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Chapter 1 |
Chapter 6 |
Chapter 11 |
Chapter 16 |
Chapter 21 |
Chapter 2 |
Chapter 7 |
Chapter 12 |
Chapter 17 |
Chapter 22 |
Chapter 3 |
Chapter 8 |
Chapter 13 |
Chapter 18 |
Chapter 23 |
Chapter 4 |
Chapter 9 |
Chapter 14 |
Chapter 19 |
Chapter 24 |
Chapter 5 |
Chapter 10 |
Chapter 15 |
Chapter 20 |
Chapter 25 |
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This writing, called
"The Acts Of The Apostles," was written by the
physician Luke, who is also the author of the "Gospel
According To Luke." He starts with an account of the
ascension of our Lord, follows that with the selection of
Matthias as the successor to Judas Iscariot, the activities on
the day of Pentecost, and other deeds of some of the apostles,
which bring the account through Chapter VIII. In Chapter IX we
find the calling of Saul of Tarsus as an apostle. Then, in
Chapter X is given Peter's conversion from the narrow
Judaistic outlook on the gospel to the worldwide conception of
it. Accordingly He, at the command of the Holy Ghost, went
without question to the home of Cornelius, the Roman
centurion, and preached the gospel to him and those gathered
in his house. From this point on, except for a few references
to Peter and others, this becomes primarily the story of the
ministry of the Apostle Paul, formerly called Saul. This is,
of course, due to the fact that Luke accompanied Paul on his
travels, and was therefore more cognizant of his activities,
than those of others. His ministry is followed until he is
finally sent to
Rome
, a prisoner for the sake of the gospel. |
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Chapter
1
(Verses
1 through 5) "The former treatise have I made, O Theophilus, of
all that Jesus began both to do and to teach, until the day in which
He was taken up, after that He through the Holy Ghost had given
commandments unto the apostles whom He had chosen: to whom also He
shewed Himself alive after His passion by many infallible proofs,
being seen of them forty days, and speaking of the things pertaining
to the kingdom of God: and being assembled together with them,
commanded them that they should not depart from Jerusalem, but, Wait
for the promise of the Father, which, saith He, ye have heard of Me.
For John truly baptized with water; but ye shall be baptized with
the Holy Ghost not many days hence."
Who
Theophilus was is not known. There have been many conjectures about
his identity, ranging from the assumption that, since the name
"Theophilus" itself can be translated either "lover
of God," or "beloved of God," it is simply an address
to all that love God, all the way to the ridiculous idea that
Theophilus was probably a man of some wealth who underwrote the
publication of Luke's writings. Whoever came up with this last idea
had evidently forgotten that in Luke's day there was no publication
as we know it today. Probably Theophilus was an acquaintance of Luke
who was desirous of learning all he could about both the gospel of
our Lord and the activities of His apostles; for it is to him also
that Luke addressed the gospel record which bears his name.
Luke
tells us that our Lord spent about forty days with His apostles
after He had been crucified, and had arisen from the dead. During
this time He gave them some commandments which Luke does not detail,
and taught them the things "pertaining to the
kingdom
of
God
." Having thus instructed them, He gave them a final
commandment, to stay in
Jerusalem
until the fulfilling of the promise of the Father, of which He had
already told them. Then He explained that this promise is that they
should be baptized with the Holy Ghost, and that this was shortly to
be fulfilled, "not many days hence."
(Verses
6 through 8) "When they therefore were come together, they
asked of Him, saying, Lord, wilt Thou at this time restore the
kingdom to
Israel
? And He said unto them, It is not for you to know the times or the
seasons, which the Father hath put in His own power. But ye shall
receive power, after that the Holy Ghost is come upon you: and ye
shall be witnesses unto Me both in
Jerusalem
, and in all Judaea, and
Samaria
, and unto the uttermost part of the earth."
Strangely,
many who profess to believe God's word today will tell us that, God
is never going to restore the kingdom to
Israel
. According to them, He has forever discarded
Israel
, and replaced it with the gospel church, "spiritual
Israel
." If this is true, here would have been the ideal time and
place to forever do away with the idea of the restoration of the
kingdom to
Israel
. Our Lord had spent forty days in special teaching of the apostles
concerning the things, which pertain to the kingdom. After all this
His apostles asked Him, "Lord, wilt Thou at this time restore
again the kingdom to
Israel
?" Why did He not say, "Let's put that old idea to rest
for good: the kingdom is not to be restored to Israel, but from now
on, all promises are taken from national Israel and given to
spiritual Israel, the gospel church"? The reason He did not say
this is that it is not true. He simply said to His apostles that, it
was not given to them, and certainly it is not given to us, to know
the timing of these things. They are exclusively in the hands of the
Father. So, there is nothing therein to concern us: for they will
take place at the time appointed of the Father. Then He told them
that when they should be baptized with the Holy Ghost, they would
receive power. He says nothing about the extent nor the limitation
of this power; but after receiving it they would be His witnesses,
not only in
Jerusalem
and the area thereabout, but throughout the whole world.
(Verses
9 through 11) "And when He had spoken these things, while they
beheld, He was taken up; and a cloud received Him out of their
sight. And while they looked stedfastly toward heaven as He went up,
behold, two men stood by them in white apparel; which also said, Ye
men of
Galilee
, why stand ye gazing up into heaven? this same Jesus, Which is
taken up from you into heaven, shall so come in like manner as ye
have seen Him go into heaven."
Having
finished His present instructions to His disciples, our Lord was
"taken up," that is, He literally rose up from the earth,
and ascended up toward the heavens, and was by a cloud hidden from
their sight. Nothing is said about how slowly, or how swiftly He
ascended, but when the cloud obscured the sight of Him, the
disciples continued gazing at the point where they had last seen
Him. While they were thus engaged, two men dressed in white
garments. ("Leukais," the Greek word here translated
"white," literally means "light, bright, brilliant,
especially bright or brilliant from whiteness," and is usually
spoken of the garments of angels, and the saints who have been
exalted to the heavenly state). How long they stood observing the
disciples as they gazed into heaven is not recorded, and neither is
it important. The focus is to be on their message: "Ye men of
Galilee
, why stand ye gazing up into heaven? This same Jesus, Which is
taken up from you into heaven, shall so come in like manner as ye
have seen Him go into heaven." This is a very simple message,
but one that has been of tremendous comfort not only to the
disciples who stood on
Mt.
Olivet
that day, but also to every one, who, either literally or
figuratively, has ever looked up toward heaven, longing for a
glimpse of his Lord. In essence it says, "There is no need to
look into the heavens for another sight of Him, but don't lose hope:
for the day is coming when He will return, and when He does, He will
be the same tender loving Saviour Who has been teaching you the
things, that pertain to the kingdom of God." Not only so, but
He will come with that same marvelous and glorious power by which He
ascended into heaven.
In
verses 12 through 14, Luke simply tells us that the disciples left
from
Mt.
Olivet
(the Mount of Olives), and returned to
Jerusalem
, which was "a Sabbath day's journey."
According
to Jewish law and custom, no one could make a long journey on the
Sabbath day. He was permitted to go no more than about a mile from
his place of residence on the Sabbath. Consequently this short
distance was often referred to as "a Sabbath day's
journey," whether it was traversed on the Sabbath, or on some
other day. He then tells us that their place of residence for the
present time was in a house, which had a large upper room. This
sounds much like the same house where our Lord had His Last Supper
with His apostles, but there is no positive proof of this. Here
lived all eleven of the apostles, Judas Iscariot having hanged
himself after betraying the Lord. There were here also some of the
women who followed Jesus, among whom was His mother Mary. Here too
were His brothers. All these were constantly in prayer. There no
doubt was much sorrow in their hearts. The disciples at this time
numbered about one hundred twenty.
Several
times before Peter had shown a forwardness beyond that of the other
disciples, and on this occasion he rose up and addressed them.
(Verses
16 through 22) "Men and brethren, this scripture must needs
have been fulfilled, which the Holy Ghost by the mouth of David
spake before concerning Judas, who was guide to them that took
Jesus. For he was numbered with us, and had obtained part of this
ministry. Now this man purchased a field with the reward of
iniquity; and falling headlong, he burst asunder in the midst, and
all his bowels gushed out. And it was known to all the dwellers at
Jerusalem
; insomuch as that field is called in their proper tongue,
Aceldama
, that is to say, The field of blood. For it is written in the book
of Psalms, Let his habitation be desolate, and let no man dwell
therein: and his bishopric let another take. Wherefore of these men
who have companied with us all the time that the Lord Jesus went in
and out among us, beginning from the baptism of John, unto the same
day that He was taken up from us, must one be ordained to be a
witness with us of His resurrection."
In
this speech, Peter gives a more graphic description of the death of
Judas Iscariot than does Matthew in his gospel record. There he says
only, (Matthew 27:5) "And he cast down the pieces of silver in
the temple, and departed, and went out and hanged himself." In
putting the two accounts together, it seems probable that when Judas
hanged himself, something failed about the mechanism he used, and he
fell flat upon the earth, and perhaps striking some sharp object,
such as a stone, he did indeed burst asunder. To fall headlong does
not necessarily mean to fall "headfirst." He may have
hanged himself in the very field the priests bought with the money
they had paid him to betray the Lord. Thus "he purchased a
field with the reward of iniquity."
It
has long been a point of controversy, as to whether Peter was moved
by the Holy Ghost at this point, or by his own impetuosity, to do
something about this situation. Those with the latter view argue
that, first, the Holy Ghost was not yet given with power as He was
to be on the day of Pentecost; second, our Lord had told His
disciples, (Luke 24:49,) "And, behold, I send the promise of
the Father upon you; but tarry ye in the city of Jerusalem, until ye
be endued with power from on high;" and third, there is so
little ever said about Matthias after he was chosen.
(Verses
23 through 26) "And they appointed two, Joseph called Barsabas,
and Matthias. And they prayed, and said, Thou Lord, Which knowest
the hearts of all men, shew whether of these two men Thou hast
chosen, that he may take part of this ministry and apostleship, from
which Judas by transgression fell, that he might go to his own
place. And they gave forth their lots; and the lot fell upon
Matthias; and he was numbered with the eleven apostles."
Luke
gives the sequence of events so precisely, and concludes it in such
a manner that one might be tempted to think that he himself was not
sure of Matthias' apostleship. The order of events is very much the
same that we are prone to follow in church matters today, but such
that, when we actually ex- amine it, seems strange. First they made
their own selection of two candidates, with no mention of asking the
Lord to guide them in this matter. Then, having already made this
selection, they, in effect, said, "Lord, now You select which,
of the two we have already picked, that You prefer." Then they
voted, ("gave forth their lots,") and Matthias was elected
("the lot fell on Matthias"). Then Luke's conclusion of
the matter is, "and he was numbered with the eleven
apostles." It hardly seems necessary, since, in his record of
the gospel, he clearly shows that with the fall of Judas, and in
verse 13 of this chapter he names only eleven, to say, "he was
numbered with the eleven apostles," unless there is some
difference between him and the eleven. If indeed he was elevated to
full apostleship, it seems sufficient to say, "he was numbered
with the apostles." Be that as it may, he is never mentioned
again in scripture.
(Verses
1 through 4) "And when the day of Pentecost was fully come,
they were all with one accord in one place. And suddenly there came
a sound as of a rushing mighty wind, and it filled all the house
where they were sitting. And there appeared unto them cloven tongues
like as of fire, and it sat upon each of them. And they were all
filled with the Holy Ghost, and began to speak with other tongues,
as the Spirit gave them utterance."
Pentecost,
or as the Jews also called it, "The Feast Of Weeks," was
celebrated fifty days after the second day of Passover. When this
day arrived, the disciples were "all with one accord in one
place." They were not called together by someone, nor by
previous appointment, but were gathered in one place, each according
to his own desire, as if all were activated by one mind. There is
nothing said about the location of this place; whether the upper
room mentioned in Chapter I, or some other place is not clear; but
the description of the events of the day make it seem to have been a
somewhat more public location. They were in a building of some sort,
for, as we are told in verse 2, "Suddenly there was a sound as
of a rushing mighty wind, and it filled all the house where they
were sitting." Notice that Luke does not say, "There came
a rushing mighty wind." There is no indication that there was
even a breeze that would riffle one's hair. Yet there was a sound
such as might be made by the wind of a great storm, and it filled
the entire building in which they sat. "And there appeared unto
them cloven tongues like as of fire, and it sat upon each of
them" may seem confusing because in the first clause
"tongues" is plural, while in the second, "it"
is singular. The confusion is eliminated when we consider the event
more closely. "Cloven tongues like as of fire" signifies a
single unit. Just as a fire, large or small will be
"cloven," that is, split, into multiple tongues of flame,
so this apparition had more than one tongue, but was still one unit.
Nothing is said about its size, obviously, it was large enough to be
seen by all; and in the process of the work it moved from one to
another so that "it sat upon each of them." As it did move
from one person to another, all were filled with the Holy Ghost, and
spoke with other tongues, or languages, as the Spirit moved them,
"gave them utterance." They by the Holy Ghost spoke with
languages different from the Galilaean dialect that was their
natural language.
In
verses 4 through 13, Luke gives an account of the effect this had
upon those who heard them. First he says that, as we might expect at
this season, which includes Passover, just recently celebrated, and
Pentecost, now in progress, there were devout Jews gathered from all
nations of the world, and dwelling at
Jerusalem
for the celebration of these two feasts. Since the disciples were
probably gathered in at least a semi-public place when this event
occurred, the report of it was soon spread throughout the city, and
for the sake of curiosity everyone gathered around. As they
listened, they were completely astonished because, though they all
could, probably, understand Hebrew, and maybe the Galilaean dialect,
this is not what they heard. Luke names sixteen different regions
from which these Jews came, and there may have been more. Yet each
heard, not in the Hebrew, nor in the dialect of
Galilee
, but in the language of the area where he had been born, the
wonderful works of God. There have been arguments about whether the
Holy Ghost immediately translated what each said into all the other
languages, or whether one was enabled to speak in one language, and
someone else in another. This seems to be both a foolish and a
useless argument. Since the whole matter was alone by the power of
God, neither method presents any difficulty, and since it is not
fully detailed in scripture, we are well advised to leave it alone.
The effect this had upon the crowd ranged all the way from some of
them being so amazed that they began to try to find out more about
it, saying, "What meaneth this?" to, as unbelievers
usually do, some starting a false accusation against the disciples,
saying that "These men are full of new wine." They knew,
as do we, that, this, had it been true, could never have produced
the effect they saw and heard manifested. At this point, the Apostle
Peter arose in defense of the disciples. He first refutes the idea
that the disciples might be drunk, saying, "For these are not
drunken, as ye suppose, seeing it is but the third hour of the
day." No person with any self respect would be drunk by
nine o'clock
in the morning, and surely this whole group would not be such
alcoholics that they would do so. He then declares that this is the
outpouring of the Spirit, which God promised by the pen of Joel the
prophet. In support of this, he quotes the prophecy of Joel; not
just the prophecy of the outpouring of the Spirit, but also the
coming of "the day of the Lord," and the events that will
precede it, ending with the Lord's promise, "and it shall come
to pass, that whosoever shall call on the name of the Lord shall be
saved." Upon this foundation he sets forth to tell them of the
Lord upon Whom they must call for salvation.
He
calls their attention to the fact that the Lord is not some myth,
nor some figment of the mind; but a very real Person, Whom they have
already seen, and of Whom they have already heard, "Jesus of
Nazareth, a man approved of God among you by miracles and signs,
which God did by Him in the midst of you, as ye yourselves
know." His works were done in and around
Jerusalem
, as well as in the area of Galilee,
Cappadocia
, etc. The people were well aware of what He had done. Next he hits
them in the face with a declaration that can have one or the other
of only two effects. If God grants them repentance, it can cause
them great sorrow; and if not, it can only anger them exceedingly:
"Him, being delivered by the determinate council and
foreknowledge of God, ye have taken, and by wicked hands have
crucified and slain." This declaration sets forth two very
important points. The first is that, every thing concerning the
crucifixion of our Lord took place exactly as had been established
by the counsel of God from the beginning. No variation was possible,
and no surprises took place. Second, although Jesus said, (John
10:17
-18,) "... I lay down My life, that I may take it again. No man
taketh it from Me, but I lay it down of Myself._ _ _," the
guilt of what was done to Him, both the persecutions and the
crucifixion, is just as great upon the perpetrators as if they had
had the power to take His life. In Mark 14:21, Jesus clearly
establishes this principle, as He says, "The Son of man indeed
goeth as is written of Him: but woe to that man by whom the Son of
man is betrayed! Good were it for that man if he had never been
born." Though it was all according to the Father's plan, Peter
says to them, "ye have taken, and by wicked hands have
crucified and slain." This is the sad part of his discourse,
but now he turns to that part of the gospel, which is the foundation
of the joy of every Christian.
"Whom
God hath raised up, having loosed the pains of death: because it was
not possible that He should be holden of it." There are two
outstanding reasons why it was not possible that death should hold
our Lord. The first is the obvious, He is the Son of the eternal
living God, and "in Him dwelleth all the fullness of the
Godhead, bodily." The second is, God had already promised that
it could not be, and His word can not be broken, or set aside. This
is the reason upon which Peter focuses as he continues his
discourse. He quotes David, in Psalms 16:8-11, and then declares to
the people that David could not have been speaking of himself,
because what he said was in no wise fulfilled by him, and the
physical proof that it was not was immediately available, if they
cared to examine it. Therefore David had to be speaking of One, of
his lineage, Who should come later. His prophecy then was not of
himself, but, as a prophet, he foresaw, and testified of the
resurrection of Jesus. Not only so, but because the disciples are
witnesses of the fact that the Father did raise Him from the dead,
and exalt Him by His power, He, having now "received of the
Father the promise of the Holy Ghost," has shed forth this that
has so astonished the people. To further clinch the matter, David
himself said, "The Lord said unto my Lord, Sit Thou on My right
hand, until I make Thy foes Thy footstool," clearly indicating
that he is speaking of Someone besides himself. Since the facts,
together with the prophecies, establish that it is Jesus of Nazareth
of Whom he spoke, Peter sums it up thus: "Therefore let all the
house of
Israel
know assuredly, that God hath made that same Jesus, Whom ye have
crucified, both Lord and Christ." The question might arise,
"Wasn't He Lord and Christ even from the beginning? If so, how
can it be said that `God hath made Him' such, as a result of
this?" Surely, He was not only Lord and Christ, but there are
many other titles, which were His from eternity before time began.
The expression "hath made" does not signify that He is now
Something, Which He never was before, but that His tenure of that
office is now declared and manifested officially. Also one might
consider that the body, the flesh of Jesus was born of an earthly
mother, and, in that manner, came into being in this world. It was
also in that body that He lived in this world, and suffered, and
died. It is also in that same body that He arose from the grave,
ascended up on high, and is now seated at the right hand of the
Father. Thus, in that body, He is now made both Lord and Christ.
Upon
hearing this, and being convicted of the truth of it, ("pricked
in the heart,") they asked Peter and the other apostles,
"Men and brethren, what shall we do?" This is indeed the
first question that comes to mind when anyone is brought to the
realization that he is guilty of the death of our Lord, as in truth
we all are by nature, but are never conscious of it until God opens
our eyes, minds, and hearts, to see where we stand. That is, until
He by the Holy Ghost "pricks us in the heart."
In
answer to their query, Peter said, "Repent, and be baptized
every one of you in the name of Jesus Christ for the remission of
sins, and ye shall receive the gift of the Holy Ghost. For the
promise is unto you, and to your children, and to all that are afar
off, even as many as the Lord our God shall call."
The
failure of the translators concerning one word in this quotation has
given rise to many unnecessary and hurtful arguments. Instead of
translating the word "Christos," or as the case form of it
in this place is, "Christou," they simply transliterated
it, making it "Christ." The word literally means
"Anointed," and always in reference to our Lord is a
title, not a name. Had they translated it, the first part of the
apostle's statement would have read; "Repent, and be baptized
every one of you in the name of Jesus Anointed for the remission of
sins." And everyone would have known that Jesus was anointed
for the remission of sins, not that we should be baptized for the
remission of sins, as some have tried to read into this. This same
apostle says, of baptism, that it is "not the putting away of
the filth of the flesh, but the answer of a good conscience toward
God." That Jesus is anointed for this very thing is shown
throughout the New Testament, probably, nowhere else, and by no one
else, any more than by this same apostle in Acts 4:10-12, which we
hope to address at the proper time. Then he tells those who have
asked, "What shall we do?" that those who do what he has
told them "shall receive the gift of the Holy Ghost." This
may, or may not, as God may see fit, include the ability to speak
with other tongues, as has occurred with the disciples on this
occasion; but the Holy Ghost Himself will be given them, with all
the comfort, guidance, and peace, that our Lord promised His
disciples in that farewell speech recorded by the Apostle John in
chapters fourteen through sixteen of his gospel record. This promise
is not just to those present on the day of Pentecost, but to all
succeeding generations, and in all places of the world, "even
as many as the Lord our God shall call." This is the only
restriction ever placed upon the promise of God. It is not sent by
the will of man, nor is it just made universal. Instead it is to
those who are called of God, and it will reach every one of them, in
every age, and in every place on earth. Peter said much more to
them, but it is not all recorded. Nevertheless it all, apparently,
was directed to one purpose, to warn them to "save yourselves
from this untoward generation." The word translated,
"untoward," literally means "crooked or curved,"
and metaphorically it means" "perverse or wicked." So
his admonition to them is to turn away from this wicked generation,
and seek to do that which is pleasing to God.
As
a result of this event, the working of God upon their hearts, and
the preaching of the Apostle Peter, many of them received the word
gladly, and such were baptized. At this time there were added to the
church about three thousand persons, and these continued steadfastly
in three important things, "the apostles doctrine and
fellowship, and in breaking of bread, and in prayers."
"Breaking of bread" is their manner of referring to taking
of The Lord's Supper, which they were faithful to observe. This
whole episode was such a wonderful display of the power of God that
fear came upon all the people; and for some time after this, many
wonders and signs were done by the apostles.
During
the time following this great event the church practiced true
communism, not that which has been called communism, and by which
some nations have for many years been governed, but that practice of
each using whatever he had for the benefit of all. Those who owned
property of any sort sold it, and the proceeds therefrom were held
in common, and distributed, as needed, to every one of the members.
It is not clear just why they did this; whether it is something the
Lord taught them during the forty days He spent with them after His
resurrection, or whether it sprang from their love of the Lord and
their feeling that He would soon return so that they would have no
further need of worldly possessions. Whatever its origin, this
practice prevailed for some time in the church at
Jerusalem
, though there is no scriptural proof that it spread to other
churches. At this time they continued the practice of going daily to
the temple, and of celebrating The Lord's Supper from house to
house, and Luke says, that they "did eat their meat with
gladness and singleness of heart, praising God, and having favor
with all the people." That is, no persecutions arose at this
time. At the same time the Lord continued calling forth whom He
would, and adding them to the church, daily. Thus its numbers
increased rapidly for a while.
The
first eleven verses of this chapter give the account of the healing
of a man who had never before in his life been able to walk. In
keeping with their practice of going daily to the temple, Peter and
John went there at about
three o'clock
in the afternoon (assuming that Luke is using the Roman clock). Luke
gives a very well detailed account of their encounter with the lame
man, the healing of the man, and the immediate result of it.
(Verses
8 and 9) "And he leaping up stood, and walked, and entered with
them into the temple, walking, and leaping, and praising God."
We
have all seen little children when they have just learned to walk.
They seem to think walking to be the greatest thing ever. What joy
must this man, more than forty years old, and having never walked,
have felt when suddenly he was able, not only to walk, but even to
leap! Since all the people knew him, and what his condition had been
all his life, it was a matter of the greatest astonishment to them
to see him walking and leaping as he was doing. Naturally, when they
saw him holding to, or staying in close company with, Peter and
John, they felt that they must be in some way responsible for what
had happened. Consequently, they gathered around them, looking with
amazement upon them. Peter seeing their amazement, began to address
them.
(Verses
12 through 15) "And when Peter saw it, he answered unto the
people, Ye men of
Israel
, why marvel ye at this? or why look ye so earnestly on us, as
though by our own power or holiness we had made this man to walk?
The God of Abraham, and of Isaac, and of Jacob, the God of our
fathers, hath glorified His Son Jesus; Whom ye delivered up, and
denied Him in the presence of Pilate, when he was determined to let
Him go. But ye denied the Holy One and the Just, and desired a
murderer to be granted unto you; and killed the Prince of Life, Whom
God hath raised from the dead; whereof we are witnesses."
In
this part of his address, Peter establishes the groundwork for the
remainder of his discourse, and for every gospel sermon from that
day forward. His first step is to declare that it is not "by
our own power or holiness" that this man was made whole, or
that any other worthwhile work is accomplished. He then declares
that it is "the God of our fathers," not some newly made,
or discovered, deity, who has done this; and He has done it not to
glorify us, but "His Son Jesus." They had no cause to
wonder Who this "Son Jesus" was, but to better impress Him
upon their minds, he further says, "Whom ye delivered up, and
denied Him in the presence of Pilate, when he was determined to let
Him go." Not only were they responsible for arresting Him, and
taking Him to Pilate, (they "delivered Him up,") but after
so doing, when Pilate, having examined Him, was ready to release Him
for lack of any evidence of wrongdoing, they would have none of
that. They even threatened to report Pilate to Caesar with the
accusation that Pilate was not Caesar's friend, if he did release
Jesus. He continues thus: "But ye denied the Holy One and the
Just, and desired a murderer to be granted unto you; and killed the
Prince of Life_ _ _." Thus he brings forcefully to their minds
just what sort of sinners they are; and it always should be kept in
mind that we are, by nature, no better than they were. Sometimes we
hear someone say, "If I had been there when this, or that was
done, I would have done differently from what they did." Let
this one thought burn deeply into your mind, and don't ever forget
it, Had you and I been there, unless God by His grace had opened our
hearts to His truth, we would have done exactly what they did, if
not worse. After all is said and done, had not we all been sinners,
there would have been no cause for the death of Jesus. What the
apostle said to them is also a description of us. Nevertheless He
Who was denied before Pilate, and crucified on
Calvary
, is also He, "Whom God hath raised from the dead." And to
this fact Peter and the other apostles were witnesses, not only
because they did indeed see these events, but more specifically
because they were so commissioned of our Lord Jesus the Christ. (See
Acts 1:8.) Although Peter told these men that, they had "killed
the Prince of Life," his meaning is that they were guilty,
because that was their intent. It does not nullify our Lord's
declaration in John 10:17-18.
(Verses
16 through 18) "And His name through faith in His name hath
made this man strong, whom ye see and know: yea, the faith, which is
by Him, hath given him this perfect soundness in the presence of you
all. And now, brethren, I wot that through ignorance ye did it, as
did also your rulers. But those things, which God before had shewed
by the mouth of all His prophets, that Christ should suffer, He hath
so fulfilled."
God
has so established that the very name of Jesus His Son, through
faith in His name, worked such marvelous miracles as the healing of
this man. "The faith which is by Him hath given him this
perfect soundness." Without controversy, faith is by Jesus the
Christ. No man can, of himself, have faith. It is given through the
operation of the Holy Ghost according to the will of our Lord. This
faith, which is by our Lord, and no one else, is the medium through
which God has thus glorified His Son in the healing of this man, who
now stood in perfect soundness before them. This they could not
deny. Peter makes it manifest that it is neither his function nor
intent to condemn these people for what they have done, but rather,
he tells them that he is aware that it was through their ignorance,
and that of their rulers, that they demanded the death of the Lord.
Further, he points out that, ultimately, it is God, Who has by this
accomplished the very things He long before declared by His prophets
would come to pass. So, even in the wrath of evil men, God has
fulfilled His purpose. The psalmist said, (Psalms 76:10,)
"Surely the wrath of man shall praise Thee: the remainder of
wrath shalt Thou restrain."
(Verses
19 through 21) "Repent ye therefore, and be converted, that
your sins may be blotted out, when the times of refreshing shall
come from the presence of the Lord; and He shall send Jesus Christ,
Which before was preached unto you: Whom the heaven must receive
until the times of restitution of all things, which God hath spoken
by the mouth of all His holy prophets since the world began."
Since
this great miracle has been witnessed by all of them, and can be
denied by none, they should be ashamed of their sins, mourn because
of them, and turn away from them. That is what true repentance is.
Not only are they to be turned from their sins, and forsake them,
they should also be converted, turned to the truth, which is here
manifested before them. Those who do this will have their sins
blotted out, and "when the times of refreshing shall come from
the presence of the Lord; and He shall send Christ Jesus, (this is
the word order in the Greek, not "Jesus Christ.") Which
before was preached unto you," they will not be ashamed, for
nothing will be chargeable against them. Someone will surely say,
"You have in that statement declared that their salvation, or
lack of it, is dependent upon their works." Not so. There are
many places in scripture, where both our Lord and His apostles
explain how it is that we are brought to salvation. And it is
ridiculous that every time any mention is made of the things which
identify those who are saved, whose sins are blotted out, some would
be critic has to demand that we go into the background, and explain
all the purposes, decrees, and workings of God in bringing this
about. In this particular place, the apostle is concerned with
showing that this wonderful blessing is sure to all who are
converted, and not with just how it comes about, just as, in John
8:24, our Lord is concerned with declaring that those who do not
believe in Him, shall die in their sins, not with why they do not
believe. That He tells us elsewhere. These "times of
refreshing" shall come from the Lord when He sends Christ Jesus
back to gather His elect "from the four winds of the
earth." (In the event one may wonder why we made mention of the
order of words a little earlier, whether "Jesus Christ,"
or "Christ Jesus," the answer is this: If we were speaking
of the man who was king of
England
during our revolutionary war, which would we say? "George King
III,” or “King George III?"
Of course, we would say, "King George III." Why?
Because George III was his name, and King was his title. So it is in
speaking of Jesus. It is correct to say, "Jesus the
Christ," but it is not correct to omit the definite article.)
Since He has finished His work of redemption by laying down His life
for us, there is no place for Him here, until "the times of the
restitution of all things," and for that reason heaven must
receive Him until then. Nevertheless when the times of restitution
of all things shall come, He will be the One, Who brings them about;
and this God has "spoken by the mouth of all His holy prophets
since the world began." There can therefore be no doubt that it
will be fulfilled. As proof of the fact that it has been spoken by
the mouth of all the holy prophets, the apostle reminds us of some
things spoken by Moses, and follows that with, "Yea, and all
the prophets from Samuel and those that follow after, as many as
have spoken, have likewise foretold of these things."
Notice
should be given to that which Moses had "said unto the
fathers." That message was, "A Prophet shall the Lord your
God raise up unto you of your brethren, like unto me; Him shall ye
hear in all things whatsoever he shall say unto you. And it shall
come to pass, that every soul, which will not hear that Prophet,
shall be destroyed from among the people." Since Moses, because
God used him to deliver Israel out of Egypt, and through him gave
the law to Israel, was revered by the Jews as the greatest prophet
ever given to them, by his expression, "a Prophet...like unto
me," signifies that this Prophet, Whom Peter has already
declared to be the Lord Jesus, is to be received with fully as great
veneration as Moses himself. In fact he fully establishes this fact
by saying, "And it shall come to pass, that every soul, which
will not hear (pay heed to) that Prophet, shall be destroyed from
among the people." Since Moses first declared this, and all the
prophets from Samuel and after, have testified this same great
truth, there can be no change or failure concerning it. So Peter
continues his address to the people.
(Verses
25 and 26) "Ye are the children of the prophets, and of the
covenant which God made with our fathers, saying unto Abraham, And
in thy seed shall all the kindreds of the earth be blessed. Unto you
first God, having raised up His Son Jesus, sent Him to bless you, in
turning away every one of you from his iniquities."
Thus
the apostle declares to these people that, they are the descendants
of Abraham and the other fathers to whom God had given the
prophecies and the promises, and with whom He made these covenants.
Therefore it is to them first that He has sent His Son Jesus, to
bless them, and to turn them away from their iniquities. Certainly,
his phrase, "every one of you," is to be understood
exactly as that he used in Chapter II, verse 39, where he said,
"All them that are afar off." It is there limited by
"even as many as the Lord our God shall call," and here
the same limitation does apply.
(Verses
1 through 4) "And as they spake unto the people, the priests,
and the captain of the temple, and the Sadducees, came upon them,
being grieved that they taught the people, and preached through
Jesus the resurrection from the dead. And they laid hands on them,
and put them in hold until the next day: for it was now eventide.
Howbeit many of them which heard the word believed; and the number
of the men was about five thousand."
There
were several different sects of the Jews, among which the two
principal ones were the Pharisees and the Sadducees. At this
particular time it appears that the Sadducees had the upper hand in
the oversight of the temple. The Pharisees were no doubt displeased
with the disciples for preaching the resurrection of Jesus from the
dead. Because such teaching was a direct accusation against them,
and all the religious leaders of the Jews, that they had brought
about the crucifixion of the very Messiah for Whom they professed to
be waiting; but the Sadducees had a double reason for "being
grieved" that this was being preached. They were just as guilty
as the Pharisees concerning His crucifixion, and in addition to
that, they adamantly denied the doctrine of the resurrection of the
dead. With this anger spurring them on, they got the commander of
the temple guard, and the priests, and all came together to the
place where the crowd was listening to the discourse of the Apostle
Peter. They arrested Peter and John, and, apparently, also the man
who had been healed, and, because it was late in the day, they put
them in jail overnight. The Holy Ghost was working mightily in those
who heard the apostle's message; for, in spite of the arrest of the
apostles, many of the congregation believed the word; and Luke tells
us, "the number of the men was about five thousand."
Whether this means that five thousand of them believed, or that the
crowd numbered about five thousand, is not clear.
The
next day Annas the high priest, and as many of his kindred as were
available, gathered together with their rulers, elders, and scribes,
in what we would consider a session of court, had Peter, John, and
the man who had been lame, brought in, and began to question them
concerning the healing of the lame man. They asked, "By what
power, or by what name have ye done this?" The question is
itself evidence that they already very well knew by what name this
had been done. Had they not already heard all about it, they never
would have called this session of the priests and elders.
(Verses
8 through 12) "Then Peter, filled with the Holy Ghost, said
unto them, Ye rulers of the people, and elders of Israel, if we this
day be examined of the good deed done to the impotent man, by what
means he is made whole; be it known unto you all, and to all the
people of Israel, that by the name of Jesus the Christ of Nazareth,
Whom ye crucified, Whom God raised from the dead, even by Him doth
this man stand here before you whole. This is the Stone Which was
set at naught by you builders, Which is become the Head of the
corner. Neither is there salvation in any other: for there is none
other name under heaven given among men whereby we must be
saved."
Many
times in scripture Peter is recorded as declaring that Jesus is the
Christ, but, perhaps, never any more solidly than here. At this time
he was facing what, so far as he of himself could know, might be the
beginning of a trial which could become the cause of his death, but
he did not flinch, nor back down from the truth. He first testified
to their faces that these, his would be judges, were the very ones
who had demanded the crucifixion of our Lord. And declared to them
that, in spite of their efforts, God had raised Him from the dead;
the very thing which, above all, they did not want to hear. And
that, by Him, the arisen Christ, this man who now stood before them
was made whole. Then he put them on notice that, this risen Lord is
the Stone which they who considered themselves the builders of the
house of God, had "utterly despised." (The literal meaning
of the word translated "set at naught,") But He is now
"the Head of the corner," the most important Stone of all:
for there is no other in which there can be any hope of salvation.
"There is none other name under heaven given among men whereby
we must be saved." The door is forever closed to any and all
who do not come by Him. As He said, (John 14:6,) "I am the way,
the truth, and the life: no man cometh to the Father, but by
Me."
The
council were all somewhat amazed when they considered the boldness
of these two men, whom they knew to be "unlearned and ignorant
men," and who yet would so boldly face them down. So they
"took knowledge of them," checked into their past
activities, and found that "they had been with Jesus." As
the man who had been healed stood before them, and they were well
acquainted with his former condition, they could find nothing to say
against it. Then, as is common with those who try to overthrow the
righteous, they were still not satisfied. Therefore they sent Peter,
John, and the man who was healed, out of the council chamber while
they plotted against them. Since
the entire matter was so well known, and even they had to admit
that, it was a great miracle, there was nothing they could do
publicly about it. Therefore they decided to threaten the apostles
with severe punishment unless they quit speaking and teaching in the
name of Jesus. However the answer they received from the apostles
was even less to their liking.
(Verses
19 and 20) "But Peter and John answered and said unto them,
Whether it be right in the sight of God to hearken unto you more
than unto God, judge ye."
Their
answer is clear enough that no one has any need of explanation
concerning it. Even the members of the council understood it, but
there was nothing they could do about it at the time. Because they
were afraid of the people: for all the people glorified God for this
miracle, and had the council attempted to punish Peter and John at
that time, it might have caused an uprising, and the Romans would
have held them responsible for it. So they threatened them more and
released them. When Peter and John were released, they went back to
their own brethren, and told them the whole story, not only what was
done, but also the threats of the council.
(Verses
24 through 30) "And when they heard that, they lifted up their
voice to God with one accord, and said, Lord, Thou art God, Which
hath made heaven, and earth, and the sea, and all that in them is:
Who by the mouth of thy servant David hast said, Why did the heathen
rage, and the people imagine vain things? The kings of the earth
stood up, and the rulers were gathered together against the Lord,
and against His Christ. For of a truth against Thy holy child Jesus,
Whom Thou hast anointed, both Herod, and Pontius Pilate, with the
Gentiles, and the people of
Israel
, were gathered together, for to do whatsoever Thy hand and Thy
counsel determined before to be done. And now, Lord, behold their
threatenings: and grant unto Thy servants that with all boldness
they may speak Thy word, by stretching forth Thine hand to heal; and
that signs and wonders may be done by the name of Thy holy child
Jesus."
Before
making any comment concerning the message in this quotation, it is
necessary to clarify the meaning of one Greek word that is twice
used in this excerpt. That word is "pais." It occurs in
two different case forms, and is in both places translated
"child," which is indeed one of its meanings. However it
also means "servant, slave, attendant," or "minister,
especially the minister of a king." If this word is to be in
this place rendered "child," it should only be as a
synonym for "offspring," or "descendant," not to
designate Jesus as a "child," which He certainly was not
when Herod and Pontius Pilate joined forces against Him; nor is He
such now, as miracles are done by His name. Too much emphasis is
today, and has been for a long time placed on "the child
Jesus." True enough, He was born a child into this world. And
as such He grew up in
Nazareth
; but He was no child, when He died for your sins and mine, and He
was no child, when He arose from the dead, nor is He a child, as He
sits at the right hand of the Majesty on high. With this preamble,
let us consider the text.
Upon
hearing the report of Peter and John, the other disciples were so
moved by the Holy Ghost that all, as if with one mind and one voice,
broke forth in prayer to God, acknowledging Him as the Creator of
heaven, earth, the sea, and all things therein. And also that He
had, even back in David's day, declared the very things that were
taking place with them, and had been taking place from, and
including the trial and crucifixion of our Lord. They only quoted
part of what God had said "by the mouth of David." The
whole prophecy is found in Psalms 2:1-12. One can only wonder why
the translators used "heathen" in verse 25, and
"Gentiles" in verse 27; for the same Greek word is in both
places. The disciples declare that the joining of the forces of
Herod and the people of
Israel
, on the one hand, and Pontius Pilate and the Gentiles, on the
other, (since Pilate represented the Roman, or Gentile, government
of the world,) fulfilled David's prophecy of, "Why did the
heathen rage, and the people imagine vain things?" Although
Pilate made a feeble effort to release Jesus, it still remains that
he, the representative of the Gentiles, or heathen, gave orders to
scourge and crucify One, Whom he had openly declared to be innocent.
This must be considered, at least, the beginning of the rage of the
heathen, though it increased more and more into the terrible
persecutions of the Christians by the pagan emperors of
Rome
.
For
the vain thing imagined by the people (of
Israel
), see John
11:48
. "If we let Him alone, all men will believe on Him: and the
Romans shall come and take away both our place and nation." So,
they were all united in the effort. The next verse of the present
text should be considered in the light of Psalms 76:10. Certainly,
no one would ever interpret the statement that these people
"were gathered, for to do whatsoever Thy hand and Thy counsel
determined before to be done," to mean that they had made up
their minds to find out what the will of God was, and do it. Rather,
according to the scriptural record, it was their purpose to do away
with our Lord and all that pertained to Him. In their wrath they
intended to eradicate Him, his works, and His doctrine from the
earth. But, in harmony with David's prophecy, "Surely the wrath
of man shall praise Thee: the remainder of wrath shalt Thou
restrain," God restrained them from doing any thing more than
"whatsoever Thy hand and Thy counsel determined before to be
done." After thus acknowledging the wisdom and power of God,
they called upon Him to take notice of the threatenings of the Jews.
And, instead of asking that He put a stop to that, or even reduce
it, they prayed that He would give them boldness to speak forth His
word, and that He would grant miracles to be done in the name of
Jesus, His holy Son and Minister.
God
immediately answered their prayer by shaking the house in which they
were gathered, filling them with the Holy Ghost, and granting them
the boldness of speaking His word for which they had asked. He also
gave great power to the apostles to bear witness of the resurrection
of the Lord Jesus, and bestowed a great measure of grace upon all of
them. They, endowed with these wonderful blessings, were so knit
together in the fellowship of the Spirit that no one claimed title
to any possession, but considered whatever he had as belonging to
all. Even those who owned real estate sold it, and brought the price
of it to the apostles, who then made distribution of it as there was
need. Mention is made of one Joses, whom the apostles called
Barnabas, which Luke tells us, means "the son of
consolation." Likely, this is the same Barnabas who traveled
with Paul on his first missionary journey. Though he was a Levite,
he claimed no special favors, or exemptions, as under the law
service had been his due. He owned some land, but just as did
others, he sold it, and brought the money to the apostles.
The
first eleven verses of this chapter tell the story of a man and his
wife who conspired to deceive the church. They sold some property,
and instead of bringing the full price of it to the apostles, or
even bringing part of it, and openly saying that they wanted to keep
the remainder, the man, Ananias, brought only part of it, and
claimed that to be the whole. Later his wife, Sapphira, came in with
the same story.
(Verses
3 and 4) "But Peter said, Ananias, why hath Satan filled thine
heart to lie to the Holy Ghost, and to keep back part of the price
of the land? Whiles it remained, was it not thine own? And after it
was sold, was it not in thine own power? Why hast thou conceived
this thing in thine heart? Thou hast not lied unto men, but unto
God."
Since
the whole practice of selling one's property, and bringing the price
thereof to the apostles for distribution was voluntary, there would
have been no great wrong with Ananias' keeping part of the money,
had he only been honest in saying how much he had received. The sin
was not the keeping of the money, but in lying about it, and
claiming that what he turned over to the apostles was all there was
of it. Peter pointed out very clearly to Ananias that, this lie was
of Satan, who had filled the heart of Ananias with falsehood to
"lie to the Holy Ghost." Since it was the Holy Ghost Who
had led the disciples to this form of operation, Ananias' lie was to
the Holy Ghost, and therefore to God, instead of man.
When
Ananias heard this, he immediately was stricken by the power of God,
fell down, and died. Everyone who heard of this event was affected
by great fear. Ananias was quickly taken out, and buried. About
three hours later his wife, Sapphira, knowing nothing of this
incident, came in where the apostles were.
(Verses
8 through 11) "And Peter answered unto her, Tell me whether ye
sold the land for so much? And she said, Yea, for so much. Then
Peter said unto her, How is it that ye have agreed together to tempt
the Spirit of the Lord? Behold, the feet of them which have buried
thy husband are at the door, and shall carry thee out. Then fell she
down straightway at his feet, and yielded up the ghost: and the
young men came in, and carrying her out, buried her by her husband.
And great fear came upon all the church, and upon as many as heard
these things."
This
hardly needs any explanation, since it is almost "a carbon
copy" of the incident concerning Ananias. It shows the
collusion between Ananias and Sapphira. They were partners in the
same lie, which was a lie not to man, but to God. God dealt with the
matter according to His will; and the church saw the result. This
whole event shows that to, at least, some of the apostles, (in this
case, the Apostle Peter, and later, the Apostle Paul,) there were
given gifts of discernment of spirits, and of judgment, that are not
now given to men. In
fact, we have no record of their being given to any other than
apostles.
Verses
12 through 28 need little explanation. They tell us first, of the
wonderful power of God given to the apostles, that enabled them by
the Holy Ghost to heal the sick, and those vexed by unclean or evil
spirits, so that they did not fail in a single case {"and they
were healed every one"). This, of course, angered the high
priest who was a Sadducee, and all those with him. They sent forth
their agents, who arrested the apostles, and put them in the common
prison, intending to bring them out the next day, and set them
before the council. In the night God sent His angel who opened the
prison doors, brought out the apostles, and gave them a command from
God: "Go, stand and speak in the temple to the people all the
words of this life." Accordingly they went to the temple early
the next morning, and taught the people. When the high priest had
assembled the council, he sent officers to the prison to bring the
apostles. But their report in verse 23 tells what they found:
"The prison truly found we shut with all safety, and the
keepers standing without before the doors: but when we had opened,
we found no man within." After they had wondered for a while
what this episode might grow into, someone reported to them that the
men they thought were in prison were actually standing openly in the
temple, and teaching the people. Then the commander of the guard
took his officers to the temple, and brought the apostles back to
the council; but this was done very quietly, because they were
afraid the people might stone them for so doing. The high priest's
words are self-explanatory: "Did not we straitly command you
that you should not preach in this name? And, behold, ye have filled
Jerusalem
with your doctrine, and intend to bring this man's blood upon
us." No one can possibly misunderstand the high priest's
meaning.
(Verses
29 through 32) "Then Peter and the other apostles answered and
said, We ought to obey God rather than men. The God of our fathers
raised up Jesus, Whom ye slew and hanged on a tree. Him God hath
exalted with His right hand to be a Prince and a Saviour, for to
give repentance to
Israel
, and forgiveness of sins. And we are His witnesses of these things;
and so is also the Holy Ghost, Whom God hath given to them that obey
Him."
In
this the apostles answered both the high priest's question,
"Did not we ...," and his statement, "and (ye) intend
to bring this man's blood upon us." Their answer to the
question is, "We ought to obey God rather than men," and
to the statement, "Whom ye slew, and hanged on a tree,"
equivalent to saying, "His blood is already upon you. You are
His murderers." In spite of their efforts, "The God of our
fathers," not some new deity that we have dreamed up, has
raised Him up, and exalted Him a Prince and Saviour, to give
repentance and forgiveness to Israel. To clinch this statement, they
declared that, not only they, but also the Holy Ghost, were His
witnesses of these things, and further, God has given the Holy Ghost
to all who obey Him. It is impossible to make a stronger, or more
positive answer than this.
The
high priest and his council were greatly enraged at such an answer,
and immediately set about trying to plan some way to kill the
apostles. At this point one should remember that, just as in the
case of our Lord, this council had no legal authority to impose, or
execute a death sentence on anyone. Their only way of obtaining such
was to present some charge to the Roman governor, and get him to
sentence one to death. This is why they had to plot ("take
council") how to do it. Although the council was mostly of
Sadducees, there were some Pharisees in it. One of these, Gamaliel,
a doctor of the law, of great reputation among them, and even today
held in high esteem among the Jews, who, we are later told was the
instructor of Saul of Tarsus, had them remove the apostles from the
council chamber, while he addressed the council.
(Verses
35 through 39) "And he said unto them, Ye men of
Israel
, take heed to yourselves what ye intend to do as touching these
men. For before these days rose up Theudas, boasting himself to be
somebody; to whom a number of men, about four hundred, joined
themselves: who was slain; and all, as many as obeyed him, were
scattered and brought to nought. After this man rose up Judas of
Galilee in the days of the taxing, and drew away much people after
him: he also perished; and all, even as many as obeyed him, were
dispersed. And now I say unto you, Refrain from these men, and let
them alone: for if this counsel or this work be of men, it will come
to nought: but if it be of God, ye cannot overthrow it; lest haply
ye be found to fight against God."
This
speech should need no explanation as to its meaning concerning the
case at hand. But the two incidents mentioned by Gamaliel, that of
Theudas, and that of Judas of Galilee, are the clearest explanations
in scripture of a statement made by our Lord in John 10:7-13.These
two men were exactly what Jesus first spoke of as "thieves and
robbers," and later as "hirelings." The wolf did
indeed catch them, and scatter the "sheep." Gamaliel's
advice to the council can be summed up in a single statement:
"Don't foolishly place yourselves in opposition to God."
Although
verse 40 says, "And to him they agreed," it is apparent
that they did as many do today concerning good advice. They agreed
to it, but did not follow it: for he advised them, "Refrain
from these men, and let them alone." They, however proceeded to
beat them before releasing them. They also repeated their earlier
command to them, "that they should not speak in the name of
Jesus." Then only did they release them.
(Verses
41 and 42) "And they departed from the presence of the council,
rejoicing that they were counted worthy to suffer shame for His
name. And daily in the temple, and in every house, they ceased not
to teach and preach Jesus Christ." (In the Greek, the word
order is not "Jesus Christ," but "the Christ
Jesus." See earlier notes on this difference.)
The
apostles, considering that the command of God is greater than the
commands of men, continued daily teaching and preaching that Jesus
is the Christ. And instead of doing, as so many of us today are
prone to do, pray that God will lighten our burdens, they rejoiced
that they were counted worthy to suffer shame for His name. After
all, this is that to which we are called in this world. Glory,
honor, and comfort come later.
Chapter
6
(Verses
1 through 4) "And in those days, when the number of the
disciples was multiplied, there arose a murmuring of the Grecians
against the Hebrews, because their widows were neglected in the
daily ministration. Then the twelve called the multitude of the
disciples unto them, and said, It is not reason that we should leave
the word of God, and serve tables. Wherefore, brethren, look ye out
among you seven men of honest report, full of the Holy Ghost and
wisdom whom we may appoint over this business. But we will give
ourselves continually to prayer, and the ministry of the word."
There
are several points to be addressed in this quotation. Let us
consider them in the order in which they are introduced. Prior to
Pentecost it is said (Chapter I, verse 15) that the number of the
disciples was about one hundred twenty. On the day of Pentecost,
three thousand were added, "and the Lord added to the church
daily such as should be saved." Then at the occasion of the
healing of the lame man at the temple gate, there may have been
another five thousand added. This chapter introduces its subject
matter thus: "And in those days, when the number of the
disciples was multiplied_ _ _." This brings the known number of
the disciples to about eight thousand, plus many more whose number
we cannot even guess at intelligently. At this point, "there
arose a murmuring of the Grecians against the Hebrews, because their
widows were neglected in the daily ministration." This tells us
that many, who, probably, had come to
Jerusalem
for Passover and Pentecost, being converted to Christianity, had
remained with the disciples in
Jerusalem
. It must be kept in mind that, up to this time, the disciples had
remained in
Jerusalem
, and the gospel had not been preached among the Gentiles. The Greek
word "Helleniston," here translated "Grecians,"
is a term that was applied to Jews born in foreign lands, and
speaking Greek instead of Hebrew, not to those of Greek nationality.
The word, which means "Greek" is "Hellen." This
also establishes the fact that the church was still following the
practice first mentioned in Chapter II, verses 44 and 45. In the
daily distribution of necessities there would be some confusion,
because, after all, the disciples were human beings, and subject to
mistakes. The Greek speaking disciples perceived themselves to be
discriminated against, and thought their widows were not being
properly cared for. Human nature was at work among them even then.
So they began to complain. When the complaints reached the apostles,
they considered the matter and established a system to take care of
it with less confusion.
This
system would do two things. It would relieve the apostles of the
responsibility of ministering to the material needs of the
disciples, that they might apply their full time to prayer and the
ministry of the word. And it established the administration of the
material things in the hands of those who could give their full
attention to that. Their expression, "It is not reason that we
should leave the word of God, and serve tables," can mean
either of two things, and is probably best understood to mean both.
First, "It is not reasonable that we do so," and, second,
"There is no reason that we should." Since the ministry of
the word of God which, of course, includes prayer, is that to which
the apostles were called, should be their only concern, and to that
they declared themselves dedicated. (This should be the
determination of every gospel minister today also.) So, their
command to the disciples was, "Look ye out among you seven men
of honest report, full of the Holy Ghost and wisdom whom we may
appoint over this business." Later, when the Apostle Paul
instructs Timothy as to the qualifications of a deacon, (Though the
word is not here used, this is the office here established.) he
mentions a few other points of qualification for them, but those are
primarily extensions of the three given here. These deacons are,
first of all, to be of honest report. The reason for this is
obvious, since the work to which they are appointed is that of
making distribution of church funds according to the needs that
arise. He must be filled with the Holy Ghost that he may constantly
strive to glorify God, and not himself. Then he must be a man filled
with wisdom, not necessarily the wisdom of this world, but that of
God and godly things, that he may be able to distinguish between
needs and desires. And that he may be able to discern what is
beneficial to the whole church, and not just for himself, or for a
select few. One thing that is conspicuous for its absence is any
reference to ability to teach, or to judge the doctrine that is
taught. This qualification is required of the ministry only; in
spite of a traditional idea, nowhere even hinted at in scripture,
but adamantly held to by some deacons, and even some churches,
"That it is the duty of the deacons to watch over the pulpit,
to make sure that the preacher maintains the true doctrine."
Although there is scriptural evidence that two of the first deacons
were also blessed to preach the gospel, there is none that any of
the other five had any part in that ministry. By this command to the
church the apostles established the office of deacon to take care of
the ministry to the material needs of the disciples that they, the
apostles, might give themselves continually to prayer and the
ministry of the word. It is remarkable that, with the multitude of
members in the church at
Jerusalem
, seven men were sufficient to take care of this matter. While some
churches of today, that have far fewer members, and are not
practicing the daily distribution of funds, as did that church, find
it necessary to have many more deacons than were needed there.
(Verses
5 through 8) "And the saying pleased the whole multitude: and
they chose Stephen, a man full of faith and of the Holy Ghost, and
Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and
Nicolas, a proselyte of Antioch: whom they set before the apostles;
and when they had prayed, they laid their hands on them. And the
word of God increased; and the number of disciples multiplied in
Jerusalem
greatly; and a great company of the priests were obedient to the
faith. And Stephen, full of faith and power, did great wonders and
miracles among the people."
This
needs little, if any, explanation. However it does name the men
chosen to be the first deacons, describes the manner of appointing
to office. They were elected by the church: not called of God. and
the manner of their being set in office was by prayer and laying on
of hands. (Laying on of hands always signified the transfer of
responsibility. In this case, the apostles transferred the
responsibility of ministering to the material needs of the disciples
from the gospel ministry to the deacons.) Then it informs us that
the word of God increased, or spread, not over the whole world, nor
even beyond the local region, but among those in and around
Jerusalem
, so much that even many of the priests were converted to
Christianity. Also Stephen, one of those appointed deacon, and said
in the list of the names of the deacons to be "full of faith
and of the Holy Ghost," was so blessed with the power of God
that he "did great wonders and miracles among the people."
We are not told how long this lull before the storm of persecution
lasted, but it surely was not long.
Verses
9 through 15 tell us of the arrest and the beginning of the
"trial" of Stephen. There have been various ideas put
forth as to the origin of the Libertines. Since their origin is not
pertinent to the present account, we shall ignore it. They did,
however, have a synagogue at
Jerusalem
, and evidently were joined by others from
Cyrene
,
Alexandria
, and Cilicia, who were at that time in
Jerusalem
. They disputed with Stephen, but could not "resist the wisdom
and the Spirit with which he spake." That is, they could not
disprove what he said, nor deny the power of the Spirit Which not
only moved him to speak, but also enabled him to work great miracles
before them. As evil men usually do, when they cannot win fairly at
anything, they resorted to corrupt means, bribing false witnesses to
testify against Stephen. First
they had these witnesses spread their lies to the people, and then
go to the elders and scribes, saying, "We have heard him speak
blasphemous words against Moses and against God." This, of
course, stirred up the public as well as the scribes and elders. So
they went forth, arrested Stephen, and brought him before the
council. At this point they brought false witnesses; either the same
ones they used to stir up the people; or others equally false, who
said, "This man ceaseth not to speak blasphemous words against
this holy place, and the law: for we have heard him say, that this
Jesus of Nazareth shall destroy this place, and shall change the
customs which Moses delivered us." Certainly, this could do
nothing but heighten the anger of the whole council; for, although
they had, as Jesus told them, by their "traditions made void
the commandments of God," they adamantly maintained that every
part of their doctrine and practice was exactly as delivered to them
by Moses. This is very much as it is with many today who claim that,
"all the doctrines and practices of my church are exactly as we
have followed them from the days of the apostles," which every
one who has read either the Bible or church history, knows is not
so. While all this was going on, the face of Stephen was made so
radiant by the glory of God that, "all that sat in the council,
looking steadfastly on him, saw his face as it had been the face of
an angel,"
At
this point the high priest who served as chairman of the council
asked Stephen, "Are these things so?" In making answer to
this, Stephen set forth to recount many of the incidents in the
history of Israel, that concern the making of the promises to
Israel, and bringing them forward to the fulfillment of them in the
coming of our Lord Jesus. From this point through verse 50, Stephen
primarily relates history, which is found in far more detail in the
Old Testament. So we shall not make any extensive comments on this
part of his discourse. Nevertheless notice should be taken that, in
verse 35 he says, "This Moses, whom they refused, saying,
‘Who made thee a ruler and a judge?’ the same did God send to be
a ruler and a deliverer by the hand of the angel which appeared to
him in the bush," and in verse 37, "This is that Moses,
which said unto the children of Israel, ‘A Prophet shall the Lord
your God raise up unto you of your brethren, like unto me; Him shall
ye hear.’" He then repeats the fact that him "our
fathers would not obey, but thrust him from them, and in their
hearts turned back into
Egypt
." He tells of their sin concerning the golden calf, their
worshipping "the hosts of heaven," (the sun, moon, stars,
etc.,) Moloch, Remphan, and other idols, for which God sent them
into the Babylonian captivity. They did all these things in spite of
God's giving to them the tabernacle of witness in the wilderness,
made according to the pattern He had shown to Moses, and which was
brought with them, under the leadership of Joshua,
("Jesus,") into the possession which God gave them by
driving out the heathen before them. The rejection of the Lord Jesus
by this generation to which Stephen spoke is another point wherein
Jesus was indeed the "Prophet like unto Moses;" for they
rejected him. However, Moses, in spite of their rejection, was still
the "ruler and deliverer" sent of God; and he fulfilled
that for which he was sent. So our Lord Jesus the Christ, in spite
of being rejected and crucified, is still the Saviour of His people,
and His work is completely successful. Stephen brings them down to
the building of the temple by Solomon, and then makes the point to
which every thing already said has been directed.
(Verses
51 through 53) "Ye stiffnecked and uncircumcised in heart and
ears, ye do always resist the Holy Ghost: as your fathers did, so do
ye. Which of the prophets have not your fathers persecuted? And they
have slain them that shewed before the coming of the Just One; of
Whom you have been now the betrayers and murderers: who have
received the law by the disposition of angels, and have not kept
it."
One
must remember that these are the same Jews, (probably even some of
the same individuals,) to whom Jesus said, "Ye are of your
father the devil, and the lusts of your father ye will do."
(John 8:44.) Whether actually and individually, or not, figuratively
those who resisted Moses, and turned aside to idols, were the
fathers of these who called for the crucifixion of our Lord, and
were still persecuting His disciples. Such, being the agents of
Satan, are always in opposition to ("do always resist")
the Holy Ghost. This has been going on ever since the devil, in the
person of the serpent, appeared in the Garden of Eden, and will
continue until he, the great red dragon of Revelation 12, is totally
vanquished by our Lord, and at His command cast into the lake of
eternal fire. In this short, but very eloquent address, Stephen
declares, without reservation, that these are "stiffnecked and
uncircumcised in heart and ears," and are walking in the steps
of their fathers, who have persecuted all the prophets, and have
killed those who prophesied ("shewed before") of the
coming of the Just One. Now, in their turn, these have been His
betrayers and murderers. This is very similar to, and in perfect
harmony with, what Jesus told the Jews on one occasion, "Ye
serpents, ye generation of vipers, how can you escape the damnation
of hell? Wherefore, behold, I send unto you prophets, and wise men,
and scribes: and some of them ye shall kill and crucify: and some of
them shall ye scourge in your synagogues, and persecute them from
city to city: that upon you may come all the righteous blood shed
upon the earth, from the blood of righteous Abel unto the blood of
Zacharias son of Barachias, whom ye slew between the temple and the
altar. Verily I say unto you, ‘All these things shall come upon
this generation.’" Stephen closes his address with the
declaration that these have received the law, not only by its being
delivered to them by Moses, but also by their boast that they, and
they alone were the custodians of it: but he finishes with,
"and have not kept it." No matter how wonderful a code of
law, how fine a set of rules of conduct, or how sound a list of
"Articles of faith," one may have, if he does not keep
them, they are not only worthless to him, but what is worse, they
become detrimental to him, for those who know him, will hold them up
before him to his shame. This is their condition. The remaining
seven verses give us the conclusion of this event. Since the
activities of the council are only what is to be expected of evil
men, they need little comment. However Stephen's part of the matter
is far more noteworthy.
(Verses
54 through 60) "When they heard these things, they were cut to
the heart, and gnashed on him with their teeth. But he, being full
of the Holy Ghost, looked up steadfastly into heaven, and saw the
glory of God, and Jesus standing on the right hand of God, and said,
Behold, I see the Son of man standing on the right hand of God. Then
they cried with a loud voice, and stopped their ears, and ran upon
him with one accord, and cast him out of the city, and stoned him;
and the witnesses laid down their clothes at a young man's feet,
whose name was Saul. And they stoned Stephen, calling upon God, and
saying, Lord Jesus, receive my spirit. And he kneeled down, and said
with a loud voice, Lord, lay not this sin to their charge. And when
he had said this, he fell asleep."
What
a contrast between the council with its attendants, and Stephen the
servant of our Lord Jesus! The first thing to consider is that, the
Jews were not an autonomous nation. They could not legally condemn
any one to death nor execute such a sentence. The only one with that
authority was the Roman governor. Yet, in their rage, they
completely forgot about that, and, being no longer reasoning men,
but an enraged mob, they threw all caution and reason to the wind,
and "cast him out of the city," (most likely, literally
dragged him out). When, formerly, the Jews did have legal authority
for such action, the place commonly used for such was what we would
call the garbage dump; and probably that is exactly where they took
Stephen. Just before they so violently seized him, he looked up
"steadfastly into heaven and saw the glory of God, and Jesus
standing on the right hand of God." We read in various places
in scripture of our Lord's being seated at the right hand of the
Father, but here Stephen saw Him standing, as if to welcome home His
faithful servant, who was about to be murdered for the sake of His
testimony. This should be of the utmost comfort to every one of
God's little care worn children as he travels here: "Will not
He, Who gave to Stephen such wonderful assurance in the hour of his
death, comfort me when I come to cross that river?" Surely He
will. As they, in their wrath, murdered Stephen, by throwing stones
at him until he was beaten to death by them, he was "calling
upon God, and saying, Lord Jesus, receive my spirit." Then a
most amazing thing took place. This man whom they were in the very
act of murdering, kneeled down in that garbage dump, and spoke with
a loud voice, saying, "Lord, lay not this sin to their
charge." Whereupon our Lord ended his suffering by letting him
fall asleep. This brings to mind a line from an old hymn, which was
once well known, but seems to have been forgotten by many today:
"Asleep in Jesus, blessed sleep, from which none ever wakes to
weep."
Chapter
8
(Verses
1 through 4) "And Saul was consenting unto his death. And at
that time there was a great persecution against the church, which
was at
Jerusalem
; and they were all scattered abroad throughout the regions of
Judaea and
Samaria
, except the apostles. And devout men carried Stephen to his burial,
and made great lamentation over him. As for Saul, he made havoc of
the church, entering into every house, and haling men and women
committed them to prison. Therefore they that were scattered abroad
went everywhere preaching the word."
To
better understand the picture Luke presents here, let us review two
scriptures. (Psalms 76:10) "Surely the wrath of man shall
praise Thee: the remainder of wrath shalt Thou restrain." (Mat.
10:23) "But when they shall persecute you in this city, flee ye
into another." Although this last quotation is our Lord's
instruction to His disciples when He sent them out to proclaim His
message before He was crucified, it was never remanded. Therefore
this is His ordained way of sending forth the gospel. Until the
stoning of Stephen, the disciples had remained at
Jerusalem
. They were neither moved by the Holy Ghost, nor driven by
persecution, to follow His command, "Go into all the world_ _
_," which, of itself shows that this commandment did not intend
that they began immediately, and, according to their own timetable,
go indiscriminately, into all the world, but that they were no
longer under the restriction earlier given them (Mat.10:5-6), but
were free to go when and where the Holy Ghost might direct Therefore
until this time they had made no move. In the previous chapter we
saw that the "witnesses laid down their clothes at a young
man's feet, whose name was Saul." According to their custom,
the witnesses had the responsibility of throwing the first stones at
the condemned. It is highly probable that the council members
themselves considered it beneath their dignity to actually cast
stones. So, having aroused the mob to blood lust, they did not go
out to the garbage dump; but since it was necessary that they be
represented, this was likely Saul's duty at this stoning, as
indicated by the witnesses' laying their clothes (their outer
garments) at his feet. Thus Saul was consenting to the death of
Stephen, not only personally, but also officially, as representative
of the council. As mentioned earlier, according to Roman law, this
whole proceeding was illegal. But, as mobs usually do, having
"tasted blood," and finding that they got away with it,
they let loose such a great persecution against the church in
Jerusalem, which to this time had enjoyed a time of relative peace
and quiet, that though the apostles themselves remained at
Jerusalem, all the other disciples were "scattered abroad
throughout the regions of Judaea and Samaria." The wrath of man
was indeed in operation; but God restrained the overflow of it so
that it only worked to praise Him by spreading the gospel. Also this
follows our Lord's command, "When they persecute you in this
city, flee ye into another." Though God suffered the wrath of
man to bring about the death of His faithful martyr, Stephen, and
trigger a great persecution against His church, yet He restrained it
that it should only accomplish His purpose in spreading the gospel.
"Therefore they that were scattered abroad went everywhere
preaching the word."
Some
might wonder, "Why did not the apostles scatter along with the
remainder of the disciples?" Perhaps, the best answer would be
the same as Jesus instructed his disciples to give to any who might
ask why they loosed the colt, "The Lord hath need of him."
Since
Jerusalem
was the center of the persecution, their continued presence in that
city gave strong support to the faith of not only those who were
scattered abroad, but also to any who may have "gone
underground" in the city itself. And the miraculous powers with
which they were blessed continued to astonish their enemies, thereby
bearing witness of the wonderful power and glory of the risen
Christ, Whom they preached and served.
As
we drop back to the center of this quotation, verses 2 and 3, Luke
tells us, "And devout men carried Stephen to his burial, and
made great lamentation over him. As for Saul, he made havoc of the
church, entering into every house, and haling men and women,
committed them to prison." Surely, this needs little
explanation. Although the mob killed Stephen, his friends did not
forsake him, but took up his body, and buried it. Because of the
great love they had for him, it was a time of heavy sorrow to them.
Men have sometimes surmised, and even declared, that from the time
of Stephen's death until the time of his conversion, Saul pondered
those things spoken by Stephen at his trial and death, and that they
are what finally brought about his conversion. This, of course, the
record will not allow. There is absolutely no indication that he
ever gave a second thought to those things, but, on the contrary, he
did every thing possible to eradicate both the doctrine Stephen
maintained, and all who adhered to it, both men and women.
(Verses
5 through 8) "Then Philip went down to the city of
Samaria
, and preached Christ unto them. And the people with one accord gave
heed unto those things which Philip spake, hearing and seeing the
miracles which he did. For unclean spirits, crying with loud voice,
came out of many that were possessed with them: and many taken with
palsies, and that were lame, were healed. And there was great joy in
that city.
This
Philip is the deacon, not the apostle. There no doubt was a Jewish
synagogue in
Samaria
, and that would likely be the place where Philip preached. (We see
later that this was the normal manner of even the Apostle Paul, when
going to any city.) The Samaritans, in general, were considered
almost as "untouchables," because, long before, many of
them had intermarried with other nationalities, although
Samaria
had been the capitol of the Northern Kingdom of Israel. Philip, as
he went forth preaching, was also empowered to work miracles of
healing, and casting out of evil spirits. Although nothing is said
about what those unclean spirits said in such a loud voice, in
thinking back to what the Gaderene said when the legion of evil
spirits were cast out of him, one would think they might have
acknowledged the power that cast them out. Be that as it may,
Philip's ministry was so blessed that practically the whole city
believed the gospel, and there was great joy in the city.
(Verses
9 through 13) "But there was a certain man, called Simon, which
beforetime in the same city used sorcery, and bewitched the people
of Samaria, giving out that himself was some great one: to whom they
all gave heed, from the least to the greatest, saying, This man is
the great power of God. And to him they had regard, because that of
long time he had bewitched them with sorceries. But when they
believed Philip preaching the things concerning the
kingdom
of
God
, and the name of Jesus (the) Christ, they were baptized, both men
and women. Then Simon himself believed also: and when he was
baptized, he continued with Philip, and wondered, beholding the
miracles and signs that were done."
It
was not at all unusual in that day for sorcerers to prey upon the
superstitions of the people, and build up for themselves great
reputations as workers of magic and miracles. This is exactly what
Simon had done, so much so that, he was regarded throughout the
whole city as a great man, even as "the great power of
God." When Philip came preaching the gospel, and working real
miracles of healing, and casting out unclean spirits, they believed
his preaching, and turned away from the sorcerer to the Lord Jesus,
and were baptized in His name. We might think, if verse 13 were all
we had about Simon, that, his believing, being baptized, and
continuing with Philip, were all positive proof that Simon was truly
interested in following the Lord. Even here, however, there are two
things that might cause us to wonder a little about him. First, the
word order of the first clause, "Then Simon himself believed
also." That is, after all his followers had left him, and
turned to the Lord, he felt that he had better go with them. Then,
as he continued with Philip, observing the actual, not pretended,
miracles done by him, he "wondered", that is, he was
astonished, or puzzled at them.
He had long been doing sleight-of-hand feats and illusions,
but he could not understand these real works of the power of God.
(Verses
15 through 24) "Now when the apostles which were at Jerusalem
heard that Samaria had received the word of God, they sent unto them
Peter and John: who when they were come down, prayed for them, that
they might receive the Holy Ghost: (for as yet He was fallen upon
none of them: only they were baptized in the name of the Lord
Jesus.) Then laid they their hands on them, and they received the
Holy Ghost, And when Simon saw that through the laying on of the
apostles' hands the Holy Ghost was given, he offered them money,
saying, Give me also this power, that on whomsoever I lay hands, he
may receive the Holy Ghost. But Peter said unto him, Thy money
perish with thee, because thou hast thought that the gift of God may
be purchased with money. Thou hast neither part nor lot in this
matter: for thy heart is not right in the sight of God. Repent
therefore of this thy wickedness, and pray God, if perhaps the
thought of thine heart may be forgiven thee. For I perceive that
thou art in the gall of bitterness, and in the bond of iniquity.
Then answered Simon, and said, Pray ye to the Lord for me, that none
of these things which thou hast spoken come upon me."
This
should need little comment in the way of explanation, but there are
a few points of which we might take notice. In verses 18 through 23,
we see the condition of Simon's heart, both by his actions, and by
Peter's address to him. He no doubt thought that if only he had this
power, he could regain his reputation of greatness, which he
formerly enjoyed in the city. So he offered to buy from the apostles
the power to cause men to receive the Holy Ghost. Peter's first
statement to him amounts to, "May you and your money both
perish," signifying that he wanted no part of either one. This
thought, That the gift of God can be either bought or sold, is not
just a mistake due to ignorance, and thus something to be
"winked at." But it indicates that the heart is not right
in the sight of God, and is wickedness for which one must receive
forgiveness, or be forever lost; because such an one is "in the
gall of bitterness, and the bond of iniquity." This is not to
say that God cannot, or will not, forgive this sin, as he sees fit:
for Peter admonishes Simon to "Pray God, if perhaps the thought
of thine heart may be forgiven thee." Simon's answer, Pray ye
to God for me, that none of these things which ye have spoken come
upon me," will, perhaps cause men to argue about it, as long as
it is read by them, as to whether it indicates Simon to be truly
repentant, or only frightened by the judgments which, though not
recorded here, Peter must have declared to him, since he says,
"_ _ _that none of these things which you have spoken come upon
me." That argument is not ours to make from either side. God
alone is the Judge.
This
matter having been disposed of, the apostles gave their testimony of
the Lord, preached the word to the people, and began their return to
Jerusalem
. On their way they stopped in many villages of the Samaritans, and
preached the gospel to them. In the meantime the angel of the Lord
spoke to Philip, and directed him to go down south of
Jerusalem
, to the road that leads from
Jerusalem
to
Gaza
, which is desert country. Without asking any questions about the
matter Philip went as he was told. When Philip arrived at the place,
he found another traveler on that road. This man is never identified
by name, but only by this description, "A man of
Ethiopia
, an eunuch of great authority under Candace queen of the
Ethiopians, who had the charge of all her treasure. And had come up
to
Jerusalem
to worship," and is afterward only referred to as, "the
eunuch." It is of little importance to us that he was from
Ethiopia
, or even that he was an eunuch, but these points do help identify
him. Then we know from this that in his home country he was a man of
great importance, the equivalent of Secretary of the Treasury. And
finally, he was a convert to the Jewish worship of God under the
law; for this was his sole reason for going up to
Jerusalem
, to worship. While riding along in his chariot, he was reading the
prophecy of Isaiah, in the portion we know as Isaiah 53:7. He was
evidently reading aloud, for as Philip, in obedience to the command
of the Spirit, approached the chariot, he heard him as he read.
Philip then asked him a question which, under different
circumstances, could have been considered a little irritating, if
not worse, "Understandest thou what thou readest?" Since
the Holy Spirit had directed Philip's question, He had also prepared
the eunuch's answer, "How can I, except some man should guide
me?" So he invited Philip to join him in the chariot, which he
promptly did. As they considered the afore mentioned scripture, the
eunuch asked, "I pray thee, of whom speaketh the prophet this?
of himself, or of some other man?" It is obvious that the Lord
brought all of this to pass according to His own purpose, for even
this question presented the exact opening to fit the purpose of God.
"Then Philip opened his mouth, and began at the same scripture,
and preached unto him Jesus."
Nothing
is said about the length of Philip's sermon, or of the details of
the subject matter. All we know is that He preached Jesus. The
account of the activities that followed show its success. As they
arrived at an oasis, ("a certain water,") the eunuch asked
a question which, so far as we have ever found in scripture, has
only one answer, and that a very simple one. First, the question,
"_ _ _what doth hinder me to be baptized?" Now the answer,
"If thou believest with all thine heart, thou mayest." In
the event one might ask, "What is it necessary to
believe?" that too is answered completely in the response of
the eunuch, "I believe that Jesus is the Son of God."
(Although some editions of the Greek text omit this question and
answer series, it is found in most, and there is no reason to think
it lacking in the original, since this is the very formula that was
employed among the early Christians.) At this point the chariot was
stopped, both Philip and the eunuch went down into the water, and
Philip baptized him.
(Verses
39 and 40) "And when they were come up out of the water, the
Spirit of the Lord caught away Philip, that the eunuch saw him no
more: and he went on his way rejoicing. But Philip was found at
Azotus; and passing through he preached in all the cities, till he
came to
Caesarea
.
As
soon as Philip had finished the work for which God had sent him to
the
Gaza
road, the Spirit literally lifted him out of the sight of the
eunuch, and transported him to Azotus, the city earlier known as
Ashdod
of the Philistines. The Eunuch saw him no more, but went on his
homeward way rejoicing. From Azotus, Philip continued on to
Caesarea
, preaching the gospel in all the cities through which he passed.
Chapter
9
As
is true of most of this book, Chapter IX is a simple straight
forward account of some events that took place in the early days of
Christianity, and most of it needs little explanation. Nevertheless
it contains some things that we should carefully consider, and
retain in our minds. The first thing we are told is a short account
of some activities and experiences of the man Saul, at whose feet
the witnesses against Stephen laid down their clothes as they
prepared to stone Stephen. He continued "breathing out
threatenings and slaughter against the disciples of the Lord."
That is, he was very vociferous in proclaiming that they should be
either subjected to sufficient torture to make them recant their
faith, and turn back to the law service, or put to death so that
they could not persuade others to join fellowship with them. In
furtherance of this purpose, he went to the high priest, obtained
letters to the rulers of the synagogues authorizing him, (and no
doubt calling upon them to help him,) to find and arrest all he
could of those who confessed our Lord as the Christ. And bring them
back to
Jerusalem
as prisoners for trial before the same council that had condemned
Stephen. Thus authorized, he and his party began their journey to
Damascus
.
(Verses
3 through 9) "And as he journeyed, he came near
Damascus
: and suddenly there shined round about him a light from heaven: and
he fell to the earth, and heard a voice saying unto him, Saul, Saul,
why persecutest thou Me? And he said, Who art Thou, Lord? And the
Lord said, I am Jesus, Whom thou persecutest: it is hard for thee to
kick against the pricks. And he trembling and astonished said, Lord,
what wilt Thou have me do? And the Lord said unto him, Arise, and go
into the city, and it shall be told thee what thou must do. And the
men which journeyed with him stood speechless, hearing a voice, but
seeing no man. And Saul arose from the earth; and when his eyes were
opened he saw no man: but they led him by the hand, and brought him
into
Damascus
. And he was three days without sight, and neither did eat nor
drink."
We
often hear men trying to persuade us to "Let the Lord Jesus
come into our hearts," which is a totally contrary concept to
their own experience, and to the principle set forth here. Notice
the contrast between Saul before the Lord focused His light upon
him, and Saul after the light came. "He WAS breathing out
threatenings and slaughter against the disciples of the Lord."
He WAS so enraged against this Jesus, that it was as if with every
breath he advocated threats and slaughter against His disciples. As
soon as he was informed that this was the work of Jesus, his
question was, "Lord, what wilt Thou have me do?"
Beforehand he very aptly could have been described as "a
roaring lion going about, seeking whom he might devour;" and
afterward, "meek as a lamb." There is no indication that
Saul had any desire or intention to "let Jesus come into his
heart." Had anyone approached him immediately prior to this
event with such a suggestion, it is highly probable that Saul would
have taken him prisoner. This was not the work of a weak Jesus, a
would-be savior, but that of our Lord Jesus the Christ of God. The
light of His presence brought the mighty Saul to the ground. His
question to Saul carries the force of saying, You cannot possibly
win this contest, so why do you attempt it?" Then, in answer to
the question Saul asked, He said, "I am Jesus Whom thou
persecutest: it is hard for thee to kick against the pricks."
He identifies Himself as the very One, against Whom Saul has been so
violently enraged. And to put the second part of His statement into
our modern manner of speaking, "It is dangerous for you to kick
against the goads," meaning, "If you do, you will only
receive damage to yourself." At this point, the once arrogant
Saul had become an astonished and fearful man. (The word translated
"trembling" also means "fearing.") This once
such mighty man is now afraid. Is not this the experience of every
one who has been brought to the realization that his life, however
violent, or non-violent, it may have been, still has been
persecution of Jesus the great and righteous Judge? He very humbly
asks, "Lord, what wilt Thou have me do?" The Lord's answer
to Saul was not to give him detailed instructions, but only to tell
him to go into the very city he had set out for in the first place,
"And there it shall be told thee what thou must do." The
message to be given him in
Damascus
has no reference to choices he can make about whether or not he will
accept them. They are "what thou must do."
In
Chapter XXII, verse 9, we are told that the men who were with Saul
saw the light, but "they heard not the voice," while here
Luke says, "and the men which journeyed with him stood
speechless, hearing a voice, but seeing no man." There is
really no contradiction here; for the Greek word that in both places
is translated, "voice," also means, "sound." So
in fact they did hear a sound, but it was not intelligible to them
as a human voice. In Chapter XXII the apostle also says that they
saw the light, and though it is not explicitly said here, since
there is no statement to the contrary, we can be well assured that
they did see the light. But it meant nothing to them except that it
was an unusual and unexplained occurrence, so they stood speechless.
Apparently Saul had closed his eyes, as we all will, involuntarily,
when a bright light is suddenly focused upon us. It seems that they
remained closed through the entire encounter, because in verse 8, we
are told, "And Saul arose from the earth; and when his eyes
were opened, he saw no man: but they led him by the hand, and
brought him to
Damascus
."
The
experience had left Saul blinded; and he remained sightless for
three days. In the meantime he fasted, neither eating nor drinking.
This was to Saul a physical experience, in that he was actually
struck to the ground. He heard, and spoke to Jesus, and was for
three days left in a state of physical blindness, but in it one can
see a parallel which often occurs in a spiritual manner with God's
children. What many consider as a lost soul seeking salvation, and
groping in darkness for a period of time, whether long or short,
before, as they put it, "accepting Christ, and being
saved," is, in reality, one born of the Spirit, but not yet
enlightened as to what the Lord will have him do, "what he must
do." God often uses His ministers to do some of this
enlightening just as He used Ananias to restore Saul's sight, but
never for bringing sinners from death in sin to life in Christ
Jesus. Just as Saul, in this period of blindness had neither food
nor drink for the physical body, so in that period of spiritual
blindness, the newborn in Christ may fast spiritually.
A
disciple of the Lord, named Ananias, not the one of Chapter IV,
lived in
Damascus
. To him the Lord appeared in a vision, and called him by name, and
after he replied, gave him some instructions.
(Verses
11 through 16) "And the Lord said unto him, Arise, and go into
the street which is called Straight, and inquire in the house of
Judas for one called Saul of Tarsus: for, behold, he prayeth, and
hath seen in a vision a man named Ananias coming in and putting his
hand on him, that he might receive his sight. Then Ananias answered,
Lord, I have heard by many of this man, how much evil he hath done
to Thy saints at
Jerusalem
: and here he hath authority from the chief priests to bind all that
call on Thy name. But the Lord said unto him, Go thy way: for he is
a chosen vessel unto Me, to bear My name before the Gentiles, and
kings, and the children of
Israel
: for I will shew him how great things he must suffer for My name's
sake."
When
the Lord spoke to Ananias, He did not say, "I want you to go_ _
_," nor did He say, "Go when you have opportunity,"
but, "Arise and go." Ananias was not given a choice,
either as to whether, or when, he was to go. He must go, and the
time is now. Many try to make a great thing of the fact that he was
to "go into a street called Straight." Had it been called,
"Capitol", "
Main
," "Broad," or any other of the names to which we are
accustomed, it would have been the same. "Straight" is the
name by which the street was known, probably because it did not wind
around as did some others. Be that as it may, a man named Judas had
a house there, and Saul of Tarsus was lodged in that house. This
Judas is never identified any further in scripture. Whether he was a
former acquaintance of Saul, a total stranger who operated a lodging
house, or a Christian who took Saul in out of pity for his
condition, likely none of us will ever know, but for the time he was
Saul's host. The Lord informed Ananias that Saul had become a
praying man, and that in a vision he had seen a man named Ananias
coming in and restoring his sight by the laying on of his hand. No
doubt Ananias was fearful of going to Saul, and this is reflected in
his answer to the Lord, but he never made any attempt to refuse the
assignment. He simply acknowledged that he had heard a great deal
about both what Saul had done in
Jerusalem
and what was his purpose in coming to
Damascus
. The Lord's answer to him was, first, a simple directive, "Go
thy way," which in no wise means, "Go as you will,"
but on the contrary, "Go as I have appointed you." Then He
gives Ananias comfort and assurance that he may boldly fulfill his
mission. That message is clear enough to stand on its own without
comment: "For he is a chosen vessel unto Me, to bear My name
before the Gentiles, and kings, and the children of
Israel
. For I will shew him how great things he must suffer for My name's
sake." The final point of this message is one we should keep
firmly in mind, "I will shew him how great things he must
suffer for My name's sake." Some may suffer more, and others
less, but the Apostle Paul declared to Timothy, "Yea, and all
who will live godly in Christ Jesus shall suffer persecution."
(Verses
17 through 19) "And Ananias went his way, and entered into the
house; and putting his hands on him said, Brother Saul, the Lord,
even Jesus, that appeared unto thee in the way as thou camest, hath
sent me, that thou mightest receive thy sight, and be filled with
the Holy Ghost. And immediately there fell from his eyes as it had
been scales: and he received sight forthwith, and arose, and was
baptized. And when he had received meat, he was strengthened. Then
was Saul certain days with the disciples which were at
Damascus
."
Evidently,
the Lord had revealed more to Ananias than just that which Luke
recorded in verses 11, 12, 15, and 16; for he mentions, in speaking
to Saul, Saul's experience on the road. He also says not only that
he was sent to restore Saul's sight, but also that he might "be
filled with the Holy Ghost." It is commonly considered that the
power of conferring the "filling with the Holy Ghost" by
the laying on of hands is a gift given only to the apostles. But
Ananias was certainly not an apostle, and whether this power was
given him only temporarily for this special occasion, or was
permanent is not clear, but he certainly had it at this time. When
Ananias laid hands upon Saul, addressed him as "Brother
Saul,” and told him his purpose for coming, "immediately
there fell from his eyes as it had been scales." The phrase,
"as it had been," can also be translated, "as though
it had been." Consequently, whether, as some affirm, there
actually were scales upon Saul's eyes, or simply whether the result
was the same as if there had been scales, and they are now fallen,
makes little difference. What matters is that Saul's sight had been
restored. It was not a matter of waiting for his sight to gradually
return. "He received sight forthwith," (immediately.)
Whether from fear and bewilderment of the ordeal through which he
had come, or as a result of his three day fast, or a combination of
both, he was apparently very much weakened down physically. And was,
to this point, either lying down or sitting down, but upon receiving
his sight, Saul arose, and was baptized. Dr. Gill rightly observes
that this is evidence that baptism was administered by immersion,
for had it been by sprinkling or pouring, it could just as well have
been done with Saul either sitting or lying down. To be immersed, it
was necessary that he arise, and go where there was sufficient water
for the purpose. There is no real room for argument on this matter
any way, because the meaning of the Greek word "baptidzo"
is "immerse" whether in reference to the ordinance of
baptism, or simply immersing an object of some sort in a liquid.
After his baptism, Saul was given food; and after he had eaten, his
strength returned. Then he remained "certain days" with
the disciples at
Damascus
. The expression "certain days" simply means "an
unspecified number of days." In Galatians 1:12-17 Paul gives
the impression that it was a very short while.
(Verses
20 through 22) "And straightway he preached Christ in the
synagogues, that He is the Son of God. But all that heard him were
amazed, and said; Is not this he that destroyed them which called on
this name in
Jerusalem
, and came hither with that intent, that he might bring them bound
to the chief priests? But Saul increased the more in strength, and
confounded the Jews which dwelt at
Damascus
, proving that this is very Christ."
In
verse 20, some Greek texts say, "he preached the Christ_ _
_that He is the Son of God," while others say, "he
preached the Jesus_ _ _that He is the son of God." The latter
is probably as the original: for the Jews might agree that the
Christ is the Son of God. Their problem is that they do not believe
that Jesus is the Son of God, and therefore the Christ. In verse 22,
it is said, "But Saul increased the more in strength, and
confounded the Jews, which dwelt at
Damascus
, proving that this [Jesus] is the very Christ." In all the
writings of the Apostle Paul we find that his principal theme is to
prove that this Jesus, Who struck him down on the
Damascus
road, and called him to the apostleship, is the Christ. This is the
gospel he preached in
Damascus
also, and he did not delay very long about it, since Luke tells us
that "straightway he preached." The very places to which
Saul had been authorized by the high priests to go to take captive
those who worshipped the Lord Jesus were the very places where he
set forth to preach that Jesus is the Christ. This sudden change in
both the man himself and the doctrine he declared was the source of
great amazement to all who heard him. Of course, the more he proved
that Jesus is the Christ, the more the unbelieving Jews hated him.
(Verses
23 through 25) "And after that many days were fulfilled, the
Jews took counsel to kill him: but their laying await was known of
Saul. And they watched the gates day and night to kill him. Then the
disciples took him by night, and let him down by the wall in a
basket."
It
seems highly probable that Luke has here omitted some details which
are later revealed by the Apostle Paul (Saul). In Galatians 1:15-17,
Paul says, "But when it pleased God Who separated me from my
mother's womb, and called me by His grace, to reveal His Son in me,
that I might preach Him to the heathen; immediately I conferred not
with flesh and blood: neither went I up to Jerusalem to them which
were apostles before me; but I went into Arabia, and returned again
unto Damascus. Then after three years I went up to Jerusalem_ _
_." Apparently the "certain days" of verse 19, of the
present text, were so few that Paul did not consider them worth
mentioning, and immediately following them he went into
Arabia
. Then after his return to
Damascus
, the "many days" that were fulfilled by his sojourn in
the city amounted to about three years. It seems that his stay in
Arabia was very short, both by the fact that Luke does not mention
it at all, and by Paul's own statement, "I went into Arabia,
and returned again unto
Damascus
." His purpose in going to
Arabia
and his activities while there have been matters of conjecture by
many, but nowhere does he ever give us any details of the matter. He
may have gone there to preach to someone as Philip did at
Gaza
. He may have gone there to some desert place to meditate and
receive revelations from the Lord, concerning the "things he
must suffer," and the doctrine he was to preach. Or it may have
been for some totally different reason; but one thing is certain,
all any one can do about it is to guess, and no one can prove his
guess right or wrong.
After
"many days were fulfilled," the Jews being so outraged at
the change in Saul and the doctrine he taught, came together and
plotted to kill him. In II Corinthians 11:33-34, Paul describes an
incident so much like this that, in the absence of anything said to
the contrary, we feel must be this. Here Luke gives less detail of
it than does Paul, who says, “In Damascus the governor under
Aretas the king kept the city of Damascus with a garrison, desirous
to apprehend me: and through a window in a basket was I let down by
the wall, and escaped his hands." Not only were the Jews trying
to kill Saul, but they had enlisted the help of the governor of the
city who assigned his entire garrison of soldiers to the task of
apprehending Saul. Nevertheless Saul was aware of this, and escaped
by the means described. How he was made aware of this we do not
know, whether by revelation of God, or simply by some of the
disciples having heard of it, but the important thing is that he
knew. As was the case with many walled cities, some of the houses on
the perimeter of the city were actually built on the wall, and
formed an integral part of it. Through a window in one of these
houses the disciples let Saul down by the wall in a basket; and he
escaped. This was at the
time a fairly common way of smuggling persons and goods in or out of
the city.
(Verses
26 through 30) "And when Saul was come to
Jerusalem
, he assayed to join himself to the disciples, but they were afraid
of him, and believed not that he was a disciple. But Barnabas took
him, and brought him to the apostles, and declared unto them how he
had seen the Lord in the way, and that He had spoken to him, and
that he had preached boldly at
Damascus
in the name of Jesus. And he was with them coming in and going out
at
Jerusalem
. And he spake boldly in the name of the Lord Jesus, and disputed
against the Grecians: but they went about to slay him. Which when
the brethren knew, they brought him down to Caesarea, and sent him
forth to
Tarsus
."
As
soon as he escaped from Damascus Saul made his way back to
Jerusalem
, apparently with the intention of finding the disciples that were
still there, especially the apostles and joining himself with them.
But the disciples, knowing his former reputation and activities, and
possibly having heard nothing of his experience on the
Damascus
road and his present zeal and ability of preaching the Lord Jesus,
were afraid of him. They evidently feared that he was only
pretending to be a disciple in order that he might the more easily
locate them, and continue his persecution of them. At this point
Barnabas, first introduced in Chapter IV, being thoroughly familiar
with Saul's case, (whether he had heard it from the brethren at
Damascus, had received it by revelation of God, or had been told it
by Saul is not made clear, and is of no consequence to us,)
"took him, and brought him to the apostles." And he
recited to them the miraculous story. Luke says, "_ _ _brought
him to the apostles." However, if Paul's account given in
Galatians 1:15-19 is of this same incident, and apparently it is,
only Peter and James were present at that meeting. Further, Paul
says, "James the Lord's brother;" and, although the Lord's
brother James is the author of the epistle of James, he was not one
of the twelve. The James who was one of the twelve was the brother
of John, not the brother of Jesus. Nevertheless, since the Lord's
brother James seems to have been very active and influential in the
church at
Jerusalem
, he was probably considered, and may indeed have been on equal
footing with the apostles. On this subject we look forward to
Chapter XII. In verse 2 of that chapter, we are told, "And he
killed James the brother of John with the sword. " Then after
the deliverance of Peter from prison, he says, "_ _ _Go shew
these things to James, and the brethren." The James of the
present text is evidently the same as "James the Lord's
brother." So Barnabas introduced Saul to Peter and James, and
became his sponsor in that he declared to them Paul's experience on
the road, and his subsequent activities. When their approval of Saul
was made known to the brethren their fear of him was set aside, and
he was received freely among them. Saul then continued his
preaching, and boldly declared that Jesus is the Christ. He disputed
against the "Grecians," not Greeks, but Jews who spoke
Greek instead of Hebrew, as earlier noted. He was so able in his
arguments against them that they, considering it the only way they
could prevail against him, plotted to murder him. When this was
known to the brethren, they, for his safety, took Saul to Caesarea,
and sent him to his native city,
Tarsus
.
Luke
says, (verse 31,) "Then had the churches rest throughout all
Judaea and Galilee and
Samaria
, and were edified; and walking in the fear of the Lord, and in the
comfort of the Holy Ghost, were multiplied."
The
remainder of this chapter is a report of some of the activities of
the Apostle Peter. While the churches enjoyed a little season of
peace he did some traveling among them. At Lydda he found a man
named Aeneas who had been bedridden for eight years by reason of the
palsy. To him Peter said, "Aeneas, Jesus (the) Christ maketh
thee whole: arise and make thy bed." (The K. J. V. and some
Greek texts omit "the" before "Christ," while
others have it, but, as was earlier explained, it should be used.)
The power of the name of Jesus being effective, Aeneas immediately
arose from his bed. This miracle was blessed to have such great
influence on the observers that Luke says, "And all that dwelt
in Lydda and Saron saw him, and turned to the Lord."
Then
at Joppa a disciple named Tabitha, or Dorcas, ("Tabitha"
being a Chaldaic name, and "Dorcas" the Greek translation
of it,) died, and since Joppa was not far from Lydda, the disciples
at Joppa sent for Peter. Since Luke gives a well detailed account of
this, it is unnecessary to make any lengthy discussion of it. Verses
40 through 43 give the conclusion of the matter. "But Peter put
them all forth, and kneeled down, and prayed; and turning him to the
body, said, Tabitha, arise. And she opened her eyes: and when she
saw Peter, she sat up. And he gave her his hand, and lifted her up,
and when he had called the saints and widows, presented her alive.
And it was known throughout Joppa: and many believed in the Lord.
and it came to pass, that he tarried many days in Joppa with one
Simon a tanner."
In
verses 1 through 8 Luke gives the account of a man named Cornelius
who lived in
Caesarea
. He was a centurion, the officer in charge of one hundred soldiers.
He himself was probably an Italian, since the unit he commanded was
called "the Italians." Yet, though he was a Gentile, he
was a devout man, that is, one who worshipped the true and living
God, not the Roman idol gods; for he always prayed to God, and was
very generous in giving to those in need. Luke says that about
three o'clock
in the afternoon he saw a vision of an angel of God, who came to
him, and gave him a very strange message. Beginning with verse 4, we
have, "And when he looked on him he was afraid, and said, What
is it, Lord? And he said to him, Thy prayers and thine alms are come
up for a memorial before God. And now send men to Joppa, and call
for one Simon whose surname is Peter: he lodgeth with one Simon a
tanner, whose house is by the sea side: he shall tell thee what thou
oughtest to do." As before mentioned this is a very unusual
message. First, the angel assures him that he has nothing to fear,
because God has taken notice of his prayers and his alms. They have
"come up for a memorial before God." Since God thus takes
notice of him, there is something he must do. Notice should be taken
of the fact that God did not invite Cornelius to do this, if he
wished, but commanded him to do it. The command is very specific,
just as are military orders, with which Cornelius was completely
familiar, as he was a military man. He was not told to go, but to
send men. These men were to go to Joppa, a town about thirty-five or
forty miles away as the crow flies, but as the roads ran, perhaps
farther. They were to call for a man of whom Cornelius probably had
never before heard. He was "Simon, whose surname was
Peter," and for the time he was lodging with another Simon, who
was a tanner, (a worker in leather,) and whose house was by the sea
side. These directions were clear enough to prevent any confusion.
They were to bring this man back to
Caesarea
with them; and when he arrived he would tell Cornelius what he ought
to do. Some seem to want to add a few words to "what thou
oughtest to do." They want to add "to be saved."
However it is clear that Cornelius was in that sense of the
expression, already saved. His prayers and alms had already come up
before God as a memorial of Cornelius. His salvation must already
have been secure in the hands of God; and for that reason God
commanded him to send for Peter that Peter might tell him how to
live for the glory of God. Cornelius did not yet know the wonderful
gospel of his salvation, and God had made choice that he should be
one of the first Gentiles to hear it; and Peter was God's choice as
speaker for this momentous event.
As soon as the angel had delivered his message, and departed,
Cornelius "called two of his household servants, and a devout
soldier of them that waited on him continually; and when he had
declared all these things unto them he sent them to Joppa."
Verses
9 through 18 tell of an experience of Peter just before the
messengers of Cornelius arrived at the house of Simon the tanner.
Since Luke gives the incident in very clear detail, it needs little
explanation, so we shall comment upon only the more outstanding
items thereof. Peter fell into a trance in which he saw a vision of
a vessel like a great sheet "knit at the four corners," or
with the four corners joined together, forming a huge pocket of the
sheet. It was let down from heaven to earth; and in it "were
all manner of fourfooted beasts of the earth, and wild beasts, and
creeping things, and fowls of the air. And there came a voice to
him, Rise, Peter, kill and eat."
Peter,
a Jew having been taught from childhood to observe the dietary laws
of God, which forbade the eating of many four footed beasts, fowls,
and creeping things, had religiously followed this teaching. And,
though he was an apostle of our Lord, he still believed that he must
observe these laws. For this reason he made answer, "Not so,
Lord; for I have never eaten any thing that is common or
unclean." That is, if it was not kosher, he left it off. This
would seem the proper answer for one who was being tempted to eat
something which was forbidden by the law; but the voice which
ordered him to kill, and eat, answered him thus, "What God hath
cleansed, call not thou common." "This was done
thrice," not the letting down of the vessel, for apparently it
remained before Peter the whole time, but the conversation was
repeated twice after the initial time. Then the vessel was taken up
again into heaven. This vision was a great puzzle to Peter, and
while he was thinking about it, and trying to determine what it
might mean, the messengers of Cornelius arrived at the gate of Simon
the tanner's house, and asked if
"Simon, which was surnamed Peter, were lodged
there."
Luke
then recounts Peter's meeting with the messengers, his inquiring as
to the purpose of their coming, listening to their message, and
finally his going back with them to
Caesarea
. He first says that even as Peter considered the vision, the Spirit
said to him, "Behold, three men seek for thee. Arise therefore,
and get thee down, and go with them, doubting nothing: for I have
sent them." It is noteworthy that the Spirit told Peter no more
than he needed to know, "I have sent them." If He has
ordered a matter, we do not need to know more: that knowledge will
come in due time. We are to walk by faith. With this assurance Peter
went down to meet the men. In answer to his inquiry, they told him,
"Cornelius the centurion, a just man, and one that feareth God,
and of good report among all the nation of the Jews, was warned from
God by an holy angel to send for thee into his house, and to hear
words of thee." Peter satisfied with their answer, bid them
come in, lodged them there that night, and on the next day returned
with them toward
Caesarea
. With them went "certain brethren" from Joppa, (Peter
says, in Chapter XI, that there were six of them). Some time on the
next day they reached
Caesarea
, where Cornelius had called together his kinsmen and close friends.
When Peter entered into his house, Cornelius fell at his feet to
worship him, but was properly rebuked by the apostle who said,
"Stand up; I myself also am a man." This rebuke is still
proper for anyone who would attempt to set any minister above that
which he actually is, a man, and a servant.
When
Peter entered the house where the people were gathered, he addressed
them thus: "Ye know how that it is an unlawful thing for a man
that is a Jew to keep company, or come unto one of another nation.
But God hath shewed me that I should not call any man common or
unclean. Therefore came I unto you without gainsaying, as soon as I
was sent for: I ask therefore for what intent ye have sent for
me?" When Peter first understood his vision is never made
clear, nor is that of any great importance. He evidently understood
it at this time, for he says, "God hath shewed me that I should
not call any man common or unclean." This is, of course, to be
taken and understood in its context, since the order to him was,
"What God has cleansed, call not thou common." So no man
is to be considered unclean on the basis of his race or nationality.
The Gentile whom God has cleansed is just as clean as the Jew whom
He has cleansed. With this understanding, Peter did not delay, but
came to Cornelius without any gainsaying, or excuse making. So he
inquires as to what is their intent, or purpose.
Cornelius
then recounted the vision he had seen and the message given to him,
and concluded it thus; "Immediately therefore I sent to thee;
and thou hast well done that thou art come. Now therefore are we all
here present before God, to hear all things that are commanded thee
of God." Whether one is called upon to speak to a congregation,
or whether he is one of that group, he should always keep in mind
that "we are all here present before God, to hear all things
that are commanded thee of God." If the listener keeps this in
mind, he will give serious consideration to what is said; and if the
speaker does the same, he will be just as careful of what he speaks.
(Verses
34 through 38) "Then Peter opened his mouth, and said, Of a
truth I perceive that God is no respecter of persons: but in every
nation he that feareth Him, and worketh righteousness, is accepted
with him. The word which God sent unto the children of Israel,
preaching peace by Jesus Christ (He is Lord of all:) that word, I
say, ye know, which was published throughout all Judaea, and began
from Galilee, after the baptism which John preached; how God
anointed Jesus of Nazareth with the Holy Ghost and with power: Who
went about doing good, and healing all that were oppressed with the
devil; for God was with Him."
Here
we find a clause, which, like so many others, is a profound truth,
as expressed in its context, but, when removed therefrom, can very
readily become false, "God is no respecter of persons." If
this is taken alone, it would appear to mean that in the eyes of
God, every person is exactly like every other person, or He cares no
more for one than another. If this were the case, how could it be
that He said, "Jacob have I loved, but Esau have I hated,"
and that before either of them was born? or how could He say,
"And there shall be a great cry throughout all the land of
Egypt, such as there was none like it, nor shall be like it any
more. But against the children of
Israel
shall not a dog move his tongue, against man or beast: that ye may
know how that the Lord doth put a difference between the Egyptians
and
Israel
?" Yet if taken in context, "God is no respecter of
persons: but in every nation he that feareth Him, and worketh
righteousness, is accepted with Him," it shows clearly that its
only meaning is that race and nationality have no part in
determining whether a person is accepted with God. Those who fear
Him and work righteousness, are accepted with Him, and those who do
not, are not. Careful notice should be given to the fact that the
Apostle Peter did not say a word concerning how it is that a person
is brought to fear God, and work righteousness, and neither should
we at this point; for the subject is "What", not
"Why." The "Why" is fully covered in other
places.
He
then declares that those whom he is addressing already know
"the word, which God sent unto the children of
Israel
, preaching peace by Jesus Christ." In this expression, as
indeed in his whole discourse down to the point at which the Holy
Ghost fell upon his hearers, Peter gives the impression that it is
his understanding that, in spite of the vision already given him,
the gospel is basically only for the Jews. Although he does say that
these, his hearers, "know this word," inasmuch as it was
published, or declared "throughout all Judaea, and began from
Galilee, after the baptism which John preached," it was still
of "God sent to the children of
Israel
." This word preached peace to the children of
Israel
through Jesus the Christ. He then inserts the declaration that He
(Jesus) is Lord of all. Then he explains what this word, or report,
is, "How God anointed Jesus of Nazareth with the Holy Ghost,
and with power: Who went about doing good, and healing all that were
oppressed of the devil; for God was with Him." All this was
commonly known by all who were in the area, whether Jew or Gentile,
because the miracles Jesus did caused His fame to be spread abroad
throughout the region.
(Verses
39 through 43) "And we are witnesses of all things which He did
both in the land of the Jews, and in Jerusalem; Whom they slew and
hanged on a tree: Him God raised up the third day, and shewed Him
openly; not to all the people, but unto witnesses chosen before of
God, even to us, who did eat and drink with Him after He rose from
the dead. And He commanded us to preach unto the people, and to
testify that it is He Which is ordained to be Judge of quick and
dead. To Him give all the prophets witness, that through His name
whosoever believeth in Him shall receive remission of sins."
Certainly,
though this may have seemed a little strange to Cornelius and those
gathered with him, it should need no explanation to us who are
already familiar with the gospel of our Lord; for it is only a short
outline of the gospel. Peter declares that he and others chosen
before of God are witnesses of both what Jesus did before His
crucifixion, and the fact that He rose from the dead. They even ate
and drank with him after He had arisen. Further, He commanded them
"to preach unto the people," that is, the people of
Israel
, and to testify to them that Jesus is He Who "was ordained of
God (to be) the Judge of quick and dead." "To be" is
not in the Greek text, nor is it needed: for, as with any act of
God, the ordination was instantaneously effective. He was of God
ordained the Judge of quick and dead, or living and dead. Peter
declares that this is not some new thing that God has brought to
pass, but that which He not only purposed in the beginning, but has
also declared from time to time by all His prophets, "that
through His name whosoever believeth in Him shall receive remission
of sins."
(Verses
44 through 48) "While Peter yet spake these words, the Holy
Ghost fell on all them which heard the word. And they of the
circumcision which believed were astonished, as many as came with
Peter, because that on the Gentiles also was poured out the gift of
the Holy Ghost. For they heard them speak with tongues, and magnify
God. Then Peter said, Can any man forbid water, that these should
not be baptized, which have received the Holy Ghost as well as we?
And he commanded them to be baptized in the name of the Lord. Then
prayed they him to tarry certain days."
We
have no way of knowing how many people were gathered here to hear
Peter's sermon, but back in verse 27, it is said, "And as he
talked with him, he went in, and found many that were come
together." So we know that there must have been a fairly large
congregation. It is even possible that there may have been as many
of them as there were of the disciples on the day of Pentecost; for
at that time their number was only about one hundred twenty. Since
all of these were Gentiles, it was indeed amazing to the Jewish
disciples who had come with Peter from Joppa, and possibly to Peter
himself, that the Holy Ghost should come upon them all in this
manner, because they were still of the opinion that the gospel was
another blessing for
Israel
, and not for the Gentiles. There was no delay, but even as Peter
was speaking, the Holy Ghost descended upon them, and to them was
given the gift of tongues, just as to the disciples at Pentecost. We
might here make this observation. If this is what people today refer
to as "The Gift Of The Unknown Tongue," will someone
please explain how the Jewish believers who came with Peter
"heard them speak with tongues, and magnify God?" In I
Corinthians 14:2, Paul says, "For he that speaketh in an
unknown tongue speaketh not unto men, but unto God: for no man
understandeth him." Yet apparently all here understood that
these who spoke with tongues were magnifying God. Instead of being
unknown, this tongue was well known, as was that on the day of
Pentecost. Seeing this, Peter was fully convinced of the meaning of
the vision he had seen, and asked, "Can any man forbid water,
that these should not be baptized, which have received the Holy
Ghost as well as we?" No doubt this question was intended, and
taken, more as a declaration that since God had shown His approval
of these, no man could forbid their baptism, than as a question
asking their opinion of the matter. At this point He commanded them
to be baptized in the name of the Lord." The word here
translated "commanded, also means "enjoined." So with
his authority as an apostle of the Lord Jesus, he enjoined, or
strongly advised, them to be baptized in the name of the Lord; and
evidently they were baptized, though that is not specifically
stated. They were so happy for this wonderful blessing of God that,
they begged Peter to remain with them "certain days," that
is, an unspecified number of days, whether many, or few, we do not
know.
(Verses
1 through 3) "And the apostles and brethren that were in
Judaea
heard that the Gentiles had received the word of God. And when Peter
was come up to
Jerusalem
, they that were of the circumcision contended with him, saying,
Thou wentest in to men uncircumcised, and didst eat with them."
Here
we see the attitude that prevailed among the disciples, and even
among the apostles themselves. Instead of rejoicing that God had
sent the gospel among the Gentiles, they were angry at Peter for
going into the house of a Gentile, and especially for his eating
with Gentiles. Although Jesus had long before told them, "No
man putteth a piece of new cloth upon an old garment," they
still thought that the gospel was only an extension of the law
service, and was only for the Jews and for proselytes who would
submit to circumcision. Therefore they were displeased with Peter
for breaking their traditions.
Verses
4 through 17 give Peter's answer to this charge. Since most of it is
a repetition of matters already covered, we shall consider only
verses 15 through 17.
(Verses
15 through 17) "And as I began to speak, the Holy Ghost fell
upon them, as upon us in the beginning. Then remembered I the word
of the Lord, how that He said, John indeed baptized with water; but
ye shall be baptized with the Holy Ghost. Forasmuch then as God gave
them the like gift as He did unto us, who believed on the Lord Jesus
Christ; what was I that I could withstand God?"
We
see from this that the first time Peter realized the full meaning of
his vision was when the Holy Ghost came upon Cornelius and his
guests. At this point he remembered what Jesus had told them about
the baptism of the Holy Ghost. Just as we often do about so many
things, in the stress of the times, he had let it slip from his
mind; but now he remembered it. Having this brought to mind, and
seeing before him the reality that God was doing exactly the same
thing for these Gentile believers that He had for him and others at
Pentecost; he was made to realize that he could not afford to even
try to hinder God in His work. In that moment he realized fully that
when God speaks or acts, the only thing we have a right to do is to
say, "Amen."
(Verse
18) "When they heard these things, they held their peace, and
glorified God, saying, Then hath God also to the Gentiles granted
repentance unto life."
These
brethren, who before were somewhat contentious, had no further
criticism to make of Peter for what he had done, but praised God for
granting to the Gentile believers the same blessing He had given the
Jews. He granted to them "repentance unto life." The way
was now open for the gospel to be preached to the Gentiles.
Nevertheless it was some time later before it was preached to them
without any restraint.
Verses
19 through 26, without giving much detail, bring us through a
considerable period of time. They do point out that through this
period the gospel, though preached throughout quite a large Gentile
area, was yet preached only to the Jews. Some of those doing the
preaching were "men of
Cyprus
and
Cyrene
," but they were still Jews. When they went to
Antioch
, they preached the Lord Jesus to the "Grecians." As
earlier explained, this word refers to Greek speaking Jews, not to
Greeks per se. "And the hand of the Lord was with them: and a
great number believed, and turned to the Lord." As soon as the
report of this success was known to the church at
Jerusalem
, they sent Barnabas to
Antioch
. Not only was Barnabas a good man and full of the Holy Ghost, but
evidently a very able minister. When he arrived at
Antioch
, he was well pleased with seeing the manifestation of the grace of
God that was bestowed upon the brethren there. He exhorted them,
"that with purpose of heart they would cleave to the
Lord." While he was there, there were many additions to the
church.
Barnabas
is the one who earlier had presented Saul to Peter and James, and
had told them of Saul's conversion and his preaching. Now when he
left
Antioch
, he went to
Tarsus
to find Saul, whom he brought back with him to
Antioch
. They remained in
Antioch
a full year assembling with the church, and teaching many people
about the Lord. Heretofore the disciples had been referred to only
as "the disciples." Here they were first called
"Christians." Though this name was no doubt given them in
derision by their enemies, it has been their badge of honor in all
ages since.
During
the time Saul and Barnabas were at
Antioch
some prophets came there from
Jerusalem
; and one of them, a man named Agabus, moved by the Spirit,
prophesied that there would be a great famine "throughout the
whole world." This was fulfilled in the days of Claudius
Caesar. The disciples at
Antioch
, knowing how severe persecution had been at
Jerusalem
, and how little opportunity the brethren there had to provide for
their necessities, decided to send something to help relieve their
suffering. They made choice of Saul and Barnabas to take this gift
to the elders at
Jerusalem
. Later in Saul's (Paul's) ministry we find him encouraging the
church at
Corinth
to take part in another matter of relief for the poor saints at
Jerusalem
.
(Verses
1 through 4) "Now about that time Herod the king stretched
forth his hands to vex certain of the church. And he killed James
the brother of John with the sword. And because he saw it pleased
the Jews, he proceeded further to take Peter also. (Then were the
days of unleavened bread.) And when he had apprehended him, he put
him in prison, and delivered him to four quarternions of soldiers to
keep him; intending after Easter to bring him forth to the
people."
Luke
is not giving a detailed history in which actual dates would be
important; so he simply says, "About that time_ _ _." It
is a time when persecution of the Christians in
Jerusalem
and
Judaea
was so popular with the unbelieving Jews that, Herod decided to
officially take a hand in it. He had the Apostle James, the brother
of John killed "with the sword," which could mean he had
him arrested, and officially executed by decapitation, or it could
be that he sent forth soldiers to kill him where they found him. Be
that as it may, when he saw that this pleased the Jews, to improve
his political relations with them, he had Peter arrested, and put in
prison. To make sure that Peter could not escape, Herod not only had
him put in prison, but also appointed four quarternions of soldiers
to guard him. A quarternion is a contingent of four soldiers. Two of
these were to be in the cell with Peter, and actually chained to
him, while the other two stood guard outside the door. The reason
for having four of these groups is that the guard changed four times
a day. Thus was provided
continuous guard. It was Herod's intention, since this was the time
of the Passover, ("the days of unleavened bread,") to
bring Peter forth from prison after the Passover, and present him to
the people in a mock trial, condemn him, and have him executed. The
word "Easter" is a totally incorrect translation of the
Greek word "pascha," which when properly translated is
"Passover." The word "Easter" was substituted in
deference to the pagan celebration, "Easter," a festivity
belonging to the fertility cult of Astarte, (also called "Ashtaroth,"
"Ashtoreth," or "Ishtar,") the fertility
goddess, and goddess of spring, of the Babylonian and Zidonian
pagans. It had been adopted by some professed Christians, a little
more than a thousand years before the King James Version was
translated. But in the days of Luke it would have been regarded, as
in reality it is, totally pagan; and to honor it would have been
considered the height of idolatry, as it should be today, in spite
of having been almost universally accepted by professing Christians.
That season is indeed the anniversary of the death and resurrection
of our Lord Jesus; but the name "Easter," as well as the
chickens, eggs, rabbits, and sun worship, usually associated with it
are all nothing but paganism and idolatry.
Verses
5 through 17 give us a true story that is more wonderful than any
fairy tale ever told. It is one, which to the world is totally
unbelievable; but to us, who believe in Jesus the Christ, it is just
another example of His marvelous power.
Herod
kept Peter in the prison under guard, feeling that he was in full
control of the situation; but the church was continuously in prayer
to God for Peter. The day Herod had appointed for bringing Peter out
of prison, and putting him on trial was almost at hand. Then in that
last night before Herod's great day, the Lord sent His angel into
the prison where Peter, bound with two chains, was sleeping between
his two guards, while the other two stood guard outside the door. As
the angel entered into the cell, the light of his presence lighted
the prison. Apparently the two chains with which Peter was bound
were one on each hand, with the other end of each fastened to the
hand of a guard, so that any movement Peter might make would alert
the guards. But when the angel aroused Peter, the chains fell off
his hands without even disturbing the guards. The angel instructed
Peter to dress himself, and follow him, which he did, not realizing
that this was actually taking place, but thinking it a vision.
However, when they had come all the way out of the prison to the
outer gate, the one that separated the prison from the public area
of the city, it opened "of its own accord;" and as they
walked on through the street, the angel left him.
At
this point Peter was fully awake, and realized that this was a real
experience, and not a vision or a dream. He said, "Now I know
of a surety, that the Lord hath sent His angel, and hath delivered
me out of the hand of Herod, and from all the expectation of the
people of the Jews." He very well knew what "the
expectation of the people of the Jews" was. It was his
execution; but God delivered him from that at this time. As Peter
mused over this situation, he came to the home of the mother of John
Mark. (We later learn from the Apostle Paul that John Mark is the
nephew of Barnabas.) Here many of the disciples were gathered in
prayer. They were no doubt trying to keep their place of meeting
secret from the unbelieving Jews and the authorities, for when Peter
knocked "at the door of the gate," instead of one of the
men coming to see who it was, they sent a young girl named Rhoda.
When she recognized Peter, she was so overjoyed and excited that
instead of opening the gate, she ran back, and told the others that
Peter was there. In spite of their faith in the Lord, and their
constant prayers for Peter, they could not believe it, but accused
Rhoda of being mad, or insane. As she kept insisting that it was he,
they decided that Peter must already be dead, and this was his
"angel" or spirit. When they finally did open the door,
and saw Peter, they were completely amazed.
(Verse
17) "But he, beckoning unto them with the hand to hold their
peace, declared unto them how the Lord had brought him out of the
prison. And he said, Go shew these things unto James, and to the
brethren. And he departed, and went to another place."
Peter
knew that it would not be safe for him to tarry at any of the places
where he was accustomed to being found. So, without letting the
brethren waste time in asking questions, he told them his story, and
instructed them to go to James, and tell him what had taken place,
and also to tell the rest of the brethren. As noted earlier, the
Apostle James had already been put to death. This James, to whom
Peter sent his report of this event, was the brother of our Lord,
and also the author of the Epistle of James. Having comforted the
brethren by both his appearance and his report, Peter left, and went
to an undisclosed location.
(Verses
18 and 19) "Now as soon as it was day, there was no small stir
among the soldiers, what was become of Peter. And when Herod had
sought for him and found him not, he examined the keepers, and
commanded that they should be put to death. And he went down from
Judaea to
Caesarea
, and there abode."
There
is certainly nothing unusual about what is in this text. It does,
nevertheless, indicate that Peter's deliverance must have been in
the last watch of the night. We remember that Peter was sleeping
between two guards, and apparently chained to them, and they also
must have been asleep, which would not have been considered
dereliction of duty, since Peter was chained to them so that any
movement he might make should have awakened them. The ones outside
the door, though by the power of God kept unconscious of any of the
events that took place, may well have been fully alert at all other
times. But since there was no sound of a scuffle, or anything of
that sort, they had no reason to look into the cell. When the inside
guards awoke at dawn, they immediately noticed that their prisoner
was gone, and sounded the alarm, but to no avail.
When
Herod was unable to find Peter anywhere, he ordered the guards
executed. Then disappointed that he could not set up the great
spectacle of the mock trial, and the execution of Peter, he left
Judaea, and went to
Caesarea
, where he stayed for a while.
(Verses
20 through 23) "And Herod was highly displeased with them of
Tyre
and
Sidon
: but they came with one accord to him, and, having made Blastus the
king's chamberlain their friend, desired peace; because their
country was nourished by the king's country. And upon a set day
Herod, arrayed in royal apparel, sat upon his throne, and made an
oration unto them. And the people gave a shout, saying, It is the
voice of a god, and not of a man. And immediately the angel of the
Lord smote him, because he gave not God the glory: and he was eaten
of worms, and gave up the ghost.
The
first part of this contains nothing unusual. It is very common for
those who are dependent upon the support of some political entity,
as were these cities upon Herod's country, to work through the
leader's subordinates to curry favor with him, in order to promote
their own welfare. In the process of settling all their differences,
Herod set a day for the people to gather, and listen to a speech he
had prepared for them. At the end of this speech, whether from being
so delighted with the speech, or just to promote their own cause
with Herod, or both, they loudly acclaimed him a god, saying,
"It is the voice of a god, and not of a man." Of course,
this is exactly what Herod wanted, for politicians always thrive on
flattery. However, because he accepted this acclaim without rebuking
the people for such idolatry, "the angel of the Lord smote
him." The angel did not strike him dead immediately. But laid
upon him such a malady that, according to historians, as well as
this account, he was literally eaten internally by worms, (and even
some of the worms came to the outside, through the mouth, nose,
ears, etc.,) and he died about five days later.
(Verses
24 and 25) "But the word of the Lord grew and multiplied. And
Barnabas and Saul returned from
Jerusalem
, when they had fulfilled their ministry, and took with them John,
whose surname was Mark."
Apparently
Herod's death brought a little lull in the persecution of the
Christians, and in this space of time the gospel spread, and many
were converted to it. When Barnabas and Saul had finished the work
of carrying the gift from the church at
Antioch
to the disciples at
Jerusalem
, they returned to
Antioch
, and brought John Mark with them.
(Verses
1 through 3) "Now there were in the church at Antioch certain
prophets and teachers; as Barnabas, and Simeon that was called
Niger, and Lucius of Cyrene, and Manaen, which was brought up with
Herod the tetrarch, and Saul. As they ministered to the Lord, and
fasted, the Holy Ghost said, Separate me Barnabas and Saul for the
work whereunto I have called them. And when they had fasted and
prayed, and laid their hands on them, they sent them away."
The
church at
Antioch
was greatly blessed with prophets and teachers. Luke names five of
them, and his language indicates that these were not all. Barnabas
and Saul have already been presented to us, but Simeon, Lucius, and
Manaen are here mentioned for the only time in scripture, unless the
Lucius mentioned in Romans
16:21
, is this Lucius; and if so, he had by that time moved from
Antioch
to
Corinth
. Simeon was also called "
Niger
," which is the Latin word meaning "black." He no
doubt was a black man; for most surnames given to persons in that
era had reference to some characteristic of the individual. Although
Luke tells us that Manaen was brought up with Herod the Tetrarch,
(Herod Agrippa I,) the same Herod whose death was described in
Chapter XII, he does not say in what capacity. Among some Christians
today fasting for religious purposes has been discontinued, while it
is still practiced by some; but among early Christians, it was
universal. As the church at
Antioch
served the Lord, and fasted, they received a message directly from
the Holy Ghost. He commanded them to "separate," or
consecrate, to Him Barnabas and Saul "for the work whereunto I
have called them." There is no record that the Holy Spirit ever
told the church what that work was, nor is there any reason that He
should. It is sufficient to know that He has called them to a work
of His choosing. The church had already been fasting before they
received this message, and as they continued fasting, they prayed
and laid their hands upon them. Historically, the laying on of hands
has been considered a sign of conferring authority or
responsibility, but in this case it cannot signify that; for the
authority is not of the church, but of the Holy Ghost, Who has done
the calling. In this case it can only be a sign of their submission
to the will of God, a visible manner of saying, "Amen," to
His command. In this manner, "They sent them away," not in
the sense of dispatching them "with the authority of the
church," as some like to think, but simply in the sense of
saying, "Farewell," as the next verse clearly shows.
(Verses
4 through 8) "So they, being sent forth by the Holy Ghost,
departed unto
Seleucia
; and from thence they sailed to
Cyprus
. And when they came to
Salamis
, they preached the word of God in the synagogues of the Jews: and
they had also John to their minister. And when they had gone through
the Isle to Paphos, they found a certain sorcerer, a false prophet,
a Jew, whose surname was Bar-jesus: which was with the deputy of the
country, Sergius Paulus, a prudent man; who called for Barnabas and
Saul, and desired to hear the word of God. But Elymas the sorcerer
(for so is his name by interpretation) withstood them, seeking to
turn away the deputy from the faith."
Thus
began the first missionary journey of Saul, who from this time
forward was called Paul. He and Barnabas took with them John Mark,
whom they had brought back with them from
Jerusalem
to
Antioch
. Nothing of any outstanding nature took place until they reached
Paphos. They had preached the gospel "in the synagogues of the
Jews" in
Salamis
, and apparently made no effort to preach to the Gentiles at all.
When they reached Paphos they had an encounter with a Jew named Bar-jesus,
who was a false prophet and sorcerer. ("Bar-jesus" means
"the son of Jesus," "Jesus" being a very common
name among the Jews, and actually being a variant of
"Joshua.") The manner of this encounter is that this Bar-jesus
was with the deputy, or administrator, of that country. The deputy,
a very wise man named Sergius Paulus, a Roman name which, with
reasonable clarity, shows him to be a Gentile, called for Barnabas
and Saul to come and declare the gospel to him. Here Luke says that
this sorcerer also had another name, "Elymas," which seems
to mean "powerful," and he, with a view to holding his
reputation, set about trying to influence the deputy against the
faith.
(Verses
9 through 12) "Then Saul, (who is also called Paul,) filled
with the Holy Ghost, set his eyes on him, and said, O full of all
subtilty and all mischief, thou child of the devil, thou enemy of
all righteousness, wilt thou not cease to pervert the right ways of
the Lord? And now, behold, the hand of the Lord is upon thee, and
thou shalt be blind, not seeing the sun for a season. And
immediately there fell on him a mist and a darkness; and he went
about seeking some to lead him by the hand. Then the deputy, when he
saw what was done, believed, being astonished at the doctrine of the
Lord."
This
is the first recorded act of apostolic judgment by the Apostle Paul.
By the power of the Holy Ghost and the authority of the office to
which the Lord had appointed him, he addressed this sorcerer as a
"child of the devil" and "enemy of all
righteousness," and by that same power he declared God's
judgment against him. He was to be not partially, but totally blind,
so completely that he could not even see the sun. This was to last
for a season. How long that season was to be we are not told. But
the sentence was executed immediately, and we never hear of this man
again, except that he had to have someone lead him around by the
hand. No more was he the powerful sorcerer, but a blind and helpless
man. When the deputy saw this, he was completely amazed at the power
of the doctrine, or word, of God; and he believed the gospel.
The
remainder of this chapter is the story of Paul's ministry
immediately before and at the time of his first breaking away from
preaching only to the Jews, and turning to the Gentiles also. Notice
Luke's change in his manner of recording the entire story.
Heretofore he has consistently, when speaking of the two, said
"Barnabas and Saul," giving the priority of listing to
Barnabas. Here he says, "When Paul and his company_ _ _,"
signifying that from henceforth Paul, not Barnabas, is the leader.
At Perga in Pamphylia, their first stop after leaving Paphos, John
Mark left them and returned to
Antioch
. Then they went to
Antioch
in Pisidia, not the
Antioch
from which their tour began. As was apparently their usual manner of
activity, they went on the Sabbath day into the Jewish synagogue,
where they quietly sat down, and listened to the reading "of
the law and the prophets," which was the normal order of
services in the synagogue. After the reading was finished, the
rulers of the synagogue invited them to speak whatever word of
exhortation they might desire. At this invitation Paul arose, and
began his address. Verses 16 through 21 are only a very brief
recounting of some Jewish history, which is given in far greater
detail in the Old Testament; so we shall make no comments on them.
(Verses
22 through 25) "And when He had removed him, He raised up unto
them David to be their king; to whom also He gave testimony, and
said, I have found David the son of Jesse, a man after Mine own
heart, which shall fulfill all My will. Of this man's seed hath God
according to his promise raised unto
Israel
a Saviour, Jesus: when John had first preached before His coming the
baptism of repentance to all the people of
Israel
. And as John fulfilled his course, he said, Whom think ye that I
am? I am not He. But,
behold, there cometh One after me, Whose shoes of His feet I am not
worthy to loose."
Thus
he declares to them that this Jesus is the seed of David, and the
Saviour promised of God. And that John the Baptist, of whom all had
heard, had testified that He, Who was to come after him, was so much
greater than he that, he was not even worthy to loose His shoes.
Then
he says that the word of this salvation is sent to these, his
hearers. Because those who dwell at
Jerusalem
together with their rulers, because of their ignorance of the very
prophecies they had read to them every Sabbath day, had done exactly
what the prophets had foretold would be done, in that they condemned
Him without cause, and had Pilate order His execution on the cross.
"And when they had fulfilled all that was written of Him, they
took Him down from the tree, and laid Him in a sepulchre. But God
raised Him from the dead: and He was seen many days of them, which
came up with Him from Galilee to
Jerusalem
, who are His witnesses unto the people." Although it certainly
was not the intention of the people to fulfill the purposes and
prophecies of God concerning Jesus, as they condemned and crucified
Him, Paul says that is exactly what they did, "When they had
fulfilled all that was written of Him." (The meticulous care of
God to assure that even what we might consider the least prophecies,
such as, "They part My garments among them, and cast lots upon
My vesture," were fulfilled to the letter, should teach us that
so shall He fulfill every promise and prophecy He has ever set
forth. No word shall ever fail.) They thinking that they had made a
complete riddance of both Him and His doctrine, "Took Him down
from the tree, and laid Him in a sepulchre." Although those who
had Him crucified did not actually take Him down from the tree, they
demanded that it be done as soon as possible, because the next day
was a "high day," and so it was by their insistence that
it was done so soon. This, instead of accomplishing what they
wanted, only as it were, set the stage for the greatest ever
manifestation of the power of God. "But God raised Him from the
dead." After this He remained many days on earth with those
whom He had previously chosen to be witnesses of these things, and
who had come with Him from Galilee to
Jerusalem
for this purpose.
(Verses
32 through 37) "And we declare unto you glad tidings, how that
the promise which was made unto the fathers, God hath fulfilled the
same unto us their children, in that He hath raised up Jesus again;
as it is written in the second psalm, Thou art My Son, this day have
I begotten Thee. And as concerning that He raised Him up from the
dead, now no more to return to corruption, He said on this wise, I
will give you the sure mercies of David. Wherefore He saith in
another psalm, Thou shalt not suffer Thine Holy One to see
corruption. For David,
after that he served his own generation by the will of God, fell on
sleep, and was laid unto his fathers, and saw corruption: but He
Whom God raised again, saw no corruption."
Having
reminded these Jews that God had given
Israel
many wonderful promises, even promising them a Saviour, Paul
declares that his message is only the good news that what God
promised to the fathers, and that for which
Israel
has waited through the ages, He has fulfilled to the children, in
that He raised up Jesus from the dead. And in proof that this is
according to God's eternal purpose, and not something new He has
decided to do, he refers to the same prophecy, and follows it with
the same reasoning that the Apostle Peter did at Pentecost. Since
David, speaking by the Holy Ghost, had said, "Thou wilt not
suffer Thine Holy One to see corruption," and had later died,
and, by the natural process of decay and corruption, had returned to
the dust from whence he came, he could not have been speaking of
himself. But the prophecy is fulfilled in Jesus Who, being raised
from the dead by the power of God, saw no corruption.
(Verses
38 through 41) "Be it known unto you therefore, men and
brethren, that through this man is preached unto you the forgiveness
of sins: and by Him all that believe are justified from all things,
from which ye could not be justified by the law of Moses. Beware
therefore, lest that come upon you, which is spoken of in the
prophets, Behold, ye despisers, and wonder, and perish: for I work a
work in your days, a work which ye shall in no wise believe, though
a man declare it unto you."
This
is the conclusion of Paul's message at that time, the climax toward
which everything else has been directed. He calls upon his hearers
to take notice, "Be it known unto you," that what is being
preached to them is forgiveness of sins through this man, Jesus the
Seed of David Whom God had raised up from the dead. By Him all,
(every one that believes in Him,) are justified from all things.
This is something that could never be obtained by the law of Moses.
We should carefully notice that here he says, "all that believe
are justified from all things;" and he makes no effort to
explain how they were brought to believe. Therefore neither should
we consider such at this point. The important thing is that all, who
do believe are by Him justified from all things.
Paul
then takes up the other side of the situation, And gives a very
stern warning, that they beware lest they prove to be those spoken
of by the prophet, "Behold, ye despisers, and wonder, and
perish: for I work a work in your days, a work which ye shall in no
wise believe, though a man declare it unto you." This is also
essentially the same as that, which our Lord told the Jews, (John
8:24
,) "I said therefore unto you, that ye shall die in your sins:
for if ye believe not that I am He, ye shall die in your sins."
From this only one conclusion can be drawn: believers are saved,
while unbelievers are not.
(Verses
42 through 45) "And when the Jews were gone out of the
synagogue, the Gentiles besought that these words might be preached
to them the next Sabbath. Now when the congregation was broken up,
many of the Jews and religious proselytes followed Paul and
Barnabas: who speaking to them, persuaded them to continue in the
grace of God. And the next Sabbath day came almost the whole city
together to hear the word of God. But when the Jews saw the
multitude, they were filled with envy, and spake against those
things which were spoken by Paul, contradicting and
blaspheming."
A
few words concerning the synagogue might be in order at this point.
A synagogue was, is, and will be, until the rebuilding of the
temple, the place of worship for the Jews, as well as a place for
study of all things pertaining to the Jews' religion, and even some
things which do not pertain to religion. In the time of Luke's
account, there were also admitted to the synagogue those called
"God fearers," who had embraced the worship of Jehovah,
but had not yet submitted to circumcision. These were still
considered Gentiles. It was in such a congregation that Paul
delivered this address. Apparently, these God fearing Gentiles
approached Paul and Barnabas after this sermon, and requested that
Paul preach to them the next Sabbath day. Nothing is said about the
reaction of the Jews to this first address, although it is said that
after "the congregation was broken up, many of the Jews and
religious proselytes followed Paul and Barnabas." This gave
Paul and Barnabas the opportunity to privately speak further with
them and strengthen them in "the grace of God," that is,
in the doctrine that He had in Jesus the Christ provided forgiveness
of sins by His grace, and not by the works of the law. It appears
that no one raised any major objection to those things Paul had
preached until the Jews saw "almost the whole city" come
together the next Sabbath to hear the word of God. Then Luke tells
us, and his words need no explanation, "But when the Jews saw
the multitudes, they were filled with envy, and spake against those
things spoken by Paul, contradicting and blaspheming."
(Verses
46 through 49) "Then Paul and Barnabas waxed bold, and said, It
was necessary that the word of God should first have been spoken to
you: but seeing ye put it from you, and judge yourselves unworthy of
everlasting life, lo, we turn to the Gentiles. For so hath the Lord
commanded us, saying, I have set thee to be a light of the Gentiles,
that thou shouldest be for salvation unto the ends of the earth. And
when the Gentiles heard this, they were glad, and glorified the word
of the Lord: and as many as were ordained to eternal life believed.
And the word of the Lord was published throughout all the
region."
Heretofore
Paul had preached to the Jews in whatever place he traveled. Now
that the Jews, envious because more people came to hear the gospel
than came to their services, rejected both the gospel and the
ministers thereof, he and Barnabas did not quietly fade away for
fear of them, but boldly declared to them their intention, and the
reason for it. "It was necessary that the word of God should
first have been spoken to you." Some might ask, "Why was
it necessary that the word of God first be preached to them? Could
not God have sent Paul directly to the Gentiles when He called
Him?" One must keep in mind that God can do any thing He sees
fit, and in any manner He may choose. The only thing that makes any
thing NECESSARY in any work of God is that He purposed it thus.
There are many things that man thinks are the reasons for this
necessity, but the one just cited is sufficient, and overrides all
others. Now Paul and Barnabas tell these Jews that since they have
fallen into exactly that of which they were warned, (in verses 40
and 41,) and have judged, (or by their actions have declared,)
themselves unworthy of everlasting life, they will leave them, and
turn to the Gentiles. Because it is for this very work God has
called them, that they should be a light to the Gentiles, and
witnesses for salvation to the ends of the earth. Having delivered
this notice to the Jews, they did turn to the Gentiles, who gladly
received them and the gospel. In a very short statement Luke
declares the election of God as firmly as can any man, though he
speak for hours on the subject: "And as many as were ordained
to eternal life believed." How long Paul and Barnabas remained
and preached in the area is not recorded, but it was long enough for
the word of the Lord to be declared throughout all the region.
(Verses
50 through 52) "But the Jews stirred up the devout and
honourable women, and the chief men of the city, and raised
persecution against Paul and Barnabas, and expelled them out of
their coasts. But they shook off the dust of their feet against
them, and came unto Iconium. And the disciples were filled with joy
and with the Holy Ghost.
These
"devout" women were not of those who embraced the gospel,
but rather proselytes to the Jewish religion. The fact that they are
also called "honourable" indicates not so much their
character, which may also have been honorable, as it does their
position and influence in the city. They were from "honorable
families," perhaps, even the wives of the "chief men of
the city," whom the Jews also stirred up. With their help the
Jews aroused such persecution against Paul and Barnabas that, in
accord with our Lord's instructions, they shook off the dust from
their feet as witness against their persecutors, and went to Iconium.
There the disciples received them with great joy, and were filled
with the holy Ghost.
In
Iconium Paul and Barnabas stayed for a long while; just how long is
not said, but in this time they both preached in the synagogue of
the Jews, and their preaching was so blessed of God that, many, both
Jews and Greeks, believed. They were also granted of God the power
of working miracles which added to the force of their testimony of
His Grace. Nevertheless the unbelieving Jews acted just as they did
everywhere. They stirred up the Gentiles, and caused them to think
evil of the disciples. For some time the city was divided, part
holding with the apostles and others with the Jews. Finally the
rulers of the city sided with the Jews, and they tried to arrest
Paul and Barnabas, intending to stone them. But this was made known
to the apostles, and they fled to the Lycaonian cities of Derbe and
Lystra, and the region around them, where they continued to preach
the gospel.
(Verses
8 through 10) "And there sat a certain man at Lystra, impotent
in his feet, being a cripple from his mother's womb, who never had
walked: the same heard Paul speak: who stedfastly beholding him, and
perceiving that he had faith to be healed, said with a loud voice,
Stand upright on thy feet. And he leaped and walked."
This
is very similar to the incident concerning the Apostle Peter and the
impotent man at the gate of the temple. (See Chapter III.) Small
details vary, but in both cases the ones healed were crippled from
birth. The one in Chapter III was above forty years of age, and
nothing is said about the age of this man, but it is evident that he
was a fully grown adult. The earlier incident presents a man begging
at the temple gate, while the one here was listening to the
preaching of the gospel. In the present instance, Paul fixed his
sight on this man, ("steadfastly beholding him,") and by
the gift of "discerning of spirits" given him of the Holy
Ghost, saw that he had faith to be healed." His faith was real,
not pretended, and this Paul could discern. So he spoke directly to
the man in a voice loud enough that those gathered around might
hear, and understand that it was through him that God worked the
miracle of healing on this man. What he said to the man was,
"Stand upright on thy feet." Immediately, and to the total
surprise of the people, the man leaped up, and walked.
(Verses
11 through 13) "And when the people saw what Paul had done,
they lifted up their voices, saying in the speech of Lycaonia, The
gods are come down to us in the likeness of men. And they called
Barnabas, Jupiter; and Paul Mercurius, because he was the chief
speaker. Then the priest of Jupiter, which was before their city,
brought oxen and garlands unto the gates, and would have done
sacrifice with the people."
This
text needs very little explanation, but it should be kept in mind as
one reads that which follows. The whole account together shows just
how fickle is humanity in its natural condition. In this particular
text we see the people so amazed by the miracle of healing that, led
not by the Spirit of God, but by their own natural superstition,
they thought that their pagan gods had come down from
Mt.
Olympus
in the likeness of men. They evidently had paid very little
attention to what Paul had preached just before he healed the man.
Admittedly, there is no record of what he said in that particular
instance; but it surely was in harmony with the gospel as he always
preached it, and would never have led anyone to such ideas as these
people had. Even the priest of Jupiter, who was over, or in charge
of the city (that is the meaning in this instance of "epi,"
the Greek word translated "Before,") came with what their
religion required for such. And "with the people," that
is, with their full approbation and concurrence, would have offered
sacrifice to Paul and Barnabas.
(Verses
14 through 17) "Which when the apostles, Barnabas and Paul,
heard of, they rent their clothes, and ran in among the people,
crying out, and saying, Sirs, why do ye these things? We also are
men of like passions with you, and preach unto you that ye should
turn from these vanities unto the living God, Which made heaven, and
earth, and the sea, and all things that are therein: Who in times
past suffered all nations to walk in their own ways. Nevertheless He
left not Himself without witness, in that He did good, and gave us
rain from heaven, and fruitful seasons, filling our hearts with food
and gladness."
Paul
and Barnabas, (both called apostles by Luke, though Barnabas is not
commonly considered as one of the apostles,) being faithful servants
of God, could not let these people accord to them the glory that
belongs to God alone. So, they ran in among the crowd, telling them
that these were the very things from which they should turn unto the
living God, just as they had already been preaching to them. This
God to Whom they were trying to persuade the people to turn is He
Who created all things, including heaven, earth, sea, and all the
fullness of them. Until the coming of Jesus the Christ into the
world, God's revelation of His will, laws, and purposes, had been
restricted to the Jews, and all other nations had been suffered to
walk in their own ways. Still, during all that time, He did not
leave Himself without witness; for it was He, Who gave the
"rain from heaven, and fruitful seasons."
"Heaven," in this expression, is to be understood either
as the atmospheric heaven, in which the clouds move, and from which
the rain literally comes, or heaven, the throne of God, from which
He commands the rain, as well as every thing else. From heaven God
rules all things. The expression, "filling our hearts with food
and gladness," might be a little clearer to follow the word
order of the Greek, "filling (us) with food, and our hearts
with gladness." Except for the "(us)," this is the
actual word order of the Greek text. We have supplied "us"
for clarity.
(Verses
18 through 20) "And with these sayings scarce restrained they
the people, that they had not done sacrifice unto them. And there
came thither certain Jews from
Antioch
and Iconium, who persuaded the people, and, having stoned Paul, drew
him out of the city, supposing he had been dead. Howbeit, as the
disciples stood round about him, he rose up, and came into the city:
and the next day he departed with Barnabas to Derbe."
As
noted earlier, this account clearly shows the fickleness of
humanity. The very people who were with great difficulty restrained
from offering sacrifices to Paul and Barnabas as gods, have so
quickly been persuaded by false reports to not only disregard what
they have been teaching, but even to murder Paul. This they thought
they had accomplished. Luke says that, they supposed him dead; and
we can be reasonably sure that their supposition was correct. Yet
the same God Who through Paul had healed the cripple, was able also
to raise Paul from death, that he might continue the work to which
he had been ordained and called. So, with the disciples standing by
as witnesses, he arose, and went back into the city with them. On
the next day both he and Barnabas left Lystra on their way to Derbe.
There
is no indication of how long they remained at Derbe, but while there
they did preach to many people. Then they came back to Lystra, and
from thence to Iconium and
Antioch
, the very cities from whence came the Jews who stirred up the
people of Lystra to stone Paul. This
Antioch
is the one in Pisidia, not that from which Paul and Barnabas started
their journey. While in this city they confirmed, or encouraged the
disciples, and taught them that it is through much tribulation that
we must enter into the
kingdom
of
God
. They exhorted the disciples to continue in the faith, they
ordained, or appointed, "elders in every church," and with
fasting and prayer they "commended them to the Lord on Whom
they believed." That is, they took their leave of them,
exhorting them to depend upon the Lord to lead them, as they would
no longer be there to instruct them. It seems from this text, and
many others that, in spite of traditional ideas, not necessarily all
the elders were preachers, but all were overseers of the churches,
and these in this instance were appointed, not by the church, but by
Paul and Barnabas.
Apparently
nothing of any major importance besides their preaching the gospel
of our Lord Jesus throughout the region, took place as they returned
through Pisidia, Pamphylia, Perga, and Attalia, to
Antioch
from which they began this journey. Having fulfilled their first
mission, they had returned to the place where they were when the
Holy Ghost commanded the church to separate them for this work.
(Verses
27 and 28) "And when they were come, and had gathered the
church together, they rehearsed all that God had done with them, and
how He had opened the door of faith to the Gentiles. And there they
abode long time with the disciples."
This
needs no explanation unless it be their expression, "How He had
opened the door of faith to the Gentiles." It must be
remembered that at the time of their departure, except for Peter's
preaching the gospel at the house of Cornelius, there had been no
effort to preach to the Gentiles. Even Paul and Barnabas, at the
beginning of their journey, preached only to the Jews, though, as
earlier explained, there were a few Gentiles in some of the
congregations in the synagogues of the Jews. It was while on this
mission that they had announced to the Jews that they were turning
to the Gentiles. It is not clear whether the brethren at
Antioch
were aware of this or not. So they told them how this had come
about.
This
chapter gives the record on an incident which brought about a
council of the apostles at
Jerusalem
, and forever settled the question of how much observance of the law
is required of Gentile Christians. Luke says, "certain
men" came down from Judaea to
Antioch
, and began teaching the brethren, "Except ye be circumcised
after the manner of Moses, ye cannot be saved." This seems to
be the incident Paul describes in the second chapter of Galatians.
If it is, it is evident that what he told Peter at that time was
indeed taken to heart, as we shall see a little later in this
chapter. It is noteworthy that Luke says, "certain men_ _ _came
down from
Judaea
." He says nothing about their being sent. However, when Paul
describes this event, (assuming that it is the same one,) he says,
"For before that certain came from James_ _ _." This, of
course aroused Paul and Barnabas, and quite an argument arose
between them and these men from
Judaea
. The church at
Antioch
decided that the best way to settle the matter was to send a
delegation made up of Paul, Barnabas, and others chosen for this
mission, to
Jerusalem
, that they might present the question to the apostles and elders
there. As this delegation passed through Phenice and
Samaria
, they reported to the churches there the conversion of the
Gentiles, which was very pleasing news to them.
(Verses
4 and 5) "And when they were come to
Jerusalem
, they were received of the church, and of the apostles and elders,
and they declared all things that God had done with them. But there
rose up certain of the sect of the Pharisees which believed, saying,
that it was needful to circumcise them, and command them to keep the
law of Moses."
No
doubt they had expected the brethren at
Jerusalem
to be as well pleased with the conversion of the Gentiles as had
been those along the way. But there were some of these who had come
from the sect of the Pharisees, and although they had been given
faith in the Lord Jesus, they had still retained their zeal for the
law. Thus, their argument that everyone must be circumcised, and
keep the law of Moses. This contention caused the apostles and
elders to come together for the purpose of considering the matter.
(Verses
7 through 11) "And when there had been much disputing Peter
rose up, and said unto them, Men and brethren, ye know how that a
good while ago God made choice among us, that the Gentiles by my
mouth should hear the word of the gospel, and believe. And God Which
knoweth the hearts, bare them witness, giving them the Holy Ghost,
even as He did unto us; and put no difference between us and them,
purifying their hearts by faith. Now therefore why tempt ye God, to
put a yoke upon the neck of the disciples, which neither we, nor our
fathers, were able to bear? But we believe that through the grace of
the Lord Jesus Christ we shall be saved, even as they."
As
is usual when there is sufficient difference of opinion on a matter
to cause contention among the leaders of any movement, even those
who are led by the Spirit of God, as were the apostles, there was a
great deal of discussion of the question. (The King James version
says, "disputing," but the Greek word thus translated also
means "discussion.") After this Peter arose to address the
council. When he did speak on the matter, he reminded them of his
own experience and observation when the Holy Ghost sent him to
preach to Cornelius, proving thereby that God dealt in exactly the
same manner with the uncircumcised Gentiles as He had with the
circumcised Jews. He purified their hearts by faith, not by the law.
In his judgment, it would be tempting God to put this burden on the
Gentile believers, especially since "neither we nor our fathers
were able to bear" it. Because the Jews could not bear that
burden, that is, they could not obtain justification by the law,
they too believed that they would be saved by the grace of the Lord
Jesus the Christ, just as would the Gentile believers. Peter's
declaration quieted the council so that they listened to Paul and
Barnabas, as they recounted all the miracles that God had worked by
them among the Gentiles to whom they had ministered.
The
next speaker after they had given their account was James, who
called their attention to Peter's account of his preaching to
Cornelius, and showed by the word of the prophets that God had long
before declared that he would call a people from among the Gentiles.
Then he set forth his opinion of the matter.
(Verses
18 through 21) "Known unto God are all His works from the
beginning of the world. Wherefore my sentence is, we trouble not
them, which from among the Gentiles are turned unto God: but that we
write unto them, that they abstain from pollutions of idols, and
from fornication, and from things strangled, and from blood. For
Moses of old time hath in every city them that preach him, being
read in the synagogues every Sabbath day."
Since
all of God's works are known to Him from the beginning, there can be
no thought that He has overlooked something in what He has already
done for these Gentile believers. Therefore since He has already
accepted them without circumcision, and given to them exactly the
same gifts He has given to those who are circumcised, there is
nothing that circumcision can add to them. Therefore there is no
reason to even trouble them about this matter. Only four things
would James enjoin upon them. One is, that they have nothing to do
with idols. At this point we should keep in mind that any thing or
any one that one lets come between him and God is an idol. The next
thing he would require is, that they abstain from fornication.
Someone will surely say, Why did he single out that particular sin,
and not mention theft, murder, drunkenness, etc., seeing that in
many places in scripture they are all linked together?" There
may be several reasons. But two outstanding ones are: first, in many
Gentile societies of that day, there were laws of the state against
most other evils. So that respectable persons, whether believers in
Jesus, or not, knew that such were not acceptable, while fornication
was not only so common that many did not even consider it a sin, but
it was even a part of the ritual of some of the pagan religions. And
therefore believers must be forcefully taught that it is a sin, and
is to be avoided. And second, although it is sometimes listed on
apparently the same level as other sins, the Apostle Paul says, (I
Cor.
6:18
,) "Flee fornication. Every
sin that a man doeth is without the body; but he that committeth
fornication sinneth against his own body," thus establishing
that fornication is an exceptionally damaging sin. Then James says
that Gentile believers should be taught to abstain from two more
things. They are "things strangled" and "blood."
Both of these have to do with dietary laws, and although the ban on
both is set forth in the law of Moses, that was not their origin.
This commandment antedates the law by hundreds of years. (Gen.
9:3-5) "Every moving thing that liveth shall be meat for you;
even as the green herb have I given you all things. But flesh with
the life thereof, which is the blood thereof, shall ye not eat. And
surely your blood of your lives will I require; at the hand of every
beast will I require it_ _ _." Anything that has been killed by
strangling, retains the blood in it, and therefore one who eats it,
is also eating the blood with it, which is the same as eating, or
drinking, blood. Since this commandment did not originate in the law
of Moses, but was given to Noah, who is the father of all races,
both Jew and Gentile, it is to be observed by all who honor God. So
far as the law of Moses is concerned, there are "in every city
them that preach him, being read in the synagogues every Sabbath
day."
After
this address by James, there appears to have been no more
dissension. Not only the apostles and elders, but even the whole
church were united in their desire to send Paul and Barnabas back to
Antioch
with letters giving the decision of the apostles and elders. And
with them they sent two men of their own associates, "Judas
surnamed Barsabas, and Silas, chief men among the brethren,"
probably as witnesses that the letters were genuine, and not a
forgery, so as to put to silence those teachers who had started the
problem to begin with.
(Verses
23 through 29) "And they wrote letters by them, after this
manner; The apostles and elders and brethren send greeting unto the
brethren which are of the Gentiles in Antioch and Syria, and Cilicia:
forasmuch as we have heard, that certain which went out from us have
troubled you with words, subverting your souls, saying, Ye must
needs be circumcised, and keep the law: to whom we gave no such
commandment: it seemed good to us, being assembled in one accord, to
send chosen men unto you with our beloved Barnabas and Paul, men
that have hazarded their lives for the name of our Lord Jesus
Christ. We have sent therefore Judas and Silas, who shall also tell
you the same things by mouth. For it seemed good to the Holy Ghost,
and to us, to lay upon you no greater burden than these necessary
things; that ye abstain from meats offered to idols, and from blood,
and from things strangled, and from fornication: from which if ye
keep yourselves, ye shall do well. Fare ye well."
There
is little new in this quotation. The letter does call attention to
those who were the root of the trouble, and declare that neither the
apostles, elders, nor church at
Jerusalem
, had authorized any such teaching as they had been doing. It
affirms their love of Barnabas and Paul for their faithful service
to God, and introduces Judas and Silas to the Gentile brethren,
saying that they "shall also tell you the same things by
mouth," confirming that this was, at least part of, their
purpose in sending them. Their expression, "it seemed good to
the Holy Ghost, and to us," should be the order of operation,
as far as we can determine it, in every thing we do. We should
strive to find what does seem good to the Holy Ghost. And if that
can be ascertained, it should also seem good to us. Although the
order of the wording of the letter is slightly different from that
in James' speech, the message is the same, and we have already
discussed that. One thing we should carefully note is the phrase,
"these necessary things." Necessary things are not things
which may be observed, or set aside, at will, but are things which
we MUST follow. Otherwise, we will suffer. Further, this letter
gives this final thought, "from which if ye keep yourselves, ye
shall do well." This is, without question, the most concise
declaration of church order ever given in scripture.
When
the council was over, Paul, Barnabas, and their company returned to
Antioch
, where they called the disciples together, and delivered to them
the letter, which greatly relieved and comforted them. Then Judas
and Silas gave witness to the same things that were in the letter,
and, being prophets themselves also, they exhorted the brethren at
length. After they had remained for a while in
Antioch
, Judas returned to
Jerusalem
, but Silas remained in
Antioch
, along with Paul, Barnabas, and many others, teaching and preaching
the word of the Lord.
After
some time, Paul and Barnabas decided to re-visit all the places they
had gone on their earlier journey, but there arose a disagreement
between them because of John Mark, who had started with them before,
but had turned back. Barnabas wanted to take him along again, but
Paul would not have this, So they parted company, with Barnabas
taking Mark with him, and Paul choosing Silas as a traveling
companion. Barnabas and Mark sailed to
Cyprus
, and Paul and Silas "went through
Syria
and
Cilicia
, confirming the churches." From Paul's own testimony it
appears that later he had a much better opinion of Mark than at this
time, for in II Timothy 4:11, he says, Only Luke is with me. Take
Mark, and bring him with thee: for he is profitable to me for the
ministry."
Chapter
16
As
Paul and Silas continued on their journey, they came to Derbe and
Lystra, two cities Paul had previously visited. In this area was a
disciple, a young man named Timotheus, whom we later know as
Timothy. Evidently Paul was very favorably impressed by him
immediately, for when it was time to continue his journey, he wanted
Timothy to go with him. Although Timothy's father was a Greek, his
mother was a Jewess, and to prevent the Jews from making any
objection to Timothy, he circumcised him before taking him along. He
tells us in Galatians, Chapter II, that in the case of Titus, a
young Greek disciple, who later accompanied him to
Jerusalem
, he made no such concession to the Jews.
As
they traveled through the cities, they not only preached the gospel,
but also delivered to the churches the decrees that were ordained of
the council in
Jerusalem
, which we have already seen in the letter sent from
Jerusalem
to the Gentile brethren,
It
seems that most people, when they read our lord's directive to His
disciples, (Mat. 28:19,) "Go ye therefore, and teach all
nations_ _ _," or (Mark 16:15,) "Go ye into all the world_
_ _," think that He meant they should set forth to see how
quickly they could go all over the world with the gospel message,
and going wherever they might desire, and according to their own
scheduling. However, in verses 7 through 10 we find proof that what
He meant was that they were free to go anywhere in the world that
the Holy Ghost should direct them, and at His schedule, not theirs.
Apparently, after Paul and his company had finished their work in
Phrygia and
Galatia
, they wanted to go into
Asia
, but were forbidden by the Holy Ghost to do so. Then when they
reached Mysia, they tried to go into
Bithynia
, and the Spirit would not permit this either. Then at Troas Paul
was given a vision in the night of a man of
Macedonia
, begging him to come into
Macedonia
, and help the people there. All of this clearly shows that the
gospel is not to be sent by man according to some schedule he may
design, but as the Holy Ghost may direct the one He calls for the
work. Neither is the planning of the itinerary to be of man. It too
must be of the Lord.
After
passing by Samothracia and Neapolis, they reached Philippi, a city
of
Macedonia
, where they remained for a few days. Outside the city there was a
place by the riverside where people were accustomed to gather for
prayer. Apparently most of those who frequented this place were
women, for Luke speaks thus concerning it, "and we sat down,
and spake with the women which resorted thither."
(Verses
14 and 15) "And a certain woman named
Lydia
, a seller of purple, of the city of
Thyatira
, which worshipped God, heard us: whose heart the Lord opened, that
she attended unto those things which were spoken of Paul. And when
she was baptized, and her household, she besought us, saying, If ye
have judged me to be faithful to the Lord, come into my house, and
abide there. And she constrained us."
This
lady was a woman of Thyatira, a merchant whose item of traffic was
either a purple dye which was very popular in the area, or cloth
dyed with that dye, or possibly both. She being a worshipper of God,
came here to pray to Him, along with others, who also prayed. As
Paul talked with her, the Lord opened her heart to attend unto those
things, which Paul told her. Evidently one of those things was that,
those who believe in the death, burial, and resurrection of our Lord
should be baptized in His name, as testimony to the world that they
do believe. Not only did the Lord open her heart to these things,
but also the hearts of those of her household; for they were all
baptized. After her baptism she not only invited Paul and his
associates to come into her house, and abide while in the vicinity,
but she insisted that they do so. Luke says, "And she
constrained us." Her plea was that if they considered her
faithful to the Lord, they should do so.
In
verses 16 through 24 Luke tells of an event which brought on more
persecution of Paul and his party. There seems to have been a more
or less set time of day for them to resort to the place of prayer;
and there was a slave girl "possessed with a spirit of
divination." (We would probably today call her a fortune teller
or a soothsayer, which most people regard as fake, or at most, an
oddity, but according to the word of God, and witnessed by this very
incident, there are those who, being possessed by evil spirits, have
this power.) For many days this girl followed Paul and his
companions as they went to the place of prayer, loudly proclaiming,
"These men are the servants of the most high God, which shew
unto us the way of salvation." As we read this, we might be
tempted to think it a good thing, and possibly take this as a
revelation given her of God. Yet we must keep in mind that evil
spirits know God, know Jesus, and know the servants of God. Witness
Matt.
8:29
, "And, behold, they cried out, saying, What have we to do with
Thee, Jesus, Thou Son of God?," and Acts
19:15
, "And the evil spirit answered and said, Jesus I know, and
Paul I know; but who are ye?" Paul having the gift of
discerning of spirits, and being grieved, not because the girl was
telling the people that they were the servants of the most high God,
but because she was possessed of an evil spirit, "turned and
said to the spirit, I command thee in the name of Jesus Christ to
come out of her. And he came out the same hour. The phrase,
"the same hour," does not indicate that sometime later in
the hour the evil spirit came out. Its normal usage is to mean the
same as "immediately." Of course, when the evil spirit
came out of the girl, she was no longer a fortune-teller, or
soothsayer, and her masters had lost all hope of any future income
from her powers, so they were furious.
Evidently,
her masters had some influence with the city officials; so they
caught Paul and Silas, and carried them into the market place,
which, as it did in many cities, served as an open-air forum for
court. They presented Paul and Silas before the magistrates,
pretending that they had been advocating things which would be
unlawful for them as Roman citizens to receive, although most
likely, as citizens of an occupied country, they were no more in
love with Rome than with Paul and Silas. Howbeit, they influenced
the crowd to join their complaints, and the magistrates ordered Paul
and Silas stripped, and beaten, after which, they put them in jail,
and ordered the jailer to keep them safely. Upon receiving such
orders, the jailer, not only put them in one of the inner cells, but
also fastened their feet in the stocks.
(Verses
25 through 28) "And at
midnight
Paul and Silas prayed, and sang praises unto God: and the prisoners
heard them. And suddenly there was a great earthquake, so that the
foundations of the prison were shaken: and immediately all the doors
of the prison were opened, and every one's bands were loosed. And
the keeper of the prison awaking out of his sleep, and seeing the
prison doors open, he drew his sword, and would have killed himself,
supposing that the prisoners had been fled. But Paul cried with a
loud voice, Do thyself no harm: for we are all here."
The
text of the prayer of Paul and Silas is not given, but in
consideration of the fact that they were also singing praises to
God, it seems likely that they were thanking God for counting them
worthy to suffer for His sake, rather than praying for deliverance.
Nevertheless it was not God's purpose that they should remain there
as they were. Earthquakes have often been known to shake buildings
to their foundations, and even to open doors of buildings. But one
that will loose the bands of every person in prison without hurting
any one in the building is totally unheard of; and can only be by
the power of God, not a phenomenon of nature. It can only be by the
special appointment of God. Since, by Roman law, a jailer's life can
be held in forfeit for the escape of a prisoner, when this jailer
was awakened by the earthquake, and thought that all his prisoners
had escaped, he considered suicide the honorable way out, instead of
waiting for the executioner. It is not known positively whether or
not Paul could see him, but probably not, since the jailer had to
get a light before coming to Paul's cell; but Paul knew what to
expect. So he called loudly enough to be sure that he would be
heard, and said, "Do thyself no harm: for we are all
here."
(Verses
29 through 34) "Then he called for a light, and sprang in, and
came trembling, and fell down at the feet of Paul and Silas, and
brought them out, and said, Sirs, what must I do to be saved? And
they said, Believe on the Lord Jesus Christ, and thou shalt be
saved, and thy house. And they spake unto him the word of the Lord,
and to all that were in his house. And He took them the same hour of
the night, and washed their stripes; and was baptized, he and all
his straightway. And when he had brought them into his house, he set
meat before them, and rejoiced, believing in God with all his
house."
Evidently
there was no light in the jail, or, at least, not in the cell where Paul
and Silas were. So the jailer called for a light, and obtaining it
he went very quickly into the cell of Paul and Silas, (literally,
"jumped" in"). It is unclear whether he had ever
heard of either salvation or eternal judgment, as declared in the
gospel. His question, "What must I do to be saved?"
probably had no reference to salvation in our Lord Jesus, as
preached in the gospel. His very act of throwing himself at the feet
of Paul and Silas shows his Pagan superstition, and his fear of
them, as if they had the power of destruction. Just as the people of
Lystra wanted to offer sacrifice to Paul and Barnabas, for the
miracle of healing wrought upon the cripple, so this man was ready
to worship Paul and Silas, and do any thing else they might demand,
lest they destroy him. He desired safety from the power of
destruction he thought them to have. Paul's answer to him has a
great similarity to that of Peter to the impotent man at the temple
gate. That man thought that he would receive money; but what he
received was far greater than all the money a rich man could have
given him. This jailer wanted safety from the destructive power he
thought Paul and Silas had. Instead they told him of Jesus. Verse 31
is often misunderstood, "And they said, Believe on the Lord
Jesus Christ, and thou shalt be saved, and thy house." Many
times we have heard it said, in reference to this, "The Lord
promised that if I believed in Him, He would save my whole house, or
family." Let me say emphatically, He did no such. The message
here is the same as that expressed by the Apostle Peter at
Pentecost, (Acts
2:39
,) "For the promise is to you, and to your children, and to all
that are afar off, even as many as the Lord our God shall
call." In this case it is to "You and your house, every
one who believes;" for these are identical with "as many
as the Lord our God shall call." They did then preach the word
of the Lord to both him and "all that were in his house,"
and all were blessed of the Lord to believe, and they were all
baptized. What is meant by the statement, "And he took them the
same hour of the night_ _ _," is simply that he made no delay,
but attended to this matter immediately. Then he brought them into
his house, and provided food for them, rejoicing in the Lord. He had
great cause for rejoicing, for not only had the Lord given him faith
to believe the gospel, but also to his entire household. He now had
a glorious hope of a future that heretofore he did not even know
existed. No mention is made of it, but it is probable that Paul and
Silas went back into the prison before morning for the protection of
the jailer, since, when the authorities sent for them the next day,
their being at his house would have put him in jeopardy.
The
next morning the magistrates sent officers to the prison with orders
to the jailer that he release the prisoners. When the message was
relayed to Paul, he gave them an answer they were not expecting:
"They have beaten us openly uncondemned, being Romans, and have
cast us into prison; and now do they thrust us out privily? Nay
verily; but let them come themselves and fetch us out." This is
the first recorded instance of Paul's standing upon his Roman
citizenship against the authorities, who were violating the very
laws they were sworn to uphold. According to Roman law, a Roman
citizen accused of a crime, could not be beaten until he was proven
guilty, and condemned in open court. Someone might ask, "Did
they not beat Jesus before He was condemned?" Certainly, they
did, but there is never a statement in scripture to indicate that He
had Roman citizenship. Moreover His whole trial was illegal, for the
judge himself declared, "I find no fault in Him:" and then
ordered Him crucified. When the Philippian judges heard that Paul
and Silas were Roman citizens, their whole attitude changed. They
came personally to the jail, and begged them to come out of prison,
and to leave the city. These judges were afraid that if Paul and
Silas remained in the area, they would report them, the judges, to
those in authority over them. When Paul and Silas left the prison,
they had no need to rush, as men being driven out, but instead, they
went to the house of
Lydia
, where they had been staying while in
Philippi
. There they visited with the other disciples in the city, whom they
comforted, and then they departed.
Chapter
17
Back
in Chapter XIII Paul and Barnabas declared to the Jews that they
were at that point turning to the Gentiles, which they partly did,
and it is to the Gentiles that most of Paul's ministry is dedicated.
Yet, at this time, he was still maintaining his custom of going
first to the synagogues in whatever city he entered. His earlier
declaration must have been meant more in a local sense, concerning
the Jews in
Antioch
in Pisidia, than concerning his overall ministry.
After
leaving
Philippi
, they continued their journey through Amphipolis and Apollonia,
where, apparently, nothing of any great moment took place. When they
arrived at Thessalonica, they found a synagogue of the Jews,
"and Paul, as his manner was, went in unto them, and three
Sabbath days reasoned with them out of the scriptures." (We
here call attention to the "three Sabbath days,"
indicating that approximately three weeks is the length of their
stay in Thessalonica. Yet when we read Paul's letters to the church
at Thessalonica, we are made aware of a bond between him and this
church, which is much greater than one would expect for such short
acquaintance.) As Paul reasoned on the scriptures with the people,
he proved from the prophecies concerning Him, that Jesus was
purposed of God to suffer even to death. And then to be raised from
the dead by the power of God; and he declared to them "that
this Jesus, Whom I preach unto you is the Christ." (The K. J.
V. omits "the," but it is in the Greek.) Some of the Jews
and "a great multitude" of the Greeks believed, and
followed Paul and Silas. (See our earlier notes concerning Gentiles
in the synagogues of the Jews.) "And of the chief women not a
few," is an old manner of saying, "many women of the chief
families."
As
they had done elsewhere, the unbelieving Jews, being envious because
so many of their prospective proselytes turned from their teaching
to the gospel, gathered some of the criminal element to themselves,
and caused an uproar throughout the city. The mob went to the house
of one Jason, who is nowhere else identified. Whether or not Paul
and Silas had been staying at his house we do not know; but
apparently the mob thought they had. At any rate they did not find
them there. But they took Jason and certain other brethren, and took
them before the rulers, or judges, accusing them of harboring Paul
and Silas, who, they said, were teaching and doing "contrary to
the decrees of Caesar, saying that there is another king,
Jesus." This, of course, upset the judges and the people. Yet
it seems that all they did was to put Jason and the others under
bond, (they took "security of Jason, and of the others,")
and released them.
The
brethren, fearing for the safety of Paul and Silas, sent them away
by night to
Berea
, where they continued preaching the gospel in the synagogue of the
Jews. Luke bears witness to the character of the people of
Berea
thus: "These were more noble than those in Thessalonica, in
that they received the word with all readiness of mind, and searched
the scriptures daily, whether those things were so." As the
result of their study, many of them, the Jews, believed, and also
many of the Greeks, both men and "honourable women." Just
as "chief women" above, "honourable women"
signifies women of the more influential families of the city.
When
the Jews of Thessalonica heard of the success of their ministry in
Berea
, they cane there, and stirred up the people against Paul and his
company. However, only Paul left
Berea
, while both Silas and Timotheus remained there for a time. It is
not clear whether Paul went to
Athens
by sea or by land. Luke says, "And then immediately the
brethren sent away Paul to go as it were to the sea_ _ _and they
that conducted Paul brought him to
Athens
." It could well be that their going "as it were to the
sea" was a ruse to confuse the Jews, who likely would have
followed him. When those who conducted him to
Athens
returned to
Berea
, he sent word by them for Silas and Timotheus to make haste, and
come to him at
Athens
. In verses 16 through 21 Luke gives a very short description of the
people of
Athens
and their activities. The first thing we notice is that "the
city was wholly given to idolatry." This so stirred the spirit
of Paul that he, apparently on Sabbath days, disputed in the
synagogue with both the Jews and "devout persons," those
who though Gentiles, were still regular attendants at the synagogue
services, and daily in the market with those who met with him.
Both the Epicurians and the Stoics, (two schools of
philosophy that were popular at the time,) after hearing him declare
the resurrection of our Lord Jesus, called him "a setter forth
of strange gods," and brought him to Areopagus. This is another
name for Mar's Hill, a hill at
Athens
upon which met the council, or court, which had jurisdiction over
religious questions as well as civil and criminal. This council was
itself also called Areopagus. Here they inquired of Paul, "May
we know what this new doctrine, whereof thou speakest, is? For thou
bringest certain strange things to our ears: we would know therefore
what these things mean." Luke says that their reason for so
doing was that, every one in
Athens
, whether a native, or a stranger, was constantly doing nothing but
either telling or listening to some new thing. So their bringing
Paul before this council was not necessarily with evil intent, but
because of their natural curiosity.
(Verses
22 through 28) "Then Paul stood in the midst of Mar's Hill, and
said, Ye men of
Athens
, I perceive that in all things ye are too superstitious. For as I
passed by, and beheld your devotions, I found an altar with this
inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly
worship, Him declare I unto you. God that made the world and all
things therein, seeing that He is Lord of heaven and earth, dwelleth
not in temples made with hands; neither is He worshipped with men's
hands, as though He needed anything, seeing He giveth to all life,
and breath, and all things; and hath made of one blood all nations
of men for to dwell on all the face of the earth, and hath
determined the times before appointed, and the bounds of their
habitation; that they should seek the Lord, if haply they might feel
after Him, and find Him, though He be not very far from every one of
us: for in Him we live, and move, and have our being; as certain
also of your own poets have said, For we are also His
offspring."
Thus
Paul sets forth the foundation of his address. We were told earlier
that his spirit was stirred by seeing that "the city was wholly
given to idolatry." So when he says, "Whom ye ignorantly
worship, Him declare I unto you," he is not, as some think,
saying that God has visited them with the Holy Spirit, and led them
to seek after Him, though they are ignorant of how He should be
worshipped. Instead, he was well aware that their reason for
erecting this altar with the inscription, "TO THE UNKNOWN
GOD," was that in their superstition and ignorance they were
afraid that they might slight some god, of whom they had not heard.
Nevertheless he did tell them that, there is a God, of Whom they are
indeed ignorant. And He is not to be worshipped, nor indeed can be,
in the manner they have set about. For, in the first place, He does
not dwell in temples made with hands of men, but in heaven itself;
and second, He cannot be worshipped by hands, that is, by sacrifice
and offering, because He needs nothing of man. On the contrary,
every thing we have was given us of Him, even to life and breath; so
we have nothing of which to make an offering to Him. Verse 26 is an
often misunderstood, or misused declaration. The modern "do
gooders," with no understanding of the scriptures, are
constantly quoting it down to the first comma, and omitting the
rest, in a vain effort to prove that the various races of people
should be mixed, and amalgamated into just one race. In the first
place, the fact that He did make all nations, or races, of men from
that one blood is sufficient proof that it is not pleasing to Him
that they be mixed. Had that been His will, he surely would never
have separated them in the first place, but would have left them as
they were in the beginning. Then too He has "determined the
times before appointed." There are those who argue that
conditions of climate under which different races have historically
lived are the cause of the different racial features, including, but
not limited to color. But it seems far more reasonable that when God
confounded the languages at the
tower
of
Babel
, and scattered men over the face of the earth, He also made the
differences of race. Yet for the sake of the argument we will allow
their claim that it is due to climate. Then this also is God's work,
for He has "determined the times before appointed." It was
by His determination they were there long enough to bring about
these changes. Finally, He also determined "the bounds of their
habitation." Whatever race one may mention, it, for many
centuries of time was found in a particular part of the world, in
"the bounds of its habitation," as determined by God
Himself. The world would be much better off today if this were still
continuing. This is not intended to teach supremacy of one race
above another, but simply to call upon each and every race to be
thankful for the heritage given it of God, and that they not
dishonor God by trying to change that which He has established, by
mixing them.
Paul
said that God has determined that they, people of every nation, and
race, "should seek the Lord, if haply they may feel after Him,
and find Him, though He be not far from every one of us." He
had just declared that even the natural blessings, such as life and
breath, are given of God. Therefore He is not far from every one of
us. If He should completely withdraw from us, we would immediately
cease to be. Nevertheless, every one does not "feel after
Him." In fact, no man is inclined toward God, nor seeks God,
until God has wrought a work of grace upon his heart. Then it is
that he "feels after Him," and will seek Him. And our Lord
says, (Mat. 7:7-8,) "Ask, and it shall be given you; seek, and
ye shall find; knock, and it shall be opened unto you: for every one
that asketh, receiveth; and he that seeketh, findeth, and to him
that knocketh, it shall be opened." This applies to one nation,
or race, in exactly the same manner as to another. When Paul says,
"For we are His offspring," he is quoting from one of the
Athenian poets, but his meaning is not that we are begotten of God,
as was Jesus. He is God's only begotten Son, but God is our Maker.
He created man, and formed him from the dust of the earth. In that
sense all men are His offspring.
(Verses
29 through 31) "Forasmuch then as we are the offspring of God,
we ought not to think that the Godhead is like unto gold, or silver,
or stone, graven by art and man's device. And the times of this
ignorance God winked at; but now commandeth all men everywhere to
repent: because He hath appointed a day, in the which He will judge
the world in righteousness by that Man Whom He hath ordained;
whereof He hath given assurance unto all men, in that He hath raised
Him from the dead."
We,
as we consider that we, being made by the hands of God, are thus His
offspring, certainly should never think that gold, silver, stone, or
any other material, no matter how beautifully carved, or engraved,
could ever represent Him. Although, for centuries God had suffered
all other nations to walk in ways of their own choosing, thus
"winking at" their ignorance, while giving His laws and
His prophets to the Jews alone, He now commands "all men
everywhere to repent." That is, not the Jews only, but people
of every nation and every race. This is still subject to the
apostle's earlier statement, "if haply they might feel after
Him," just as Peter's expression at Pentecost, "all that
are afar off," is subject to its following restriction,
"even as many as the Lord our God shall call." The reason
He now calls upon all to repent, and not just
Israel
, is that He has appointed a day of judgment, and the Judge will
judge the world, not just
Israel
. This appointment, though made before the world began, has lately
been confirmed by Him, in that He has given the assurance of it by
raising the Judge, our Lord Jesus the Christ, from the dead.
It
is obvious from their actions that few of his congregation believed.
It seems that they did, through common courtesy, listen until Paul
spoke of the resurrection of Jesus from the dead. At this point some
openly mocked, or ridiculed the whole matter, while others, a little
more polite, but with no more interest in the subject than those who
did ridicule, said, "We will hear thee again of this matter.
At
this point Paul left them, and Luke tells us that there were some of
the people, though, apparently very few, who believed, and followed
Paul. Only two are mentioned by name, one, Dionysius, a member of
the council, ("the Areopagite,") and a woman named Damaris.
Chapter
18
After
this occasion, Paul waited no longer in
Athens
for Silas and Timotheus, but went to
Corinth
. Here he became acquainted with a Jew named
Aquila
, and his wife Priscilla. They had not long before come from
Rome
, because the emperor, Claudius, had ordered all Jews to leave
Rome
. Nothing is said to that effect, but, though they are spoken of as
Jews, they seem already to have been disciples, and since both they
and Paul were tentmakers, he stayed with them, and worked,
continuing his custom of going to the synagogue every Sabbath day,
and preaching the gospel to both the Jews and the Greeks who were
there. About the time that Silas and Timotheus arrived at
Corinth
, he was so moved by the Spirit, that he very boldly testified that
Jesus is the Christ: which so angered some of the Jews, that they
raised up against him, blaspheming what he had been teaching. This
so aroused Paul, that "He shook his raiment, and said unto
them, Your blood be upon your own heads; I am clean: from henceforth
I will go unto the Gentiles."
Luke
says that Paul, when he departed from the synagogue, went into the
house of a man named Justus, who is identified by the phrase
"one that worshipped God." This shows him to be a Gentile,
who, though not yet a full proselyte to the Jewish religion, did
attend the synagogue, and did believe in God. His house was nearby.
Even Crispus, "the chief ruler," or teacher, of the
synagogue, together with his family and many of the Corinthians,
believed the gospel, and were baptized.
(Verses
9 through 11) "Then spake the Lord to Paul in the night in a
vision, Be not afraid, but speak, and hold not thy peace: for I am
with thee, and no man shall set on thee to hurt thee: for I have
much people in this city. And he continued there a year and six
months, teaching the word of God among them."
Paul
testifies, in his letter to the church at
Rome
, of the deep love he had for the Jews, and the great and continuous
sorrow he had for their being shut up in unbelief. With such
feelings, it no doubt made him greatly depressed to have to take the
step recorded in verse 6. But the Lord appeared to him in a night
vision with both comfort and exhortation to continue fearlessly on
in the work to which he had been called, promising to be with him so
that no man could do him harm. This is not to say that they would
not try, as is soon made clear in this account. Apparently he met
with comparatively little trouble for a year and a half, as he
continued teaching and preaching the word of God among the
disciples.
In
verses 12 through 17, Luke records an instance of attempted
persecution against Paul, which, to some extent, fell back upon
those, who started it. The clause, "When Gallio was the deputy
of Achaia," although it does not say so explicitly, seems to
mean "When he was appointed deputy," and the events appear
to confirm this. The Jews may have feared to attempt anything under
his predecessor, but, as people sometimes will, they decided to see
just how far they could go with a new man in charge. So, they
incited the mob, took Paul, and brought him before Gallio's judgment
seat, accusing him of teaching people to worship God contrary to the
law of Moses. Gallio, who as a Roman deputy, or governor, cared no
more for the law of Moses than he did for the gospel of the Christ,
before Paul could even begin to speak in his own behalf, dismissed
court, as Luke describes the event.
(Verses
15 through 17) "Gallio said unto the Jews, If it were a matter
of wrong or wicked lewdness, O ye Jews, reason would that I should
bear with you: but if it be a question of words and names, and of
your law, look ye to it; for I will be no judge of such matters. And
he drave them from the judgment seat. Then all the Greeks took
Sosthenes, the chief ruler of the synagogue, and beat him before the
judgment seat. And Gallio cared for none of these things."
Gallio
must have been one of those Roman governors who had little love for
the Jews. Perhaps the Jewish population of
Corinth
may not have been large enough to have much political clout. At any
rate, he sat by, totally unconcerned, while the Greeks took
Sosthenes, the chief ruler of the synagogue, and beat him before the
judgment seat, without even bothering to inquire whether or not he
was a Roman citizen. Although the name, "Sosthenes," is
Greek, it is evident from his position in the synagogue that he was
a Jew. Yet he could have been a Roman citizen, for so was Paul, and
he was a Jew. If Sosthenes had Roman citizenship, his beating was
illegal, but Gallio was still unconcerned. His statement to the
Jews, "look ye to it; for I will be no judge of such
matters," Does not in any wise give the Jews authority to take
Paul, and judge him themselves by their law, as is proven by the
acts that followed the statement. What it does mean, as borne out by
these facts, is "You will just have to make the best of it; for
you are not to bring such foolishness to me for judgment."
In
verses 18 through 23, Luke only gives the itinerary of Paul after
leaving
Corinth
until he had passed through
Galatia
and
Phrygia
. He gives little detail of the events of this journey. He does tell
us that when Paul left
Corinth
, He took
Aquila
and Priscilla with him, went to Cenchrea, where, in connection with
a vow he had taken, he had all his hair cut off. (This was a fairly
common practice among the Jews with certain religious vows.) Then
from Cenchrea they went to
Ephesus
, where, apparently,
Aquila
and Priscilla remained while Paul continued his journey. At
Ephesus
, however, Paul again went into the synagogue to reason with the
Jews. No mention is made of their reaction to his preaching.
Although the brethren tried to have Paul remain longer with them, he
was determined, if possible, to be in
Jerusalem
for the upcoming feast. There is at this point no indication what
feast is intended, whether Passover, Tabernacles, or some other.
Promising that if God permitted, he would return to
Ephesus
, he sailed to Caesarea, spoke to the church there, and went to
Antioch
, where he remained a little while, and then went through
Galatia
and
Phrygia
, encouraging and strengthening all the disciples in those areas.
The remainder of this chapter deals with another man.
(Verses
24 through 26) "And a certain Jew named Apollos, born at
Alexandria, an eloquent man, and mighty in the scriptures, came to
Ephesus, This man was instructed in the way of the Lord, and being
fervent in the spirit, he spake and taught diligently the things of
the Lord, knowing only the baptism of John. And he began to speak
boldly in the synagogue: whom when
Aquila
and Priscilla had heard, they took him unto them, and expounded unto
him the way of God more perfectly."
Without
further explanation, Luke has told us all we will ever need to know
about who Apollos was, and from whence he came. So with no further
reference to these, let us examine what he was. First, he was
"an eloquent man." God had blessed him with great ability
as a speaker. Next, he was mighty in the scriptures, that is, he was
thoroughly versed in all the Old Testament, for that was all that
was then in being of the scriptures. He had applied himself to much
study of them; and God had given him great understanding of them.
For clarity, let us re-arrange the word order of verse 25.
"This man was instructed in the way of the Lord, knowing only
the baptism of John; and being fervent in the spirit, he spake and
taught these." In keeping with the fact that he was no further
advanced in his knowledge than the baptism of John, the
qualification, "as far as he knew them," would surely be
understood with this verse. Sometimes we find those who seem to
think that, God will Himself give His ministers all the knowledge
they need to serve in the ministry to which He has called them. They
will then quote John 16:13, "Howbeit, when He, the Spirit of
truth, is come, He will guide you into all truth." While,
certainly, He says, "He will guide you into all truth," he
does not say that He will reveal it all directly to you. He can, and
does, guide you into some truth by leading you to those who already
know it, and are willing to share it with you, as in this case.
Apollos was an eloquent man, well versed in the holy scriptures of
the Old Testament, and diligent in his service to God, with what
knowledge he did have. Nevertheless his knowledge was severely
limited. Since he only knew John's baptism, he knew nothing of the
crucifixion, burial, resurrection, ascension, and promised return of
our Lord Jesus the Christ. Yet he was bold in what he did know.
After hearing him preach,
Aquila
and Priscilla "took him unto them, and expounded to him the way
of God more perfectly." They created no public disturbance by
correcting him before others. Instead, they called him aside,
probably even taking him home with them, and told him of those
wonderful gospel truths of which he was ignorant. Aquila and
Priscilla are mentioned again in Paul's writing, and nowhere is
anything said about whether or not
Aquila
was a preacher; and it is certain that Priscilla was not, but at
this time they did some great teaching. The same principles are
still in operation today. There can be no doubt, that Apollos gave
heed to those things they taught him; for as Luke continues, he
gives this account.
(Verses
27 and 28) "And when he was disposed to pass into Achaia, the
brethren wrote, exhorting the disciples to receive him: who, when he
was come, helped them much which had believed through grace: for he
mightily convinced the Jews, and that publicly, shewing by the
scriptures that Jesus was Christ." (Literally, "by the
scriptures showing Jesus to be the Christ.")
Chapter
19
(Verses
1 through 4) "And it came to pass, that, while Apollos was at
Corinth
, Paul having passed through the upper coasts came to
Ephesus
: and finding certain disciples, he said unto them, Have ye received
the Holy Ghost since ye believed? And they said unto him, We have
not so much as heard whether there be any Holy Ghost. And he said
unto them, Unto what then were ye baptized? And they said, Unto
John's baptism. Then said Paul, John verily baptized with the
baptism of repentance, saying unto the people, that they should
believe on Him, Which should come after him, that is, on Christ
Jesus."
Corinth
was a city of
Achaia
, and in the preceding chapter, we saw that, Apollos went into
Achaia, and evidently, to
Corinth
. So, while he was there, Paul, in his travels, had come back to
Ephesus
, the city where we first heard of Apollos. Here he found some
disciples with whom he began to converse. Being interested in their
spiritual welfare, he asked if they had received the Holy Ghost
since they believed, only to find that they knew nothing about the
Holy Ghost. Further questioning revealed that they were exactly as
was Apollos before
Aquila
and Priscilla instructed him, that is, they had been baptized unto
John's baptism, and that is as far as their knowledge of the way of
the Lord had progressed. It is not clear whether they might have
been disciples of Apollos before he met
Aquila
and Priscilla, or of someone else, but clearly they had been
isolated from those to whom Paul had preached. At this point Paul
said to them, "John verily baptized with the baptism of
repentance, saying unto the people, that they should believe on Him
Which should come after him, that is, on Christ Jesus." The
baptism of John was good as far as it went. But it was only a
witness that one had repented of his sins, while baptism in the name
of our Lord Jesus is witness of faith in His death and resurrection,
things of which these disciples had not even heard.
(Verses
5 through 7) "When they heard this, they were baptized in the
name of the Lord Jesus. And when Paul had laid his hands upon them,
the Holy Ghost came on them; and they spake with tongues, and
prophesied. And the number of the men was about twelve."
This
seems to be clear enough without further explanation, but one very
interesting point that shows here, as in other places, is that there
is never any mention in scripture of the gift of "The Unknown
Tongue." Instead of these disciples speaking with "the
unknown tongue," they spoke with tongues, certainly, more than
one other tongue, or language, and whether they were unknown, or, as
on the day of Pentecost, universally known, is not made clear.
In
verses 8 through 12, we are told of some more incidents during
Paul's stay at
Ephesus
, events which, when compared to those that will follow, seem to be
of somewhat less moment. After about three months of continuing to
go to the synagogue to reason with the Jews, the disagreement of the
Jews became so great that, Paul and those who believed his teaching
quit going to the synagogue, and instead, went daily to the
school
of
Tyrannus
. No further information is given concerning Tyrannus. He may have
been one of those philosophers who were so common in that era, and
was accustomed to having his followers meet him at a certain place
daily for his teaching, and possibly, debating among themselves. Be
that as it may, he must have been friendly toward the disciples and
Paul, for this arrangement continued for two years. This was a very
successful ministry, for by it all who were in that area of
Asia
, both Jews and Greeks, heard the gospel. During this time the Holy
Ghost conferred upon Paul special powers of working miracles, so
much so "that from his body were brought to the sick
handkerchiefs or aprons, and the diseases departed from them, and
the evil spirits went out of them."
(Verses
13 through 17) "Then certain of the vagabond Jews, exorcists,
took upon them to call over them which had evil spirits the name of
the Lord Jesus, saying, we adjure you by Jesus Whom Paul preacheth.
And there were seven sons of one Sceva, a Jew, and chief of the
priests, which did so. And the evil spirit answered and said, Jesus,
I know; and Paul, I know; but who are ye? and the man in whom the
evil spirit was leaped on them, and overcame them, and prevailed
against them, so that they fled out of that house naked and wounded.
And this was known to all the Jews, and Greeks also, dwelling at
Ephesus
; and fear fell on them all, and the name of the Lord Jesus was
magnified. And many that believed came, and confessed, and shewed
their deeds."
Luke
tells us nothing of the success or failure of any of the exorcists
except the seven sons of Sceva. Yet it seems probable that they
fared little better. By making an example of these seven, God called
attention to the fact that He is, in such matters, no respecter of
persons because of nationality or position. These men were Jews,
God's chosen nation of people, and their father was "chief of
the priests," not the high priest, for his station was in the
temple at
Jerusalem
, but the highest ranked priest in
Ephesus
. The great lesson in this event is that, to pretend a gift one does
not have is a serious, and can be a dangerous, matter, because such
is an affront to the living God, Who gives spiritual gifts according
to His will alone. This matter was not something that was quickly
"hushed up," but was known to all in the area, both Jews
and Greeks. As a result of this incident, no doubt the pretending
came to a sudden stop, for "fear fell on them all, and the name
of the Lord Jesus was magnified." Verse 18 may, possibly, only
have a general reference to many who, believing the word of God,
came before the apostle and the brethren, confessed their sins, and
openly told of their past evil deeds. But just the order it occupies
in this record makes it seem to apply especially to many of the
exorcists of verse 13, who, being so astonished at the power of God
manifested in this event not only believed, but to show that they
wanted no more to do with their former ways, "came, and
confessed, and shewed their deeds."
(Verses
19 and 20) "Many of them also which used curious arts brought
their books together, and burned them before all men: and they
counted the price of them, and found it fifty thousand pieces of
silver. So mightily grew the word of God and prevailed."
Not
only did these false exorcists confess, and openly declare their
evil deeds. But many who practiced black magic, witchcraft, and
soothsaying, came, brought their books, and publicly burned them.
The value of these books is a little unclear, since the literal
expression is "fifty thousand of silver." However, since
the drachma was the monetary unit in
Ephesus
, it is probably meant. The word of God spread far and wide, and was
accompanied by such power of the Holy Ghost, that it wrought these
wonderful miracles.
(Verses
21 and 22) "After these things were ended, Paul purposed in the
spirit, when he had passed through Macedonia and Achaia, to go to
Jerusalem, saying, After I have been there, I must see Rome also. So
he sent into
Macedonia
two of them that ministered unto him, Timotheus and Erastus; but he
himself stayed in
Asia
for a season."
Looking
back to verse 11, we find, "And God wrought special miracles by
the hands of Paul," Then Luke explains what these "special
miracles" were, and recounts some events that took place. Here
he says, "After these things were ended." This is a
strange statement, unless by it he is saying that, the power of
these special miracles was given only temporarily, for a specified
time, and have now come to an end. Although Paul was still by the
Holy Ghost able to do miracles, even, in Chapter XX, raising the
dead, these special miracles are never again mentioned. When these
things were ended, the Spirit moved Paul to plan another journey.
Some may say that "Paul purposed in spirit" simply means
that Paul, in his own spirit, or mind purposed this. And if we only
consider the words themselves, perhaps it does. But when we read the
remainder of Luke's account of his activities, we see that the Holy
Ghost must have been the One Who planned this trip, for it took
place exactly according to plan, and by means that Paul could not
have foreseen. These plans were, "when he had passed through
Macedonia
and Achaia, to go to
Jerusalem
, saying, After I have been there, I must also see
Rome
." So, he sent two of his associates, Timothy and Erastus,
ahead of himself into
Macedonia
, while he remained a little longer in
Asia
.
From
verse 23 through the remainder of this chapter, Luke describes an
incident incited by one Demetrius, a silversmith, whose principal
item in trade was silver shrines, or images of Diana, a pagan
goddess, considered the patron goddess of
Ephesus
. Demetrius called together the first labor union meeting about
which we have any record, that of the silversmiths, whom he aroused
by the fear that if everyone turned away from paganism to the gospel
of the Son of God, they would be left without any income from the
sale of these shrines. This caused a great deal of anger among them
toward the disciples, and they stirred up confusion throughout the
city; and, although most of the people did not know what the
disturbance was about, the mob was aroused. They took two of Paul's
companions, Gaius and Aristarchus, and dragged them into the
theater, which also served for the judgment seat. Paul wanted to go
into the theater, and address the people, but was prevented by the
disciples. From the little that is said about him, the only thing we
really know about Alexander is that he was a Jew. Nevertheless, the
other Jews kept pushing him to the front, so that, as he motioned
for silence that he might speak, the mob, recognizing him to be a
Jew, started shouting, "Great is Diana of the Ephesians."
This they continued for about two hours. Finally the town clerk,
realizing that they had no lawful grounds for such a meeting, and
fearing that the higher authorities might call them in question for
such confusion, quieted the mob, and dismissed the assembly.
Chapter
20
In
verses 1 through 6 Luke quickly passes over a little more than three
months of Paul's ministry without noting any special events. During
this time he and his companions traveled from
Ephesus
through
Greece
and
Macedonia
, finally coming to
Troas
, shortly after Passover ("the days of unleavened bread").
In
Troas
they remained for seven days, and, with their plans made for
departing on the following day, went to the gathering place of the
disciples for the "breaking of bread" on the first day of
the week. When Luke says, "The disciples came together to break
bread," he is referring to the taking of The Lord's Supper, not
the eating of a meal. Since Paul planned to leave on the next day,
he preached to the disciples. We do not know what time he started
his discourse, but he did preach until
midnight
. Here let us go back to Luke's words to describe the event.
(Verses
8 through 12) "And there were many lights in the upper chamber,
where they were gathered together. And there sat in a window a
certain young man named Eutychus, being fallen into a deep sleep:
and as Paul was long preaching, he sunk down with sleep, and fell
down from the third loft, and was taken up dead. And Paul went down,
and fell on him, and embracing him said, Trouble not yourselves; for
his life is in him. When he therefore was come up again, and had
broken bread, and eaten, and talked a long while, even till break of
day, so he departed. And they brought the young man alive, and were
not a little comforted."
This
account seems clear enough without a great deal of explanation. A
few things, perhaps, should be mentioned. We have no information as
to whether the building in which they met was a residence or a
public building of some sort. It was at least a three-story house,
and their meeting place was on the third floor. The presence of
"many lights" in the room, which also had exterior
windows, tells us that at this time and place the disciples were
openly meeting, apparently without fear of persecution. As Paul's
sermon was quite lengthy, Eutychus, who was seated in an open
window, fell asleep, and fell out the window to the ground three
stories below. There is no contradiction between Luke's statement,
"And was taken up dead," and Paul's, "for his life is
in him." Until Paul went down, "fell on him, and embraced
him," he was dead, but at that point the Holy Ghost restored
his life, both to give comfort to the disciples, and to confirm
their faith in the Lord Jesus. After this Paul and the others went
back up to the meeting room, where they "broke bread."
When this was over, since they had been there for a long time, and
had evidently brought food, they ate, and Paul continued talking
until daybreak, and then set out on his journey. The restoration of
the life of Eutychus was a source of great comfort to the brethren.
In
the next five verses Luke simply tells us that Paul sent his
companions by ship from
Troas
to Assos, while he went himself on foot, and joined them at Assos.
From thence they sailed to Mitylene, then to Chios, and from there
to Samos, and to Trogylium, where they tarried for the night, and
then they went to
Miletus
. Paul was in a hurry, because, if possible, he wanted to be in
Jerusalem
for Pentecost, which seems a very short time for covering that much
distance with the means of transportation of that day. Passover had
already passed when they left Philippi, and it took five days to
come from thence to
Troas
. When they arrived at Troas, they spent another seven days there,
and at least three days were used in traveling from Troas to
Miletus
, which cannot leave more than thirty-five days until Pentecost.
Because of his hurry Paul would not go to
Ephesus
, but, at
Miletus
, he sent for the elders of the church at
Ephesus
. When they arrived, Paul made to them his farewell address.
(Verses
18 through 21) "And when they were come to him, he said unto
them, Ye know, from the first day I came into Asia, after what
manner I have been with you at all seasons, serving the Lord with
all humility of mind, and with many tears, and temptations, which
befell me by the lying in wait of the Jews: and how I kept back
nothing that was profitable unto you, but have shewed you, and have
taught you publicly, and from house to house, testifying both to the
Jews, and also to the Greeks, repentance toward God, and faith
toward our Lord Jesus Christ."
This
might be considered as the introductory of his sermon. He reminds
the brethren that they know him. They also know, and have known from
the first day of his coming into
Asia
, both his manner of living and the doctrine he has taught. They
know that he has never been arrogant and self-centered, but has
served the Lord in humility of mind. They have all the time been
aware of the sorrows and tribulations, (this is also an accepted
translation of the word translated "temptations," and in
this case, a more applicable one,) which have been thrust upon him
by the Jews, who have constantly tried to ambush him, both
figuratively and literally. He also calls them to witness that he
has never kept back any thing that would have been spiritually
profitable to them, but he has taught them not only publicly, but
also privately, from house to house. He was not just a preacher
while in the pulpit, and something else when out of it, but wherever
he was, and under whatever conditions, he was continually testifying
to both Jew and Greek that two things are necessary,
"repentance toward God, and faith toward our Lord Jesus
Christ."
(Verses
22 through 27) "And now, behold, I go bound in spirit unto
Jerusalem
, not knowing the things that shall befall me there: save that the
Holy Ghost witnesseth in every city, saying that bonds and
afflictions abide me. But none of these things move me, neither
count I my life dear unto myself, so that I might finish my course
with joy, and the ministry, which I have received of the Lord Jesus,
to testify the gospel of the grace of God. And now, behold, I know
that ye all, among whom I have gone preaching the
kingdom
of
God
, shall see my face no more. Wherefore I take you to record this
day, that I am pure from the blood of all men. For I have not
shunned to declare unto you all the counsel of God."
After
having called their attention to the life and doctrine he had set
before them, thus assuring them that they would also know that the
things he was about to say would be said, not for show, nor to
excite sympathy, he said, "And now, behold, I go bound in
spirit_ _ _," That is, "There is laid upon my mind and
spirit such a forceful impression that it is as if I were a
prisoner, bound and being carried to Jerusalem. In addition to this
great force that is applied to my spirit, the Holy Ghost bears
witness, everywhere I go, `in every city,' that bonds and
afflictions await me. They are already prepared. Beyond that, I do
not know what will befall me." This would no doubt have made a
man of lesser faith want to turn back, and not go to
Jerusalem
. When we look back to verse 21 of the preceding chapter, we see
that, though it is not here mentioned, the binding of Paul in spirit
extended beyond his journey to
Jerusalem
; for there he said, "After I have been there, I must also see
Rome
." Still he declares that, though the Holy Ghost Himself
witnesses of what is in store for him, none of these things could
shake the determination by which he was bound in spirit. His only
desire, and only concern was to finish his course and the ministry
given him of the Lord Jesus, to testify, or declare, the gospel of
the grace of God, with joy. If that had to be at the cost of even
his own life, So be it. He was now fully aware that his ministry was
coming to a close, and so he says, "I know ye all, among whom I
have gone preaching the
kingdom
of
God
, shall see my face no more. Wherefore I take you to record this
day, that I am pure from the blood of all men. For I have not
shunned to declare unto you all the counsel of God." Knowing
that their separation at this time was to be permanent, Paul called
these brethren to witness that regardless of what pressures,
threats, or even acts of violence, may have been brought upon him,
he had never backed away from declaring God's truth, "all the
counsel of God." Inasmuch as Paul was an apostle of our Lord
Jesus, all the counsel of God, that is all that we His children need
to know, was revealed to him, and he declared it all without any
hesitation, and without shunning any of it. We, though perhaps not
blessed with such a full measure of the counsel of God as was he,
should nevertheless strive to follow his example, in that, as far as
we know His counsel, we should faithfully declare it. And we should
constantly study His word, and pray for understanding, that we may
know as much of it as we are capable of understanding. Only thus can
we be pure from the blood of all men.
(Verses
28 through 31) "Take heed therefore unto yourselves, and to all
the flock, over the which the Holy Ghost hath made you overseers, to
feed the
church
of
God
, which He hath purchased with His own blood. For I know this, that
after my departing shall grievous wolves enter in among you, not
sparing the flock. Also of your own selves shall men arise, speaking
perverse things, to draw away disciples after them. Therefore watch,
and remember, that by the space of three years I ceased not to warn
you night and day with tears."
This,
without controversy, is the charge that should weigh continuously
upon the mind of every minister God has called into His service.
"Take heed unto yourselves." Remember that Paul has just
reminded these brethren, who are all elders of the church at
Ephesus, how he has lived, what he has preached, and how unshakable
is his determination to finish faithfully the ministry he has
received from the Lord Jesus. Now he says, “Take heed therefore
unto yourselves." To what purpose? That you do as I have done.
Next he says, "(Take heed] to all the flock, over the which the
Holy Ghost hath made you overseers, to feed the church of God, which
He hath purchased with His own blood." Several things stand out
in this quotation. These elders were not by the church, but by the
Holy Ghost, made overseers of the flock, not bosses of them, but
watchmen and feeders, for the protecting and nourishing of the
church
of
God
. It is their responsibility to be alert against danger from without
and from within, to encourage the weak, and rebuke and restrain the
headstrong, and to feed the flock, both the sheep and the lambs, the
strong and the weak; and they must (and so must we) remember that
the only food they have for the flock is that which God has
provided, the word of God. If, and when, they begin trying to
manufacture food for them by trying to "interpret" the
word of God to fit their own ideas, the ideas of someone else, or
even the traditions of their church, the flock will become sickly.
This flock was not bought with perishable things, such as silver or
gold, but by the precious blood of our Lord Jesus the Christ of God.
Paul
then tells the brethren not that he thinks there may be trouble
ahead, but that he knows that after he is gone "grievous
wolves" shall enter in among them. He is not speaking of the
four-legged creatures known as wolves, but of evil men, who will
have the same effect upon the church that real wolves will upon a
flock of sheep. Their only purpose and desire is to kill and
destroy. It is bad enough that such will "enter in," that
is, come in from the outside, but, what is far more shameful, some
"of your own selves" will arise, speaking perverse, or
contrary things, and lead disciples after themselves.
"Therefore watch, and remember, that by the space of three
years I ceased not to warn every one night and day with tears."
When Paul calls them to remember that for three years he
continuously "warned every one night and day with tears,"
it brings with great force the thought that much of a minister's
efforts, if he is faithful, must be in doing that which is not
pleasant, "warning with tears." There are two outstanding
things about any warning. The first is that, a warning is not needed
nor given against desirable or good things. The second is that, when
there is no possibility for that which is warned against to take
place, no warning is needed. The fact that Paul continuously warned
every one indicates that the danger was imminent, and the fact that
he warned with tears, shows how serious he considered that to be
against which he warned. In our modern day, we seldom hear a sermon
in which a minister is warning anyone against anything in a serious
enough manner that he is actually weeping because of the severity of
it. True enough, we sometimes see someone, when speaking of some
subjects, shed a few tears, but this is usually when on some other
line of thought, and not on a warning of any kind. We even find
brethren who say, "I try not to preach too hard against what
people are doing, lest I drive them away. I preach what God has done
for them, and draw them by love." This is a far cry from Paul's
manner of preaching, as we shall see in a later chapter. Someone
will surely say, "But Paul was only warning them against those
deceivers that would arise." This cannot be proved, and
probably is not true, but if it were, if he did not warn against the
wicked acts and evil doctrines of these deceivers, how would any one
know how to recognize them when they do come?
Paul
now closes his address. (Verses 32 through 35) "And now
brethren, I commend you to God, and to the word of His grace, which
is able to build you up, and give you an inheritance among all them
which are sanctified. I have coveted no man's silver, or gold, or
apparel. Yea, ye yourselves know, that these hands have ministered
unto my necessities, and to them that were with me. I have shewed
you all things, how that so labouring ye ought to support the weak,
and to remember the words of the Lord Jesus, how that He said, It is
more blessed to give than to receive."
As
Paul is about to leave these brethren, to never see them again, he
says, "And now, brethren, I commend you to God, and to the word
of His grace." That is, "I leave you in the protection of
God, and the word of His grace." This grace of God is able to
strengthen them, and give them an inheritance among all that are
sanctified. Certainly
the word of this grace together with God Himself is sufficient for
their protection, and for ours. He gives them a final reminder that
he has been no burden to them, but has with his own hands provided
for his own necessities, and for those of his companions. Keep in
mind that these men to whom he spoke, were the elders, or ministers,
of the church at
Ephesus
, and he says to them, "I have shewed you all things, how that
so labouring ye ought to support the weak_ _ _." Since this is
a charge to the ministers of the church, should it not also be in
effect today? If not, when was it canceled? Most ministers of today
seem to think that, the church should labor to support them, so that
they can play golf, go fishing, take long trips, etc. Some demand
that the church which they claim to pastor pay their salary even
while they are guest speakers at some other church, which is also
paying for their services in that. Few, and far between are the
ministers today, who follow Paul's charge and example.
(Verses
36 through 38) "And when he had thus spoken, he kneeled down,
and prayed with them all. And they all wept sore, and fell on Paul's
neck, and kissed him, sorrowing most of all for the words that he
spake, that they should see his face no more. And they accompanied
him unto the ship."
Paul
had during his stay at
Ephesus
become very close to the Ephesian brethren. So, when he told them
that he knew they would not see him again, it caused them great
sorrow. Not only would they not be able to enjoy fellowship together
any more, but also they would not have him to turn to for the
answers to their questions, and the solutions to their problems. Now
they must rely upon those things the apostle had taught them, and,
of course, the leadership of the Holy Ghost.
Chapter
21
In
the first nine verses of this chapter, Luke relates a somewhat
uneventful passage from Miletus to Caesarea, passing through Coos,
Rhodes, Petara, and Tyre, where Paul and his companions stayed seven
days with the disciples in that city, who tried to persuade them not
to go to Jerusalem. Luke says that those disciples, "Said to
Paul through the Spirit, that he should not go up to
Jerusalem
." Some may wonder why God would have these disciples warn Paul
through the Spirit against going to
Jerusalem
, and at the same time have Paul so unalterably "bound in
spirit" to go. We shall not attempt to answer as to what was
His purpose, but we shall try to show one important result. We must
remember Paul's own statement, Chapter XX, verses 23 and 24,
"Save that the Holy Ghost witnesseth in every city, saying that
bonds and afflictions abide me. But none of these things move me_ _
_." These brethren were only bearing witness to what the Holy
Ghost had already told Paul. But since it was God's purpose that
Paul go not only to Jerusalem, but to Rome also, He laid upon him
such a binding of the spirit to go to Jerusalem that nothing could
dissuade him. And throughout this entire matter God is glorified,
and His people even down to this day are strengthened by the record
of His protection of Paul through all the trials involved in the
journey.
After
leaving
Tyre
, they came to Ptolemais, and spent one day with the brethren there,
before going on to
Caesarea
. At
Caesarea
they lodged many days in the home of Philip the evangelist, he who
baptized the Ethiopian eunuch (Chapter VIII). "And the same man
had four daughters, virgins, which did prophesy." Although, in
New Testament usage, "prophesying" often has reference to
preaching more than to foretelling events, it seems that these young
women were given of the Holy Ghost the ability to foretell things to
come. However there is nothing said about any prophecy they may have
delivered. In verse 10, Luke says, "And as we tarried there
many days, there came down from
Judaea
a prophet named Agabus." The phrase "many days"
cannot mean much, if any, more than two weeks, since it was Paul's
determination to be in
Jerusalem
for Pentecost. This Agabus is the same prophet who prophesied the
great famine in Chapter XI.
(Verses
11 through 14) "And when he was come unto us, he took Paul's
girdle, and bound his own hands and feet, and said, Thus saith the
Holy Ghost, So shall the Jews at
Jerusalem
bind the man that owns this girdle, and shall deliver him into the
hands of the Gentiles. And when we heard these things, both we and
they of that place, besought him not to go up to
Jerusalem
. Then Paul answered, What mean ye to weep and break mine heart? for
I am ready not to be bound only, but also to die at
Jerusalem
for the name of the Lord Jesus. And when he would not be persuaded,
we ceased, saying, The will of the Lord be done."
Just
as with the brethren at
Tyre
, Agabus' prophecy was only a reiteration of what the Holy Ghost had
already told Paul. And since God had so fixed Paul's mind that he
was ready to give his life at
Jerusalem
, if need be, for the name of the Lord Jesus, he was not to be
deterred from his purpose, which was also the purpose of God. The
sorrow of the brethren was about to break Paul's heart, but not his
determination. Finally they realized that the only thing left for
them to do was to recognize it as the will of God. When this was
over, Paul and his company left Caesarea, and went on to
Jerusalem
. Some of the disciples from Caesarea went with them, among whom was
an "old disciple," named Mnason, originally from
Cyprus
, but evidently now living at
Jerusalem
, for it was with him they were to lodge. The phrase "old
disciple" may mean that Mnason was an elderly man, or it could
mean that he had been a disciple for a longer time than most of the
others, and possibly both meanings might apply. The brethren at
Jerusalem
gladly received the party, and the next day after their arrival at
Jerusalem
the travelers went to see James. Whether coincidentally, or whether
they had been called together, we do not know, but all the elders
were present with James at the time. This was an opportune time for
Paul to report to all of them God's work through him among the
Gentiles.
(Verses
20 through 25) "And when they heard it, they glorified the
Lord, and said unto him, Thou seest, brother, how many thousands of
Jews there are which believe; and they are all zealous of the law:
and they are informed of thee, that thou teachest all the Jews which
are among the Gentiles to forsake Moses, saying that they ought not
to circumcise their children, neither walk after the customs. What
is it therefore? The multitudes must needs come together: for they
will hear that thou art come. Do therefore this that we say unto
thee: we have four men which have a vow on them; them take, and
purify thyself with them, and be at charges with them, that they may
shave their heads: and all may know that those things whereof they
were informed concerning thee, are nothing; but that thou thyself
also walkest orderly, and keepest the law. As touching the Gentiles
which believe, we have written and concluded that they observe no
such thing, save only that they keep themselves from things offered
to idols, and from blood, and from things strangled, and from
fornication."
Although
Jesus Himself said, "No man putteth a piece of new cloth unto
an old garment _ _ _," the church at
Jerusalem
continued until the destruction of the temple (70 A. D.) to observe
the law religiously, and Paul says, (I Cor.
9:20
,) "And to the Jews I became a Jew, that I might gain the
Jews." Here the brethren at
Jerusalem
, in an effort, which they hoped would avoid confusion, asked Paul
to engage in a ritual of the law which Paul knew was of no value to
a believer, but which, in his judgment, would do no harm. The elders
reminded him that they had already decreed that Gentile believers
had no necessity to engage in such things. Here they repeat the
constraints they had previously laid upon the Gentiles. These
prohibitions were originally called by them "necessary
things," and that, we should still consider them today.
Paul
agreed to do what the elders asked of him, and everything continued
smoothly until the seven days required for this were almost
finished. Then some of the Jews who had come to Jerusalem from Asia,
thinking that Paul had brought Trophimus, an Ephesian with whom Paul
had been seen in the city, into the temple, stirred up a great
uproar, shouting that Paul had polluted the temple by bringing
Greeks into it. The mob was so enraged that they dragged Paul out of
the temple, and the doors were shut. They then began beating Paul,
trying to kill him, and the word reached the commander of the city
guard that the whole city was in an uproar. He immediately took his
soldiers and officers, and went to investigate the matter. When they
arrived on the scene, the Jews stopped beating Paul.
At
this point the commander ("chief captain") gave orders
that Paul be taken prisoner, and bound with two chains. Then he
began to inquire who Paul was, and what he had done. The confusion
was so great that he could get no satisfactory answer from the mob,
and so he ordered Paul to be taken to headquarters. The violence of
the mob was so great that for Paul's safety the soldiers actually
carried him up the stairs, with the mob all the while demanding that
he be killed. Here we return to Luke's own words.
(Verses
37 through 40) "And as Paul was to be led into the castle, he
said to the chief captain, May I speak unto thee? Who said, Canst
thou speak Greek? Art not thou that Egyptian, which before these
days leddest out into the wilderness four thousand men that were
murderers? But Paul said, I am a man which am a Jew of Tarsus, a
city of
Cilicia
, a citizen of no mean city: and I beseech thee, suffer me to speak
unto the people. And when he had given him license, Paul stood on
the stairs, and beckoned with the hand unto the people. And when
there was a great silence, he spake unto them in the Hebrew tongue,
saying,"
This
is certainly plain enough without any further explanation, but
another thing is also crystal clear. Those who divided this book
into chapters and verses, used neither rhyme nor reason in so doing.
Chapter
22
In
verses 1 through 13 we find Paul recounting to the people that which
was covered in Chapter IX, his persecution of the saints, his
experience on the road to
Damascus
, and the restoration of his sight at the laying on of the hands of
Ananias. Some have tried to imagine a discrepancy between Paul's
statement in verse 9, "but they heard not the voice of Him that
spake to me," and that of Luke in Chapter IX, verse 7,
"And the men which journeyed with him stood speechless, hearing
a voice, but seeing no man." The imagined discrepancy
immediately vanishes when we consider that the Greek word translated
"voice," can mean either "voice" or
"sound." They heard the "sound," but it was not
to them an intelligible "voice." Paul also tells a little
more of what Ananias said to him than was given earlier.
(Verses
14 through 16) "And he said, The God of our fathers hath chosen
thee, that thou shouldest know His will, and see the Just One, and
hear the voice of His mouth. For thou shalt be His witness unto all
men of what thou hast seen and heard. And now why tarriest thou?
arise, and be baptized, and wash away thy sins, calling on the name
of the Lord."
Luke
had, in the earlier chapter, said concerning Ananias' speech, that
when he put his hands on Saul, he said, "Brother Saul, the
Lord, even Jesus That appeared unto thee in the way as thou camest,
hath sent me, that thou mightest receive thy sight, and be filled
with the Holy Ghost." Here Paul says that he also told him that
the God of our fathers had chosen him to be His witness to all men,
not just the Jews, of all the things he had seen and heard, and
further, he exhorted him, Paul, to get up and be baptized without
further delay, and wash away his sins, calling upon the name of the
Lord. Paul certainly does not intend that baptism itself washes away
sins. To say such would be in total disagreement with what both he
and the Apostle Peter declare in other places, but since it is the
symbolic representation of the death, burial, and resurrection of
our Lord, which do take away our sins, it does, in a figure, wash
them away.
(Verses
17 through 21) "And it came to pass, that, when I was come
again to Jerusalem, even while I prayed in the temple, I was in a
trance; And saw Him saying unto me, Make haste, and get thee quickly
out of Jerusalem: for they will not receive thy testimony concerning
Me. And I said, Lord, they know that I imprisoned and beat in every
synagogue them that believed on Thee: and when the blood of Thy
martyr Stephen was shed, I also was standing by, and consenting unto
his death, and kept the raiment of them that slew him. And He said
unto me, Depart: for I will send thee far hence unto the
Gentiles."
This
is the only scriptural record we have of this vision that was given
to the Apostle Paul. Luke does not mention it at the time of its
occurrence, and Paul makes no note of it in any of his epistles.
Nevertheless it no doubt was the reason why Paul stayed only fifteen
days in
Jerusalem
on his return from
Damascus
. The Lord appeared to him, and commissioned him not to go at his
leisure, but to get himself out of
Jerusalem
quickly, that he might begin the ministry to which he had been
called, spreading the gospel among the Gentiles.
The
Jews listened to Paul until he told them of his being sent to the
Gentiles; and to them this was the insult of insults. They were so
enraged that they began tearing off their clothes and throwing dirt
into the air, all the time declaring that such a person was not fit
to live, and demanding that he be put to death. The guard commander
had Paul brought into the castle, and gave orders that he be
"examined by scourging," a common practice of whipping a
criminal suspect until he confessed to the crime of which he was
accused.
(Verses
25 through 28) "And as they bound him with thongs, Paul said
unto the centurion that stood by, Is it lawful for you to scourge a
man that is a Roman, and uncondemned? When the centurion heard that,
he went and told the chief captain, saying, take heed what thou
doest: for this man is a Roman. Then the chief captain came, and
said unto him, Tell me, art thou a Roman? He said, Yea. And the
chief captain answered, With a great sum obtained I this freedom.
And Paul said, But I was free born."
Roman
law was probably the best man-made system of law the world had ever
known, but it also had imperfections. Although it gave protection to
all throughout the empire who had Roman citizenship, it provided
none for those who did not. They were considered subjects of
occupation, and could be treated almost as the military commander of
the locality might wish. That is why the chief captain had ordered
Paul to be scourged, but when he was made aware of Paul's
citizenship, he knew that he had already gone as far as he dared.
Apparently he thought he would impress Paul by saying, "With a
great sum obtained I this freedom," but no doubt Paul's answer
set him back somewhat. Actually "free" was added by the
translators, and was not in the Greek, which makes Paul's answer to
really mean, "But I was (so) born," which puts Paul in an
even more acceptable position than the chief captain.
(Verses
29 and 30) "Then straightway they departed from him which
should have examined him: and the chief captain also was afraid,
after he knew that he was a Roman, and because he had bound him. On
the morrow, because he would have known the certainty whereof he was
accused of the Jews, he loosed him from his bands, and commanded the
chief priests and all their council to appear, and brought Paul
down, and set him before them."
Those
who were going to administer the whipping to Paul were immediately
sent away, but perhaps the chief captain had to have a little time
to prove that Paul was actually a Roman citizen: for he left him
bound until the next day, although he was afraid that he had
overstepped his authority. Nevertheless on the next day he did loose
Paul, and he also ordered the chief priests and all their council to
come to his headquarters. Doubtless this very much displeased the
chief priests, for they always preferred to have someone appear
before them rather than to go where the accused was. When they were
assembled, the chief captain brought Paul down and set him before
them. The place where Paul had been kept was on an upper floor,
while apparently the council room was on a lower level.
Chapter
23
(Verses
1 through 5) "And Paul, earnestly beholding the council, said,
Men and brethren, I have lived in all good conscience before God
until this day And the high priest Ananias commanded them that stood
by to smite him on the mouth. Then Paul said unto him, God shall
smite thee, thou whited wall: for sittest thou to judge me after the
law, and commandest me to be smitten contrary to the law? And they
that stood by said, Revilest thou God's high priest? Then said Paul,
I wist not, brethren that he was the high priest: for it is written,
Thou shalt not speak evil of the ruler of thy people."
Paul
opened this meeting, instead of waiting for his accusers to begin
it, which may have been what angered the high priest, and caused him
to order that they hit Paul on the mouth. Be that as it may, Paul
immediately called his hand on the matter, saying, "Thou whited
wall," which is just another way of calling him a hypocrite,
and telling him that such an order was contrary to the very law he
pretended to be using as the basis of this judgment. It is not made
clear whether or not the order was carried out. Paul's answer
completely astounded those who stood by; for never would they have
dared to say such to the high priest. So they said to Paul, "Revilest
thou God's high priest?" Paul's answer may seem strange to
some. They may think it only a cop out, that he was only pretending
not to recognize the high priest. In truth, there are several
reasons why he may not have known him as such. He had so long been
away not only from Jerusalem, but even from the Jews in general,
that he may not have known who was high priest at the time, and with
Ananias attending this council, without his high priest's garments,
since it was in the military guard's headquarters, and not at the
temple, he was not identified as high priest, and certainly Paul
would not have expected the high priest to have such a blatant
disregard for the law. So Paul, in a manner, apologized for his
answer, admitting that to revile God's high priest was contrary to
the law.
Paul,
observing the council, saw that it was made up of both Pharisees and
Sadducees, and threw them all into confusion by his next statement,
"Men and brethren, I am a Pharisee, the son of a Pharisee: of
the hope and resurrection of the dead I am called in question."
Because of the basic difference between Pharisees and Sadducees this
caused immediate pandemonium, since the Sadducees deny the
resurrection, deny the existence of angels, and deny the existence
of the Spirit, while the Pharisees firmly maintain all of them. The
Pharisees who were in the council immediately rallied to Paul's
defense, saying, "We find no evil in this man: but if a spirit
or an angel hath spoken unto him, let us not fight against
God." The contention was so great that Lysias (We later find
this to be the name of the chief captain.) sent the soldiers down to
the council room to rescue Paul, and bring him back into the castle.
(Verse
11) "And the night following the Lord stood by him, and said,
Be of good cheer, Paul: for as thou hast testified of Me in
Jerusalem
, so must thou bear witness also at
Rome
."
Thus
the Lord comforted Paul, and assured him that he must indeed do that
which he had earlier been so bound in spirit to do, "After I
have been there, I must also see
Rome
." Here the Lord says, "_ _ _so must thou bear witness
also at
Rome
," showing that all of this from Paul's leaving
Ephesus
down to his present experience was only part of His purpose.
The
next day a band of more than forty of the Jews made a conspiracy,
binding themselves under a curse, vowing that they would neither eat
nor drink until they had killed Paul. The priests and the council
joined with the conspirators, promising to have Paul brought before
them, on the pretext of wanting to inquire further into the case; at
which time the conspirators would make their move to kill him.
Paul's nephew heard of this, and brought the news to Paul.
(Verses
17 through 22) "Then Paul called one of the centurions unto
him, and said, Bring this young man unto the chief captain: for he
hath a certain thing to tell him. So he took him and brought him to
the chief captain, and said, Paul the prisoner called me unto him,
and prayed me to bring this young man unto thee, who hath something
to say unto thee. Then the chief captain took him by the hand, and
went with him aside privately, and asked him, What is that thou hast
to tell me? And he said,
The Jews have agreed to desire thee that thou wouldest bring down
Paul tomorrow into the council, as though they would inquire
something of him more perfectly. But do not thou yield unto them:
for there lie in wait for him more than forty men, which have bound
themselves with an oath, that they will neither eat nor drink till
they have killed him: and now are they ready, looking for a promise
from thee. So the chief
captain then let the young man depart, and charged him, See thou
tell no man that thou hast shewed these things to me."
Some
may think that Paul's nephew "accidentally" heard of this
plot against Paul, but we can rest assured that God caused this, and
further He caused that Lysias should give heed to the message that
God might bring to pass His purpose of sending Paul to
Rome
. However the whole process was designed to work slowly, that it
might be fulfilled in the Lord's appointed time, and not according
to man's schedule. Lysias was sufficiently convinced of the truth of
this report that he immediately set about to send Paul to a place of
greater safety. With a guard of two hundred soldiers, seventy
horsemen, and two hundred spearmen, under the command of two
centurions, the cavalcade set out at
nine o'clock
that night for Caesarea, where Felix, the governor of that province
resided with a much greater force than Lysias had at
Jerusalem
. They also provided a beast for Paul to ride instead of having to
go afoot, as was often the way with prisoners. Lysias ordered his
men to deliver Paul safe to Felix, and he wrote a letter to the
governor.
(Verses
25 through 30) "And he wrote a letter after this manner:
Claudius Lysias unto the most excellent governor Felix sendeth
greeting. This man was taken of the Jews, and should have been
killed of them: then came I with an army, and rescued him, having
understood that he was a Roman. And when I would have known the
cause wherefore they accused him, I brought him forth into their
council: whom I perceived to be accused of questions of their law,
but to have nothing laid to his charge worthy of death or bonds. And
when it was told me how that the Jews laid wait for the man, I sent
him straightway to thee, and gave commandment to his accusers also
to say before thee what they had against him. Farewell."
This
letter seems to give a reasonably accurate account of the event,
except for one item. It seems to imply that Lysias knew Paul was a
Roman citizen before he rescued him; but according to Luke's
account, he did not know it until after he had ordered Paul
scourged. Of course, Lysias was trying to make it appear that he was
especially zealous in looking out for the welfare of Roman citizens.
(Verses
31 and 32) "Then the soldiers, as it was commanded them, took
Paul, and brought him by night to Antipatris. On the morrow they
left the horsemen to go with him, and returned to the castle."
On
the map, Antipatris appears to have been more or less halfway
between
Jerusalem
and
Caesarea
. So it was deemed a proper place to reduce the armed guard, since
they were probably far enough ahead of any of the band of
conspirators who might have tried to follow them that they would not
be able to overtake the unit which continued on to
Caesarea
. Also the horsemen could travel faster without the foot soldiers.
(Verses
33 through 35) "Who when they came to
Caesarea
, and delivered the epistle to the governor, presented Paul also
before him. And when the governor had read the letter, he asked of
what province he was. And when he understood that he was of
Cilicia
; I will hear thee, said he, when thine accusers are also come. And
he commanded him to be kept in Herod's judgment hall."
There
is nothing unusual in these events. The horsemen continued on to
Caesarea
without incident, and delivered both Paul and the letter to Felix,
whose only interest at the moment was from what province Paul was.
When this was ascertained, he simply gave orders that he be held in
Herod's judgment hall until he and his accusers could be brought
face to face, as demanded by Roman law.
Chapter
24
In
verses 1 through 9 Luke tells us that the Jews came down to
Caesarea
after five days, and brought with them an orator, as we would call
him today, an attorney, to plead their case for them against Paul.
His name was Tertullus. When the court was set, with Felix as judge,
Tertullus made his opening remarks, flattering the judge, and
setting forth a false accusation against Paul, to which the Jews
assented. This Jewish contingent was headed by the same man who had
presided at the council in
Jerusalem
, Ananias the high priest. Since there is little in the address of
Tertullus worthy of notice, we shall pass it without comment.
(Verses
10 through 13) "Then Paul, after that the governor had beckoned
him to speak, answered, Forasmuch as I know that thou hast been of
many years a judge unto this nation, I do the more cheerfully answer
for myself: because that thou mayest understand, that there are yet
but twelve days since I came up to Jerusalem for to worship. And
they neither found me in the temple disputing with any man, neither
raising up the people, neither in the synagogues, nor in the city:
neither can they prove the things whereof they now accuse me."
Notice
that Paul answered for himself. He had no witnesses, and neither
had, nor needed, an attorney. In Roman court the burden of proof was
on the accuser. He declared himself willing to answer for himself
before Felix, because the governor for many years had been a judge
of the nation of
Israel
, and therefore should be competent to judge this matter. Then he
declared that only twelve days had passed since he arrived in
Jerusalem
, for the purpose of going to the temple to worship. Felix was
acquainted with this practice of the Jews. Wherever they might
reside, they felt compelled to come to
Jerusalem
at times to worship. Next Paul declared that the Jews did not find
him disturbing the peace, even by disputing with anyone in the
temple, in the synagogue, nor in the city, and, further, they could
not prove the things of which they now accused him.
(Verses
14 through 16) "But this I confess unto thee, that after the
way which they call heresy, so worship I the God of my fathers,
believing all things which are written in the law and the prophets:
and have hope toward God, which they themselves also allow, that
there shall be a resurrection of the dead, both of the just and the
unjust. And herein I exercise myself, to have always a conscience
void of offence toward God, and toward men."
Although
Paul firmly denied the charges leveled at him by the Jews, he openly
confessed to Felix, and before the Jews, that his manner of serving
the God of his fathers was what the Jews called heresy. Yet they
also allowed the very thing for which he stood, "hope toward
God_ _ _that there shall be a resurrection of the dead, both of the
just and the unjust." Some might think that, since a great part
of the Jews were Sadducees, Paul's statement might not be true.
Notice should be taken that he did not say that they believed there
would be a resurrection of the dead, but only that they allowed hope
of that. The Pharisees, who were the other dominant party of the
Jews, believed in the resurrection, and were a strong enough party
that, even against the unbelief of the Sadducees, they were allowed
to maintain that hope. Paul declared that he believed "all
things which are written in the law and the prophets," which
constitutes all the written word of God up to that time. The New
Testament was not yet written. Last, but certainly not least, He
said that he exercised himself, "to have always a conscience
void of offence toward God, and toward man."
(Verses
17 through 21) "Now after many years I came to bring alms to my
nation, and offerings. Whereupon certain Jews from
Asia
found me purified in the temple, neither with multitude, nor with
tumult. Who ought to have been here before thee, and object, if they
had aught against me. Or else let these same here say, if they have
found any evil doing in me, while I stood before the council, except
it be for this one voice, that I cried standing among them,
‘Touching the resurrection of the dead I am called in question by
you this day.’"
Here
Paul tells Felix that another part of his purpose for being in
Jerusalem
was that he might bring to those at
Jerusalem
the alms and offering which the brethren among the Gentiles had
sent. Paul tells us about this in his letters to the Corinthians.
Having come to the temple, he then, as a faithful Jew, was
"purified in the temple,” having no crowd with him, and
causing no disturbance. Since some of the Jews from Asia were they
who found him in the temple, and are not here as they ought to be to
state their charges against him, he leaves it to those present to
say what evil he has done. When he mentions the declaration he made
to the council, it is not to be thought that he is apologizing for
it, but rather that it is the only thing he can think of that they
might consider evil, since it caused so much confusion among the
council members themselves. Felix, being well acquainted with the
ways of the Jews, apparently felt that he would have more confidence
in the testimony of Lysias than in theirs, deferred judgment on the
matter until he could confer with him. Then he ordered Paul to be
placed more in "house arrest" than imprisonment until the
case could be decided, and gave orders that none of his friends
should be forbidden to come to him or to minister to him.
(Verses
24 and 25) "And after certain days, when Felix came with his
wife Drusilla, which was a Jewess, he sent for Paul, and heard him
concerning the faith in Christ. And as he reasoned of righteousness,
temperance, and judgment to come, Felix trembled, and answered, Go
thy way; when I have a convenient season, I will send for
thee."
Felix's
curiosity was aroused, so after a while he and his wife had Paul
brought before them to tell them about this faith in the Christ.
Here is the part which gospel ministers of today seem to have
forgotten. Many years ago we sometimes heard ministers reason
"of righteousness, temperance, [self control,] and judgment to
come." Today you seldom hear a sermon on righteousness, other
than the righteousness of our Lord, which is imputed to us. (We
readily admit that this is the only righteousnes that will justify
us in the sight of God; but He also requires that those who are
justified manifest that by working righteousness as they sojourn
here.) We also seldom hear any preaching on the necessity of our
exercising self-control. Paul expressed his view of it thus: "I
keep under my body, and bring it into subjection: lest that by any
means, when I have preached to others, I myself should be a
castaway." Then if we hear any one even mention "judgment
to come," which is indeed seldom, he will try to water it down
so that it will only amount to the proverbial slap on the wrist.
Inasmuch as Felix, a hardened Roman military governor was made to
tremble at Paul's preaching on this subject, one would have to admit
he made it somewhat stronger than that. Some try to say that it was
not Paul's preaching that caused Felix to tremble; but that the
Spirit of God was beginning a work upon him.
(Verses
26 and 27) "He hoped also that money should have been given him
of Paul, that he might loose him: wherefore he sent for him the
oftener, and communed with him. But after two years Porcius Festus
came into Felix's room: and Felix, willing to shew the Jews a
pleasure, left Paul bound."
If,
as some have suggested, the Spirit had begun a work on Felix, which
caused him to tremble when Paul was preaching to him, one would have
to admit that He either worked very slowly, or else abandoned it
altogether; for the reason why Felix called Paul often, and talked
with him was not from any love of Paul or his teaching, but that he
wanted Paul to bribe him to release him; and this went on for two
years. When, at the end of the two years, Felix was replaced by
Festus, Felix showed his true colors by leaving Paul bound just to
please the Jews. Whether in this instance, "bound"
actually means in chains, or just house arrest, we do not know, but
one thing we do know is that Felix considered himself authorized to
release Paul, if he so desired, but since Paul would not bribe him,
he left him a prisoner.
Chapter
25
When
Festus took over the governorship of the province, he stayed at
Caesarea for three days, and then went to Jerusalem, where the high
priest and the leaders of the Jews made accusations to him against
Paul, and tried to persuade him to have Paul brought to Jerusalem
for trial, all the while planning to ambush and kill him on the way.
However, Festus would not yield to them, but told them that he would
soon return to
Caesarea
himself, and they would have to come there to make their complaints.
After about another ten days Festus went back to
Caesarea
, and some of the Jews accompanied him. The next day after his
arrival at
Caesarea
, Festus opened court, and had Paul brought in. As in the trial
before Felix, the Jews made grave accusations, which they could not
prove, against Paul.
(Verses
8 through 11) "While he answered for himself, Neither against
the law of the Jews, neither against the temple, nor yet against
Caesar, have I offended any thing at all. But Festus, willing to
shew the Jews a pleasure, answered Paul, and said, Wilt thou go to
Jerusalem
, and there be judged of these things before me? Then said Paul, I
stand at Caesar's judgment seat, where I ought to be judged: to the
Jews have I done no wrong, as thou very well knowest. For if I be an
offender, or have committed any thing worthy of death, I refuse not
to die: but if there be none of these things whereof they accuse me,
no man shall deliver me unto them. I appeal to Caesar."
Paul's
first answer was only a simple declaration of what we would call a
plea of "Not guilty." Festus then showed how hypocritical
he could be for the sake of politics. Luke has already told us that
the Jews could not prove their charges. With this background, and
with Paul, as his own attorney, having made his summation, and
declaration of innocence in open court, Festus, with no evidence of
guilt having been presented, legally, had but one option, dismiss
all charges; but to curry favor with the Jews, he asked Paul if he
would accept a change of venue, and a new trial. Whereupon, Paul,
knowing what the Jews had in mind, declared that he was already
before Caesar's judgment seat, as represented by Festus, which was
the proper place for his trial, and since the judge knew him to be
innocent of the charges, but would not declare it in open court, he
was appealing to Caesar himself. He, as a Roman citizen, had this
privilege, and since the appeal was made in open court Festus could
not deny it. This placed upon Festus the responsibility to Caesar
himself of maintaining protective custody of Paul until he could be
transported to
Rome
, there to appear before Caesar.
Then
all Festus could do was to confer with the council, not to ask their
advice, or opinion, but simply to let them know that he had gone as
far as he dared in trying to help them in their wicked scheme. So he
then said to Paul, "Hast thou appealed unto Caesar? Unto Caesar
shalt thou go," This, though neither Festus nor the Jews knew
it, was exactly according to the purpose of God, as the means of
Paul's going to
Rome
.
(Verses
13 through 22 have little that should require explanation, since
they only tell of a "state visit" made to Festus by
Agrippa and his wife Bernice. As he talked with Agrippa, Festus told
him of Paul's case. Agrippa expressed an interest in hearing Paul,
So with great pomp and ceremony, Festus, Agrippa, and Bernice, with
all their attendants, took their places in the council room, and
Festus ordered Paul brought in.
(Verses
24 through 27) "And Festus said, King Agrippa, and all men
which are here present with us, ye see this man, about whom all the
multitude of the Jews have dealt with me, both at Jerusalem, and
also here, crying that he ought not to live any longer. But when I
found that he had committed nothing worthy of death, and that he
himself hath appealed to Augustus, I have determined to send him. Of
whom I have no certain thing to write unto my lord. Wherefore I have
brought him forth before you, and specially before thee, O king
Agrippa that, after examination had, I might have somewhat to write.
For it seemeth to me unreasonable to send a prisoner, and not withal
to signify the crimes laid against him."
Here
we can see what a sorry situation Festus had placed himself in by
trying to play politics with the Jews. He could have released Paul
at the trial, but would not. Now he found himself with a prisoner
who must be sent to Caesar, but against whom he had no crime to
allege. He was hoping that Agrippa, being more expert in the laws
and customs of the Jews than he, might get him off the horns of his
dilemma.
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