarchus accompany Paul. 

They board an Alexandrian (Egypt) grain ship that could take over 2 months to get to Rome.

That weather turns difficult, and Paul perceives and warns of he danger, the decision is to press on.

The reference to the Fast is the Day of Atonement, and it indicates the time of year when travel on the sea becomes dangerous.

13-32, the weather eventually turn nasty and they have to take drastic measures and despair of life, and Paul says they should have listened to him.  

God sends a messenger to Paul that they will all live though the ship will be lost—which informs them of, giving witness to God.  The ship will first run aground.

The sailors try to abandon the ship with fear of running aground, and Paul warns they will not live if those men abandon them.  The soldiers foil the escape.

33-38, Paul is taking charge of the situation.  14 days with eating—he encourages them to eat and that they will all survive.  276 on the ship.   That all stay on the ship and their being saved will be evidence of Paul’s divine connection.

39-44,  they run aground, as Paul prophesied, heading shore, in which the ship is broken up.  The soldiers want o kill their prisoners, fearing their escape (remember the Philippian jailor?) but the Centurion won’t allow it for Paul’s sake. 

Everyone either swims or floats to safety on land.   All this gives evidence of Paul’s divine appointment and message.  

Consider how much more witness and impact God had through the life of Paul through his imprisonment.  These 276 men will have a story to tell even if they don’t become believers themselves. 

Acts 28  

Impact in Malta

Vss 1-6,  They all make it to the island of Malta.

The inhabitants were friendly.  They are called "barbarous" in the Greek for non-Greek-speaking.

Surviving the troubles of sea may prove one's innocence but the bite of the viper suggested otherwise.  "Justice" was a goddess who executed the will of Fortune or the Fates or it was an idiom of Greek poets.  Paul shakes it off and nothing happens, and so he becomes a god to them. 

  

Paul knows God's will is for him to go to Rome.  He wasn't tempting God here, it just happened and he responds accordingly.  Mark 16:18 has a fulfillment here.  Intentional snake handling is not advised.  Already, God is giving Paul some distinction on this Island.  

Vss 7-10,  Paul gets to visit and spend time with a chief official of the Island, whose father is sick, whom Paul heals.  And so people of the Island who have diseases come to Paul for healing.   We don’t read of the spiritual impact, but surely Paul spoke to them about Jesus.  The people provided for their needs.  If this wreck wouldn't have happened, there wouldn't have been this impact.  

Paul was encouraged.
Vss 11-16,  3 months pass, then they leave on another Alexandrian ship that was there.  Ships are named for their patron deity, in whose protection they depended.  They sail to Syracuse of Sicily, then Rhegium of Itay, then to  Puteoli. There they found believers who had them stay.  And on his way to Rome, believers travel to the places mentioned to meet him, which was an encouragement to even Paul—even with his ministry of miracles, he found encouragement with other believers. 

In Rome
Vss  17-22, Paul calls the local Jewish leaders together to give his defense.  The principle of to the Jew first.   Its brief and sets forth the reason why he is there as he is.  He again brings the resurrection into the accounting. 

The Jews did not receive notification about him.  They know about the "sect," and want to hear his views.  In the late 40s AD, the Jews were so sharply divided over Christianity in Rome, Emperor Claudius banished them from the city to stop riots.  They only recently had returned after his death in AD 54.

Vss 23-30,  So they come in greater numbers to hear Paul.  He spends a full day seeking to persuade them concerning the kingdom of God and Jesus from Scripture.  Some of them are persuaded.  Those not had left disputing, and Paul applied the saying of Isaiah concerning their inability due to spiritual dullness.  The message is  going to the gentiles, and they will listen.  

He continued there 2 years at his expense, and many came to hear him. Some NT letters written at this time, being, Eph., Phil., Col., Phile.

It's believed he was released for awhile and then came back to prison , wrote 1 Tim. , Titus, & 2 Tim his last, then he was executed. 

Acts ends on a positive of Paul in Rome and advancing the kingdom.