The Book of the Acts: Divine Record of the First 30 Years of Christianity
Stanley Bruce Anstey
Table of Contents
Introduction
The book of the Acts is a divinely inspired record of the first 30 years of Christianity. It takes up the historical narrative where the four Gospels leave off (at the ascension of the Lord) and continues it from the coming of the Holy Spirit on the day of Pentecost to Paul’s captivity in Rome, some 30 years later.
A Transitional Book
Being supplementary to the Gospels and introductory to the Epistles, the book of the Acts documents the transition from Judaism to Christianity. As we turn the pages of the book, we see the Lord leading His Jewish saints out of the bondage of that legal system into the glorious liberty of Christianity, one step at a time. This transition is not something that the apostles invented after the Lord died (as some Jewish detractors say), but something that He taught His disciples when He was still on earth. In John 10, the Lord said that He was going to lead His “sheep” (Jewish believers) out of the “fold” of Judaism into a new Christian company which He called a “flock,” where “other sheep” (Gentile believers) would be added (John 10:1-16). We see this fulfilled in the book of the Acts.
The book has been called “The Acts of the Apostles,” but really, it only follows the labours of two apostles—Peter and Paul. In the first 12 Chapters, Peter is prominent, but from chapter 13 onward, the Spirit of God follows Paul’s journeys and labours in bringing the gospel to the Gentiles. Ten of Paul’s 14 epistles were written in the time frame of the Acts. (See the chronological chart)
Three Prominent Cities in the Book
Three cities are prominent in the book—Jerusalem, Antioch, and Rome. In keeping with the transitional nature of the book, Jerusalem is in the foreground in the early chapters, but fades into the background as the chapters unfold. Jerusalem signifies the Church in its infant stage when it was still in the cradle of Judaism. Antioch is prominent in the middle part of the book; it signifies Christianity according to the mind of God, as directed by Christ the Head of the Church, through the Holy Spirit, and answers to normal Christianity—that is, Christianity as it should be. Rome becomes prominent in the latter part of the book; it signifies the Church marked by ruin and failure resulting from the negative influence that the Roman Catholic Church has had on the churches of Christendom.
The Purpose of the Book
Besides giving us a historical account of the early years of Christianity, the book serves a twofold purpose in the canon of Scripture:
Firstly, it documents the transition from Judaism to Christianity in the dispensational ways of God.
Secondly, it illustrates many of the truths taught in the epistles in real-life situations.
The Inspired Author—“Luke, the Beloved Physician”
By comparing the first few verses of the Gospel of Luke, with the opening verses of Acts, it is clear that Luke is the author of both. The “beloved Physician” was a Gentile believer (Col. 4:14; 2 Tim. 4:11; Philemon 24) who joined Paul’s missionary band at Troas (chap. 16:8-10). In genuine humility, he veils his presence with Paul in the book by using the word “we.” Being from a Gentile background, Luke was fittingly chosen by God to give the history of the gospel going forth to the Gentiles. He is the only Gentile writer in the Bible. It is not known exactly when Luke wrote His Gospel, but by the time Paul wrote his 1St epistle to Timothy, he was quoting from it and referring to it as Scripture (Luke 10:7; 1 Tim. 5:18).
The Chronology of the Book of the Acts
A.D. 30—The ascension of Christ (chap. 1).
A.D. 30—The Spirit of God given on the day of Pentecost (chap. 2).
A.D. 31—The first persecution in Judea (chaps. 3-4).
A.D. 32—The second persecution Judea (chap. 5:17-41).
A.D. 35—The martyrdom of Stephen (chaps. 6:9–7:60).
A.D. 35—Philip’s ministry in Samaria and to the eunuch (chap. 8).
A.D. 36—Saul of Tarsus converted (chap. 9).
A.D. 39—Paul goes to Jerusalem (chap. 9:26; Gal. 1:18).
A.D. 41—Cornelius converted (chap. 10).
A.D. 41—The assembly at Antioch established (chap. 11:19-24).
A.D. 42—Barnabas & Paul at Antioch for a year (chap. 11:19-30).
A.D. 43—James is beheaded, and Peter imprisoned (chap. 12).
A.D. 46-48—Paul & Barnabas’ 1st missionary journey (chaps. 13-14).
A.D. 49—Paul & Barnabas at Antioch a long time (chap.. 14:28).
A.D. 50—The Jerusalem council regarding circumcision (chap. 15).
A.D. 51-54—Paul’s 2nd missionary journey (chaps. 15:36–18:22).
A.D. 52-53—Paul stays at Corinth for a year and a half (chap. 18).
A.D. 53—In Corinth, Paul writes 1st & 2nd Thessalonians.
A.D. 53—Paul arrives at Ephesus (chap. 18:18-21).
A.D. 54-58—Paul’s 3rd missionary journey (chaps. 18:23–21:17).
A.D. 54—Paul visits Galatia and Phrygia (chap. 18:23).
A.D. 55-57—Paul stays at Ephesus three years (chaps. 19:1-20:1).
A.D. 55—In Ephesus, Paul writes the epistle to the Galatians.
A.D. 56—In Ephesus, Paul writes 1st Corinthians.
A.D. 57—Paul goes into Macedonia and Greece and writes
2nd Corinthians and Romans (chap. 20:1-3).
A.D. 58—Paul’s farewell to the Ephesian elders (chap. 20:17-34).
A.D. 58—Paul’s arrest & capture at Jerusalem (chaps. 21:20–23:22).
A.D. 59-60—Paul is bound in Caesarea for two years (chap. 24:27).
A.D. 60—Paul is sent to Rome (Acts 27).
A.D. 61-62—Paul remains bound in Rome for two years where he
writes Ephesians, Philippians, Colossians, and
Philemon (chap. 28:30).
Chart
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The Ascension of Christ
Chapter 1
Chapter 1 stands as the divine record of the Lord’s resurrection from the dead and His ascension into heaven. This is an all-important fact, for as the book will show, heaven will be the administrative seat of all operations on earth in this new departure of God in Christianity. The Lord is seen throughout the book acting from heaven as the “Head of the Church” (Eph. 5:23) and as “Head over all things to the Church” (Eph. 1:22), directing everything by the Holy Spirit. Thus, this new vessel of testimony (the Church) that God would form has no earthly center, as did Judaism.
The Introduction
Vss. 1-3—By mentioning “the former treatise,” which is Luke’s Gospel, Luke was intimating that he was now going to continue that narrative in another treatise. This would be a companion to the former treatise, giving us a history of events from the ascension of Christ through the first 30 years of the Church’s existence on earth.
This present treatise was written for “Theophilus,” as was the former treatise (Luke 1:1-4). He was a high-ranking government official. Luke identifies him as such by using the title “Most Excellent.” Tradition says that he held office in Antioch. The interesting thing to note is that Luke does not use that title here in the book of the Acts, as he did in his Gospel. This would indicate that Theophilus was no longer in that public office. Having believed the gospel, did he feel that occupying such a position in government was inconsistent with his Christian, calling and thus, stepped down from that place? We don’t know; Luke does not say.
In his former treatise, Luke recorded “all that Jesus began to do and teach” on earth; now in this present treatise, he gives the things that the Lord continued to do and teach—but from heaven. This, as we shall see, would be done through the members of His body, of which He is the Head. The apostles and other members of His body were merely the human instruments through which the Lord worked. As chapter 2 shows, the first thing He did upon ascending to God’s right hand was to shed forth (send) the Holy Spirit so that the saints would be linked together in one body, and as such, He would direct them in His service.
The Christophanies
Vss. 2-3—Luke then makes reference to the Lord’s resurrection appearances, which have been called, “Christophanies.” In a period of “forty days,” after the Lord rose from the dead, but before He ascended to heaven, He showed Himself to His disciples alive. He appeared in resurrection only to believers; unbelievers will not see Him until He comes out of heaven in judgment at the end of the age (Rev. 1:7). In those forty days, the Lord not only showed Himself to His own with “many infallible proofs” which proved that He had truly risen, but He also spoke to them of “things pertaining to the kingdom of God.” This refers to the moral side of the truth pertaining to the believer’s walk and ways (Rom. 14:17). The Lord did not give them the Christian revelation of truth at that time—that came out later through the apostles after the Spirit had come to reside on earth in the saints.
These infallible proofs confirmed the fact of the Lord’s resurrection beyond a shadow of doubt. This is important to establish, for the resurrection of Christ is the bedrock foundation of the gospel (1 Cor. 15:1-23). Hence, the purpose of the resurrection appearances was to strengthen the faith of the apostles as to this great fact (John 20:26-29), and thus prepare them to be witnesses of His resurrection (Luke 24:46-48). The “Christophanies” are:
Mary Magdalene (Mark 16:9; John 20:11-18).
The Galilean women (Matt. 28:9-10).
Peter (Luke 24:34; 1 Cor. 15:5).
Cleopas and his wife (Mark 16:12; Luke 24:13-35).
Ten apostles (Luke 24:36-48; John 20:19-23).
Eleven apostles (John 20:24-29).
Seven apostles at the sea of Tiberias (John 21:1-25).
Eleven apostles on a mountain in Galilee (Matt. 28:16-20).
Above five hundred brethren (1 Cor. 15:6).
James (1 Cor. 15:7).
All the disciples when He ascended (Luke 24:49-53; 1 Cor. 15:7).
The Lord’s Parting Command
Vss. 4-11—Luke focuses on the Lord’s last resurrection appearance when He gave the assembled brethren His parting command to “wait” in the city of Jerusalem “until” they had received “the promise of the Father” (vs. 4). They would thus be “endued with power from on high” through the coming of the Spirit (Luke 24:49). At that time, the Lord said, “For John truly baptized with water; but ye shall be baptized with the Holy Ghost [Spirit] not many days hence.” We know from 1St Corinthians 12:13 that this baptizing action of the Spirit is what formed the Church, the body of Christ. By this act of the Spirit there was an entirely new company of believers on earth, separate and distinct from the Jews and the Gentiles. There are now three distinct companies of people on earth: “the Jews,” “the Gentiles,” and “the Church of God” (1 Cor. 10:32).
It is of note that in quoting John the Baptist’s remark concerning the baptism of the Holy Spirit, the Lord did not mention being baptized with “fire,” as did John (Matt. 3:11). This is because that baptism is a baptism of judgment (of which fire is a figure) on the wicked. The baptism with fire does not refer to the day of Pentecost, but to the time when the Lord, as John said, will “gather His wheat into the garner and burn the chaff with fire unquenchable” (Matt. 3:12). He will execute that fiery judgment at His second coming—the Appearing of Christ (2 Thess. 1:8-9).
Since the Lord spoke of these things on the 40th day after He rose from the dead, and the Spirit would come on the 50th day (Pentecost), as chapter 2 indicates, the “not many days hence” that the Lord referred to were an interim period of ten days.
The Public Manifestation of the Kingdom Postponed
Vss. 6-8—Having announced to the disciples that they were about to be baptized with the Holy Spirit, the disciples asked the Lord if that meant that “the kingdom” as promised in the Old Testament Prophets was going to be “restored to Israel” at that time (vs. 6). We can hardly blame them for thinking this, they had not understood that there was a change about to take place in the dispensational ways of God in which there would be an interposed heavenly calling of the Church, before He undertook to restore and bless Israel.
It is significant that in answering their question, the Lord didn’t deny that the kingdom would be restored to Israel in a literal sense. If it wasn’t going to be—as Reformed (Covenant) Theology mistakenly teaches—the Lord would have corrected their misunderstanding and told them right then and there that a literal restoration of Israel was not going to happen. Surely, He wouldn’t have allowed them to go on thinking that there was a literal kingdom coming when there wasn’t! Not to correct them on such a crucial point would have been deceptive and misleading. The answer He gave assured them that those literal things having to do with the kingdom and Israel’s blessing in it were sure to happen, but “the times” and “the seasons” of it rested with the Father who would bring it to pass “in His own power” and in His own time (vs. 7). For the time present, He said, “But ye shall receive power after that the Holy Ghost [Spirit] is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth” (vs. 8). Thus, the times and seasons for the earthly restoration of Israel were not for them to know; their part was to wait in obedience to His command by remaining in Jerusalem until they received the gift of the Holy Spirit. At that time, they would receive power so that they might be effective witnesses for Him and of His resurrection. This present period—when the Lord is rejected and absent from the earth—is not the time for the restoring of the kingdom to Israel, but a time of gospel testimony.
This postponement of Israel’s restoration is not unscriptural; it is alluded to in a number of Old Testament prophecies. Many of the same prophecies that foresee Israel’s restoration also show that there would be a suspension in the Lord’s dealings with the nation, on account of its rejection of its Messiah—before those promises of restoration would be fulfilled (Dan. 9:24-27; Micah 5:1-3; Zech. 11–13:6; Psa. 69:22-36).
The order in which the Lord speaks of their witness going out from Jerusalem to the end of the earth is really a brief summary of the book of the Acts. Their testimony in “Jerusalem and in all Judea” is given in chapters 1-7. Their testimony in “Samaria” is found in chapter 8, and their witness to “the uttermost part of the earth” is told forth in chapters 13-28.
The Ascension
Vss. 9-12—After the Lord had given them this parting word, “He was taken up; and a cloud received Him out of their sight.” The Apostle Paul states that He was “received up in (not “into” as in the KJV) glory” (1 Tim. 3:16). This means that He went up in a glorified state. The cloud was not mere vapour, but a cloud of glory. Thus, He made a glorious entrance into heaven. “Two men (angels) stood by them in white apparel” to bear witness of the fact that He had ascended into heaven. They were there to confirm that what the apostles saw was not something they had imagined, but an actual event that took place.
There is now a glorified Man in heaven! The angels that stood by said, “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” (vs. 11). This is a reference to the second coming of Christ—His Appearing. It coincides with the coming of the Lord described in Zechariah 14:4-5, when He will put His foot upon the Mount of Olives—the very spot where they stood and from which they saw Him ascend. But what Zechariah does not tell us is that the One who will come is “this same Jesus!” However, a study of his prophecy will reveal that it could be none other than the Lord Jesus Christ. See chapters 12:10 and 13:6.
In Acts, Luke says that they returned to Jerusalem “from the mount called Olivet” where they saw Him ascend (vs. 12), but in his Gospel he says that the Lord was carried up into heaven from “Bethany” (Luke 24:50-51). There is no discrepancy here; Bethany is on the Mount of Olives.
The Waiting Company
Vss. 13-14—The ten days of waiting began. They had to wait for the Spirit to come, for there could be no witness to the world with power until He was given. No company of believers has ever been in this position before or since; this was a unique thing at the inauguration of a new dispensation. Ever since the Spirit came, there has never been a need to wait for Him again. Christians who hold prayer meetings to call for the Spirit to come are denying the fact that He has come; it is ignorance and unscriptural to do so. It was not wrong for this company of believers to pray for the Spirit to come because at that time He had not yet come (Luke 11:13), but it would be wrong for us to do so today because He has come.
The eleven apostles are mentioned by name, beginning with Peter, James, and John—the three who had been given special experiences with the Lord (Mark 5:37; 9:2; 14:33). They were a waiting company of Jewish believers on Jewish ground. They were not part of the Church yet; they needed the baptism of the Spirit for that to be true.
They made good use of their time while they waited by continuing in prayer (vs. 14) and searching the Word of God (vss. 15-20). These are the two great resources of the children of God. It says, “These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with His brethren.” Mary, the mother of the Lord, is mentioned among the saints assembled in the upper room. She is not given a special place of honour and distinction among them; she was not an object of veneration as the Church of Rome would make her to be. She is simply seen as one of the saints waiting for the Spirit to come. After this, she is not mentioned again in Scripture. The Lord’s brothers and sisters were also there among the waiting saints. The previous mention of them in Scripture shows that they were unbelieving (John 7:5), but they had been converted since. Scripture is silent as to how or when. None of the Lord’s brothers were apostles, though James and Jude wrote divinely inspired epistles.
The Twelfth Apostle—Matthias
When the Lord rose from the dead, He gave the apostles the Holy Spirit as a temporary provision until the Spirit would come to abide in them and with them (John 20:22). In doing this, He opened their understanding that they might understand the Scriptures (Luke 24:45). Peter made full use of this understanding, and by consulting two Psalms of David, he learned that there should be a replacement for Judas. With this in mind, Peter “stood up” among the brethren (“about a hundred and twenty”) and announced that they should have another person replace Judas in “this ministry.”
Verses 18-19 are not the words of Peter, but a parenthesis which Luke inserts to give us some further details concerning the death of Judas. Matthew records that he “hanged himself” (Matt. 27:5), but Luke tells us here that he fell “headlong” and “burst asunder in the midst, and all his bowels gushed out.” Putting these two accounts together, we take it that the rope which he hanged himself with must have broken and as a result he fell down the precipice over which he was hung.
Vss. 20-26—As to Judas, Psalm 69:25 says, “Let his habitation [homestead] be desolate,” and Psalm 109:8 says, “His bishoprick [overseership] let another take.” It was clear from these passages what should be done. Since an apostle has to be one who has seen Christ in life and in His resurrection, they concluded that “beginning from the baptism of John, unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection” (vs. 22). Not wanting to act independently in this, they appointed two men who had these qualifications—“Joseph” and “Matthias”—and set them before the Lord and left the choice to Him. They cast lots, and “the lot fell on Matthias” and he was “numbered with the eleven apostles” (vss. 23-26).
The casting of lots is an Old Testament practise (Lev. 16:8; Josh. 18:6-10; 1 Sam. 14:41-42; Prov. 16:33, etc.). In keeping with the transition from Judaism to Christianity, this is the last time in Scripture that it is used. With the coming of the Spirit, the Church would have a greater way to be guided (Acts 13:2: 16:7)
The Inaugural Day of Pentecost
Chapter 2
Two things characterize Christianity—a glorified Man in heaven and the Holy Spirit dwelling on earth in believers (John 7:39). In chapter 1, we have the first, and now in chapter 2, we get the second.
The Day of Pentecost
Vss. 1-4—Luke says, “And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven 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 in other tongues, as the Spirit gave them utterance.” Pentecost was one of the three greatest feasts on the Jewish calendar. In the Old Testament, it is called “the feast of weeks” (Deut. 16:16), but the Hellenists (Greek-speaking Jews who lived outside the land of Israel) called it “Pentecost,” which means “the fiftieth.” They called it that because it was held 50 days after the Passover (Lev. 23:15-16). The Passover has had its fulfilment in the death of Christ (1 Cor. 5:7) and Pentecost has had its fulfilment in the coming of the Holy Spirit. What is significant about the feast of Pentecost is that there was “a new meat offering” presented to Jehovah consisting of two loaves made with leaven. These loaves represent an election of believers from among both the Jews and the Gentiles, of which the Church of God is composed (Eph. 2:11-22).
The first four verses of the chapter tell us what happened on that inaugural day, and the remaining verses give us the grand results. The Spirit of God had come to reside on earth by dwelling in each of the 120 believers who were assembled in that upper room in Jerusalem. They did not know it at the time, but the Spirit had formed a union in them with Christ in heaven by virtue of His indwelling presence, and in doing so, the Church was brought into existence. Those 120 believers had become “one body in Christ” (Rom. 12:5). They were like 120 loose beads in a dish, which someone took and strung into a necklace. They became one unit. The Spirit of God would teach them later what He had done on that day by raising up a special vessel of God’s choosing for that purpose—the Apostle Paul (Acts 9:15). He would teach the Church the truth of the Church (Eph. 3:2-9).
The Baptism of the Holy Spirit
This action of the Spirit which was promised of the Father is the baptism of the Holy Ghost (Acts 1:4-5). As mentioned, it is what formed the body of Christ. It was a corporate action that took place on the day of Pentecost in connection with Jewish believers (Acts 2), and was extended later to take in Gentile believers (Acts 10). Thereafter, the baptism of the Spirit was complete for all time and will never be repeated. It was something that happened once in history; the Spirit is no longer baptizing today. If He were baptizing today, He would be forming more and more bodies of Christ—because that was the function of His baptizing! This could not be because it would contradict the Scripture which says, “There is one body” (Eph. 4:4).
The fact that the baptism of the Spirit is a historical event that took place once for all time can be seen in the seven references to it in Scripture. Five of these references point forward from the time in which they were uttered, to a coming action of the Spirit (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5). The sixth (Acts 11:16) and seventh (1 Cor. 12:13) references point backward in time to an action of the Spirit that had happened. What action of the Spirit occurred between these two groups of references other than what took place in Acts 2 and in Acts 10? These are the only references in Scripture to the baptism of the Spirit. As a rule, when the baptizing of the Spirit is in view in Scripture, it will state that it is the baptism of the Spirit, so that we wouldn’t confuse it with water baptism. Moreover, each time the baptism of the Spirit is mentioned, it is always referring to the saints collectively (as a company of believers). No individual, by himself, was ever baptized with the Holy Spirit.
First Corinthians 12:13 is key to understanding the baptism of the Spirit. It says, “For also in the power of one Spirit we have all been baptized into one body, whether Jews or Greeks, whether bondmen or free, and have all been given to drink of one Spirit.” We see from this that the Spirit’s baptism is what formed the body of Christ. This verse is in the aorist tense in the Greek, meaning that it was a once-for-all-time act. This passage shows that the Spirit took those individual believers in the upper room and formed them “into one body.” Prior to that, the body of Christ did not exist. Note carefully, the verse does not say, “We have been baptized into the one body.” This would mean that the baptism of the Spirit brings believers into the body, which is a common error held by most non-charismatic, evangelical Christians. Reading “the” into the verse and placing it before the words, “one body,” changes the meaning entirely. Now it is quite true that all believers on earth are in the body of Christ, but they didn’t get there through the Spirit’s baptism, but through the sealing of the Spirit, which occurs in a person when he believes the gospel (Eph. 1:13; 4:30). He is thereby “added” to the Lord (Acts 5:14) and to the Church (Acts 2:47) by receiving the gift of the Spirit. Those who think that a person is made part of the body of Christ by the Spirit’s baptizing are confusing the baptism of the Spirit with the sealing of the Spirit.
Some have wondered that if 1st Corinthians 12:13 is referring to Pentecost, why would Paul speak of himself and the Corinthians as being baptized by the Spirit? He said, “We ... ” but they were not even saved when the Spirit came at Pentecost. The answer is that Paul was speaking representatively on behalf of the whole Christian company; he was not speaking of himself and the Corinthians only. He said, “We (the whole Christian company) have all been baptized into one body”—referring back to the action of the Spirit at Pentecost. It is something like the incorporation of a company. It is incorporated once, and that may have been a hundred years ago. But now that the company has been formed, each time the firm takes on a new employee it doesn’t get incorporated again. Nor is there any such thing as every new employee in the company being incorporated. The new employee is merely added to an already incorporated company. Likewise, when someone gets saved today, he is added by the indwelling presence of the Spirit to an already baptized body of believers. There is no new baptism for the Christian company each time a new believer is saved.
To take our illustration a little further, suppose we listened in on one of that company’s board meetings and heard one of the directors say, “We were incorporated 100 years ago.” Someone who didn’t understand the language very well might say, “What does that person mean? None of these people in this meeting are over 60 years of age, how can this man say, ‘We ... a hundred years ago ... ?’” Well, it’s because the director was speaking representatively of the company. Likewise, in 1st Corinthians 12:13, Paul was speaking of the forming of the body of Christ, of which each member has a part, and in that sense, are embraced in the baptism that took place at Pentecost.
A Happy Unity
As the Church began, so shall it end. On that day of Pentecost, the saints were “all with one accord,” they were “all in one place” (vs. 1), and they were “all filled with the Holy Spirit” (vs. 4). When the Lord comes to call the Church home to heaven at the Rapture, we will all be in one place, we will all be with one accord, and we will all be filled with the Holy Spirit! Sad to say, in the intervening years, the Church has been anything but that. We have to bow our heads and own that we (the Church) are divided in spirit and scattered into a thousand denominational distinctions. We are not in agreement on most doctrines and issues, and very few are filled with the Spirit. While this is the case at the present time, as the Church has had a glorious beginning, it will have an even more glorious end when it is called away to heaven.
Two Aspects of the Spirit’s Presence
When the Spirit of God came upon that company of believers on the day of Pentecost, His presence was known in two ways—He dwelt among them collectively and He also dwelt in each one of them individually. This is seen in the fact that the Spirit “filled all the house where they were sitting” (vs. 2), and “they were all filled with the Holy Ghost [Spirit]” (vs. 4). (See also John 14:17—“He dwelleth with you, and shall be in you.”) Thus, He would work among them corporately and individually. It is important to see that it was a Person, not merely a power or an influence, that had been given to them. The Spirit of God came to reside on earth to work in and among believers, and He has been doing so for almost 2000 years.
In discussing the presence of the Spirit, it is important to distinguish between the reception of the Spirit and the filling of the Spirit. The former was a one-time thing when we were saved and sealed upon believing the gospel (1 Thess. 4:8; Eph. 1:13; 1 John 3:24), and the latter is connected with our state of soul, whereby the Spirit can have absolute control of our lives if we are walking in communion. In the history of a Christian, he is sealed once for all time (Eph. 4:30), but he may need to be filled many times due to the fluctuating state of his soul. There is no exhortation in the Bible telling us to be sealed with the Spirit, but there is an exhortation to be filled with the Spirit (Eph. 5:18).
Visible Signs of the Spirit’s Presence
Since the presence of the Spirit of God is not visible to the human eye, it was necessary that His coming would be accompanied with outward signs that could be seen to give evidence of the fact. At the first, there were three signs given, but many more “wonders and signs” were added later (vs. 43):
There was the sound of “a rushing mighty wind” (vs. 2).
There appeared “cloven tongues like as of fire” (vs. 3).
They spoke with “other tongues” (vs. 4).
Thus, there was something the people heard (wind), something they saw (fire), and something they understood—(voices speaking various known languages). The “mighty rushing wind” from “heaven” gave evidence of the fact that the power for this new departure was from God in heaven. The “cloven tongues” of “fire” which sat on each of them bore witness of the fact that the testimony that was to go forth concerning this new thing would be in accordance with God’s holiness. There would be judgment (of which fire is a symbol) on any connected with this movement of the Spirit who didn’t accord himself appropriately with the holiness of God (1 Peter 1:16-17). The “other tongues” indicated that the result would be a world-wide testimony that would go out to all nations through the gospel. The gift of tongues is a spiritual gift whereby the person who possesses the gift is enabled to speak in a foreign language without ever having learned that language. It would be particularly useful in the mission field (1 Cor. 14:18-22).
What exactly happened on that day? The Spirit of God was testifying to all that a new dispensation had begun in the ways of God. Just as the introduction of the old legal dispensation under Moses was accompanied with outward signs (Heb. 12:18-21), so also was this new dispensation of grace inaugurated with wonders and signs. And, so will the coming “dispensation of the fulness of times” in the Millennium (Eph. 1:10) be introduced with outward signs (Isa. 35:1-10; Joel 2:21-32, etc.). These miraculous things were intended to arrest the attention of all and cause them to inquire as to why they were happening. They would, thereupon, be given a verbal testimony from the apostles as to the way of salvation.
The Church Did Not Exist in Old Testament Times
The day of Pentecost was the Church’s birthday. Scripture clearly teaches that it was not in existence before that inaugural moment. In fact, it formed no part of the Old Testament revelation. The Church could not exist until Christ came, died on the cross, rose from the dead, ascended on high, and sent the Spirit to dwell in believers. The following four facts prove this:
• CHRIST'S LIFE & MINISTRY—In the days of the Lord's earthly ministry, He taught the disciples that He would build the Church at some future time. He indicated this by His use of the word “will.” He said, "Upon this rock I will build My Church" (Matt. 16:18). Clearly, it was not in existence when He made that statement.
• CHRIST'S DEATH—Ephesians 2:14-16 states that one of the things that characterizes the Church is that "the middle wall of partition" between believing Jews and Gentiles has been done away, and the "enmity" that existed between them has been slain. This, Paul says, has been done in Christ's death on "the cross." This means that the Church could not have been in existence before Christ died on the cross.
• CHRIST'S RESURRECTION AND ASCENSION—Ephesians 1:20-23 and Colossians 1:18 indicate that before the Church could be brought into existence, Christ, who was destined to be its Head, first had to rise from the dead and ascend into heaven.
• CHRIST'S SENDING OF THE HOLY SPIRIT—1St Corinthians 12:13 states that the Church was formed by the coming of the Holy Spirit to dwell in this new company of believers. This did not happen until Pentecost.
The Testimony of Tongues
Vss. 5-13—The Hellenist Jews (Jews born and raised in other countries) who had come to Jerusalem for the feast heard the testimony go forth from the house where the apostles abode. That there was a “multitude” of people around the house to witness what had happened indicates that the house must have been on a busy street in Jerusalem. The people were astounded that these “unlearned and ignorant men” (chap. 4:13) could speak the languages of the countries from which they had come. At least 16 different languages were spoken that day!
The significance of this miracle of speaking in tongues is clear. It indicated that the Spirit of God had come to make known the gospel to “every nation under heaven.” There were no Gentiles there on that day to hear these languages spoken (except “proselytes”—Gentiles who had converted to Judaism), but they would hear the blessed news shortly, for the apostles were about to be sent out to the nations to proclaim the good news (chaps. 1:8; 13:46-47; 28:28). Those who would believe the gospel would be made part of the Church, the body of Christ, and thus, this new company would be composed of believing Jews and Gentiles.
What did the people hear? They heard (and understood) the proclamation of “the wonderful works of God” in the language of the country from which they came (vs. 11). How could this be? This can only be explained by understanding that it was the miracle of the gift of tongues. The apostles spoke in an orderly fashion, under the control and leading of the Spirit, for it was all done “as the Spirit gave them utterance” (vs. 4). This means that He wouldn’t have led them to speak all those languages at the same time—it would have been confusion, and “God is not the Author of confusion” (1 Cor. 14:32-33). Those in the multitude who didn’t know the particular language that was being uttered at a given time (not being from that country) may have thought that it was gibberish and dismissed it—until one of the apostles spoke in their language! This was an undeniably powerful testimony.
Peter’s Address
Vss. 14-36—With boldness and Spirit-given courage, Peter stood forth and proceeded to set out the great historical facts of the gospel. His address would have been delivered in the Hebrew language, which all present understood. His aim was to prove from Scripture that the Jews had committed the most outrageous sin of rejecting and crucifying their Messiah, and that this put them at great variance with God who had set His highest approval on Him by raising Him from the dead and setting Him at His own right hand. The nation was, therefore, on a collision course with God’s judgment. The good news was that “whosoever” called upon “the name of the Lord” could be “saved” (vs. 21).
The address has three parts; each is introduced with a slightly different personal appeal to the people:
In the first part, Peter addresses them as, “Ye men of Judea, and all ye that dwell at Jerusalem” (vss. 14-21).
In the second part, he addresses them as, “Ye men of Israel” (vss. 22-28).
In the third part, he addresses them as, “Men and brethren” (vss. 29-36).
As we will see, all three parts of the address are based on Scripture. Peter quotes from the prophet Joel and from two Messianic psalms of David.
The Coming of the Spirit is Accordingto the Prophecy of Joel
Vss. 14-21—Peter began by refuting the charge of drunkenness. How could they be drunk when it was only “the third hour of the day?” This is our nine o’clock in the morning. A. C. Gaebelein explains that on Sabbath days and on all special feast days such as Pentecost, it was a universal custom among the Jews (called “Chasidim”) that no one was to taste food or drink before they had completed their morning prayers, which began at that hour and took about an hour to complete (The Acts of the Apostles, p. 52). Peter’s point was: How could they possibly be drunk when no one is allowed to drink anything at that hour?
Peter then proceeded to explain that what had happened had come from God and was according to the Scriptures. What the people had seen and heard regarding the Spirit’s presence was not some novelty or trickery performed by the apostles, but something that was stated in the book of Joel. The prophet Joel had predicted that there would be a pouring out of the Spirit “upon all flesh” in “the last days.” Peter said, “This is that which was spoken by the prophet Joel.” Note: he didn’t say that it was a fulfilment of Joel’s prophecy. “That which,” implies that it was of that character without it being the actual thing. As a rule, when something in the Old Testament is fulfilled in the New, it will state that it is (e.g. John 19:28-29, 36; Acts 1:16). But if an Old Testament Scripture is quoted in the New and it does not say that it is fulfilled, it is referring to the thing in question being of that character, but not necessarily a fulfilment of it (John 19:37; Acts 2:16, etc.). This prophecy of Joel will have its fulfilment at the end of the age when Christ appears and restores the nation of Israel.
Two Different “Last Days”
In quoting the prophet Joel, Peter translates the word “afterward” (Joel 2:28) as “the last days.” Many Christians think that this is referring to the last days of the Church on earth (e.g. 1 Tim. 4:1; 2 Tim. 3:1; 2 Peter 3:3; 1 John 2:18; Jude 18). They imagine that there has been a Pentecostal-like outpouring of the Spirit of God today in the Church, and those in tune with the Spirit (“baptized in the Spirit” as they mistakenly call it) have been given miraculous powers to speak with tongues, etc. But anyone who examines what they claim to have in the light of Scripture will find that it is counterfeit. It is, in fact, part of the deception that Paul forewarned would come into the Christian testimony in its closing days. He said, “Now as Jannes and Jambres withstood Moses, so do these also resist the truth” (2 Tim. 3:8). Jannes and Jambres were the Egyptian magicians who with their enchantments imitated the miracles that Moses did by the power of God (Ex. 7:11-12). We are not saying that those today who are in the Pentecostal/Charismatic movement are all evil magicians—most of them are true believers—but that those things which they are involved in are an imitation of the power of God.
Joel couldn’t have been speaking of the Church in its last days because he lived in Old Testament times when the subject of the Church was still a “secret” that was “hid in God.” It was not known until the Spirit was given in New Testament times (Rom. 16:25; Eph. 3:2-11; Col. 1:24-27). It is, therefore, a New Testament revelation. Joel’s prophecy refers to the last days of God’s dealings with Israel (not the last days of the Church) when a remnant of all 12 tribes will be humbled and restored to the Lord and blessed in His kingdom (the Millennium).
Thus, Scripture indicates that these are two distinct dealings of God among men. One is in connection with Israel and the Gentile nations who will be blessed on earth in Christ’s millennial kingdom. This has been suspended at the present time on account of the Jews’ rejection of Him (Dan. 9:26; Micah 5:1-3, Zech. 11:9-14, etc.). The other dealing of God is the interposed heavenly calling of the Church—a special company of believers whose destiny is to live and reign with Christ in the heavens in that millennial day. To confuse these two things (as Reformed Theology does) leaves one in a tangle of misunderstandings.
Scripture tells us that God has visited His earthly people Israel in their "last days" in the Person of His Son (Heb. 1:2), and that He died and was raised from the dead in those "last times" (1 Peter 1:20-21). Scripture also indicates that the land of Israel will be attacked and devastated by the King of the North in those “latter times” (Dan. 8:19, 23; 11:40-43), after which Israel will be restored in those same "last days" (Hos. 3:5; Dan. 12:1-4; Isa. 2:2-4; Micah 4:1-2). Moreover, Scripture indicates that when Israel is restored, a Russian confederacy of armies under Gog will attack them; this will also occur in their “latter years” (Ezek. 38:8-13). Some of these things happened at the time of Christ, two thousand years ago, and some of them are yet to happen in the future. This presents us with a conundrum; how could these things all be in Israel’s last days? However, when we understand that the calling of the Church is an interposed, parenthetical thing in the ways of God that has nothing to do with Israel, the question is answered. If we take the present calling of the Church out of the equation, Israel’s history as noted in Daniel’s seventy weeks (Dan. 9:24-27) goes straight from the time of the Lord's death at the end of the 69th week into the 70th week—the final seven years of their history before the millennial kingdom of Christ is established. Hence, Christ's first coming and His death, as well as the coming prophetic events regarding the attacks on Israel by their enemies and their restoration, are all in Israel's last days.
In the interim, God has turned His attention to calling the Church by the gospel (Acts 15:14). The Church will remain on earth in a place of testimony until the Lord comes to take it home to heaven at the Rapture. It, too, has its "last days" of testimony on earth, as we have noted. Hence, Scripture indicates that there are two different last days in connection with two entirely different companies of people whom God is calling (and will call) into blessing. These things must not be confused.
The Nation’s Guilt in the Crucifixion of Christ
Vss. 22-28—The purpose of the middle part of Peter’s address was to bring home to the hearts and consciences of the people their guilt in the rejection and crucifixion of Christ. Peter says, “Ye men of Israel, hear these words; Jesus of Nazareth, a Man approved of God among you by miracles and wonders and signs, which God did by Him in the midst of you, as ye yourselves know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God has raised up, having loosed the pains of death: because it was not possible that He should be holden of it” (vss. 22-24). Peter does not call the Lord “our Lord Jesus Christ” or “Christ Jesus,” etc., but “Jesus of Nazareth.” This was what the Jews who rejected Him called Him. It is a name of derision and contempt. Nazareth was among the poorest towns in Galilee (the poorest region in the country) and a place that was scorned by the rest of the nation (John 1:46; 7:52). The Jews did not see Him as the Lord or as the Christ (the Messiah) and would never use those titles in connection with Him. Why then did Peter use that name of derision here? The Spirit of God led him to do so to emphasize the guilt of the nation, for that is all that they saw Him to be—an impostor from Nazareth (Isa. 53:2).
Peter speaks of the two sides of Christ’s death on the cross here—God’s side and man’s side. As to God’s side, he says, “Him, being delivered by the determinate counsel and foreknowledge of God” (vs. 23a). From past eternity, in the counsel of God, Christ had been appointed to be the great Sin-bearer. Through His death, He would “put away sin by the sacrifice of Himself” (Heb. 9:28). Thus, God sent His Son into the world to die upon the cross. The Old Testament offerings and sacrifices were a foreshadow of Christ’s great sacrifice. But as to man’s side, Peter says, “Him ... ye have taken, and by wicked hands have crucified and slain” (vs 23b). Thus, the Jews were responsible for Christ’s death, for they killed Him using the “wicked hands” of the Romans to do it. How can these two sides both be true? The simple answer is that God knows how to bring good out of evil. He can make the wrath of man to praise Him (Psa. 76:10) and accomplish His will. This, however, does not negate man’s responsibility in the matter.
God’s Answer in the Resurrection of Christ
God answered that insult to His grace by raising Christ from the dead and putting His seal of approval on Him (vs. 24). And in doing so, the Lord wrought a great victory over death, loosing its “pangs” (W. Kelly Trans.)—the mental anguish and fear connected with death and the hereafter. Prior to the death and resurrection of Christ, Satan wielded “the power of death” (Heb. 2:14) over men by making them afraid of what lay beyond death. He used it to his advantage and held men in frightful bondage. The good news is that Christ has not only borne our sins in His own body on the tree, as our Sin-bearer (1 Peter 2:24), but He has also gone into death and conquered it, thus robbing the devil of his power to terrify the child of God with death. The Lord now stands victorious on the other side of death declaring: “I am He that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [hades] and of death” (Rev. 1:18). In conquering death, He has loosed its “pangs” (or fear element) for enlightened believers. We may be called to pass through the article of death, but its “sting” has been taken away. Thus, we can face death without fear (1 Cor. 15:55).
To support this charge of the nation’s guilt, Peter quotes from Scripture again—this time from Psalm 16. He shows from this Messianic psalm of David that God knew that the nation would kill its Messiah long before it came to pass, and He had David write of it. Peter quotes verses 8-11 in the psalm which foresees the Messiah lying in a state of death, and then being raised. Christ’s soul and spirit would not remain in “Hades” (the world of unseen disembodied spirits), nor would His body “see corruption” by remaining in the grave (vs. 27). God would raise Him from the dead on the third day. Peter’s point here is that the Jews are responsible for Christ’s death.
Where Christ is Now—Ascended on High
Vss. 29-36—Peter then proceeds to remove the mistaken idea that the Jews had concerning Psalm 16. They had thought that David was speaking of himself and looked no further. None of the rabbis ever have applied the psalm to the Messiah. Notwithstanding, Peter shows that David couldn’t have been speaking of himself, pointing to the fact that the Person in the psalm not only died, as David did, but He also was raised from the dead. This is something that is not so with David; his body still lies in a state of death. Peter says, “Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day” (vs. 29). David “saw corruption” (Acts 13:36) and is still awaiting resurrection.
Peter goes on to show that David, “being a prophet”—and God having “sworn with an oath to him” that the Messiah would come out of his posterity as David’s greater Son (vs. 30)—he was prophesying of “the resurrection of Christ” (vs. 31). Peter testified to this fact, adding, “This Jesus hath God raised up, whereof we all are witnesses” (vs. 32). And not only that, he states that Christ is now at “the right hand of God exalted,” and from that place on high He has “shed forth” the Holy Spirit and thus, the evidence of it was what the people were seeing and hearing (vs. 33).
Peter then quotes from Psalm 110—the most quoted Old Testament passage in the New Testament (over a dozen times!)—to confirm Christ’s ascension to God’s right hand, for David prophesied of it long before: “The LORD said unto My Lord, Sit Thou on My right hand, until I make Thy foes Thy footstool” (vss. 34-35). Again, David couldn’t have been speaking of himself, for as Peter says, “David is not ascended into the heavens.” He was evidently speaking of the Messiah, for “the LORD” (Jehovah) and “the Lord” (Adonai) are divine Persons in communication with one another. In the light of the full revelation of Christianity, we know them as the Father and the Son. The passage clearly refers to God’s setting Christ in the highest place in heaven (Phil. 2:9-11; Heb. 10:12-13). Peter’s conclusion is: “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus whom ye have crucified, both Lord and Christ” (vs. 36). From that place on high as Lord and Christ, He stood as the Saviour, ready to forgive the people their great national sin of rejecting and crucifying Him! This was nothing but pure grace!
The Response of the People
Vss. 37-41—The power with which the message came home to the people is a testament to the fact that the Holy Spirit was present indeed. They were “pricked in the heart,” and under the Spirit’s convicting power, responded by asking: “Men and brethren, what shall we do?” (vs. 37) Peter then takes the keys of the kingdom and opens the door to their blessing (Matt. 16:19), stating, “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 [Spirit]” (vs. 38). Peter states two conditions to receiving the remission (forgiveness) of sins here—repentance and baptism. He adds a third condition in verse 21—faith in the Lord Jesus Christ. He says: “Whosoever shall call on the name of the Lord shall be saved.” To “call” on the Lord implies having personal faith in Him. This is one place in Scripture where eternal forgiveness and governmental forgiveness coalesce. These are two different aspects of forgiveness. Eternal forgiveness delivers a person from the eternal consequences of his sins. Governmental forgiveness delivers a person from the present consequences of his sins felt in this life. The conditions of repentance and faith apply to eternal forgiveness, which secures the believer’s eternal destiny with Christ. The condition of baptism applies to governmental forgiveness, which these Jews needed, for they were part of the guilty nation that had crucified Christ.
Repentance is to have a changed mind concerning the course of sin which we have pursued and the passing of judgment on it. Being baptized in the name of Jesus Christ disassociates one outwardly from the guilty ground on which he has been identified and associates him with Christ on the ground of Christian blessing and privilege. These things were essential for the Jews of that generation because they were part of the nation that was blood-guilty in the death of the Messiah (Matt. 27:25). They needed to judge that wicked act for what it was and dissociate themselves from it. It was their national sin, but the blessing of forgiveness that was being offered could only be received on an individual basis by calling on Christ in faith. Hence, Peter says, “Every one of you.” The result of being divinely forgiven is the reception of “the gift of the Holy Spirit” by which they would be made part of the Church—though neither Peter, nor they, would have known it at that time.
Peter adds, “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” (vs. 39). Thus, the very first Christian gospel message contemplated the blessing of God going out to Israel as well as to the distant Gentiles. There were no Gentiles there on this inaugural day (except proselytes – vs. 10), but we can see from the outset that God had blessing in mind for them in the Church. This outreach to the Gentiles is documented in the latter part of the book.
Luke tells us that these were not the only things that Peter said on that day. There were “many other words” with which he testified to the end that they should “save” themselves from that “untoward [perverse] generation” by cutting their links with the guilty nation through repentance and baptism, and calling on the name of the Lord (vs. 40). In this way, baptism saves believing Jews (1 Peter 3:21) from God’s governmental judgment (Psa. 69:22-25). It does not save a person from the eternal judgment of his sins—that is only had through believing on the Lord Jesus Christ (Acts 4:12; 13:38-39; 16:31).
Thus, the door of mercy was opened to the nation, and “about three thousand” believed and were baptized and entered into the blessing of salvation (vs. 41). Note: these were not baptized by the Holy Spirit as were the original company of 120 believers; they were “added” to the original company by individually receiving the gift of the indwelling Spirit (vs. 38). This made them part of the one body, though they were not cognizant of it at the time.
They proved their reality, not by being baptized, but by continuing in the path of Christian faith. Luke says, “And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking bread, and in prayers” (vs. 42). These four things have been called “the four anchors of Christian life.” They should be an integral part of every Christian’s life—without which we are sure to make shipwreck. This is illustrated figuratively in the voyage of Paul in chapter 27. When the sailors realized that they were drifting toward the rocks and were headed for disaster, “they cast four anchors out of the stern,” and this preserved them from the danger (vs. 29). But later, when they “cut the anchors” off, the ship soon ran aground, and they were shipwrecked (vss. 40-44). The incident has an obvious lesson in it: if we have these four things in our lives, we will be preserved, and if we cut them out of our lives, we are sure to make spiritual shipwreck. Compare 1 Timothy 1:19.
The “apostles’ doctrine” here in verse 42 is not Paul’s doctrine (2 Tim. 3:10); Paul had not been saved yet. It is what the apostles had learned from the Lord in His ministry, called: “the Word of the beginning of the Christ” (Heb. 6:1). It was teaching that pertained to life in the kingdom (Luke 4:43; 8:1, etc.). The full revelation of Christian truth regarding the Church would come out later through the revelations given to Paul. For the time being, in those early days, the saints were taught truth concerning the kingdom of God. This pertains to a moral order of things being established in a person’s life by which he is able to walk with God (Rom. 14:17).
The fact that doctrine is mentioned first here shows its importance; everything in our Christian lives will take its character from it. Some may take a simplistic approach to the truth and say, “It doesn’t really matter what we hold doctrinally as long as we all love each other and get along together.” But the reason why Christians walk in so many different paths is because of what they believe doctrinally. They believe different things, and this has led them to walk in different paths. The divided state of the Church today is the result of Christians believing differently in matters of doctrine. Let us, therefore, pay attention to doctrine; it can save us from spiritual evils (1 Tim. 4:16) and unify us (Eph. 4:13).
Their “fellowship” was based on the apostles’ doctrine. They sought no fellowship outside of it (chap. 4:23). Their mutual interests were that of spiritual things which they had in common in Christ. Their fellowship did not center on natural things or worldly advantages. It is wonderful to see that right from the very beginning God provided a fellowship in which these new converts could walk together.
The “breaking of bread” is the Lord’s Supper. It is when the saints meet together to answer to His request, “This do in remembrance of Me” (1 Cor. 11:23-26). It appears from verse 46 that they may have done this daily. Acts 20:7 indicates that it became the universal custom of the disciples to break bread each Lord’s Day—the first day of the week.
The “prayers” here are not private prayers, but collective prayers—prayer meetings. Some translations render this verse as “the prayers,” indicating that these were stated times when they would meet together to pray.
The First Assembly
This first Christian assembly is in many ways a model assembly. They were marked by devotion of heart to Christ and “persevered” in meetings for the apostles’ doctrine and fellowship, breaking of bread, and prayers (vs. 42).
They were also marked by power in testimony. Those in the community knew that this newly formed assembly was of God, for He fully identified with it with “wonders and signs.” As a result, “fear came upon every soul” (vs. 43).
They were also marked by unity. Luke says, “And all that believed were together” (vs. 44a). Since three thousand people couldn’t fit into one home, there is no doubt that they had many gatherings in the city of Jerusalem, but a common unity pervaded each and all. This is what the Lord prayed for on the night before He went to the cross—that they would be “one” in fellowship and “one” in testimony (John 17:11, 21).
They were also marked by love, and this led to selfless sacrifice for one another. They had “all things common; and sold their possessions and goods, and parted them to all men, as every man had need” (vss. 44b-45). (See also chapter 4:32-37.) This worked marvellously well as long as they were all filled with the Spirit. We will see from chapter 5 that it didn’t continue long; the selfishness of the flesh intruded upon the happy scene and spoiled it. Notwithstanding, it is evident from these things that they had genuine “love for one another” (John 13:34-35). On a daily basis, they went to “the temple” to witness for Christ but had “the breaking of bread” in their homes. We see from this that the line of demarcation between Judaism and Christianity was not known by the saints at this point, and thus, they carried on with Jewish practises as well as their new Christian privileges. Under the teaching of the Apostle Paul, the graveclothes of Judaism were slowly taken off the saints who had been saved out of that religion (Heb. 13:10-13).
They were a happy company of believers, even though they knew very little Christian truth. Their joy overflowed into every aspect of their lives. Luke says that they ate “their meat [food] with gladness and singleness [simplicity] of heart” (vs. 46). Their common meals were times of joy and mutual comfort. Their joy didn’t come from having a knowledge of their Christian blessings in Christ; the Christian revelation of truth wherein such things are disclosed had not been delivered to them yet. Nevertheless, the Church was the happiest when it knew the least! This fact, however, should not be used as an excuse to remain babes in the truth; such is decried in Scripture (1 Cor. 3:1-2; Eph. 4:14; Heb. 5:11-14). Their joy was the result of them all being filled with the Spirit. It is no wonder that they were constantly “praising God” in the temple and at home (vs. 47a).
In those early days, this new company of believers had “favour with all the people” in Jerusalem—except, of course, with the chief priests and elders. But this was not to last. The nature of the gospel that we preach addresses the heart and conscience of man; when its message is met with an opposing will, there is resistance, anger, and hatred—and persecution results. As the following chapters show, this favour was a temporary thing—perhaps born of the people thinking that they might receive some miraculous blessing from the disciples.
Nevertheless, their testimony was such that people were getting saved on a “daily” basis (vs. 47b). It was a wonderful time. Those whom God had foreordained through divine election were being called by the gospel and “saved” by His grace (compare Acts 13:48). The Lord “added” such “to the Church [assembly]” by “the gift of the Holy Spirit” being received upon their believing (Eph. 1:13). The indwelling presence of the Spirit linked them to the Lord and to every member of the body of Christ—though at that time they didn’t know it.
A Summary of What Characterized This New Company of Believers
They received the Word by faith and were saved (vs. 41a).
They were baptized (vs. 41b).
They continued in the apostles’ doctrine, fellowship, breaking of bread, and prayers (vs. 42).
They had an effective testimony in the community whereby fear fell on all (vs. 43a).
There were manifestations of the power of the Spirit among them in wonders and signs (vs. 43b).
There was self-sacrificing love and care for one another (vss. 44-45).
There was unity among them, being all of one accord (vs. 46a).
There was joy and gladness (vs. 46b).
There was simplicity of heart (vs. 46c).
There was spontaneous praise to God (vs. 47).
A Second Appeal to the Nation
Chapter 3
Chap. 3:1-11—Looking for opportunities to share their faith in Christ, “Peter and John went up together into the temple at the hour of prayer” when many people would be there. Their attention was directed to a “lame” man who begged at the gate. He was there “daily,” and therefore, well known to all who frequented the temple. This poor man is a picture of the moral and spiritual condition of the nation at that time. Israel had its beautiful religious ceremonies and elaborate rituals under the legal covenant (of which the temple was the center) that signified their favoured relationship with God. But they had fallen out of fellowship with the Lord through sin, and were morally and spiritually far from Him (Matt. 15:8). The nation had failed to keep the Law, and like the lame man outside the temple, they had no strength to enter into the blessings and privileges that that religion offered.
What the nation needed was the miracle of God’s grace to save and restore them. This is depicted in the healing of the lame man. Peter said to him: “Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength. And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God” (vss. 6-8). This miraculous healing was used to draw attention to the fact that the power of God was present to forgive and restore the guilty nation. Had the man in question been some unknown stranger in Jerusalem, the people could well have written off the incident as being a hoax of the apostles to give false authenticity to their new doctrine. But the apostles could not possibly be accused of deception here—everybody knew the man! He was at the temple gate daily, and that for years! The miracle became a platform for Peter to address the hearts and consciences of the people concerning the nation’s guilt in the death of Christ.
The Diminishing Hours of the Day Depicting the Window of Opportunity for the Nation to Have the Kingdom
It is significant that in giving this account the Spirit of God led Luke to note various times in a 24-hour day. In chapter 2:14, he speaks of “the third hour of the day.” This is nine o'clock in the morning—early in the day. Then, in chapter 3:1, "the ninth hour" is mentioned, which is three o'clock in the afternoon. Then, in chapter 4:3, we read of "eventide," which is dusk. Then, in chapter 5:19, it was "night." This progression of diminishing daylight points figuratively to the fact that the window of opportunity for the nation to repent and be blessed in the kingdom of the Messiah was closing. The day of God’s longsuffering patience with the people was drawing to a close.
The first seven chapters of the book of the Acts reflects this patience with the nation. The Lord’s parable in Luke 13:6-9 makes reference to this time. He spoke of “a certain man” (Himself) having “a fig tree” in his vineyard (Israel) that failed to produce fruit “three years” in a row (the period of the Lord’s ministry on earth up to that time). Consequently, the man gave orders to “the dresser” (the Holy Spirit) to “cut it down.” But the dresser interceded and suggested that they “let it alone this year also,” during which time he would give it special treatment, and then, if there was no fruit on it, he would cut it down. The extra time given to the fig tree answers to the Holy Spirit’s work with the nation through the testimony of the apostles in the first seven chapters of this book.
The period of God’s longsuffering patience with the Jews closed at the end of the 7th chapter with the responsible leaders of the nation formally rejecting Christ and the Holy Spirit in their stoning of Stephen. They refused his word to their consciences and took him out and killed him (chap. 7:54-60). In doing so, they fulfilled another parable of the Lord in Luke 19:11-27. The “citizens” (the Jews) hated the “nobleman” (the Lord) who had departed into “a far country” (heaven) and sent a messenger (Stephen) after him with the message: “We will not have this man to reign over us.” This sealed the nation’s doom in regard to having the kingdom in its power and glory at that time. As the parable indicates, judgment would fall on the Jews and the nation would be destroyed (Luke 19:27). This judgment was carried out by the Romans in A.D. 70. A number of the Lord’s parables reflect this (Matt. 21:33-44; 22:1-10).
Thus, their national blessings promised by the Prophets would be suspended. From the 8th chapter onward in the book of the Acts, the narrative chronicles the gospel going out to the whole world and many Gentiles being blessed by it and brought into the Church, while unbelieving Israel is left outside (Luke 13:24-30). This does not mean that individuals from the nation of Israel can no longer be saved. There is still “a remnant according to the election of grace” from that nation that is being saved through the call of the gospel (Rom. 11:1-10). Acts 9 shows this in the salvation of Saul of Tarsus, a Jew. All such are brought into the heavenly blessings of the Church (Eph. 1:3). But as far as Israel’s national blessings in the kingdom are concerned, they were all over for the time being.
Peter’s Second Address
Chap. 3:12-26—Peter’s first address in chapter 2 had been predominately to the Jews from other lands (Hellenists) who had come to Jerusalem for the feast of Pentecost. This second address was to those who lived in Jerusalem and in the surrounding area of Judea. These people had firsthand knowledge of the nation’s rejection and crucifixion of Christ. Many of these very ones who heard Peter speak could well have been among the number who cried, “Away with Him” (John 19:15); “Let Him be crucified” (Matt. 27:23).
The people looked with amazement on the man who had been healed and likewise on the two apostles—thinking that the apostles had done this miracle by some power of their own. Peter recognized it and defused the idea immediately, giving all the glory to “the God of Abraham, and of Isaac, and of Jacob” and “His Servant Jesus” (vs. 13). This is God’s name in connection with His unconditional promises to Israel. Since the offer to Israel to have the kingdom was still being held out to the nation, it was right that Peter should use this name here. It is noteworthy, though, that in keeping with the transitional nature of the book, this is the last time that it is used. In the epistles, where we get Christian truth, He is called, “The God and Father of our Lord Jesus Christ.”
The KJV says, “His Son Jesus,” all through the opening chapters of the book, but the text should read “Servant,” which is in accord with many prophecies concerning the Messiah (Isa. 42:1; 49:5; 52:13, etc.). Since at that time the kingdom was still being offered to Israel, it was right that Peter would use the word “Servant” in reference to the Lord. While he had confessed the Lord as “the Son of the living God” and knew Him as such (Matt. 16:16; John 6:69), the subject of the Sonship of Christ was left for John (John 1:18, etc.) and Paul to teach (Acts 9:20).
The whole story of the nation’s wickedness and guilt is then briefly rehearsed and pressed home to the hearts and consciences of the people by Peter. Their guilt could hardly be denied. He said, “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” (vss. 14-15). We could accuse Peter of having done the same thing (Matt. 26:69-75), but his sin had been repented of, forgiven, and blotted out—and theirs could be too! The great thing that Peter had to announce in his address was that God in mercy, love, and grace had made a way for them to be forgiven! This was good news indeed!
The Fateful Vow Annulled
The people were so sure that the Lord was not the true Messiah of Israel that they vowed to take full responsibility for His execution, saying, “His blood be upon us and our children” (Matt. 27:25). But in that legal system which they were under, a vow could be disallowed by a responsible party who heard it (Num. 30). There were two conditions: it had to be done on the same day that the vow was made, and the one who disallowed it had to bear the iniquity. This is exactly what happened. On the same day in which the leaders of the nation made their fateful vow, the Lord Jesus made it void, saying, “Father, forgive them; for they know not what they do” (Luke 23:34). This turned their presumptuous sin into a sin of ignorance, as Peter says here: “Now, brethren, I wot [know] that through ignorance ye did it, as did also your rulers” (vs. 17). A sin of ignorance could be forgiven in the Jewish religious system with a sacrifice (Lev. 4:13-21), but a presumptuous sin could not (Num. 15:29-31). This meant that the Jews’ national sin of crucifying their Messiah was forgivable, if the people repented and were converted, as Peter goes on to say. However, it also meant that the Lord would have to bear their iniquity—which He did! Isaiah reports: “For the transgression of my people was He stricken” (Isa. 53:8).
Two Sides to the Messianic Scriptures
Peter then gave support to these things by pointing to the Scriptures. That “Christ should suffer” in this way was plainly stated long before in the writings of “all the prophets.” It had now been “fulfilled” in Christ’s death (vs. 18). This line of truth in the Messianic Scriptures which concern the sufferings of the Messiah was not understood by the Jews, and it led them to make their terrible blunder of rejecting Him. The Old Testament clearly speaks of both the sufferings of the Messiah and of the kingdom glories of the Messiah. The Jews reveled in the glories but somehow overlooked the sufferings. The Lord explained these two sides of the Messianic Scriptures to those who went down the road to Emmaus. He said, “Ought not Christ to have suffered these things, and to enter into His glory? And beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself” (Luke 24:26-27). Peter mentions the same thing in his first epistle. He said that the Spirit of Christ in the Old Testament Scriptures “testified beforehand” of “the sufferings of Christ, and the glory [glories] that should follow” (1 Peter 1:11).
These references show that, historically, the sufferings would precede the glories. In fact, since the Jews rejected Peter’s word here and Stephen’s word in chapter 7, the offer to the nation to have the kingdom with its many glories was suspended. Almost two thousand years have now transpired since the sufferings of Christ, and His kingdom glories still haven’t come to pass. In the interim, God has been reaching out to the Gentiles with the gospel of His grace, and is calling those into blessing who have been chosen to be part of the Church (Acts 15:14). When “the fulness of the Gentiles be come in” (that is, the full number of elect persons are saved and brought into the Church), God will take up with Israel again with their blessing in mind (Rom. 11:25-27). At that time, Christ will appear out of heaven to judge the world in righteousness, and to save a remnant of Israel. He will then set up His Messianic kingdom with all its promised blessings and glories.
The Cities of Refuge
There was a similar mercy in Israel available in the “cities of refuge” for those who killed someone ignorantly (Num. 35; Deut. 19; Josh. 20). Manslayers could be taken in and sheltered, but there was no such provision for murderers. Counting the people’s sin as a sin of ignorance, the Jews were in the position of manslayers, and thus, mercy was available to them. Peter, so to speak, opens the gate of those cities of refuge (in what they represent) and calls the people in, saying, “Repent ye therefore, and be converted, that your sins may be blotted out, when [so that] the times of refreshing shall come from the presence of the Lord” (vs. 19). Some of the Jews heeded the call and “fled for refuge” to Christ (Heb. 6:18-20) and their sins were “blotted out.”
The promise was that if the nation turned to God in repentance and were truly converted, He would bring in “the times of refreshing” right then and there! This is essentially the same thing as “the times of restitution [restoring] of all things” and refers to the many blessings God promised to bestow on redeemed Israel in the kingdom of the Messiah. (The “restitution of all things” does not mean that all persons will be saved and brought into a relationship with God in the end, as some have erroneously taught. This error has been called “Universalism.” Note carefully, it is “things,” not persons, that are in view in this expression. See also Colossians 1:20 in regard to reconciliation.) Thus, even though the Jews had killed the Lord, if they would repent and receive Him as their Messiah, God would “send Jesus Christ” from heaven at that very time, and He would bring in the kingdom with all its blessings as “God hath spoken by the mouth of all His holy prophets” (vss. 20-21). Amazing grace was being shown to the nation!
A Warning of Judgment
Peter then brings in a warning in verses 22-23. He mentions a prophecy of Moses concerning the “Prophet” whom God would raise up who would be like Moses, only infinitely greater (Deut. 18:15-19). Unlike Moses, this Prophet would be a divine Person incarnate in human flesh. This could be none other than the Lord Jesus Christ (Luke 7:16; John 6:14). The great point which Peter focuses on here is Moses’ statement that this Prophet’s words were not to be neglected. If anyone were to disregard His words, he would be “destroyed from among the people!” They needed to understand that the Lord was speaking to them at that very time from His place in heaven through the apostles on earth. And, as the writer of Hebrews said, “See that ye refuse not Him that speaketh. For if they escaped not who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven” (Heb. 12:25). Thus, the people needed to hear His voice and respond appropriately to the grace that was being shown to them by receiving the Lord Jesus as their Messiah and Saviour. If they refused to receive Him, there would be no place for them to hide from the judgment that was coming.
A Special Time in World History
Peter concludes by saying, “Yea, and all the prophets from Samuel (the first of the successional prophets) and those that follow after, as many as have spoken, have likewise foretold of these days” (vs. 24). Many of the Old Testament prophetical writings pointed forward to that very day when God would visit His people in the Person of His Son, the Messiah. The people needed to recognize that they were living in a special time in world history, and hence, accord themselves with what God was doing at that time through Christ.
As a further word of encouragement, Peter tells the people that the blessings that were being held out to the nation at that time were not the blessings connected with the legal covenant made at Sinai through Moses. Those were blessings conditioned upon obedience and had been sadly forfeited through the people’s failure to keep the Law. These blessings connected with the Messiah were based on the unconditional promises God had made to their “fathers” long before the giving of the Law. These things were connected with the covenant that God made with “Abraham,” which included blessing for the Gentiles, for God said to him, “And in thy seed shall all the kindreds of the earth be blessed” (vs. 25). Since the responsibility to perform the things promised in this covenant rested solely upon God, those blessings were a guaranteed thing for Israel, because God never fails. All the people had to do was repent and be baptized and they would be forgiven their sins (chap. 2:38). Peter adds that this offer was being given to the Jews “first” (vs. 26). By receiving “His Servant Jesus” their national sin would be blotted out, and He would turn them away from their “iniquities [wickedness].” But if they wouldn’t have Him, judgment was sure to fall on the nation (Matt. 21:41a; 22:7) and the blessing God intended for them would be given to others (Matt. 21:41b-43; 22:8-10).
Through the divine attribute of foreknowledge, God knew that apart from a few who believed the message and received the Lord Jesus, the mass of the Jews would reject it, and consequently, the nation would be temporarily set aside. Knowing this would be the outcome of their unbelief, God went ahead and started the Church through the baptism of the Holy Spirit (chap. 2). Until the nation had officially rejected the testimony of the Spirit in chapter 7, God kept this fact in the shade in the first seven chapters of the book, while a last offer was being made to Israel to have the kingdom.
Hence, there is some overlap in God’s dealings with Israel and the Church, but there is no merging of the two. It is important to see this. Once the leaders of the nation sealed their doom by formally rejecting this last offer, signalled by the death of Stephen (chap. 7), Christ’s building of the Church becomes evident, as the rest of the book shows. Thus, the Church is not an afterthought with God since Israel failed. It is something that was conceived in the “eternal purpose” and counsel of God before He laid the foundation of the world and entered into a relationship with Israel (Eph. 3:11). The Church is not a replacement for Israel but an entirely new thing in the ways of God.
Enemy Attacks on the Christian Testimony
Chapters 4-6
Wherever and whenever Christ is exalted, and the blessing of God is found, the enemy of our souls (Satan) will be there seeking to thwart and nullify it. In the next three chapters, we see this. The Spirit of God leads Luke to record a number of different attacks of the enemy against the newly established Christian testimony. The purpose of this is to show that while the Church would surely be under attack from this wily foe, God is greater than any force of evil, and can defeat every such ruse. The Apostle John tells us that it is because “greater is He that is in you, than he that is in the world” (1 John 4:4). It confirms what the Lord said to Peter: “Upon this Rock I will build My Church; and the gates of Hell [Hades] shall not prevail against it” (Matt. 16:18).
Since Satan is still assaulting the Church with the same intent to crush its testimony, these chapters serve as a divine lesson book wherein we are instructed as to how Satan attacks, so that we would not be “ignorant of his devices” (2 Cor. 2:11). These chapters also show us our resources at such times, which if relied upon, can defeat the designs of the enemy.
Peter and John’s Arrest
Chapter 4:1-4—Peter and John’s testimony to the people in the temple was suddenly interrupted by “the priests, and the captain of the temple, and the Sadducees.” These were the official heads of the nation. Being of the sect of the Sadducees which did not believe in resurrection (Matt. 22:23; Acts 23:8), these leaders were incensed at them preaching “Jesus” and “the resurrection from the dead” (vs. 2). They apprehended the two apostles and held them in custody until the next day.
Luke inserts into the narrative the fact that in spite of there being a great resistance from the leaders to their witness for Christ, many “believed.” He tells us that the number of believers at that time had grown from “about three thousand” (chap. 2:41) to “about five thousand” (chap. 4:4). Such is the working of God’s sovereign election of grace—no man or devil can frustrate His purpose to save souls (chap. 13:48).
The Tactic of Intimidation
Chap. 4:5-12—“Annas the high priest” and his son-in-law “Caiaphas,” who were joint high priests (Luke 3:2; John 18:13), with the other leaders of the nation, took up the matter the next day. They interrogated Peter and John, demanding of them an explanation as to “by what power” and “by what name” the healing of the lame man had been done. This led Peter to bear witness of “Jesus Christ of Nazareth”—the One whom they had rejected and crucified. He gives no uncertain word as to their guilt in the matter. This took incredible courage, for to speak in such a forthright manner was to take his life in his hands. These leaders were the very ones who had condemned the Lord to death—and they could easily do the same to them! But that didn’t stop Peter and John from speaking the truth.
Not only did Peter lay his finger on their guilt, but he also held out hope to them. There was mercy for the nation in spite of all that had happened. God was offering salvation in the very name of Him whom they rejected—Jesus of Nazareth. Peter says, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (vs. 12).
Vss. 13-22—The Sanhedrin (council) had no immediate response to Peter and John’s testimony. L. M. Grant said, “The council was virtually struck dumb. Not even the high priest had a response. They knew that these men were uneducated common laborers and marvelled at their knowledge and boldness; but were reminded that they had before companied with Jesus. The healed man standing with them was a witness they could not ignore. They were totally at a loss as to how to answer Peter and John, so they asked them to leave the room while the council conferred together” (Comments on the Book of the Acts, p. 26). The leaders knew that they couldn’t at that time do anything punitive to the apostles for fear of being hated and even “stoned” by the people (chap. 5:26). So, they decided to use intimidation and “threatened” them. They charged Peter and John with their ultimatum to cease and desist immediately from speaking to the people in the Lord’s name (vss. 17-18). However, Peter and John were not the least bit intimidated with such a demand and told the leaders that it was incumbent upon them to speak what God had shown them (vss. 19-20). Having further threatened them, “they let them go, finding nothing how they might punish them” (vs. 21).
An Assembly Prayer Meeting
Chap. 4:23-31—“Being let go, they went to their own company” and rehearsed all that had happened to them. It’s beautiful to see that there was the fellowship of saints to which they could resort for comfort, encouragement, and moral support in such times. This fellowship was something that is separate and distinct from the world, both in its secular and religious aspects (2 Cor. 6:14-18).
Having informed their brethren of this opposition from the religious leaders, they turned to their two great resources—prayer and the Word of God. These are still the Church’s two great resources. They found comfort in the Word from Psalm 2. What they had experienced was not a fulfilment of that psalm; the fulfilment of it will take place in a coming day when the godless heathen of this world will “rage” against “the Lord” and dispute His rights to the inheritance. They saw a correlation in that which they were experiencing and in the things mentioned in the psalm, because both were an outrage against “the Lord, and against His Christ” (vss. 25-26). The rulers in Israel were already showing that character of animosity which will be fully developed in a coming day.
It is of note that they did not pray for the persecution to cease. This shows that they understood that suffering for the Lord’s name is normal to Christianity, and hence, it should be expected. The Lord had forewarned the disciples of this, so it was no surprise to them (John 15:18-21; 16:1-3). It’s beautiful to see that rather than focusing on what would be best for themselves, they were concerned about what would be best for the public honour of the Lord Jesus. It is clear that they had the interests of Christ before them, first and foremost. The fervency of their prayer was deepened by the persecution they experienced (vss. 27-28). They did ask for increased “boldness” so they might speak the “Word,” and that the miraculous “signs and wonders” would continue so that a testimony would be rendered to all of His “holy Servant Jesus” (vss. 29-30). God answered their prayer by shaking the place “where they were assembled together,” and they were “all filled with the Holy Spirit and spoke the Word of God with boldness” (vs. 31).
Thus, the enemy was defeated through the comfort and encouragement the apostles received from the Word of God. They took courage from it and pressed onward in their testimony of the Lord. This was the first taste of persecution that the infant Church would experience—and it would not be its last!
The Unity of the Spirit
Chap. 4:32-37—The latter verses of chapter 4 are a separate paragraph, giving us a picture of the general state of things among the saints in those early days. It was a happy scene indeed where “the unity of the Spirit” was kept in “the uniting bond of peace” (Eph. 4:3). They were “of one heart and of one soul,” and none considered the things which he possessed his own, for “they had all things common” (vs. 32). The unity of the Spirit is a practical unity wherein the saints put into practice what is true in fact—that “there is one body” (Eph. 4:4). It is not to be confused with the union of the members of the body to the Head (1 Cor. 12:12-13), which is something that God alone keeps intact, and that eternally, through the indwelling presence of the Holy Spirit. Thus, we are called to “keep” the unity of the Spirit, but not the union of the body and the Head.
What we see in these verses is quite remarkable. These dear believers were putting into practice truth which they did not know yet, simply by being filled with the Holy Spirit! Moreover, the apostles were given “great power” to do miracles, etc., and there was “great grace” upon them all (vs. 33). They shared their possessions mutually and were happy to do so. Those who had “lands or houses sold them, and brought the prices of the things that were sold and laid them down at the apostles’ feet: and distribution was made unto every man according as he had need.” As a result, no one lacked anything (vss. 34-35). Luke points to Barnabas as an example of the self-sacrifice that went on in those days. He sold a piece of property which he had in Cyprus and gave the money to the apostles (vss. 36-37).
It was a scene of love, self-sacrifice, and unity; and it was all a direct result of the saints being filled with the Holy Spirit. But sadly, it wouldn’t last long. The very next chapter shows that this happy scene was rudely interrupted by a manifestation of the flesh in their midst. In fact, this is the last time that it says that “all” the saints in the Church were “filled with the Holy Spirit.” Hereafter, we will read of individuals (chaps. 6:5; 7:55; 9:17; 13:9) and groups of individuals being filled with the Spirit (chap. 13:52), but not of all the members of the body of Christ.
Corruption Within the Christian Ranks
The apostles’ refusal to be intimidated and their persistence to witness of the Lord Jesus and His resurrection brought forth a change of tactics from the enemy. In the previous chapter, the apostles experienced persecution from without. Now in the 5th chapter, the enemy takes a different line of attack, working within the Christian ranks to stir up trouble through the flesh in certain of the saints. The tactic here was to get the saints to dishonour the Lord’s name with which they were identified, and thereby to discredit their testimony of Him. In both cases, the enemy’s tactics were defeated, but in an entirely different way.
In chapter 4:32-37, we have seen the unity of the Spirit kept, but now in chapter 5 we see that unity broken. This was the first time that it happened in the Church’s history—but it wouldn’t be the last! J. N. Darby was asked in a meeting, “When was the unity of the Spirit interrupted for the first time?” He answered, “Ananias and Saphira were the first to interrupt it (Acts 5). After that, you find the Hellenists murmuring against the Hebrews (Acts 6)” (Notes at Croydon, Sept. 1881).
Up to this time, every believer in the body of Christ had been filled with the Holy Spirit, but it’s clear from this chapter that such was no longer the case. There were at least two who were not, and this led to a manifestation of sin in their midst. It interrupted that happy scene of love and fellowship.
The First Act of Discipline in the Church
Chap. 5:1-10—This moved the Lord to act for His own glory, for holiness becomes God’s house (Psa. 93:5). Falsehood could not pass unjudged. The Head of the Church called for a governmental judgment to be exercised administratively through the Apostle Peter. Peter had been given the keys of the kingdom, and thus, he had authority to bind and loose judgments, if need be (Matt. 16:19). (This is an example of the coalescing of governmental and administrative judgment. Compare James 5:14-15 for the coalescing of governmental and administrative forgiveness.)
The chapter begins with a pivotal “But,” and with it, the whole scene changes. “But a certain man named Ananias, with Sapphira his wife also, sold a possession, and kept back part of the price, his wife being privy to it, and brought a certain part, and laid it at the apostles’ feet.” The instruments the enemy used in this disturbance were “Ananias” and “Sapphira”—two believers who had not judged themselves in the presence of the Lord. This is something we all need to do regularly, without which we are sure to fail in the Christian path (1 Cor. 11:28-31). The exercise of self-judgment is illustrated typically in Israel’s frequent trips to Gilgal in their conquest of Canaan. Gilgal was where they cut off the flesh by circumcising themselves (Josh. 5). When they neglected to go to Gilgal and revisit that exercise (in spirit), they had no strength to stand before their enemies, and were thus defeated (Josh. 7). But when they did go to Gilgal, they were victorious over their enemies (Josh. 10:7-15, 43).
Ananias and Sapphira’s failure to judge themselves opened the door for the flesh to lift up its ugly head in their lives. Their sins were threefold:
Spiritual pretention (hypocrisy).
Covetousness.
Lying.
As to spiritual pretention, they, like Barnabas, had a piece of property and sold it. But unlike Barnabas, they agreed to lay only part of the money at the apostles’ feet, while pretending to have given the whole sum. To surrender one’s possessions was purely a voluntary thing among the saints; the apostles hadn’t asked anyone to do it. Barnabas was likely praised for his self-sacrifice and this may have caught the notice of Ananias and Sapphira, and it stirred up a desire in their hearts to have the adulation that Barnabas received. They evidently wanted to appear before their brethren as being more devoted than they really were. This was nothing but hypocrisy and the seeking of human glory.
As to covetousness, not wanting to share all that they had with their brethren was a manifestation of fleshly selfishness. They loved earthly things and didn’t want to part with them. This sin has plagued many a person. The first failure in Israel after entering the land of Canaan was covetousness (Josh. 7:21), and now the first failure in the Church was covetousness.
As to lying, they clearly lacked faith to believe that God would see their sin and expose it (Psa. 90:8; Prov. 15:3). It was a deception that they deliberately planned between them, with one difference; Ananias acted the lie (vss. 3-4), but Sapphira told the lie (vss. 8-9). Peter made it clear to Ananias that he had every right to keep the land; he didn’t have to sell it. Nor was he obligated to give the money to the apostles after selling the property. His sin was falsifying the amount for which it was sold—which was lying (vs. 4). If nothing else, we learn from this incident what God thinks of lying. The first man in the Church who lied dropped dead at the feet of the apostles! Ironically, this was the very place where Ananias should have laid the whole sum of the sale of their land. The incident also teaches us that to walk with God, as Christians profess to do, requires holiness in our lives. This was lacking with Ananias and Sapphira. Instead of being filled with the Spirit, Satan had “filled” their hearts “to lie to the Holy Spirit!”
The desire for human glory and money, and outright unbelief led to the downfall of Ananias and Sapphira. They died under the judgment of God that very day. This is another feature of the kingdom of the Messiah which was being offered to Israel at that time (Psa. 101:7-8). It was the first act of discipline in the Church. Their death under God’s hand does not mean that they lost their soul’s salvation, which is impossible (John 10:28-29). It was a governmental judgment, not an eternal judgment. Being genuine believers, their souls are safe in heaven with the Lord. As children of God, they still had their place in the family of God; He was still their Father (1 John 2:1). But they had dishonoured the Lord’s name, and thus forfeited their privilege to be His witnesses on earth. It was “a sin unto death,” and accordingly, Peter does not pray that they would be delivered from dying under God’s hand (1 John 5:16).
Governmental judgment has to do with God’s dealings with His people who willfully go astray (1 Cor. 11:32; 1 Peter 1:17; 3:12b; 4:17). The extent of His governmental actions pertain to their lives on earth only; it has nothing to do with their eternal destiny. Governmental judgment may be felt in a person’s life by God providentially allowing certain negative things to happen to him so that he reaps what he sows (Gal. 6:7-8). Since the Lord has all power in heaven and earth, and controls everything (Matt. 28:18), He is able to touch our lives in a thousand ways, if He chooses. For the believer, this kind of judgment is designed to arrest his attention and cause him to pass judgment on whatever it may be that the Lord is addressing in his life that is inconsistent with His holiness. The worst-case scenario in this kind of judgment is death (1 Cor. 11:30). This was the lot of Ananias and Sapphira.
The Candlestick Burns Brighter
Chap. 5:11-16—The immediate result of this governmental judgment was that “great fear came upon all the Church.” No one dared to entertain sin in their lives, even for a moment, out of respect for the holiness of God. This was felt among the saints in those days in a remarkable way. People outside the Church “heard” of it too, and it gave them a healthy respect for what God was doing through the apostles. Luke says, “Of the rest durst no man join himself to them.” Dishonest persons would think twice before joining themselves to them (vs. 13).
Thus, the enemy was defeated again in his attempt to thwart the Christian testimony. In fact, God, who knows how to bring good out of evil (Psa. 76:10), caused the candlestick of the Church to burn brighter than ever before! Instead of spoiling their testimony before the world, the incident strengthened it! Besides there being a general respect for Christians and Christianity, “signs and wonders” were done by the apostles that were “greater works” than those which the Lord Himself did in His earthly ministry. The Lord had told the apostles that this would happen after He ascended to the Father and sent the Spirit (John 14:12). Sick people were brought on beds into the streets of Jerusalem so that “the shadow of Peter passing by might overshadow some of them”—and they were all healed! (vs. 15) Moreover, people from the surrounding districts came in droves to be healed, and none were disappointed. “They were healed every one” (vs. 16). The result was that the Lord was glorified, and blessing went out in all directions.
The Leaders of the Nation Imprison the Apostles
Chap. 5:17-25—The leaders were incensed more than ever at this display of power and grace (vs. 17), and in desperation to stop the apostles from giving any further testimony, they laid their hands on them and “put them in the common prison” (vs. 18). Their plan was to remove the apostles from among the people so that they couldn’t testify to them. Incarceration has been used much by the enemy throughout Church history (Acts 5:18; 12:3-5; 16:23; 22:4, 19; 24:27; 2 Cor. 11:23, etc.). However, “the angel of the Lord” came by night and opened the prison doors and exhorted the apostles to go and “speak in the temple to the people all the words of this life” (vss. 19-20). When the leaders called for the apostles and found them gone from the prison, they were perplexed as to what had become of them—until a messenger informed them that they were in the temple “teaching the people” (vss. 21-25). Thus, the enemy’s designs to stop the apostles from testifying of the Lord were defeated again.
The Leaders of the Nation Plot to Kill the Apostles
Chap. 5:26-42—The apostles were then brought by the captain and the officers before the Sanhedrin (the Jewish council), and they were ordered again to cease and desist from filling Jerusalem with their doctrine (vss. 26-28). Strangely, the leaders accused them of bringing “this Man’s blood” upon the nation. In reality, they were the ones who had done that! They said to Pilate, “His blood be on us and our children,” and called for His death (Matt. 27:25). But now, they were trying to escape their guilt by trying to shift the blame onto the apostles. It is interesting that in commanding them not to speak, they would not even so much as use the name Jesus. They refer to Him only as a Man. A day is coming when all will be forced to confess that name (Phil. 2:11). They were clearly feeling their guilt, but were not owning it before God in repentance.
Peter and the apostles responded with: “We ought to obey God rather than men” (vs. 29). That is, a higher authority had enjoined them to testify of the Lord Jesus Christ and that they, therefore, should not disobey that command of God. The apostles took the opportunity to give a further word as to the facts concerning the nation’s guilt regarding the Lord’s death. In no uncertain terms, they stated the truth: “The God of our fathers has raised up Jesus, whom ye have slain, having hanged on a cross!” (vs. 30) Again, the apostles’ burden was that even though that great sin had been committed, God was still holding out blessing to the people through Him. He had placed the Lord Jesus at His right hand on high as “a Prince and a Saviour,” and as such, He was ready and willing to grant them “the forgiveness of sins” to them—even the sin of crucifying Him! Moreover, God would give “the Holy Spirit” to all who would “obey” His call (vss. 31-32). Such was God’s grace and mercy toward the guilty nation.
The result was that the leaders were “cut to the heart.” This means that their consciences were touched. How different they were from the people who believed on the day of Pentecost! They were “pricked in their heart” (chap. 2:37). This means that there was a work done in their hearts that went beyond their consciences being reached. The Spirit of God strives with all men, and therefore, all men are responsible to receive and believe the testimony that God gives of Himself—be it through creation or through the gospel of His grace. But true conversion requires more than having the conscience stirred, the Spirit of God must do a work in a person’s heart, quickening his soul. This inward striving of the Spirit was willfully resisted by these leaders, as Stephen confirms in chapter 7:51. Saul of Tarsus was also one who resisted the Spirit’s striving before the love and grace of God broke through and saved him (chap. 26:14).
Instead of allowing the Spirit of God to work in their hearts, the leaders resorted to violence and plot to “kill” the apostles! (vs. 33) In the following verses, Luke tells us how God defeated the designs of the enemy through the working of His providence. “Gamaliel,” an unbelieving Pharisee and doctor of the Law, stood up in the council and reminded his fellow councillors that, historically, whenever men rose up and tried to start some new sect among the people, it ran out of impetus and came to nothing, because it was not of God. He cited two examples—“Theudas” (vs. 36) and “Judas” (vs. 37). The Lord forewarned that such thieves and robbers would arise and lead away the unwary (John 10:1). Gamaliel, therefore, advised that since they “doubted” that this movement of the apostles would “grow” (vs. 24), they should give it some time and it would come to nothing, as the others did (vs. 38). He even spoke of the sovereign, overruling hand of God in the matter, stating: “If it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God” (vs. 39). Little did he know how right he was—they were fighting against God by resisting the testimony of the Holy Spirit through the apostles.
The leaders consented to Gamaliel’s advice, but before releasing the apostles, they couldn’t refrain from venting their anger and hatred, and beat them. They then gave them another ultimatum not to speak to the people about the Lord Jesus (vs. 40). The apostles left the council “rejoicing that they were counted worthy to suffer shame for His name” (vs. 41). Compare Matthew 5:11-12 and 1st Peter 4:14. They were not dissuaded in the least and continued “daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ” (vs. 42).
Thus, by the providence of God, the apostles were spared from being killed—but still, they did have to suffer for the Lord’s name’s sake by being beaten.
Discontent Within the Christian Company
Chap. 6:1-8—Having been defeated in every attack against the Church thus far, we might think that the enemy would have given up, but that was not the case. Our adversary is relentless. In this 6th chapter, he turns to work within the Christian company again. His plan this time was to divide the saints over a simple matter concerning temporal things. It is significant that the first two troubles in the Church involved money! The first had to do with taking money in (chap. 5) and the second had to do with doling money out (chap. 6). Satan knows that this is where people (even Christians) are vulnerable and concentrates his attacks there (1 Tim. 6:10). Voltaire said sarcastically: “When it comes to money, all men belong to the same religion!” The result of this disturbance was that “the unity of the Spirit” was broken again (Eph. 4:3). However, in the following verses, we see how God defeated this ploy of the enemy and healed the breach.
Stirred up by Satan, no doubt, there arose “a murmuring” (a complaint) among the Hellenist believers against the Hebrew believers regarding the distribution of funds to the widows (vs. 1). The Hellenists believed that their widows were being “neglected in the daily ministration” and cried out against the partiality. Both murmuring and partiality are decried by the Apostle Paul because they are a catalyst for trouble among brethren (Phil. 2:14; 1 Tim. 5:21).
The KJV says that those who complained were “Grecians.” This might lead us to think that they were Gentiles, but it should be translated “Hellenists.” Hellenists were Greek-speaking Jews who were born in other countries during the dispersion, whereas, the “Hebrews” were home-born Jews. There had been considerable jealousy between these two classes of Jews in their unconverted days, and it was only a matter of time before that rivalry would manifest itself in the assembly. Satan was aware of this and sought to use it to divide the saints and spoil their public testimony.
The problem was brought before the apostles who gave their advice (vs. 2). They realized that they shouldn’t leave spiritual matters of “prayer” and “the ministry of the Word” to handle temporal affairs in the Church. The apostles, therefore, gave directions to the brethren to “look out” for “seven men of honest report” who were “full of the Holy Ghost [Spirit] and wisdom,” and they would “appoint” them over “this business” (vss. 3-4). The pronouncement of the apostles “pleased the whole multitude” of brethren, and they “chose” seven men whom they thought would be best suited for that work and set them “before the apostles: and when they had prayed, they laid their hands on them” (vss. 5-7). (Handling temporal things in the assembly falls into the category of a deacon’s work – 1 Timothy 3:8-13. In fact, the root word in the Greek for “serve,” in verse 2, is “minister” or “deacon.”)
It is noteworthy that in Scripture, assemblies are never told to choose and ordain their elders/overseers. This is because God has not given the powers of ordination to assemblies. In spite of this, the churches in Christendom universally choose and ordain their elders—but they have no real power from God to do it. In every case in Scripture they were chosen by an apostle, or by a delegate of an apostle and ordained by them (Acts. 14:23; Titus 1:5). Thus, elders were chosen for an assembly, but not by an assembly. The wisdom of God is seen in this: if an assembly were to choose its elders, it might be biased and inclined to pick men who would favour its preferences. This leads to the assembly having control over its leaders; and when there is not a clear understanding of Scriptural principles in assembly matters (which most in the assembly often don’t have), the assembly could easily take itself off track. Being an apostolic function, the assembly would be preserved from this danger. The apostles would choose men with the right moral and spiritual qualifications, and the assembly was to follow their lead and submit to them (1 Cor. 16:15-16; 1 Thess. 5:12-13; Heb. 13:17).
In the case of deacons, however, local assemblies are to choose them. This was the case here in Acts 6. (See also 2nd Corinthians 8:19.) Men were chosen by the assembly at Jerusalem to do the work of a deacon, but even though chosen, those men could not be officially appointed (ordained) to that office by the assembly, simply because the assembly doesn’t have that power. Only apostles could ordain deacons. We see the wisdom of God in having the saints choose these men. Who better would know those among their number who were faithful in handling finances, etc., than those in the local assembly who have seen the person’s track record—for a deacon must prove himself first before being chosen for that work? (1 Tim. 3:10)
Judging by the names of those chosen, all of them were Hellenists—except Nicolas, a Gentile proselyte (vs. 5). These were from the group that had complained! A spirit of grace evidently prevailed among the Hebrew believers, and they were content to yield to the Hellenists and let them have this place to do that work. They didn’t insist on having some from their number chosen, and didn’t complain when none were. Thus, the working of God’s grace in their hearts defused the dissension, and the whole thing was settled peacefully and to the glory of God. The adversary who was behind this discord was foiled again. Not only was the enemy defeated here, but his attack rebounded to greater blessing. “The Word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great number of the priests were obedient to the faith” (vs. 7). This step of faith on the part of the priests would have cost them dearly, for all who confessed that Jesus was the Christ (the Messiah) were “excommunicated” from the synagogue (John 9:22).
Stephen and Philip were exceptional in their work as deacons. They illustrate what Paul taught in 1st Timothy 3:13: “Those (deacons) who shall have ministered well obtain for themselves a good degree, and much boldness in [the] faith which is in Christ Jesus.” Having fulfilled their deacon ministry, they waxed bold in the ministry of the Word, and God used them mightily. Stephen notably, did many “great wonders and miracles” (vs. 8). He is the first believer to do such things, other than the apostles. He evidently had the gift of a teacher (chap. 7), and Philip was an evangelist (chap. 8:5-40; 21:8).
Disputing the Truth With Intellectual Arguments
Chap. 6:9-10—Unrelenting, the enemy came against the Church with another method of attack which he had not heretofore used—disputing the truth. The disciples used the Scriptures in their testimony (chaps. 2:25-28, 34-35; 3:22-23; 4:11, etc.), “proving” from them that the Lord Jesus is the Messiah (chaps. 9:22; 17:2-3). It is, in fact, what gave their message power (Rom. 10:17). The enemy (Satan) took note of this and sought to disprove the truth with clever intellectual arguments from the Scriptures. Luke says: “Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, of them of Cilicia, and of Asia, disputing with Stephen” (vs. 9). The “Libertines” were Jews who had been taken to Rome as slaves, but subsequently had been released. Their descendants had returned to the land of Israel and were part of the synagogue in Jerusalem. Likewise, the others mentioned here were also unbelieving Hellenists who had also settled in Jerusalem. Saul of Tarsus would have been among the number from “Cilicia”—Tarsus being a city in that province of Asia (Acts 22:3). He, perhaps, was among those who disputed with Stephen, for he was in Jerusalem at that time (chap. 7:58).
Expositors say that those in this synagogue were known for their learning, having men who loved to debate divine subjects. They would search the Scriptures daily (John 5:39), but they would not allow the Scriptures to search them (Psa. 139:23-24). As a result, they knew the letter of the Word, but not its true meaning. This had been hidden from them due to the governmental judgment of blindness that was laid over the mass of the people, which the Lord prayed for on the cross (Psa. 69:22-23). Satan used these poor benighted teachers of the Law to oppose the truth with clever arguments. Let us make no mistake, this wily foe is never more satanic than when he uses the Scriptures. He knows the Word of God and can misuse it to deceive the unwary (Matt. 4:6). This insidious line of attack has been Satan’s most effective tactic of all! Church history bears witness of this. Christendom is full of teachers who are putting forth erroneous teaching on every Biblical subject, whom the enemy is using to keep people from the truth. It is of paramount importance, therefore, that we be found well grounded in the doctrines of Scripture; it will “save” us from these satanic deceptions (1 Tim. 4:6, 16; 2 Tim. 2:15; 3:15).
All the learning of the Rabbis was no match for a man filled with the Holy Spirit. “They were not able to resist the wisdom and the Spirit with which he (Stephen) spoke” (vs. 10). It was not because he had superior argumentive skills, but that the power of the Spirit was operating in him, giving him the wisdom. Hence, this intellectual class of opposers of the truth were defeated by the wisdom of the Spirit of God. In the process, they exposed their own ignorance! Compare Matthew 22:15-46.
Making False Accusations
Chap. 6:11-15—Having his designs overthrown yet again, the enemy becomes more desperate than ever. He incites the men from the Hellenist synagogues, who couldn’t withstand Stephen’s wisdom, to band together and condemn him before the council (the Sanhedrin). They “suborned” (persuaded by corrupt means) certain unscrupulous individuals to accuse Stephen of blasphemy. They said: “We have heard him speak blasphemous words against Moses and against God” and he “ceaseth not to speak blasphemous words against this holy place, and the Law” (vss. 11-13). It was a fourfold indictment that was entirely baseless. It is evident that they were twisting Stephen’s words, as those who oppose the truth usually do (vs. 14). This is often the way with our adversary; if he can’t prevent the Lord’s servants from preaching and teaching the truth, he will try to blacken their character by slanderously presenting them as dubious fellows whom the public should avoid.
As Stephen stood on trial before the council, God bore a remarkable witness to His servant, causing his face to shine like Moses’ (Ex. 34:29; 1 Peter 4:14). All in the council “saw his face as it had been the face of an angel” (vs. 15).
The Final Appeal to the Nation
Chapter 7
Stephen’s Address to the Council
Having been brought before the council, the officiating high priest asked Stephen, “Are these things so?”—thus, granting him liberty to speak (vs. 1). The Lord had promised His disciples that at such times they would receive help from the Holy Spirit to speak what God would have them to speak. He said: “Beware of men: for they will deliver you up to the councils ... .but when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you” (Matt. 10:17-20). With God-given wisdom and power from the Holy Spirit, Stephen proceeded to give a summary of the nation’s willful resistance to God’s leading throughout their history. It would be the final testimony of the Spirit given to the nation. J. N. Darby said, “He [Stephen] recites to the Jews a history which they could not deny, a history they boasted in, yet it condemned them utterly” (Synopsis of the Books of the Bible, Loizeaux edition, vol. 4, p. 27).
Stephen was the chosen instrument to deliver this final testimony. It was a solemn moment and a pivotal time for the Jews nationally. As the chapter shows, the Sanhedrin (the council) wouldn’t receive this testimony, and God’s relations with the nation would thereupon be broken off and the nation formally set aside (Micah 5:3; Zech. 11:9-14; Matt. 21:33-44; 22:1-10). We might wonder why the Apostle Peter, who had been the spokesman in the earlier chapters, wasn’t selected to deliver this message. But had Peter been chosen for this work he would have been stoned to death, as Stephen was. However, Peter’s ministry wasn’t finished yet; God had more for him to do. He was going to use him to open the door of the kingdom to the Gentiles (Acts 10), and to write his two inspired epistles, etc. Instead of calling upon the Apostle Peter, we see the free action of the Spirit using whom He will (1 Cor. 12:11). Stephen, a devoted Hellenist, full of the Holy Spirit, was chosen of God to deliver this final word of testimony to the nation, and with it, his work for the Lord was complete, and he was taken home to heaven.
Led by the Holy Spirit, Stephen reviewed the nation’s sad history. We might wonder why he was led to mention certain things and not others. At first glance, it seems as though he was speaking randomly, without any real aim or purpose. However, a closer look reveals that he was touching on the various epochs in their national history and reflecting upon how they repeatedly lacked faith to accept any new thing that God was introducing, or the new direction God was taking with them. F. B. Hole said, “The main drift of his remarkable address was evidently to bring to the people the conviction of the way in which their fathers and they had been guilty of resisting the operations of God by His Spirit all through their history. He dwells particularly upon what happened when God had raised up servants to institute something new in their history. There had been a series of new departures of greater or less significance ... .to none of these had they really responded properly” (The Gospels and Acts, pp. 332-333).
The culminating point in Stephen’s address was that the nation had done the very same thing with the Lord Jesus as they had done with the leaders and deliverers that God raised up to help them in the past! When the day of divine visitation came, and God sent forth His Son (Luke 19:42-44; 20:13; Gal. 4:4), they lacked the faith to see it, and rejected Him! They failed through unbelief to recognize what God was doing at that time by sending Christ to save His people from their sins and to have Him set up His Messianic kingdom. To this same class of unbelieving Jews, the Lord said: “O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?” (Matt. 16:3).
Abraham at Charran
Vss. 2-8— Sad to report, their history reflects a long line of unbelief. Right from the beginning of God’s ways with the nation we see a lack of faith and the consequent missed blessing, starting with Abraham, the father of the nation. Stephen could have mentioned a number of things about Abraham in which the Jews could boast, but instead, he fastens on the fact that when he was called to go into the land of Canaan, he went only halfway and stopped. “The God of glory” had appeared to him in “Mesopotamia” and called him out from that “country” and out from his “kindred” to live in the land of Canaan, which God would show him (vss. 2-3). This was a new departure in the ways of God with Abraham. Abraham needed faith to answer to the call and to do His will, which, thankfully, he did (Heb. 11:8). But lacking the energy of faith to respond fully to that call, he came only part way and dwelt at “Charran” (Gen. 11:31). Stephen’s point here was that Abraham hadn’t responded to the divine call as he should have. J. N. Darby commenting on this, remarked: “He was slow indeed to obey” (Synopsis of the Books of the Bible, Loizeaux edition, vol. 4, p. 27).
Abraham’s problem was that he came out from his country (“the land of the Chaldeans”) but neglected to come out from his kindred (family relations). His father (Terah) and nephew (Lot) went with him, and they influenced him, and this ended up hindering him from reaching Canaan. All the while he remained in Charran (which could have been many years), he received no further communication from God. It wasn’t until his father was removed (through death) that Abraham finally went into Canaan, where the divine communications resumed (Gen. 12:7, etc.). As Stephen notes, he was not given the inheritance at that time, but he was promised that it would be given to his posterity who would be tested in a similar way which he was, by being called out of “a strange land” (Egypt) after having been there “four hundred years” (vss. 6-7).
Joseph and His Brethren
Vss. 9-16—Stephen passes on to another epoch in the nation’s history—their life in Egypt. Knowing that a time of dearth and famine was coming on all the world, God undertook to move “the patriarchs” and their families (with their father Jacob) to Egypt to preserve them there. This was another departure in the ways of God with the nation that required faith on their part to accept. He did it by raising up Joseph who would go before them into Egypt and make preparation to sustain them there in those hard times. But when Joseph tried to explain to his brethren that God (through dreams) was preparing him for something in the future, his brothers who were far from God in their souls (Gen. 37:2), wouldn’t believe it. They hated him for his dreams, and “moved with envy,” sold him into Egypt to get rid of him (vs. 9). Thus, the one whom God had purposed to raise up to be their deliverer, they rejected! Again, through unbelief, they misunderstood what God was doing at that time. There is an obvious correlation here between Joseph and Christ, which Stephen emphasized in an effort to arrest the consciences of those in the council. They had rejected Christ as Joseph’s brethren had rejected him!
Stephen also mentions the fact that it wasn’t until “the second time” that Joseph’s brethren saw Joseph in Egypt that it was revealed to them that he was the “governor over Egypt” (vss. 10-13). There is a strong suggestion here that the Jews would also see Christ a second time (Zech. 12:10-14), at which time He would be the “King over all the earth!” (Zech. 14:9) It was not until then that Jacob and his extended family would be preserved and blessed by Joseph in Egypt (vss. 14-16).
Being a Hellenist Jew, Stephen used the Septuagint version (a Greek translation of the Old Testament Hebrew Scriptures), and this accounts for him stating that all in Jacob’s family were “threescore and fifteen” persons, when the Hebrew Scriptures say “seventy” (Gen. 46:27; Ex. 1:5). Both are correct, the difference being that Stephen included Joseph’s grandchildren born in Egypt (1 Chron. 7:14-27).
Moses and the Children of Israel in Egypt
Vss. 17-37—Stephen moves on to another epoch in the nation’s history—the time of their bondage in Egypt as slaves and their subsequent deliverance. After 400 years of their sojourning in that land had transpired, God purposed to take Israel out of Egypt to possess the land of Canaan for their inheritance, as He had “sworn to Abraham” (vss. 17-19). This marks another new departure in God’s ways with His people which required faith on their part to accept. God raised up “Moses” for this deliverance, but right from the outset he was misunderstood by his brethren, and consequently, refused by them (vss. 20-28). Upon being rejected by his brethren, Moses took flight into “the land of Midian” where he had “two sons” through a Gentile wife (vs. 29). Then, after many years, he was called by God to return to Egypt to deliver His people who were suffering there (vss. 30-34). This time he went not as “a ruler and a judge,” but as “a ruler and a deliverer” (vs. 35). As such, he was received by the children of Israel (Ex. 4:29-31), and he, thereupon, brought them out of their bondage with wonders and signs and judgments on that land (vs. 36).
Again, there is an obvious correlation between the treatment Moses received from the people when he rose up to deliver them and the treatment the Lord Jesus Christ received when He came to the Jews at His first coming. As was the case with Moses, the Jews in the Lord’s time lacked faith and spiritual eyesight to see Him as their Messiah (Isa. 53:1-3; John 9:39-41). Consequently, they wouldn’t receive Him (John 1:11). Moses’ life among the Gentiles in Midian answers to this present day when God’s dealings with Israel have been suspended (Dan. 9:26; Micah 5:1-3; Zech. 11:9-14). He is presently visiting the Gentiles with the gospel of His grace to take out of them believers who compose the Church, of which Moses’ wife (Zipporah) is a type (Acts 15:14). Moses’ return to his brethren in Egypt, being accompanied with great signs and wonders and judgments on the land of Egypt, answers to the second coming of Christ, when He will appear from heaven to judge the world (of which Egypt is a type) and deliver the remnant of Israel.
In case the council might dismiss Stephen’s correlation of Moses to Christ, Stephen brings in Moses’ inspired word, stating that Christ the Prophet would be “like unto me” (vs. 37). See Deuteronomy 18:15-22. He quotes Moses, stating, “Him shall ye hear.” Consequently, in a coming day when Christ appears, the believing remnant of Israel will hear and receive Him, and they will be blessed by Him. “Thy people shall be willing in the day of Thy power” (Psa. 110:3).
Moses and the Children of Israel in the Wilderness
Vss. 38-44—Stephen moves along to another epoch in the nation’s history—their time in the wilderness. Again, faith on the part of the people was greatly lacking. Their history in those years reveals their utter faithlessness (1 Cor. 10:5-10). They had Moses with them “in the church [assembly] in the wilderness,” whom “the Angel” spoke to on “Mount Sinai” and through whom they received “living oracles”—the Law (vs. 38). Stephen’s use of the word “church” here does not mean that the Church of God (Matt. 16:18, etc.) existed in Old Testament times. The Greek word translated “church” in this passage is ecclesia, and simply means an assembly of people—it could be referring to believers on the Lord Jesus Christ (Matt. 16:18), or a company of unbelievers gathered together for a particular purpose (Acts 19:32), or as in this case, a company of Israelites. The context of the passage dictates which is in view.
Regardless of having favourable connections with God through Moses, Stephen reports: “Whom (Moses) our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt” (vs. 39). Stephen’s accusers had charged him with being against Moses (chap. 6:11), but he shows here that it was the nation of Israel who had aligned themselves against Moses! Instead of receiving him and benefiting spiritually from it, they “turned back again into Egypt” in their hearts, and in doing so, they turned to idolatry (Ex. 32). “They made a calf in those days and offered sacrifice unto the idol” (vss. 40-41). Stephen’s accusers had also charged him with being against God (chap. 6:11), but he shows here that in the nation’s turning to idolatry, it was they who were against God! As a result, God, in governmental judgment, “gave them up to worship the host of heaven” (vs. 42a).
Stephen then brings in a remarkable fact about their history in the wilderness. Even though they had been given the Levitical sacrificial system, through which they had the privilege of approaching God in worship (Lev. 1-7), except on a few special occasions, the people didn’t even use it to offer sacrifices to the Lord! Stephen quotes Scripture to prove this: “O ye house of Israel, have ye offered to Me slain beasts and sacrifices by the space of forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry [transport] you away beyond Babylon” (vss. 42b-43). This is a quotation from Amos 5:25-27. (Stephen was using the Septuagint version; the Hebrew Scriptures say, “beyond Damascus.”) Hence, besides carrying “the tabernacle of witness” that God gave them, which was according to the “fashion [model]” given to Moses on Mount Sinai, they also carried “the tabernacle of Moloch” with them for the whole 40 years in the wilderness! Instead of offering sacrifices to the Lord, they offered sacrifices to a false god and worshipped the host of heaven!
Stephen had been charged with speaking against the holy place (chap. 6:13). He answers this here by stating that it was they who defiled that holy place of worship by associating it with the idolatrous tabernacle of Moloch! Thus, Israel in the wilderness failed, through unbelief, worse than any of their forefathers!
Israel’s History in Canaan to the Kingship of David & Solomon
Vss. 45-46—Stephen passes along to touch briefly on another era in their history—their earlier years in Canaan. This would be from the time when “Jesus [Joshua]” brought the tabernacle and the children of Israel into Canaan (Josh. 3-4) to the kingships of “David” and “Solomon” (1 Chron. 11 Thru 2 Chron. 9). During this time, God gave them priests, prophets, judges, and finally kings to help them and to guide them. But again, the response of the people was the same—they disregarded and rejected all whom God raised up and sent to them (2 Chron. 36:15-16).
The nation had rejected God, but strangely, they boasted in His presence being with them in the tabernacle and later in the temple! They seemed to think that by having the temple, they had an exclusive monopoly on God’s presence and that God was confined to their temple. (Jer. 7:4). In verses 48-50, Stephen quotes part of Solomon’s prayer to show that such an idea was not true—the universe wasn’t big enough to house His presence! (1 Kings 8:27) J. N. Darby said, “What they did trust in, the temple, God rejected. God Himself had been, as it were, a stranger in the land of Canaan” (Synopsis of the Books of the Bible, Loizeaux edition, vol. 4, p. 28).
Stephen’s Summation of Israel’s History
Vss. 51-53—Stephen then sums up the moral history of Israel in a couple of poignant sentences: “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost [Spirit]: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: who have received the Law by the disposition of angels, and have not kept it.” His great point here is that the nation had always rejected those whom God had sent to them and in whom the Holy Spirit had acted, and now they were adding to their national sins of the past by rejecting the present testimony of the Spirit concerning Christ glorified. The nation at that very time was imitating their fathers, as the Lord’s parable in Matthew 21:33-44 indicates. Thus, their history reflected one continuous line of resistance to the will of God.
Stephen’s address was a concise summing up of their whole history, wherein the full measure of their guilt is stated. This being the case, Stephen does not speak to them as being on the ground of manslayers, as Peter had done in chapter 3—he calls them “murderers!” This is because, having had the full testimony of the Spirit rendered to them through the apostles, and now through Stephen, they were fully responsible for the death of Christ. They killed Him knowingly; it was not a sin of ignorance any longer. They were, therefore, guilty of murder.
In this summation, the accused (Stephen) becomes the accuser of the nation, and the Spirit of God identifies fully with his testimony. The Jews had brought four false charges against Stephen (chap. 6:11-13), but having taken the position of the accuser, he herein brings six true charges against them:
They were stiffnecked.
They were uncircumcised in heart and ears.
They were resisting the Holy Spirit.
They had persecuted the prophets.
They were betrayers and murderers of Christ.
They had not kept the Law.
Note: in stating these charges, Stephen doesn’t mention idolatry. Upon returning from the Babylonish captivity in the days of Zerubbabel and Jeshua, up to that time, the Jews had kept themselves free of idolatry. But because they wouldn’t give Christ His proper place as Messiah and King, they were a house that was “empty, swept, and garnished” (Matt. 12:43-45). As such, it was only a matter of time before they fell back into idolatry, for it would not be possible for the nation to remain in a state of spiritual vacuum indefinitely. The Lord warned that the “unclean spirit” of idolatry would surely return to possess them—and it would be seven times worse than in their pre-captivity days! This will happen in the Great Tribulation when the Jews receive the Antichrist (John 5:43). He will introduce the worship of the Beast and his image (Rev. 13:11-18; Matt. 24:15). However, at the time of this address by Stephen, they could not be rightly charged with the sin of idolatry.
The Response of the Leaders in the Sanhedrin
Vss. 54-56—A climax had been reached. The Spirit’s power to convict of sin was evident in the fact that these responsible leaders of the nation were “cut to the heart.” This means that their consciences were reached. But sad to say, it was something that went no further than that. The cutting went “to,” rather than “in,” their hearts, as was the case with those who believed on the day of Pentecost (Acts 2:37). This shows that they wouldn’t allow the Spirit to have access into their hearts to work for their blessing by producing true repentance. They resisted the Spirit’s striving, as did their fathers. Saul of Tarsus, who was there in the crowd, said later after he was saved by God’s grace, that he resisted those “pricks” and kicked against them (chap. 26:14). As a result of the Spirit’s testimony through Stephen, the members of the council were filled with rage and “gnashed on him with their teeth.” That is, they cast their insults at him verbally (vs. 54).
In this final testimony to the nation, we see the striking evidence of the transforming power of the Holy Spirit, working in and through Stephen, making him Christ-like. This illustrates what the Apostle Paul taught in 2nd Corinthians 3:18: “But we all, looking on the glory of the Lord, with unveiled face, are transformed according to the same image from glory to glory, even as by the Lord the Spirit.” Stephen’s face already shone like the face of an angel on account of being “full of the Holy Spirit” (chap. 6:15). But now, having had his address interrupted by the insults of these leaders, he “looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God” (vss. 55-56). This transforming work of the Spirit had been so deep and thorough in Stephen, that he was “changed into the same image” of Christ. Those who looked upon him saw Christ, morally and spiritually! The chapter began with a man (Abraham) having “the God of glory” appear unto him, but now it ends with “the glory of God” being seen by a man!
Heaven—the New Center of Operations
It is interesting that Stephen saw heaven opened and the Lord “standing” at the right of God there, whereas in the epistles, He is seen as having “sat down” in that place above (Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 10:12; 12:2). The reason He was standing here is that God was still bearing with the nation at that time, and opportunity was still being held out to the Jews to be forgiven nationally. The Lord, therefore, was standing, being ready to come back and forgive and bless the Jews who had rejected Him. Later, when the epistles were written, the writers do not present Christ as standing in heaven but seated there, because the longsuffering patience of God with Israel had come to a close. The offer to Israel to have the kingdom had been withdrawn.
It is significant that here in this 7th chapter, Stephen saw a Man in “heaven;” in the 9th chapter, Saul of Tarsus will see a light from “heaven” and a voice speaking to him from there; and in the 10th chapter, Peter will see a vision in “heaven,” and will get directions from that same place. This indicates that there was now a new center of operations above from which this new movement of God would be conducted. Judaism, and its earthly center in Jerusalem, begins to fade into the background in the narrative.
The First Christian Martyr
The guilty members of the council (Sanhedrin) could take no more from Stephen. They “cried out 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” (vss. 57-58). Thus, Stephen became the first Christian martyr. The Romans had denied the Jews the right to execute offenders according to their law, which was by stoning (John 18:31-32); all executions were to be done by the Romans by crucifixion. But that didn’t stop these angry Jews from stoning Stephen! Luke tells us that a young Pharisee “whose name was Saul” was there joining with these Sadducean leaders in this national sin against the Holy Ghost (Acts 8:1; 22:20). But this “blasphemer and persecutor,” and “insolent, overbearing man” (1 Tim. 1:13) would not continue in his course of hatred against Christ for much longer, as chapter 9 shows.
Stephen’s life had been a bright and shining testimony for the Lord, but in his death he shone even brighter! “They stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge” (vss. 59-60). Who could say and do such a thing as this, and genuinely mean it, but someone who was filled with Christ? Stephen was thoroughly like Christ in his life and in his death. He was filled with the Spirit, and full of faith and power, and like the Lord, did great wonders and miracles. He, like Christ, was falsely accused of speaking against Moses, the Law, and the temple, and of being a blasphemer. He was brought before the same council and they did to him what they had done to the Lord—they brought false witnesses to testify against him. Being condemned to death, like the Lord, he committed his spirit to God, and like the Lord, prayed for the forgiveness of the people. But unlike the Lord, he did not say, “For they know not what they do” (Luke 23:34). Having been enlightened by the repeated testimonies of the apostles, these responsible leaders could not plead ignorance—they knew exactly what they were doing. They rejected Stephen, and by that act, they were rejecting Christ and the Holy Spirit!
As mentioned earlier, the killing of Stephen was the nation’s formal rejection of the glorified Christ. In doing so, they fulfilled the Lord’s parable in Luke 19:14, sending him as their messenger to the Lord on high with the message: “We will not have this Man to reign over us.” Thus, they sealed the doom of the nation. How solemn indeed!
Various Forms of Opposition Against the Testimony of the Holy Spirit
Intimidation—met by encouragement from the Word of God (chap. 4:5-31).
The working of the flesh in the saints—met by the judgment of God (chap. 5:1-11).
Imprisonment—met by an intervention of an angel of God (chap. 5:17-25).
Violence—met by the working of the providence of God (chap. 5:29-42).
Discontentment among the saints—met by the working of the grace of God (chap. 6:1-8).
Disputing the Truth—met by the wisdom of the Spirit of God (chap. 6:9-10).
Making False Accusations—met by standing fast in the faith (chap. 6:11-15).
The Gospel Goes Out to the World
Chapters 8–11:18
The first stage of the apostles’ witness for Christ had been rendered in “Jerusalem and in all Judea” under His direction through the Holy Spirit (Acts 1:8a). In spite of the testimony being rejected by the leaders of the nation, many thousands of Jews (including some priests) were saved by the grace of God. Now, beginning with this 8th chapter, and onward through the book, we get the second and third phases in this outreach—namely, the evangelization of “Samaria” and the Gentile nations in “the uttermost part of the earth” (Acts 1:8b).
This new section begins with the words: “And at that time ... .” (vs. 1). (The first sentence of chapter 8 regarding Saul of Tarsus belongs to the subject at the end of the previous chapter.) Luke’s narrative now turns to focus on the spread of the gospel to the world. The Jews had closed their door to it, but God was about to answer that by opening a door of blessing to the Gentiles. He was going to “visit the Gentiles (with the gospel) to take out of them a people for His name” (Acts 15:14). To use Old Testament typology: the “branches” of Joseph’s “fruitful bough” were about to “run over the wall” and bring blessing to those outside the confines of Israel (Gen. 49:22). A number of the Lord’s parables speak of this shift in the ways of God (Matt. 21:33-44; 22:1-10; Luke 14:16-24, etc.). Paul and Barnabas, being in the current of God’s thoughts, echo the same, saying: “It was necessary that the Word of God should first have been spoken to you (Jews): but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles” (Acts 13:46).
To illustrate this new departure toward the world with the gospel, in the next three chapters the Spirit moves Luke to give three accounts of God’s saving grace reaching a person from each of the three great sectors of the human race. As the Genesis record indicates, God re-populated the earth after the flood through the three sons of Noah—“Shem, Ham, and Japheth” (Gen. 10:1). The whole human race today descends from these three men. The descendants of “Shem” are the Asian peoples (including Israel), the descendants of “Ham” are the African peoples, and the descendants of “Japheth” are the Caucasian peoples.
• In chapter 8, “an Ethiopian” eunuch is saved and brought in from the lineage of Ham.
• In chapter 9, “Saul of Tarsus” is brought in from the linage of Shem.
• In chapter 10, “Cornelius” is brought in from the lineage of Japheth.
These conversions give us a sample of the material that the Lord is using to build His Church (Matt. 16:18).
The First Great Persecution
Chap. 8:1-4—Luke proceeds to give a brief account of the first great persecution against the Church. He says, “There was a great persecution against the Church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles” (vs. 1). The apostles had already experienced persecution from the chief priests, as chapters 4-5 indicate, but this which Luke speaks of here is the first official persecution against the Church. It was an organized purge of Christians led by a crazed zealot, Saul of Tarsus, who acted on authority from the high priest (Acts 9:1-2).
While taking note of Stephen’s burial (vs. 2), Luke describes Saul’s intimidation tactics and violence. He would enter into private residences and hale men and women “to prison” (vs. 3), and in some cases, it was “to death” (Acts 22:4). After Saul was converted, he admitted to several of these atrocities, for which he never forgave himself (Acts 22:4, 19-20; 26:10-11; Gal. 1:13; 1 Cor. 15:9; 1 Tim. 1:13). Even though the saints suffered dearly from this persecution, their hearts were rejoicing in the Lord. The writer of the epistle to the Hebrews reports that those at this time were in such a state of soul that when they had their material possessions confiscated, they “took joyfully the spoiling of their goods!” (Heb. 10:32-34) Truly, there was “great grace” upon them in those early days! (Acts 4:33)
We might wonder why Luke would mention this heightened animosity of the Jews against the Church before giving us his account of the spread of the gospel, but they are connected. God uses the rage of man in his hatred of the gospel to scatter the saints through persecution, and they in turn carry the message of His grace to “the regions beyond” (2 Cor. 10:16). In this way, He makes “the wrath of man” to “praise” Him and to accomplish His will (Psa. 76:10). This shows that God can overturn every evil intention that man has to hinder the blessing of the gospel going out to the world. He can bring good out of evil, but this, of course, does not justify man’s sin (Rom. 3:8).
In Mark 16:15, the Lord gave the disciples His directive to go out with the gospel, saying: “Go ye into all the world and preach the gospel.” But here, we have the means by which it was carried out—through persecution. Thus, “they that were scattered abroad went everywhere preaching the Word” (vs. 4). See also Acts 11:19.
Philip Goes to Samaria With the Gospel
Chap. 8:5-25—In keeping with the transitional nature of the book, the first place the gospel reaches outside of Judea is Samaria. The Samaritans were a hybrid people, an extraction of both Jew and Gentile. They came into existence when the king of Assyria re-populated the land of Israel after conquering it and deporting most of the people. To keep the land from being overrun with wild beasts, he brought in Gentiles who inter-married with the poor Israelites who were left in the land (2 Kings 17:29). After some 700 years, they became a people of considerable population. They dwelt in the area of Samaria, and from thence they got their name.
Samaria is both a “region” (vs. 1) and a “city” (vs. 5) in the central part of the land of Israel. It was a place to which some of the saints fled during the persecution (vs. 1). They went there because the Jews hesitated to set foot in that area, and thus, were not likely to hunt for Christians there—being that the Samaritans were of impure bloodlines and considered a defiled people. Under normal conditions, the Jews would have nothing to do with the Samaritans (John 4:9). In fact, if they had to travel from Judea and Jerusalem in the south, to Galilee in the north, they would circumnavigate the whole region of Samaria to keep themselves ceremonially clean. This made the trip considerably longer.
Luke reports: “Then Philip went down to the city of Samaria, and preached Christ unto them” (vs. 5). He was one of the Hellenist Jews who were appointed to do deacon work in the assembly at Jerusalem (Acts 6:5). Like Stephen, he had “ministered well” in that office and had purchased for himself “a good degree, and great boldness in the faith which is in Christ Jesus” (1 Tim. 3:13), and thus, he went forth to exercise his gift as an “evangelist” (Acts 21:8).
The point that we need to see here is that this evangelical outreach did not come about through a missionary board being set up by the Church, and those on the board choosing this work for Philip. Nor did it come about by Philip going to the apostles and asking for permission to go to Samaria to preach. Rather, it was a work of the Spirit, directed by the Lord in heaven. As “the Lord of the harvest,” He was sending forth labourers into the field, and He directed Philip there (Matt. 9:38). Philip was simply following the instructions the Lord had given to those in the upper room. He told them that after they had borne witness of Him in Jerusalem and Judea, they were to do the same in Samaria (Acts 1:8). Accordingly, Philip was led of the Spirit to go down and fulfil that word by preaching to the Samaritans. Thus, this movement toward Samaritans was carried out through the free action of the Spirit as directed by the Lord (1 Cor. 12:11), not by some human agency.
Whether it is here in chapter 8:5, or in chapters 8:26; 9:20; 11:19-20; 13:2-4, etc., all service in going forth to preach in the book of the Acts was ordered by the Lord in heaven. Man-made, para-church organizations that send out the Lord’s servants into various fields of service are unheard of in Scripture. Such systems in place in the work of the Lord peremptorily interfere with His call and direction of His servants. It may be well intended, but in principle, it makes the Lord’s servants dependant upon the arm of the flesh for support, rather than looking solely to Him. Every servant who believes that he is called by the Lord to some work needs to prove it by having the faith to trust Him for support (1 Cor. 9:7). J. N. Darby said, “If Christ has thought proper to give me a gift, I am to trade with my talent as His servant, and the assembly has nothing to do with it: I am not their servant at all ... .The Lordship of Christ is denied by those who hold these ideas; they want to make the assembly or themselves lords. If I am Christ’s servant, let me serve Him in the liberty of the Spirit. They want to make the servants of Christ the servants of the assembly, and deny individual service as responsible to Christ ... .I am free to act without consulting them in my service to Christ: they are not the masters of the Lord’s servants” (Letters, vol. 2, pp. 92-93).
It is clear that Philip had a genuine love for souls, regardless of what nation they were from. He knew that the Samaritans needed Christ as much as the Jews did, “for all have sinned, and come short of the glory of God” (Rom. 3:23). It is interesting that Philip did not preach repentance in connection with the crucifixion of Christ, as Peter had done in chapters 2:38 and 3:19. This was because the Samaritans were not blood-guilty of His death. They needed individual repentance regarding their personal sins in order to be saved (Luke 24:47; Acts 17:30; 20:21), but not in regard to Christ’s death.
The power of God was with him and there was wonderful blessing in Samaria. “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 a 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” (vss. 6-8). This harvest of souls illustrates the Lord’s saying: “One soweth, and another reapeth” (John 4:37). The Lord had sown the seed of the gospel in Samaria in His ministry (John 4), and Philip reaped a great crop of souls saved.
Simon the Sorcerer—the First Tare Among the Wheat
Chap. 8:9-17—As mentioned earlier, wherever the blessing of God is found, the enemy (Satan) will not be far away. Being foiled several times by trying to frustrate the work of the Lord doesn’t mean that he was going to give up and go away. To the contrary: in an effort to hinder the blessing in Samaria, Satan came against the testimony of the Lord with a new tactic—he tried to join the work in an attempt to corrupt it from within. His plan was to introduce a counterfeit Christian among the saints. To use the language in the Lord’s parable, the enemy would sow “tares among the wheat” (Matt. 13:25).
The instrument Satan used for this evil ploy was “Simon” the sorcerer. Luke tells us that in time past, he had “bewitched” the poor superstitious Samaritans into thinking that he was some great one, and had used it to his advantage and for personal gain (vss. 9-11). When the light of the gospel penetrated their dark hearts and the Samaritans “believed” the things which Philip preached and were “baptized,” Simon joined them in believing, and was also baptized (vss. 12-13). But there was a vast difference in their belief. They believed the message of God’s grace in their hearts and were truly saved (Rom. 10:10), but he only believed those things with his mind. Thus, Simon’s believing was a mere intellectual exercise; he was convinced by the miracles he saw. But there was no real work of soul-saving faith in him. Having the appearance of being a believer, he passed, for the moment, unnoticed by Philip.
The House of God Becomes Larger Than the Body of Christ
As mentioned earlier, the saints in that day had not yet been taught the truth of the body of Christ and the house of God, so they wouldn’t have known what had taken place when Simon was baptized. However, through baptism, Simon was formally made part of the Christian testimony (Gal. 3:27), which is the professing house of God (1 Cor. 3:9-17; Eph. 2:22; 2 Tim. 2:20; 1 Peter 4:17). But he wasn’t really saved! At that moment, the house of God—as far as the number of persons in it are concerned—had become larger than the body of Christ. Today, the Christian profession (the professing house of God) has grown to the point where those who merely profess faith in Christ (but are not real believers) vastly outnumber the true believers. To put it in the language of the Lord’s parable in Matthew 13, there are many more tares than there is wheat! Those who are true believers are but “a remnant” among the mass (Rev. 2:24). Such is the ruin in the Christian testimony.
Potential Division in the Christian Testimony Pre-empted by the Holy Spirit
Chap. 8:14-17—Luke tells us: “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 [Spirit]. (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 [Spirit].” Peter and John came down to Samaria to report on this new work and found that these new believers had not yet received the Holy Spirit. Why had the Spirit not been given to them? God had ordered it to be so for a good reason. Had the Spirit of God been given without them having had the “right hands of fellowship” (Gal. 2:9) from the assembly at Jerusalem, there would have been two assemblies independent of one another, and thus, “the unity of the Spirit” (Eph. 4:3) would have been broken. This is something that the Lord never intended for His Church; He wanted them to be “one” (John 10:16; 11:52) and prayed to that end (John 17:11, 21). With the history of prejudice between these two peoples dating back hundreds of years, it would only be a matter of time before that old rivalry surfaced among the saints. The breech would be nigh impossible to heal.
To prevent this, God wisely did not give the Samaritans the Spirit until they had practical fellowship with those in Jerusalem. C. H. Brown said, “Why do you think the Spirit of God was withheld from the Samaritans until Peter and John came down from Jerusalem? I believe it was for a very wise reason. We read in John that our Lord Jesus Christ would gather together in one the children of God that were scattered abroad, that there might be one flock and one Shepherd. Here was a very delicate situation, a situation fraught with grave danger. That age-old prejudice between the Jew and the Samaritan was so strong that we could easily have had a Samaritan church and a Jewish church. It would have been the most natural thing to expect. But oh, beloved, the Spirit of God knows nothing of any such distinctions or divisions. If you had a Jewish church and a Samaritan church, you would have two bodies. So the Spirit is going to be jealous over that truth and is going to see to it that that wall of prejudice is broken down—that there is no excuse for that truth being denied; so He does not permit the Samaritans to get the Holy Spirit until they have been identified with that group in Jerusalem ... .He did not permit the Samaritans to get official recognition as belonging to the Church until they got it from these emissaries that came down from Jerusalem.” (The Ground of Gathering, pp. 9-10). F. B. Hole said something similar: “This would have meant a Samaritan church independent of, if not in rivalry to, a Jerusalem church; and thus any practical expression of the ‘one body’ would have been imperilled even before the truth of it had been revealed (The Gospels and Acts, p. 336).
We see great care being taken here by the apostles and the Holy Spirit in establishing this new assembly so that it would be linked together with those in Jerusalem, and there would be one practical expression of the body of Christ on earth. This was the first assembly to be established in a new area, and as such, it is important that it would be done according to the mind of God—for it would be the model that would be followed thereafter when establishing an assembly in a new locality. The Spirit is not withheld from believers today, as it was in Samaria, but the same care as to unity is to be followed. The point to get here is that when the Lord's Table is spread in a new locality, it should be done in fellowship with other assemblies already on the ground of the one body.
Someone asked J. N. Darby about this, giving him two scenarios: “In the case of several in fellowship removing to another town where there is no gathering; or where several may be converted and brought out of the denominations; should they begin breaking bread at once, and of their own accord, or announce their intention and seek the fellowship of the surrounding gatherings before doing so?” He answered, “It is always desirable that they should do it in unity with those united in the place nearest, or whence they come. No one can hinder their doing so, but it is not done happily or godlily when it is not done in communion with those with whom they are already in communion” (Letters, vol. 2, p. 458). With the Holy Spirit being withheld until Peter and John laid hands on the Samaritans (signifying their formal identification with the assembly in Jerusalem), the oneness of the Church’s testimony was kept intact, and Satan’s attempt to divide the saints was defeated.
Simon Exposes Himself
Chap. 8:18-26—Simon proceeded to expose himself and thus prove that he was not a real believer at all. When the Samaritans received the Holy Spirit, he didn’t. This is seen in the fact that he asked to have the Spirit after the others had received Him (vss. 18-19). He didn’t get the gift of the indwelling Spirit because He is only given to true believers (Acts 2:38; 5:32; Eph. 1:13; 1 Thess. 4:8). Simon’s falseness was also revealed in that he wanted to buy the power of the Spirit from the apostles so that he could use it to further bedazzle the Samaritans. He clearly wanted it for wrong reasons. He wanted the power of God but there is no mention that he wanted a personal relationship with Christ. He thus proved he was a sham. This is the third occurrence of money being involved in sullying the Christian testimony.
Peter picked up on these things and rebuked Simon for his falseness. At the same time, he held out the possibility of forgiveness being granted to him if he repented of his wickedness (vss. 20-23). But having no faith or confidence in the Lord to ask for forgiveness, he asks Peter to pray to the Lord for him. Sad to say, the idea of getting Peter to pray for people is something that the Catholic Church has adopted. Did they get the idea from this sorcerer? Peter has nothing more to say to Simon, and the narrative concerning him drops off at this point. He is left outside the fellowship of the apostles, but having been baptized, he was still in the house of Christian profession. On the way back to Jerusalem, Luke tells us that the two apostles followed Philip’s example and preached in a number of Samaritan villages. We are not told whether there were any conversions.
The Ethiopian Eunuch—A Descendant of Ham
Chap. 8:26-40—“Philip the evangelist” (Acts 21:8) was then directed by “the angel of the Lord” to go further afield. In this passage we have the account of the gospel reaching a descendant of Ham—an Ethiopian eunuch, who would carry the gospel into the African continent.
Directions were given to Philip to go toward the south to the road that went down “from Jerusalem” to “Gaza.” In simple obedience to the Lord’s instructions, he dropped the work in Samaria and went, with no questions asked. We might wonder why the Lord would direct Philip away from a place of blessing—where many people were open to the Word and were getting saved—to a “desert” where it would be highly unlikely that he would find anyone with whom he could share the gospel. Nonetheless, the providence of God leads him to connect with an Ethiopian eunuch who was searching for the truth.
A Seeker of Light
This black man had come a long way in search of the truth—perhaps 800 miles! He had gone to the place (Jerusalem) where he thought he could get spiritual light and help, but the Jewish religion (Judaism) was full of spiritual darkness then. It had been benighted through the unbelief of the people as to the very things that their own Scriptures speak of concerning the sufferings of the Messiah—through which soul-salvation has been secured for all who call upon Him. It’s clear that the eunuch got no help there, and how could he have? Not only did the leaders of the nation not believe the Scriptures concerning the Messiah, but they were in such a deplorable state that when He came to them, promising blessing in His kingdom, they murdered Him! Thus, the city of Jerusalem, which was once a beacon of light to the world (1 Kings 10), had become the guiltiest spot in all the earth! By the time the eunuch reached Jerusalem, the guilty nation still had the blood of their Messiah on their hands (Matt. 27:25).
The Seeker of Light Meets the Seeking Saviour
The Ethiopian eunuch came to Jerusalem to “worship,” but when he got there, he must have been disappointed to learn that he wasn’t allowed into the congregation—not because he was black, but because he was a eunuch (Deut. 23:1; Isa. 56:3). But he did do something that is commendable, and what was ultimately used in the salvation of his soul—he obtained a copy of the book of Isaiah, part of the Old Testament Scriptures (vs. 28). And, since “the Holy Scriptures” are able to make one “wise unto salvation” (2 Tim. 3:15), through them he was introduced to the Lord Jesus Christ, and was saved. This shows that a seeker of light and the seeking Savior eventually meet (Luke 19:3, 10).
When Philip joined up with the caravan heading south, providence would have it that the eunuch was reading the 53rd chapter of Isaiah. This is the passage that speaks of the death of Christ by which He made atonement for sin (vss. 29-33). The man asked Philip who Isaiah was speaking of—“of himself, or of some other man.” With a query like that, the door was wide open to share the gospel, and Philip took the opportunity and preached unto him “Jesus” and the way of salvation (vss. 34-35).
It is significant that Philip would preach “Christ” to the Samaritans (vs. 5) and “Jesus” to the eunuch (vs. 35). Both speak of the Saviour, but in different aspects. This shows that he had discernment as to what each needed to hear about the Lord. Since the Samaritans had some understanding of the Messiah who was to come and save His people from their sins (John 4:25), they needed to hear that He had come, and that He had died and had risen again, etc. Philip, therefore, preached Christ (which means “Messiah” – John 1:41) to them. But, in the case with the eunuch, who was not likely to be aware of God’s promises to Israel through the Messiah, he preached a different line of things to him. Philip told him of the Man called Jesus who came from God to “bare the sin of many,” and in Him all who believe are saved (Isa. 53:12). This teaches us that he that wins souls must be wise (Prov. 11:30). Evangelism requires more than having a love for souls; there also needs to be intelligence given by the Spirit as to what to say and how to say it.
We can see by the fact that the eunuch asked to be “baptized” that Philip didn’t just speak to him about Isaiah 53. Like Peter when he preached—who spoke “many other words” than what are recorded in Scripture (Acts 2:40)—Philip touched on other related subjects which “accompany salvation,” such as baptism (Heb. 6:9). Having had the significance of baptism explained to him, the eunuch wanted to be on the Christian ground of privilege through that ordinance, so they stopped at “a certain water” and Philip baptized him (vss. 36, 38). (Verse 37 should be omitted from the text; it has no real manuscript authority.)
It has been asked, “What is the correct mode in water baptism?” We believe that this passage shows that it is by total immersion. It says that the eunuch went down “into the water” and that he came up “out of the water.” Furthermore, the word “baptize” comes from the Greek word baptizein, which means to dip. Many of the churches of Christendom do it by sprinkling the person with water in what they call “Christening.” The one who is thus sprinkled is thereby made part of the Christian testimony, even though the Scriptural way of baptizing is by immersion.
This man was the first Gentile to be saved and baptized, even though the door to the Gentiles would not be officially opened until chapter 10. The eunuch headed south to his homeland with a spiritual treasure in his soul—something superior to the earthly treasure which he had charge of on behalf of the queen of Ethiopia. It was a prize he could share with his fellow countrymen. This may answer the question as to why Philip was told to drop the work in Samaria and find this man. If every evangelist could multiply himself, the work of spreading the gospel could be done much more effectively. This man had the whole African continent at his doorstep and would no doubt be key to the work of reaching the vast population there. He could use his position of “great authority” in that land of Ethiopia (vs. 27) to spread the gospel of God’s grace. This was something that Philip couldn’t have done as effectively.
With Philip’s work with the eunuch being complete, he was miraculously “caught away” by the Spirit to “Azotus” (Ashdod), a city about 20 miles north of Gaza (vss. 39-40). In his vanishing from sight, we have a moral lesson suggested to us that is good for all Christian workers. Knowing the tendency of new converts to get enamored with the Lord’s servants through whom they have received blessing—and seeing them as being bigger than they really are (Mark 8:24)—the servant should seek to hide himself from being made much of by such. We can’t, of course, vanish literally as Philip did, but we can remove ourselves from their sight by diverting their attention from the vessel that was used for their blessing, and to Him who used the vessel. With the Lord thus before the eunuch’s soul, “he went on his way rejoicing.” The conversion of the Ethiopian eunuch was a sign that the time for the blessing of the Gentiles was at hand.
Saul of Tarsus—A Descendant of Shem
Chapter 9:1-31—The next step in God’s outreach to the Gentiles with the gospel was the conversion of the man who would be “the apostle to the Gentiles” (Rom. 11:13). He would be instrumental in carrying the glad tidings to “the regions beyond” (2 Cor. 10:16). His name was “Saul of Tarsus” (vs. 11). Luke proceeds to give us the account of the conversion of this descendant of Shem.
Although Saul has already been mentioned in the book, we are formally introduced to him here in chapter 9 as being a ferocious opponent of Christianity—“breathing out threatenings and slaughter against the disciples of the Lord” (vs. 1). He belonged to the Jewish nation that had killed its Messiah, and he was in full accord with it. In fact, he personified the nation’s blindness, unbelief, and hatred for the name of Jesus Christ. He gave all his energy to crushing that testimony out of existence and headed up a movement among the Jews to that end. He was willing in his zeal to go far afield to accomplish his objective, and he had the support of the high priest in Jerusalem in doing it. The occasion in this 9th chapter was his mission to Damascus (in Syria) to “bring” any who believed in that way “bound unto Jerusalem” to receive judgment (vs. 2).
His Arrest on the Road to Damascus
But the Lord had “mercy” on this poor “insolent overbearing man” (1 Tim. 1:13) and intervened upon his mad course. As Saul drew near to “Damascus,” two things happened to him that changed his life forever. Suddenly, “a light from heaven” shone down on him (vs. 3), and he “heard a voice” calling to him (vs. 4). The result of this was that he made a twofold discovery: firstly, that he was the chief of sinners, and secondly, that Christ was the Saviour of sinners! What a strange turn of events took place that day—but it was all good! Saul went to Damascus to arrest Christians, and as it turned out, he was arrested himself!
“And thus, the eternal counsels ran,
Almighty Love, arrest that man!”
#88 Echoes of Grace Hymn Book
God turned heaven’s light on Saul of Tarsus that day and he saw the Lord in glory! (1 Cor. 9:1) Not only did that light shine on him, but it also shone in him as a mighty searchlight. We know this because he said later that its effect caused him feel “pricks” in his conscience (Acts 26:14). For the first time in his life, he saw himself in God’s light—that is, as God saw him—and what he saw was so horrifically bad that he “fell to the earth” stunned.
He also heard the voice of the Lord calling to him: “Saul, Saul, why persecutest thou Me?” In this searching question, we have the truth of the “one body” of Christ implied (Eph. 1:23; 2:16; 3:6; 4:4, 12, 16; 5:23, 30)—a truth that this very man would be used to teach the saints in his ministry as a servant of the Lord. When the Lord said, “Me,” He was alluding to his mystical body—Himself being the Head and the saints the members on earth (Eph. 5:23, 30). Hence, to persecute believers, as Saul was doing, was to persecute Christ. This is the first hint of this truth in Scripture. It is taught in four epistles of Paul—Romans, 1 Corinthians, Ephesians, and Colossians.
In a state of shock, Saul asked: “Who art Thou Lord?” and the Lord replied: “I am Jesus whom thou persecutest!” (vs. 5). Upon learning that Jesus of Nazareth whom he hated was “both Lord and Christ” (Acts 2:36), he took an immediate about-face and confessed Him as “Lord” and was converted (Phil. 2:9-11). Thus, the light showed him what he was, and the voice revealed to him who the Lord Jesus was.
(The latter part of verse 5 and the first half of verse 6 should not be in the text—at least here in chapter 9. There is little or no Greek manuscript authority to justify it. The words have been imported from Acts 22:10 and Acts 26:14 by the well-meaning KJV translators.)
It is interesting to note that both the eunuch and Saul got help and blessing when they were moving away from Jerusalem. It is not a coincidence that Luke should note this. It is a trend in the book from chapter 8 to 19:20, reflecting the transition in God’s dispensational ways away from Judaism (which Jerusalem signifies) toward Christianity. Judaism had become a religion filled with spiritual darkness, resulting from the nation’s rejection of Christ. All who do not dissociate themselves from it become spiritually blinded under the governmental judgment of God (Rom. 11:25; 2 Cor. 3:14). This judgment is an answer to the Lord’s imprecatory prayer on the cross (Psa. 69:22-23).
His Humbling in the Presence of the Lord
Vss. 6-18—At this point, Saul asked: “What shall I do, Lord?” (Acts 22:10). The Lord had many things for him to do in Christian service (vs. 15), but he first needed to get his feet under him, so to speak. Besides needing to have his eyesight restored, Saul needed to receive the Holy Spirit, and to be baptized, and to be received into the fellowship of the saints. These things took precedence over service done for the Lord. He had converted Saul of Tarsus by a miraculous intervention of divine “mercy” and “grace” (1 Tim. 1:13-14). It was a work that He didn’t entrust to any of His servants—e.g. Philip. However, when it came to Saul’s spiritual care as a new convert, the Lord put him in the hands of the brethren in Damascus. Hence, He said to him: “Arise, and go into the city, and it shall be told thee what thou must do.”
Luke tells us that those who journeyed with Saul “beheld the light” and heard “a sound” (J. N. Darby Trans. footnote), but “heard not the voice of Him” that spoke to him (Acts 22:9). What the Lord said to Saul was unintelligible to his travelling companions; the message was clearly for him, and him alone (vss. 7-9). This shows us that getting saved involves a transaction of faith that occurs between the person and the Lord alone. The salvation of souls is purely an individual thing, though many persons might get saved at the same time (Acts 2:41).
By virtue of the power of the revelation and “the glory of that light” (Acts 22:11), Saul was left blinded, and had to be brought by the hand into the city. What an incredible change had taken place! He had gone to Damascus like a vicious lion, and now he had to be led about by the hand like a little child! He had been humbled in the presence of the Lord. He lost his physical eyesight momentarily, but gained spiritual eyesight forever!
Seven Divine Communications in the Book
This was the first of seven super-natural communications which Paul had in the book of the Acts (chap. 9:4-6; 9:12; 16:9; 18:9-10; 22:17-21; 23:11; 27:23-24).
His Experience in Romans 7
Saul was without sight and food for “three days.” Not having his sight was the Lord’s doing, but refusing food and drink was Saul’s choice. In a solitary state of fasting, he could attend upon the Lord without distraction. He used that time to pray. In those three days, he evidently passed through a spiritual process of death and resurrection. The foundations were laid in his soul at that time, of which he expressed later as: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me” (Gal. 2:20).
During those three days, Saul went through the experience of Romans 7. F. B. Hole said: “What a lot of time is usually spent in learning not to trust the flesh, and in passing a ‘vote of no confidence’ in it. What experiences often have to be gone through! The kind of experiences we refer to are detailed for us in Romans 7, and the lesson is one that cannot be learned theoretically, merely; it must be learned experimentally. There is no need that we should take a long time to learn the lesson, but as a matter of fact, we usually do. Paul’s own case—to which he refers in Philippians 3:4-7—shows that the lesson may be learned in a very profound way in a very short space of time ... .In that tremendous revelation which occurred on the road to Damascus, all was reversed. He discovered himself to be outrageously wrong. His fancied advantages he discovered to be disadvantages; his religious flesh, to be rebellious flesh. All that he counted on, trusted in, and prided himself upon, came down about him with a crash. Christ in His glory was revealed to him. All that he had esteemed gain he now counted loss for Christ. His confidence in the flesh was gone forever. As soon as the three days of his blindness were over, his boasting in Christ Jesus began. In those three days this great lesson was learned, and the lesson was learned solidly and forever” (Paul’s Epistles, vol. 2, pp. 78-79).
His Establishment on Christian Ground
Saul needed to make contact with the Christians in the city who could help him. The Lord undertook for that; He worked behind the scenes to move “Ananias” to look up Saul at the house of “Judas” on a street called “Straight” (vss. 10-11). Ananias was obedient and the connection was made. The Lord worked at both ends, preparing the care-giver with a special revelation (vss. 10-16) and the receiver of care with a revelation also (vs. 12). This shows that God is well able to guide a seeking believer to the place where he should be in fellowship with other Christians. The only condition necessary is that the seeker must truly want to do the will of God (John 7:17). Saul’s time in solitary prayer and fasting surely indicates this. He asked sincerely: “What shall I do, Lord?” (Acts 22:10).
The Lord told Ananias that Saul had been converted, and that he was “a chosen vessel” to bear His name before “Gentiles, and kings, and the children of Israel” (vs. 15). (It is interesting, and in keeping with the transitional nature of the book, that the Lord puts the children of Israel last, while He mentions the Gentiles first – (Matthew 20:16.) Ananias was a Christian who lived in Damascus. We don’t know but he might have moved there at the time of the scattering (Acts 8:1; 11:19-20). He was one of the very ones whom Saul planned to slaughter! Such are the ways of God that He would have this humble and obedient believer be the one to help Saul. This, no doubt, was calculated to touch and soften Saul’s heart. His evil intentions were about to be requited with good (Rom. 12:21).
It took considerable courage, but Ananias went to the place where Saul was and put his hands on him, and said, “Brother Saul ... .” (vs. 17a). What an amazing thing this was! The arch-enemy of Christians was now a brother! He was one of them! Immediately, his eyesight was restored. This miraculous healing would have been a testimony to Judas and the others there of the power of God in Christianity.
At that same time, Saul received the Spirit. He was once filled with religion and pride (Phil. 3:4-6), but now he was “filled with the Holy Spirit” (vs. 17b). He had been “quickened” by the Spirit on the road to Damascus (Eph. 2:1, 5), but now he was “sealed” with the Spirit’s indwelling presence (Eph. 1:13; 4:30). Thus, he was brought into the full Christian position before God in Christ. Quickening is the beginning of God’s work in souls and sealing is the completion of that work. F. G. Patterson said: “We must not confound the state of many quickened souls with that of those who have believed [the gospel]. The action of God in quickening and in sealing are as distinct as possible. He does not seal a sinner as such, surely; that were to seal him in his sins; nor does He seal a quickened soul in his misery. He did not seal Peter when he cried out, ‘Depart from me, for I am a sinful man, O Lord’ (Luke 5:8), or when the soul is crying out in misery needing forgiveness. He seals a believer; and ‘Where the Spirit of the Lord is there is liberty,’ not doubts, and bondage, and fears. These two actions of the Holy Ghost are never, as far as I know, synchronous—they do not happen at the same moment ... .Paul was quickened by a voice from heaven (Acts 9:4), and yet he did not receive the Holy Ghost till the third day after, when he had gone through all the deep exercises in his soul for the three days (Acts 9:17)” (Scripture Notes and Queries, pp. 58-59). Receiving the Spirit also made Saul part of the body of Christ.
Saul was then “baptized” in the name of the Lord Jesus Christ—the name of the very One whom he had hated! (vs. 19) This put him on Christian ground formally, outwardly identifying him with the Christian testimony on earth. There are vital differences between faith and baptism:
Faith puts the believer “in” Christ (Gal. 3:26).
Baptism puts Christ “on” the believer—nominally (Gal. 3:27).
Faith saves a person from eternal judgment (John 5:24).
Baptism saves a person from governmental judgment (1 Peter 3:21).
Faith in Christ washes sins away judicially (1 John 1:7).
Baptism unto the Lord Jesus Christ washes sins away governmentally (Acts 22:16).
Faith in Christ places the believer in a new position before God in heaven.
Baptism places the believer in a new position on earth among men.
Faith in Christ makes one a Christian inwardly.
Baptism makes one a Christian outwardly.
These things were all true of Saul of Tarsus, resulting from his faith in Christ and his baptism. He was a real Christian through and through.
His Fellowship With the Disciples in Damascus
Vs. 19—The next thing in Saul’s development as a Christian was that he needed to be introduced to the saints in Damascus, and to be found in fellowship with them. Luke says: “Then was Saul certain days with the disciples which were at Damascus.” Fellowship plays an important part in practical Christian living. Through it, we receive mutual comfort and encouragement (Rom. 1:12). Without it we tend to drift and grow cold in our souls. Also, with the world’s animosity and persecution leveled at the Christian (John 16:33), we need fellowship and encouragement from those of “like precious faith” (2 Peter 1:1). Saul was thus absorbed into the fellowship of the saints in Damascus, and he profited from it.
His Testimony in the Synagogues
Vss. 20-22—Saul didn’t waste any time; he immediately began sharing his new-found faith in Christ. “Straightway he preached Christ in the synagogues, that He is the Son of God.” It is interesting to note that Peter preached Christ as being Jehovah’s “Servant” (Acts 3:13, 26; 4:27, 30), but Saul preached Christ as “the Son of God” (Acts 9:20; 13:33; Rom. 1:3-4; Gal. 1:16; 2:20). This is a marked distinction in the character of their ministry. Peter knew the Lord as the Son of God (Matt. 16:16; John 6:69), but his apostleship was to the circumcision (Gal. 2:7), and thus, he presented Christ in the way in which the Old Testament prophets project the Messiah—as Jehovah’s Servant (Isa. 42:1, etc.). Christ presented as the Son of God is in accordance with the Christian revelation of truth (John 1:18; 3:16, etc.) which Saul and John’s ministry emphasize.
Saul’s preaching in the synagogues created quite a stir among the Jews in Damascus. They had a hard time believing that he was the same man (vs. 21). He learned the truth in connection with Christ the Messiah rapidly and “increased in (spiritual) strength” as a result. Like Stephen before him, he “confounded the Jews which dwelt at Damascus, proving that this is the very Christ.” We learn from chapter 17:2-3 how he proved his points—it was by using the Scriptures, for they testify of Christ (John 5:39). He did not use fleshly tactics of human reasoning (2 Tim. 2:14). We get a practical lesson here for all effective ministry; we must present the truth from the Scriptures (2 Tim. 4:2). The Word of God is sharper than any two-edged sword and will accomplish what God intends for the blessing of souls (Isa. 55:11; Heb. 4:12).
His Suffering for Christ’s Name Sake
Vss. 23-31—The Lord had said to Ananias that Saul would suffer “great things” for His “name’s sake” (vs. 16). Thus, he was to feel for himself the very things he had inflicted on others. A remarkable thing about this is that we look in vain in his writings to find him complaining about it.
At this point, Saul made a visit to “Arabia” (Gal. 1:17). How long he stayed there, and the reason for which he went, we are not told. Arabia is a desert place; perhaps he went there to be alone with God and to work out the truth in his soul practically. Many assume that he was in Arabia for three years, but that is not what Galatians 1:17-18 says. It says he “went into Arabia, and returned again to Damascus,” and “then after three years,” he went to Jerusalem. Thus, the three years were spent in Damascus, not in Arabia. They are alluded to in our chapter in verse 23 by the words, “many days.” Most expositors place Saul’s hiatus in Arabia between verses 22 and 23.
Saul grew in his ability to prove from Scripture that the Lord Jesus is the Messiah, and so did the persecution grow in proportion with it—to the point where “the Jews took counsel to kill him” (vs. 24). His brethren intervened and helped him escape “through a window in a basket” that was “let down by the wall” of the city (2 Cor. 11:33). Such was the undignified manner which this humbled man had to take to preserve his life from the Jews (vs. 25).
His Reception in Jerusalem
When Saul was “come to Jerusalem, he assayed to join himself to the disciples: but they were all 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 how he had preached boldly at Damascus in the name of Jesus. And he was with them coming in and going out at Jerusalem” (vss. 26-28). It is of note that when Saul arrived in the city, he didn’t look up the high priest and his old comrades. No, he sought out “the disciples” of the Lord; they were his companions now (Acts 4:23). This shows that there had been a real work of repentance with him. He no longer wanted the company of those who were haters of Christ (James 4:4).
The assembly at Jerusalem was careful in receiving Saul—and rightly so—he had been the arch-enemy of Christianity! They didn’t have the New Testament epistles to consult, as we do, in dependence on the Lord. They acted in their simplicity on some basic principles on which all Christian assemblies should act—for the sake of preserving the Lord’s name from being associated with evil doctrine and/or practice.
Reception falls into the category of Church government. The purpose of which is to maintain holiness and order in the house of God. The elders/overseers in the assembly are responsible to the Lord in this (Rev. 1:20), though all saints are to be watchmen and caretakers. The Bible teaches that the assembly must be careful not to bring someone into fellowship who may be involved in evil; whether it is moral, doctrinal, or ecclesiastical. The principle is simple. If a local assembly is responsible to judge evil in its midst by excommunicating evildoers (1 Cor. 5:12), then it naturally follows that it must be careful about what or who it brings into its midst.
It has been rightly said that the local assembly is not to have an open fellowship, nor is it to have a closed fellowship, but rather, a guarded fellowship. The assembly is to receive to the Lord’s Table every member of the body of Christ whom Scriptural discipline does not prohibit. While every Christian has a title to be at the Lord’s Table, every Christian does not necessarily have the privilege to be there, because his privilege may be forfeited by his engagement in some evil. It is important to understand that the brethren in the assembly do not decide what is suitable to the Lord’s Table and what is not—the Word of God does. If there is no Scriptural reason why a person should be refused, the person is to be received. If a believer has been baptized, is sound in the faith, and is godly in walk, there is no reason he should be refused. Knowledge of the truth is not a criterion (Rom. 14:1).
If a person is not known by any in the assembly, determining whether he is sound in the faith and godly in walk usually cannot be done immediately. If this is the case, then wisdom would dictate that the assembly should ask the person desiring to be in fellowship to wait. This does not mean that the brethren believe that the person is connected with evil—they simply do not know, and they should wait until they are satisfied that he is not, because they are ultimately responsible to God for whom they bring into fellowship. Scripture says, “Lay hands suddenly on no man” (1 Tim. 5:22). This verse is speaking of personal fellowship in the house of God, but the principle is broad enough to guide the saints in collective matters of assembly fellowship at the Lord's Table. Being asked to wait should not offend a mature believer who desires to come into fellowship, for certainly no godly Christian would expect the assembly to violate a principle of Scripture. In fact, it should give him confidence that he is coming into a company of Christians where there is a concern for the Lord’s glory.
Another principle that the assembly is to act on is that all things are to be done “in the mouth of two or three witnesses” (2 Cor. 13:1). Accordingly, the assembly is not to receive a person on the basis of his own testimony alone. This is why a person desiring to come into fellowship may be asked to wait until others in the assembly have gotten to know him, so that it can receive him on the basis of the testimony of others. Even the Lord submitted to this principle when He presented Himself to the Jews as their Messiah. He said, “If I bear witness of Myself, My witness is not true [valid]” (John 5:31). He then proceeded to give four other witnesses who testified as to who He was: John the Baptist, His works, His Father, and the Scriptures (John 5:32-39). The Lord warned the Jews that there was a day coming when the nation would receive a false messiah (the Antichrist) without witnesses (John 5:43). Thus, the Lord denounced the practice of receiving someone on the grounds of his personal testimony alone. Having “Barnabas” speak for him, Saul was received into fellowship in the assembly at Jerusalem and was found going “in” and “out” with the saints there (vs. 28).
Saul’s testimony in the synagogue in Jerusalem was met with the same response as in Damascus—the Jews wanted to “kill” him! (vs. 29) Like the brethren in Damascus, the brethren in Jerusalem escorted him down to “Caesarea,” a seaport on the Mediterranean, from where he was transferred by ship to his hometown “Tarsus” (vs. 30). With Saul, once the leader of the persecution against Christianity, soundly converted and back in his homeland, the Church had some respite. Luke says: “The assemblies then throughout Judea (the south) and Galilee (the north) and Samaria (the interior) had peace, being edified and walking in the fear of the Lord, and were increased through the comfort of the Holy Spirit” (vs. 31).
Salient Points in Saul’s Conversion
Apart from the miraculous way in which the Lord revealed Himself to Saul of Tarsus (which is unique to him), his conversion is a model or “a pattern to them which should hereafter believe on Him to life everlasting [eternal]” (1 Tim. 1:16). Thus, the basic elements in his conversion should be evident in every true conversion. We note them as:
He confessed Jesus as Lord (Acts 22:10).
He had a genuine desire to do the Lord’s will (Acts 22:10).
He obeyed the Word of the Lord (Acts 9:6-8).
He took time to pray (Acts 9:11).
He was filled with the Holy Spirit (Acts 9:17).
He was baptized (Acts 9:18).
He sought the fellowship of other Christians (Acts 9:19).
He shared his new-found faith in Christ (Acts 9:20-21).
He grew in his understanding of the truth (Acts 9:22).
He suffered for Christ’s name sake (Acts 9:23-25).
The Activities of Peter—On the Mediterranean Coast
Chap. 9:32-43—Luke returns to follow the activities of Peter on the Mediterranean Coast. He singles out two incidents in particular in which Peter performed a miracle. These miracles are significant because they illustrate (figuratively) certain features of the transition from Judaism to Christianity. These word-pictures show how God used His servants in those early days to bring saints in the old system of Judaism out of that yoke of bondage into the glorious liberty of Christianity (Gal. 5:1).
The Lord spoke of this work in John 10. He said that He would take His sheep out of the Jewish “sheepfold” (vss. 1-4) and lead them to His one “flock” in Christianity (vs. 16), where they could go in and out freely and find pasture (vs. 9). A fold and a flock are two vastly different principles of gathering sheep together. A fold (a corral) is a circumference without a center, whereas a flock is a center without a circumference. Judaism, like a fold, keeps the sheep together by the external force of the Law. In Christianity, a work is done in believers by the indwelling Spirit whereby they are attracted to the Shepherd, and as a result, they want to be where He is. Drawn by their attraction to Him, the sheep are gathered together without the use of a fence. Such is the liberty of Christianity.
Aeneas
Chap. 9:32-33—The first miracle was the healing of “Aeneas.” Luke says that he lay in a condition of paralysis for “eight years.” This covered the whole period of time in which God had been working with the Jews nationally regarding the Messiah. There had been just over 3 years of the Lord’s ministry in the Gospels, and about 5 years of the ministry of the Holy Spirit through the apostles in Acts 1-7. Even though such a ministry of power and grace was happening in the land of Israel in those days, it still hadn’t touched Aeneas; he still “kept his bed.” His bed, to which he was confined, is a picture of the legal bondage that holds one in Judaism. His palsied state illustrates the fact that in spite of the incredible grace that was being shown to the nation, there were still many Jews who had missed the blessing, and consequently, were still in that yoke of bondage (Acts 15:10). When Peter announced “Jesus Christ” to Aeneas, everything changed; he was healed! Aeneas’ rising out of his bed is a picture of the believing “remnant according to the election of grace” being saved and delivered from the Law (Matt. 11:28-30; John 8:36; Rom. 7:6). The epistle to the Hebrews is a prime example of this ministry.
Dorcas
The second miracle was the raising of “Dorcas” from the dead (vss. 36-43). She was “sick, and died,” but God used Peter to bring her to life on a different ground in an “upper room.” She is a picture of the saints in the old legal dispensation, who through hearing the gospel, believe in Christ. Through their identification with His death and resurrection (Rom. 7:6; Col. 2:12-13), they are removed from that old position and are placed in the new Christian position before God. Her transfer to the upper room might suggest this transition (Luke 22:12; Acts 1:13; 20:8).
Dorcas was marked by her works of faith. She was “full of good works and alms-deeds.” But in dying, it appeared that she had lost everything that she had done on that old ground. However, this picture shows that all works of service and alms-giving done by the saints in the context of Judaism are not lost by their belief of the gospel. Dorcas’ works were laid in the upper room with her. This indicates that all such deeds are not lost, but are carried forward with them, and will be recompensed with reward at the judgment seat of Christ.
It is interesting that after Dorcas was raised, Peter would stay “many days in Joppa” which is “by the seaside” (Acts 9:43; 10:6). The “sea” in Scripture is often used as a figure for the Gentile nations (Psa. 65:7; Rev. 17:15, etc.). To mention it here gives us a hint as to the direction in which the Spirit was moving. It is also significant that Luke would tell us that the man whose house Peter lodged in was “a tanner” (vs. 43). Tanning has to do with handling the skins of dead animals. It was a trade considered unclean by the Jews. This suggests that the truth of moral and spiritual cleanness as opposed to ceremonial cleanness—which was first taught by the Lord (Matt. 15:10-20)—was about to be understood by the Jewish saints who by faith had taken Christian ground.
Cornelius—A Descendant of Japheth
Chaps. 10:1–11:18—The final step in this outreach to the Gentiles was to have the Apostle Peter use “the keys of the kingdom” to open the door to the Gentiles officially (Matt. 16:19). In this passage, we see the gospel reaching a descendant of Japheth—the progenitor of the Caucasian peoples.
Born Again But Not Saved
Vss. 1-2—The chapter begins by introducing us to a God-fearing Gentile named “Cornelius.” Luke describes him as “a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway” (vs. 2). From this description, we can see that he was clearly a converted man—someone with whom God had wrought. The Lord indicated to Peter that God had “cleansed” him (vs. 15) and after speaking with him, Peter perceived that he had been “accepted” by God (vs. 35). Yet it says that he needed to hear “words” (the gospel) whereby he and his house could be “saved!” (Acts 11:14) Thus, Cornelius was converted and cleansed and accepted, but not saved! To the mind taught in the terminology that pervades evangelical Christendom, this is nonsense, for in that school of teaching, if a person has been cleansed, he is saved. Notwithstanding, this is the state in which we find this man. God had begun a work in Cornelius, and He was going to use Peter to complete that work (Phil. 1:6).
Since Cornelius needed to hear words whereby he and his house could be saved, it has been concluded by many evangelicals that before he heard the gospel from Peter, he was a religious man but lost. They point to him as an example of how religion can’t save a person. It’s true that religious performance cannot save a person, but Cornelius was not lost; he was clearly a child of God, but with limited light. Actually, at the point in which we are introduced to him, he was neither saved nor lost! Again, this may sound like double talk, but it is what Scripture indicates. The truth is: Cornelius was “born again,” but not “saved.” Being born again, he had divine life and was one of God’s children, and thus, he was heaven-bound. But he was not in the full Christian position before God, not having heard and believed the gospel. He was, therefore, safe from judgment, but not yet saved in the Christian sense of the word.
Confounding new birth and salvation, as most Christians do, has led to much confusion in evangelical Christendom—so much so, that when the truth of these terms is presented, it sounds like error. W. Potter pointed this out, stating: "'Canst not tell whence it cometh, and whither it goeth,' refers to the Spirit of God, not to salvation. It refers to being born again; 'so is every one that is born of the Spirit.' We must keep Scriptural truths in their Scriptural connection; when it speaks about being born again, it is not speaking about salvation. That is where we get into such confusion" (Gathering Up the Fragments, p. 226). J. N. Darby confirmed the same, stating: "We must not confound manifested salvation and being born of God" (Letters, vol. 3, p. 118). He also said, "The Church has lost the thought of being saved. People think that it is enough to be born anew" (Collected Writings, vol. 28, p. 368).
Simply put, being born again is a sovereign act of God of imparting divine life to men (John 1:13; 3:1-8; James 1:18; 1 Peter 1:23; 1 John 2:29). It is, essentially, the same thing as being “quickened” (Eph. 2:1, 5; Col. 2:13). Both terms refer to the initial action of God in communicating divine life to a person. As a result of being born again, men have their spiritual faculties awakened, and they are made conscious of their having to do with God. Having been given life and faith through this mighty action of God, people have the capacity to understand the gospel and to believe on the Lord Jesus Christ. Without this initial work in the souls of men, no one would repent and come to Christ.
However, new birth is only the beginning of the work of God in souls. It is not until they hear the gospel and rest in faith on what Christ has accomplished on the cross, that they are saved and sealed with the Holy Spirit (Eph. 1:13). Being born again and being saved are two distinct actions of the Spirit: one is the beginning of that work and the other is the completion of it. There is an interval of time between the two—it could be as little as a few minutes, or in some cases, it could be years. J. N. Darby remarked: “The indwelling of the Holy Ghost is a very different thing from the quickening power of the Spirit ... .instances given in the Acts, where there was an interval of time, make us sensible of the distinction of the two” (Collected Writings, vol. 26, p. 89). As quickening and sealing are distinguished in the conversion of Saul, so also are new birth and salvation distinguished in the conversion of Cornelius. Until the 1800s, this distinction had been lost for centuries. W. Kelly said, "The fact is that theology in all schools, Popish or Protestant, Calvinistic or Arminian, has somehow lost, and ignores, this most momentous truth of the Spirit's primary setting apart of a renewed soul to God before, and in order to have justification" (The Epistles of Peter, p. 12).
The following passages of Scripture show that new birth precedes a person’s believing on Christ for soul-salvation:
John 1:12-13—Those who “believe on His name” are they “which were” born of God.
John 3:3-8, 14-17—Concerning the order of God’s work in souls, the Lord spoke of being “born again” by the Word of God and the Spirit of God first before speaking of being “saved” through believing on the Son of God.
John 5:21, 24—Again, the Lord spoke of God’s work of quickening souls before going on to speak of their believing on Him for life eternal.
John 6:44-47—The Lord spoke of His Father’s work of drawing people, which is the effect of being born again, before speaking of those who were drawn believing on Him.
Ephesians 2:1-5, 8—In delineating the activity of God’s love and mercy toward us, the Apostle Paul referred to His work of quickening souls first, and then went on to speak of those whom God had quickened being “saved by grace” through faith.
2nd Thessalonians 2:13-14—Paul speaks of the “sanctification of the Spirit” which is the result of new birth, before a person’s belief of the truth of the gospel.
1st Peter 1:2—Peter speaks of the “sanctification of the Spirit” (the result of new birth) as that which precedes “obedience and sprinkling of the blood of Jesus Christ” (which is the appropriating by faith the work of Christ on the cross for salvation).
1st Peter 1:22-23—Peter speaks of the purification of the soul through obeying the truth of the gospel, and this being a result of “having been begotten again” (W. Kelly Trans.).
The Divine Leading of Cornelius and of Peter
Vss. 3-8—Returning to the narrative, with Cornelius, we see a man acting on the light that he had, limited as it was. This is beautiful to see. His life showed that he was a man of faith. What he needed was more light so that he could be in the full Christian position before God in Christ, through being saved and sealed with the Holy Spirit. He would thereby be made part of the Church, which is Christ’s body.
To bring about this meeting with Peter, God worked from both ends, preparing both men, as he had done with Saul of Tarsus and Ananias in chapter nine. An “angel of God” appeared to Cornelius and told him to “send men to Joppa” and inquire at Simon the tanner’s house for “one Simon, whose surname was Peter,” and he would come and tell him the gospel (vss. 3-6). Cornelius responded immediately and dispatched two servants and a devout soldier to Joppa (vss. 7-8). This was no little jaunt; Joppa was 30 miles south of Caesarea on the Mediterranean coast. We might wonder why God didn’t just have the angel tell Cornelius the gospel; it would have saved his servants and Peter (and the six men who came with Peter), a lot of time and energy. However, God does not use those who haven’t known redemption personally to carry that blessed news to others. Angels are not the subjects of divine grace, as men are, and therefore, cannot speak of its power from personal experience. Such can only come from redeemed men.
Though angels may with rapture see
How mercy flows in Jesus blood,
It is not theirs to prove, as we,
The cleansing virtue of this flood.
#317 L.F. Hymn Book
Vss. 9-16—The Lord had more work to do in preparing Peter, than He did with Cornelius. With Peter, there was resistance when the mind of God was revealed to him on account of his Jewish scruples which he had not yet shed. However, both men were in prayer and both received divine communications while praying (vss. 9, 30), and at length the connection was made between them.
While the three men sent from Cornelius were arriving at Joppa, Peter was on the housetop praying. He fell into a “trance [ecstasy]” (vs. 10) and saw in a vision “heaven opened.” The Lord revealed to him what He was about to do by bringing believing Gentiles into blessing in the Church. Peter saw a "great sheet" let down from heaven "knit at the four corners," and there were gathered into it all manner of unclean beasts (vss. 11-12). These creatures are a picture of the Gentiles being gathered into the Church by the gospel. "Four" is the number that signifies universality; it indicates the four points of the compass to which the gospel would be sent and from where these Gentiles would be brought in (Mark 16:15; Luke 24:47; Col. 1:23). Peter was then called to "eat" (a symbol of fellowship) those animals that were gathered in (vs. 13). When Peter objected: “Not so, Lord,” a voice said, “What God hath cleansed, that call not thou common” (vss. 14-15). This call was repeated three times and then the sheet was “received up again into heaven” (vs. 16).
This “vessel” is a picture of the Church. The fact that it was let down from heaven and received up again into heaven indicates that this new thing started in heaven (in the purpose and counsel of God) and would finish in heaven, due to the work of Christ in redemption and the power of the Holy Spirit. It shows us that everything to do with the Church is heavenly in origin, character, and destiny. It is not an earthly institution. The truth of the Church as the body of Christ composed of believing Jews and Gentiles would be taught later in Paul’s epistles to the Ephesians and Colossians (Eph. 2:11-22; 3:6; 5:32; Col. 1:24-27).
Vss. 17-33—Divine providence then arranged the events circumstantially to give Peter confirmation that what was happening was of God. As Peter thought on the meaning of the vision, the three men sent from Cornelius were at the gate of the house. Right at that moment, Peter received a second communication from the Spirit telling him to go with the men to Caesarea. He received the men, and the next day he and six men from Joppa went with Cornelius’ servants to Caesarea (vs. 23). In the meantime, Cornelius called his relatives and friends together, and they all waited for Peter and company to arrive (vs. 24). Upon meeting Peter, Cornelius fell on the ground and worshipped him (vs. 25). What a sight this must have been! The Romans were the lords of the earth in those days; for such a one to bow before a simple, unlettered, Jewish fisherman from Galilee showed this man’s sincerity. But his reverence went too far. It shows that while Cornelius was a very devoted man, he wasn’t very intelligent in divine matters, due to the minimal light he had. Peter told him to cease and to get up (vs. 26). This, too, was something quite out of the ordinary—a Roman centurion taking a command from a lowly Jew whose land they had conquered and ruled over!
Peter and Cornelius then exchanged stories of the visions each had received from God and this led to a prepared preacher having a prepared audience (vss. 27-33).
Peter’s Message to Cornelius and His Relatives and His Friends
Vss. 34-48—After weighing what Cornelius said, and what had happened to both of them, Peter discerned that God had been to Cornelius’ house before he had! It was clear that God had begun a work by the Spirit in this man’s soul long before he met Peter. Accordingly, Peter did not tell Cornelius that he needed to be born again; it was clear that he was already born of God. Nor did Peter preach repentance to him, as he had done to the Jews in chapters 2-3, because it was clear that he was already repentant (Acts 11:18). What Cornelius needed, and what Peter gave him, were words whereby he and his house might be saved. F. G. Patterson said, “Cornelius was a devout man, one that feared God, and prayed to God always—a quickened soul. He is told to send for Peter, to hear words of him, whereby he and all his house would be saved (Acts 11:14). God does not call him a saved man, as merely quickened. When Peter comes, he does not tell him he must be born again, which as a sinner he needed and had been, but he points him to Christ, and tells him of forgiveness of sins; they accept the message, and the Holy Ghost fell on them at once” (Scripture Notes and Queries, pp. 59-60).
Before telling Cornelius of the Lord Jesus Christ and how forgiveness of sins can be had through faith in Him, Peter acknowledged that God is able to reach people and bring them into a measure of blessing without their ever hearing the gospel of His grace. The case with Cornelius was a prime example of this. He 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” (vss. 34-35). From all that had transpired, Peter perceived that God does not confine Himself to the nation of Israel when it comes to blessing men; He works to that end in “every nation.” If a person anywhere on earth truly “fears” God, and proves it by breaking off with his sins, and “works righteousness,” produced by his faith in God, he is “accepted with Him”—even though he has never heard the gospel of Christ! Fearing God and working righteousness is evidence that the person has been born again, and as such, he is part of God’s family. However, he would not be part of the Church of God, for to be part of that special company of blessed persons one must have the indwelling Spirit, and that is only received when the gospel of Christ is believed (Eph. 1:13).
Skeptics often ask, “But what about those who have never heard?” The truth is that no such class of persons exists, for all have heard. They may not have heard the gospel of God’s grace which tells of the Lord Jesus Christ and His finished work on the cross, but they have all heard something from God (Rom. 10:17-18). Creation, day after day and night after night, speaks God’s Word (Psa. 19:1-4); this is called “the everlasting gospel” (Rev. 14:6-7). Since God’s handywork in creation is everywhere, all men, regardless of where they may be on earth, have had a testimony from God that He exists, and that they are responsible to Him. If men believe that testimony and depart from what they know to be sin, by working righteousness, they are accepted “with” Him. Those in the Church, however, are accepted “in” Him (Eph. 1:6); this denotes a closer relationship to Him.
Peter then announced to his audience that a fuller message from God had been “sent unto the children of Israel” concerning “Jesus Christ” (vs. 36). Unlike Stephen (Acts 7) and Paul (Acts 13), who in speaking to Jews, gave long historical preambles before bringing in Christ, Peter introduced this company of Gentiles to the Saviour immediately. By adding in a parenthesis that “He is Lord of all,” Peter made it clear that the One whom he was presenting to them was a divine Person whose Lordship was over “all” men—both Jews and Gentiles. “That word ye know ... ” shows that these Gentile people had heard of “Jesus of Nazareth” for the message of Him had been published everywhere in the land since the days of John the Baptist (vs. 37). But relatively few understood the significance of His death and resurrection, and what it accomplished for the glory of God and the blessing of all who believe. Peter, therefore, proceeded to give them these important details.
Commencing with the beginning of the Lord’s ministry, when God “anointed” Him with the Holy Spirit at the baptism of John (Matt. 3:13-17; John 1:32-34; 6:27; Heb. 1:9), Peter reported that for 3½ years He “went about doing good, and healing all who were oppressed of the devil.” There was nothing but pure blessing that flowed out in all directions, and the apostles were living “witnesses” of it. But such love and grace were met with hatred and opposition from the Jews, and this led them to reject Him—“whom they also slew, having hanged Him on a cross” (vss. 38-39).
Cornelius and company had probably heard of the death of Christ, being that it was a public scandal (Acts 26:26). But what Peter was about to tell them next, they did not know. He said: “Him God raised up the third day, and showed 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 [among] the dead, and He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of the quick [living] and dead. To Him give all the prophets witness, that through His name whosever believeth in Him shall receive remission of sins” (vss. 40-43). Thus, the good news Peter announced was that God raised the Lord Jesus from the dead, and in doing so, He set His seal of approval on Christ’s finished work. He then commanded the apostles to “testify” that the Lord Jesus Christ is both the Judge of the quick and dead and the Saviour of whosoever believes on Him. As Judge, He will execute judgment on all who will not believe—the “living” will be judged at His coming again (His Appearing) and the “dead” will be judged at the end of His 1000-year kingdom (2 Tim. 4:1). As Saviour, He dispenses blessing in the way of “the remission (forgiveness) of sins” to all who believe on Him.
Peter adds: “To Him give all the prophets witness,” to ensure that to Cornelius and his friends this was not some new doctrine that the apostles had invented; the Old Testament prophets had prophesied of it hundreds of years before. “Whosoever” must have been a welcomed word to these eager Gentiles, because it included them. It is clear that they were attentive and believed every word Peter said, because as he spoke, “the Holy Ghost [Spirit] fell on all them which heard the Word” (vs. 44). When that happened, the Jews who came with Peter were shocked that the Spirit would be given to these Gentiles, but the evidence of it in their speaking in tongues could not be denied (vss. 45-46).
Some have called this a “second” Pentecost—as if Acts 2 and Acts 10 were separate works of the Spirit of God. But really, these two events regarding the baptism of the Holy Spirit are one work, as 1st Corinthians 12:13 indicates. What happened in Cornelius’ house was the completion of the work begun in Acts 2. Once the Spirit came upon these Gentile believers, the Spirit’s work of baptizing was complete, and never needed to be repeated. As mentioned in chapter 2, the baptism of the Holy Spirit is what formed the body of Christ. Having done that, the Spirit no longer works in the capacity of baptizing.
When Peter saw that the Spirit had fallen upon these Gentile believers, he realized that if God had baptized these Gentiles with the Holy Spirit (Acts 11:15-16; 1 Cor. 12:13), there was no reason that they shouldn’t be baptized with water (vss. 47-48a). Hence, “he commanded them to be baptized in the name of the Lord.” In chapter 2, the Spirit was withheld from the Jews who believed until they were baptized in water, but here in chapter 10, the Spirit fell immediately on these believing Gentiles without them being baptized in water. The reason for this difference is that the Jews were blood-guilty in the crucifixion of Christ and needed to dissociate themselves from that sin (which water baptism does) before the Spirit would identify Himself with them. The Gentiles, on the other hand, are not guilty in that way, and therefore, water baptism was not necessary before they received the Spirit.
At their request, Peter remained “certain days” with these newly saved souls, establishing them in the faith (vs. 48b).
The Apostles at Jerusalem Hear of The Door Being Opened to the Gentiles
Chap. 11:1-18—What had happened in Caesarea created a stir among the brethren in Jerusalem (vs. 1). When Peter returned to Jerusalem, those with strong Jewish prejudices “contended” with him about it. To them, it was incomprehensible that Peter would identify himself with Gentiles in such a flagrant way (vss. 2-3). And, how could the Holy Spirit come upon uncircumcised, unbaptized, and ceremonially unclean Gentiles, even as He had come upon them at Pentecost? The answer is in the lesson the Lord taught Peter in the vision of the sheet being let down from heaven. The voice said, “What God hath cleansed, that call thou not common.” The truth was God had cleansed these Gentiles; they were not unholy, nor were they unclean. In fact, they were as cleansed as the Jews were, for the same water and blood that cleanses a Jew, cleanses a Gentile! (John 13:10; 1 John 1:7). To emphasize the importance of this great fact, the Spirit led Luke to take time in his narrative to tell the whole story of the vision a second time.
To silence the objections of certain of his brethren, Peter “rehearsed” the matter to them, and showed them how God’s hand was in it from the beginning to the end (vss. 4-17). Peter was not asked to decide in this matter; God had decided for him by giving Cornelius and his friends the Spirit (Acts 15:7). Since that was the case, he said, “What was I, that I could withstand God?” How could he dare to refuse to accept these Gentiles when God had accepted them? So, he went ahead and commanded them to be baptized. After hearing this, the brethren in Jerusalem “held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life” (vs. 18). We see the wisdom of God in having the Apostle of the circumcision open the door of blessing in the gospel to the Gentiles. He could never say that it wasn’t a work of God because he had the witness in his own experience that it was!
The character of divine life which Luke speaks of here is more than that which is communicated in new birth. It is divine life in its fulness—eternal life, which is to be in conscious fellowship with the Father and the Son (John 17:3). We know this because repentance follows new birth (Ezek. 36:25-31); a person will not repent until he is born again. But here, Peter spoke of repentance preceding life. The character of life that he was referring to must, therefore, be eternal life, because while repentance follows new birth, it precedes being saved and sealed and having eternal life.
The New Converts Established by the Word of God & Prayer
Chapters 11:19–12:25
The Two Great Resources of the Church
With the door opened for the gospel to go out to the world and a great harvest of souls being saved, it only follows that these new converts would need to be cared for. In the next couple of chapters, the Spirit of God sets before us incidents that illustrate this care. The two great resources God has provided for this work are: the Word of God and prayer (Luke 10:38–11:13; Acts 20:30). These are prominent in these chapters.
In the latter half of chapter 11, we see the spiritual gifts which God has given to the Church using the Word to establish the saints in the faith (Eph. 4:11-12). Evangelists are seen preaching the Word and gathering souls in (vss. 19-21); a pastor/shepherd is seen exhorting the new converts in practical matters of Christian living (vss. 22-24); teachers are seen building up the saints in the truth (vss. 25-26); and prophets are found warning and comforting the saints in the trials of life (vss. 27-30).
Then, in chapter 12, the saints are seen casting themselves on the Lord in prayer in regard to the persecution of Herod. Their prayers are answered by the hand of God intervening providentially on their behalf in delivering Peter from prison (vss. 5-19) and putting down Herod (vss. 20-25).
The Ministry of the Word
Chapter 11:19 picks up the thread from chapter 8:1, regarding “the persecution that arose about Stephen.” Chapter 8:4 tells us that the persecuted saints “went everywhere preaching the Word;” here in chapter 11, Luke focuses on the ones who went to “Phenice and Cyprus and Antioch.” At first, they preached the Word “to Jews only” (vs. 19). But the Hellenists who had been saved from “Cyprus and Cyrene” didn’t stop at preaching to Jews—they preached to the “Greeks also” (vs. 20). These were Gentiles! The hand of the Lord was with these evangelists, and “a great number believed, and turned unto the Lord” (vs. 21). We are not told the names of those who were engaged in this work of evangelism; they are purposely withheld to show us that God uses humble instruments (1 Cor. 3:5).
When news of these things “reached the ears of the assembly which was in Jerusalem,” they sent out Barnabas to report on this new work of the Spirit (vs. 22). Being a believing Hellenist who was familiar with Gentiles, having grown up among them on Cyprus (Acts 4:36), he was well-suited for the mission. He went to Antioch to see whether it was a real work of God, and if so, to be a help to them. Luke says: “Having arrived and seeing the grace of God, rejoiced” and “exhorted them all, that with purpose of heart they would cleave unto the Lord” (vs. 23). Being a pastor/shepherd, Barnabas’ concern for these new converts was that they would, first and foremost, have a personal life of communion with the Lord, for it is the believer’s spiritual lifeline (John 15:4). Luke tells us that the work continued to expand while Barnabas was there, and many more people were “added unto the Lord” (vs. 24).
New converts, however, need more than guidance and counsel in matters of practical Christian living; they need to be grounded in the truth. This requires sound teaching. Barnabas was “a good man, and “full of the Holy Ghost” (vs. 24), but personal godliness and a sterling character do not make one a teacher. Realizing this, and knowing his own limitations, Barnabas “went away to Tarsus to seek out Saul. And having found him, he brought him to Antioch” (vs. 25). Saul was a teacher who was well able to meet this need (1 Tim. 2:7; 2 Tim. 1:11). For “a whole year they assembled themselves with the church [assembly], and taught much people” (vs. 26). These two servants worked together to establish the saints, and there was much blessing as a result. The fact that it went on for “a whole year” shows that this work takes time; it is not done overnight.
Under the sound of the Christ-centered and Christ-exalting ministry of Barnabas and Saul, the saints grew spiritually and were first called “Christians” in Antioch (vs. 26b). The word means, “Christ’s ones.” It was originally used in derision by people of the world. Christ was impressed upon the hearts of these dear saints, and as a result, His character came out in their walk and ways (2 Cor. 3:18). The people of the world would see it and mockingly call them “Christians.” Christians, on the other hand, see it as an honour to bear Christ’s name in derision and to suffer His reproach (Acts 26:28; 1 Peter 4:16).
It is interesting to note that before Barnabas arrived in Antioch, the Spirit withheld Luke from calling these believers an assembly per se. They are viewed merely as a group of newly saved Christians. It was not until after there was practical fellowship with the assembly in Jerusalem (through the coming of Barnabas) that they are called an “assembly” (vs. 26). This occurs a number of times in the book. The Spirit of God is teaching us that when a new assembly is established, it should be done in fellowship with those already so gathered; thereby “the unity of the Spirit” is maintained (Eph. 4:3). If the brethren were not careful here, they could very well have ended up with a Jewish church in Jerusalem and a Gentile church in Antioch which were independent of one another, and any practical expression of the “one body” would be imperilled before that truth had been revealed!
Luke passes on to give us another manifestation of the Spirit—the gift of prophecy. This is illustrated in the ministry of “Agabus” (vs. 28). Before speaking of Agabus’ prophecy, Luke reports that “prophets” went regularly “from Jerusalem to Antioch” to minister to the saints there (vs. 27). This shows that happy conditions existed between these two assemblies.
As long as the saints are on earth, they will have trials and tribulations and sorrows (John 16:33). The Lord knows this fully and has provided a prophetic ministry that would help them through those difficulties. This ministry has to do with “edification and exhortation and comfort [encouragement]” (1 Cor. 14:3). In those early days, it was not only telling forth God’s mind for the moment, but it was also foretelling events that were to come to pass. We have the exercise of both of these in Agabus.
Agabus stood up in the midst of the saints in Antioch and “signified by the Spirit” that there was going to be a “great dearth [famine] throughout all the world” (vs. 28). This meant that a time of suffering was coming for all. It seems that “the brethren which dwelt in Judea” would be hit the hardest (Rom. 15:26). We might wonder why God would allow a trouble like this to touch His people, but we must not think that the Lord’s people are exempt from the trials of life. God had a plan in it; He was going to use the situation to bind the Jewish saints in Jerusalem and the Gentile saints in Antioch together in love. Agabus’ ministry touched the hearts of the disciples in Antioch and they took up a collection and sent it to “the elders” at Jerusalem by the hands of Barnabas and Saul (vss. 29-30). This gift proved to those in Judea that the work in these Gentiles was genuine. It demonstrated their love for the Jewish saints in a very practical way. Needless to say, the gift overwhelmed the Jewish believers with a sense of gratefulness for their Gentile brethren and caused them to give thanks to God for them (2 Cor. 9:11-12). Thus, they were bound together in the “love” and “fellowship” of the Spirit (Rom. 15:30; Phil. 2:1).
To summarize the work of the Spirit thus far, there were assemblies “throughout all Judea and Galilee and Samaria” (Acts 9:31), and now there was one at “Antioch” in Syria (Acts 11). The assembly at Antioch marks a significant step forward in the progress of the gospel, for it was the first assembly that had both believing Jews and believing Gentiles in it, dwelling in happy unity. This demonstrated in assembly life the truth of “the middle wall of partition” being “broken down” in the one body of Christ (Eph. 2:14; 3:6).
The Power of United Prayer
Chap. 12—In this chapter, Luke gives us a couple of illustrations that demonstrate the power of united prayer—the second great resource of the saints.
The persecution against the Church grew to a new height by the hand of Herod. Having the objective of expanding his kingdom, he tried in every way possible to win the favour of the Jews. He would outwardly observe their Law, honour their feasts, respect their customs, etc. When he learned of their hatred for the Church, he “stretched forth his hands to vex certain of the Church,” and “killed James the brother of John with the sword,” and “because he saw it pleased the Jews, he proceeded further to take Peter also” (vss. 1-3). Peter was placed in prison over the feast days with the intention of dealing with him after the Passover concluded (vs. 4). This was the third time Peter was put in prison. It threw the Church on its knees. “Prayer was made without ceasing of the Church unto God for him” (vs. 5). It was their great refuge.
“Four quaternions of soldiers,” which is 16 men (vs. 4), guarded Peter with “two chains” (vs. 6). There were prison guards (“keepers”) there as well. Why all the security? It was probably because they had heard rumors of his previous escape (Acts 5:19) and this time they were going to make good and sure that he didn’t get out. But all this human arrangement was no match for one angel of the Lord. He came and shone a light in the prison and awoke Peter and brought him out. He was fast asleep, so much so, that the angel had to smite him on the side to wake him up! How could he sleep so soundly when he knew that the next day, he was going to face his judgment before the Jews and likely be executed as James was? It must have been because of his deep trust in the word the Lord said to him in John 21:18-19: “When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldst not. This spake He, signifying by what death he should glorify God.” Since Peter was not old yet, he knew that this was not his time to die. When awakened, he was told by the angel to follow him, and they went out past the first and second wards, through the iron gate onto the street of the city. The experience was so amazing that for a moment he thought it was a dream.
It is of note that when Peter was set free, he was not told by the angel to go and speak in the temple to all the people, as in chapter 5:20. The reason was that the offer to have the Messiah and His kingdom (as promised in the writings of the Prophets) had been postponed to another day far in the future, and this because the nation had formally rejected the Lord Jesus Christ. Hence, it was all over for the nation at that time, and no more testimony to that end was being rendered to it. The only hope for Jews now was in heeding the gospel call and coming to Christ for salvation; this would make them part of the Church. But for Israel, their national hopes were now over, as far as present blessing is concerned.
Vss. 12-17—The incident at “the house of Mary” regarding the all-night prayer meeting, teaches us that God does not answer the saints’ prayer requests according to the sincerity of their faith, but according to the goodness of His heart. Being a larger house with a courtyard, many saints had gathered there to pray for Peter’s deliverance. But when the Lord granted them their request, and the evidence of it was standing at the gate of the courtyard, they didn’t believe it! When Rhoda told the brethren that Peter was at the gate, they said that she was “mad” (vs. 15). This shows that there was unbelief in their hearts, even though they were praying contrarywise. When Rhoda insisted that it was so, they then imagined that Herod had gone ahead and killed Peter, and that it was his “angel” (his disembodied spirit – Matt. 18:10) that she had heard. When they opened the door, they were “astonished” to find Peter standing there! (vs. 16) Faith would have expected him to be delivered, but they were surprised when it happened!
After Peter rehearsed the story of his miraculous escape, he told them to inform “James” and “the brethren” (vs. 17). He then passed on to “another place”—presumably to another gathering place in the city, for there were many such places. Mary’s house was large, but surely not large enough to hold the whole church in Jerusalem, which numbered in excess of 5000 people (Acts 4:4; 6:7; 9:31). The sad part about the whole account is that the soldiers, who were faultless, were put to death (vss. 18-19).
The account of the death of Herod is appended to the chapter (vss. 20-23). We might wonder why a piece of secular history would be included in this history of the Church, since it has nothing to do with the spread of the gospel. But it is inserted here to show us that God is mindful of His people passing through persecution, and caring for them as He does (1 Peter 5:6-11), He works behind the scenes (providentially) to deliver them from their persecutors when He sees fit. In this case, He removed Herod in the most decided way. In making a speech before the people, Herod blasphemously accepted the praise of men, as though he was God. Being an affront to God as it was, “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” (vs. 23). Many have had their bodies eaten by worms after they have died, but this man was eaten alive by worms! Josephus says that it was a slow and extremely painful death which took five days!
The events in this chapter strengthened the saints’ faith and encouraged them to pray more fervently (James 5:16). Not only were their prayers answered, in having Peter delivered from prison, but Herod himself—the Church’s great persecutor at the time—had been cut off in the most signal way! Note: there is no mention here that the saints prayed for his judgment. This is because imprecatory prayers are not in keeping with the spirit of Christianity. We pray for the blessing, not the judgment, of our persecutors (Luke 6:27-29). Thus, Christians pray for those in government that they would be favourable toward Christianity and allow believers to lead a godly life unmolested by opposers (1 Tim. 2:2). In the Great Tribulation, the Jewish remnant will call for judgment on their enemies, and it will be right for them to utter such imprecatory prayers, because the kingdom of the Messiah will be established by judgment (Isa. 26:9).
Consequent upon these positive and encouraging things ordered by the providence of God, the disciples waxed bold in their witness for the Lord, and the result was “the Word of God grew and multiplied” (vs. 24). In those days, nothing could hinder the progress of the Christian testimony. It was an exciting time to live.
Barnabas and Saul returned to Antioch after having delivered the monetary gift to the brethren in Jerusalem, bringing John Mark with them (vs. 25). This acts as a sequel to the missionary journeys of Paul in the next chapters, for Antioch would be the starting point of those journeys.
The Regions Beyond: Paul's First Missionary Journey
Chapters 13–14
We come now to the detailed history of the outreach of the gospel to the world. As noted earlier, in the latter half of the book, the Spirit of God shifts His focus from Peter and his labours to Paul and his labours. With the gospel going out to the Gentiles, it is understandable that “the apostle of the Gentiles” would become more prominent in the latter chapters of the book (Rom. 11:13). Commencing with chapter 13, the Spirit traces three distinct missionary journeys that the Apostle Paul took into “the regions beyond” (2 Cor. 10:16). They cover a period of about 12 years in total. This first journey took about three years (A.D. 46-48).
It is of note that the starting point of this new work among the Gentiles was not Jerusalem, but Antioch—an assembly which had many Gentile believers. The Spirit of God draws our attention to this assembly, not because it had become the Church’s new center of operations on earth, but because it marked an important development in the history of the Church. In fact, what happened there clearly shows that the Church has no earthly headquarters at all. “The Head of the Church” (Eph. 5:23) and “Lord of the harvest” (Matt. 9:38) is in heaven, from whence He directs all things that concern the Church. Under His direction, He initiated and orchestrated this fresh work of the Spirit. The assembly in Jerusalem had nothing to do with it; it was not even consulted.
Barnabas and Saul Sent Forth by the Holy Spirit
Chap. 13:1-3—Luke reports: “Now there were in the church [assembly] that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with [foster-brother of] Herod the tetrarch, and Saul.” Conditions in the assembly at Antioch were such that there were a number of gifted brothers who ministered the Word. Luke mentions five. There is no mention of one of them being set up over the others in the assembly and designated to be the so-called “Pastor” or “Minister.” Such a position in the Church is a human invention that is widespread in Christendom. It may well have been introduced with good intentions, but in effect it pre-empts the Holy Spirit from using whom He wills to minister the Word in the assembly; it is not God’s order for ministry (1 Cor. 12:4-11; 14:29-33).
Luke says that “they ministered to the Lord” (vs. 2a). This simply means that they gave the Lord His due praise and worship. Luke says that they “fasted” also. This indicates that they were in deep exercise of soul concerning something that the Lord had laid on their hearts. From the context of the chapter, it is clear that their burden was the spread of the gospel in the regions beyond. While they ministered to the Lord, the Holy Spirit spoke, saying, “Separate Me Barnabas and Saul for the work whereunto I have called them” (vs. 2b). How exactly did the Spirit convey this message? Was His voice heard audibly in the building where they met in some ghostly way? No, the vehicles that the Spirit uses to speak in the assembly are the “prophets and teachers” who are present. Under the leading of the Spirit, certain brothers stood up in their midst and spoke the mind of God for the moment (Acts 11:28). They conveyed the will of God concerning Barnabas and Saul carrying the gospel “far hence unto the Gentiles” (Acts 22:21).
It is interesting to note that it was “as” they ministered to the Lord in praise and worship that they were “called” to this service. This goes along with the old adage: “Service should flow out of worship.” It is also to be noted that everything in connection with this mission was carried out under the Lordship of Christ and the guidance of the Holy Spirit. They didn’t have an appointed committee and missionary board to choose this work for them and to send them to it. All that we see is their expressed dependence upon the Lord for guidance and their commitment to doing His will. After the Spirit revealed His will, and they “fasted and prayed,” the brethren “laid their hands on them” and “let them go” (vs. 3). Thus, they received “the right hands of fellowship” (Gal. 2:9) from the assembly in this step they were about to take. This would have included their continued support in prayer and perhaps some financial help.
The KJV wrongly translates the phrase, “they let them go,” as “they sent them away.” Out of this has come the mistaken idea that the Church is an institution that fits, ordains, and sends servants to the work of the ministry. Hence, we have the teaching and practice in Christendom of ordaining people to go out as missionaries and/or ordaining them to be “Pastors” and “Ministers” of churches. In fact, it has been taught that this was the occasion when Barnabas and Saul got their ordination for the ministry. There is, however, no truth to this; Barnabas and Saul had been ministering the Word in the assembly for over a year by this time! (Acts 11:26) Since in the process of ordination, the greater ordains the lesser, who was there at Antioch that was greater than these prophets and teachers? (1 Cor. 12:28) None of the twelve apostles were there at that time to ordain them. Moreover, each time Paul went out on a new missionary endeavour, the process was repeated (Acts 15:40). Even those who think that they see ordination to the ministry in this passage don’t believe that a person needs to be re-ordained every couple of years!
Acts 14:26 tells us what actually happened here. Barnabas and Saul were “committed to the grace of God.” As mentioned already, this refers to having the saints’ fellowship and prayers, and it may have included their financial help. But there was no official power or spiritual gift conveyed to them—the assembly does not possess those powers. This is not to say that ordination isn’t found in the Bible. It is there surely, but it is in connection with appointing elders/overseers (Acts 14:23; Titus 1:5), not fitting a pastor, teacher, evangelist, etc. to the work of the ministry of the Word. It is a mistake to think that ordination has anything to do with authorizing a person for ministering the Word in a congregation of Christians. It is confusing two distinct spheres of privilege and responsibility in the house of God—gift and office. The merging of these two spheres has resulted in the invention of a clergyman—a false and unscriptural position in the Church. The truth is that the possession of a gift to minister God’s Word is God’s warrant to use it.
We are not saying that Barnabas and Saul weren’t sent. It clearly says, “So they, being sent forth by the Holy Ghost [Spirit], departed” (vs. 4). Thus, they were sent forth, not by the church in Antioch, nor by a missionary board set up by men, but by the Holy Spirit. Paul got his apostleship and his call to service “not of men, neither by men, but by Jesus Christ, and God the Father” (Gal. 1:1). Human authority had nothing to do with it.
The First Missionary Journey
Paul’s first missionary journey with Barnabas started at Antioch (Acts 13:4) and finished at Antioch (Acts 14:27). It took about three years—A.D. 46-48. The area they targeted on this first mission was central Asia Minor (Turkey today). They visited at least nine cities and several countryside regions in Pamphylia, Phrygia, Pisidia, and Lycaonia—most of which are in Galatia. Thus, three men went forth from Antioch: two heralds of the gospel (Barnabas and Saul) and their “attendant” (John Mark).
Seleucia
Chap. 13:4—This is a seaport on the mainland about 16 miles from Antioch. There is no mention of any evangelism being done there; it seems that it was a stop-over point where they boarded a ship which took them to the island of “Cyprus.”
Salamis
Chap. 13:5—This is a city on the southeast coast of Cyprus. They preached the Word in the synagogues of the Jews, but there is no mention of any conversions. They followed the rule of going first to the Jews with the gospel before taking it to the Gentiles. This is a principle which Paul followed throughout his days of preaching (Rom. 1:16).
Paphos
Chap. 13:6-12—They then worked their way across the length of the island to “Paphos,” on the southwest. This was the capital city of Cyprus.
Elymas the Sorcerer Is Smitten With Blindness
At Paphos, there was a government official named “Sergius Paulus” (“the proconsul of the country”) who had an interest in spiritual things. Being “an intelligent man” and an honest seeker of truth, he called for “Barnabas and Saul, and desired to hear the Word of God” (vs. 7). But there was “a certain sorcerer [magician], a false prophet, a Jew, whose name was Bar-jesus,” (“Elymas” by interpretation) who “withstood” them. He claimed to be a prophet, but in reality, he was an “enemy of all righteousness.” He had evidently been planted there by Satan to “turn away the proconsul from the faith” (vs. 8).
At this point in the narrative (vs. 9), Luke tells us that Saul took the name “Paul,” which means ‘little,’ and hereafter is called that in the book. It is a Roman sounding name (as seen in the proconsul’s name) which he adopted in an effort to gain the ear of the Gentiles (1 Cor. 9:19-22). (See “Synopsis of the Books of the Bible,” by J. N. Darby, vol. 4, on Acts 13, footnote.) In keeping with the transitional nature of the book, Paul becomes more prominent in the missionary work as the chapters unfold, and accordingly, he is mentioned before Barnabas from here on—except in Acts 14:12-14; 15:12, 25.
Discerning the evil designs of this enemy of the gospel, Paul invoked an apostolic judgment on him. He pronounced: “O full of all deceit [subtilty] and all craft [mischief]: son of the devil, enemy of all righteousness; wilt thou not cease perverting the right paths of the Lord? And now behold, the Lord’s hand is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell upon him a mist and darkness; and going about he sought persons who should lead him by the hand” (vss. 10-11). This unbelieving Jew personifies the Jews nationally. He refused God’s grace for himself, and if that were not enough, he tried to hinder Sergius Paulus (a Gentile) from receiving it too. This is exactly what the Jews are guilty of; they have “killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: forbidding us to speak to the Gentiles that they might be saved” (1 Thess. 2:14-16).
Elymas’ judgment of blindness “for a season” is a picture of the judicial blindness that has come upon the nation for rejecting Christ (Psa. 69:23). This judgment which is presently over the nation (2 Cor. 3:14) will not be forever; it will be lifted when “the fulness of the Gentiles be come in” (Rom. 11:25). That is, when the present gospel outreach among the Gentiles has brought in the full number of elect persons that God has purposed for blessing in the Church. This will be complete at the time of the Rapture, after which God will take up His dealings with Israel again. Then, a remnant of the nation will see the Lord Jesus for who He truly is and will receive Him as their Messiah. When Sergius Paulus saw the power of God in action and heard the Word of the Lord which they spoke, he became a believer (vs. 12). He was the first trophy of God’s grace on this missionary journey.
(We must not think that the judgment on this sorcerer is something that we as Christians can invoke upon people who oppose and resist the gospel. This action was strictly an apostolic judgment—see also 1 Timothy 1:20.)
Perga
Chap. 13:13—Sailing north from the island of Cyprus, the little band of missionaries reached “Perga” on the mainland of Asia Minor (Turkey). It was a city situated in the region of “Pamphylia.”
John Mark Deserts Barnabas and Saul
There is no mention of any results in evangelism here at Perga, but Luke does report that John Mark “separated [departed] from them and returned to Jerusalem.” This was desertion, a failure on John Mark’s part. Chapter 15:38 makes this clear, stating that he “abandoned them.” It’s too bad that Barnabas and Saul didn’t express some regret in having taken John Mark with them. They probably shouldn’t have had him with them in the first place. The Spirit had said: “Separate Me Barnabas and Saul for the work whereunto I have called them” (Acts 13:2). The Spirit said nothing about taking John Mark; this was their own doing and it didn’t work out. What his trouble was exactly we are not told, but it is evident that he was not ready for the ardours of missionary work and turned back. A lesson can be learned here as to encouraging someone to get into a certain line of service when they don’t have the faith or conviction for it. We can push a person forward when he is not ready, and it can be to his undoing. The servant must get his call from the Lord, not from well-meaning brethren.
Antioch
Chap. 13:14-52—The missionaries moved onward into Galatia, a large province consisting of a number of regions including Pisidia, Lycaonia, etc. They came to “Antioch in Pisidia,” which is a hundred miles inland from Perga. (This Antioch is not to be confused with Antioch in Syria from which they began their journey.)
Paul’s Address in the Synagogue
Chap. 13:17-41—As was their strategy in every place they went, they entered the synagogue of the Jews to give them the gospel before preaching to the Gentiles (Rom. 1:16). After the usual reading of “the Law and the Prophets,” the visitors were invited to speak a “word of exhortation” to the people. Paul took the opportunity and addressed the Jews (“men of Israel”) and the proselytes (“ye that fear God”) who were present (vss. 15-16). (A proselyte is a Gentile convert to Judaism – vs. 43.)
Luke proceeds to reiterate Paul’s address in detail (vss. 17-41). He gives it to us verbatim because it is a prototypical example of the line that Paul normally took when he preached the gospel to his fellow Jews. We learn from it that he would take time at the outset to establish the fact that what he was presenting was not some new thing that denied their heritage and the hope of their fathers (Acts 26:6-7). In fact, he would show them that what he preached was the fulfilment of what was promised to the fathers and was what the fathers looked for in faith! (vss. 32-33) Having convinced them that he was not introducing something heterodox, Paul would gain the confidence of the Jews, and they would thus be more inclined to listen to the gospel he preached. The discourse had three parts:
A historical introduction (vss. 17-25).
The proclamation of the gospel (vss. 26-39).
A warning of judgment on those who reject it (vss. 40-41).
Israel—The Chosen Instrument Through Which the Saviour Would Come
Vss. 17-25—The historical preamble begins with God’s sovereign choice of the nation of Israel and ends with the coming of the Saviour Jesus into the world through Israel. It underscores the fact that they were a favoured people and the chosen instrument through which the Saviour would come. God “chose” them and marked them out for blessing (Deut. 7:6-8). He “exalted” them in Egypt and brought them out of that land with “a high arm” (vs. 17). He “nursed them in the desert” with longsuffering patience and care (vs. 18). He “destroyed” their enemies and helped them take their inheritance in Canaan (vs. 19). He raised up “judges” (deliverers) in their land to save them when they were attacked by their enemies (vs. 20). After that, because they wanted and demanded a “king,” He gave them a king of their own choosing, and when he failed, He gave them a king after His own heart—“David” (vss. 21-22). It was through “this man’s seed” the promise to Israel has been fulfilled in the coming of “a Saviour Jesus” (vs. 23). Who He was could not be mistaken, for John the Baptist—whom all knew to be a prophet of God—had pointed Him out clearly (vss. 24-25). Paul’s point here is that God had fulfilled His promise to the fathers—the Saviour had come!
The Saviour Died and Rose Again
Vss. 26-39—In the second part of the address, Paul announced “the word of this salvation”—the gospel. He said that it had been “sent” to the “children of the stock [race] of Abraham” and to “whosoever” feared God—that is, to both Jews and Gentiles. Hence, it was for all in attendance in the synagogue (vs. 26). Paul’s intention in this part of his discourse was to show that the blessings of salvation were bound up in a rejected Saviour who died on a cross and rose again. Hence, he reiterated the sad story of Christ’s death. “They that dwell at Jerusalem, and their rulers” (through unbelief) condemned Him to death, though “they found no cause of death in Him!” In doing so, they fulfilled the very Scriptures—“the voices of the Prophets which are read every Sabbath day”—which foretold the Messiah’s rejection and death! (vss. 27-29) Since His rejection and death were prophesied by the Prophets hundreds of years before (Psa. 22:15; Isa. 53:8-9; Dan. 9:26; Zech. 13:6), no one could accuse Paul of presenting some new doctrine.
God’s answer to this wickedness was to set His seal of approval on Christ by raising Him victoriously “from among the dead” (vs. 30). This momentous act of vindication has been well attested by many “witnesses” who saw Him in resurrection (vs. 31). Thus, in summary, God has “fulfilled” the “promise made to the fathers” by raising up His Son and sending Him into the world (vss. 32-33).
We must not confuse verses 32-33 with verses 34-37. Both speak of Christ being “raised up,” but they are not referring to the same thing. In verses 32-33, He is seen as raised up of God at His incarnation and sent to the children of Israel to bless them (Acts 3:26). Psalm 2:7 is quoted to support this: “Thou art My Son, this day have I begotten Thee.” (The word “again” in the middle of verse 33 in the KJV should not be in the text; it is misleading and causes the reader to think that Paul was speaking of resurrection, which he was not.)
Verses 34-37, on the other hand, do refer to Christ’s resurrection. Isaiah 55:3 is quoted to support this. “The sure mercies of David” refers to God’s mercy on David’s house and the promise He made to him to have a Son to sit upon his throne forever (2 Sam. 7:12-16; 1 Chron. 17:11-14; Psa. 132:11). Since the Lord Jesus inherited the right to that throne through His genealogy, and being the rightful Heir, yet having died, God’s promise must of necessity include His resurrection, for a dead Man cannot reign publicly in the kingdom. Psalm 16:10 is also referenced, showing that the “Holy One” (the Messiah and Saviour) who died would not remain in the separate state and “see corruption,” but would be raised from the dead. Paul then showed that David, the writer of the psalm, couldn’t have been referring to himself, for he “saw corruption” and still lies in the state of death to this day, awaiting resurrection. On the other hand, “He whom God raised again saw no corruption,” because He was raised from the dead.
Forgiveness and Justification in Christ, the Risen Man
Having brought his discourse to a climax with Christ’s resurrection, Paul then pointed his audience to the risen Saviour and the blessings of forgiveness and justification that are available in Him for all who believe. He announced: “Be it known unto you, therefore, men and brethren, that through this Man is preached unto you the forgiveness [remission] 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” (vss. 38-39). We see from this appeal that the blessings of the gospel are found in a risen Man, the Saviour Jesus. They are not found in adhering to a religious creed or by performing certain religious duties, etc. These blessings are possessed simply by believing on the Lord Jesus Christ (Acts 16:31).
We also see here that Paul preached a higher line of truth than Peter. The Apostle Peter announced the forgiveness (remission) of sins (Acts 2:38; 3:19; 5:31; 10:43). The apostles had been commissioned by the Lord to do the same (Luke 24:47). The Apostle Paul also preached forgiveness, as these verses show, but he went further in his gospel presentation to include justification. This is the first mention of the truth of justification in the Bible. (In his epistles to the Romans, Colossians, and Ephesians, he goes a step further and brings in reconciliation.)
Paul’s point here in verses 38-39 is that those who receive Christ as their Saviour are both forgiven and justified. Forgiveness of sins has to do with the believer knowing that the judgment of his sins has been forever lifted. Justification includes that but goes further. It has to do with clearing the believer from every charge of sin against him by being set in a new position before God in Christ. Hence, he is “justified in Christ” (Gal. 2:17). C. Crain said, “Here we have both forgiveness and justification. Looked at as a guilty sinner, the man who believes in Jesus is forgiven. Looked at as “in Christ,” he is justified (Readings on Justification, at Oakland, California, September 1921). “In Christ” is a technical term in Paul’s gospel that has to do with the believer being set in Christ’s place of acceptance before God. It literally means “to be in Christ’s place before God.”
Fittingly, Paul did not bring in the truth of justification in his discourse until he had established the fact of Christ’s resurrection, for justification is consequent upon Christ’s resurrection (Rom. 4:25). Old Testament saints, therefore, could not have had this blessing because Christ hadn’t died and hadn’t risen again in those times. They were justified only in the sense of being reckoned righteous (Gen. 15:6; Rom. 4:1-5). They were not justified in the New Testament sense of justification, being set in a new place before God in Christ. J. N. Darby said, "Justifying forgiveness, unknown in the Old Testament, is complete once and forever" (Letters, vol. 2, p. 275).
Consequent upon being justified in Christ, God no longer sees the believer as a sinner; the believer now stands before God in all the acceptance of Christ! Thus, we are “accepted in the Beloved” (Eph. 1:6; 1 John 4:17). As Christ stands in resurrection with no credible charge able to be brought against Him (Isa. 50:8), so we stand clear of all charges of condemnation, because we are in Christ’s place before God (Rom. 8:34). Wonderful truth indeed!
Paul adds: “Which ye could not be justified by the Law of Moses.” That is, the blessing of justification which the gospel announces is something that the Law of Moses couldn’t do. The legal covenant could only justify “the righteous” (1 Kings 8:32). But since there are none righteous (Rom. 3:10), the Law has never justified anyone. The gospel, on the other hand, which is based on the efficacy of the finished work of Christ on the cross, can justify “the ungodly!” (Rom. 4:5) The only thing the Law can do with the ungodly is condemn them, and that it does (1 Tim. 1:8-10).
A Warning Proclamation
Vss. 40-41—Paul concluded his address with a word of warning which all gospel messages should include: “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.” As with all elements of Paul’s preaching, this warning was based on Scripture, from which he quotes. The Old Testament prophets not only spoke of the coming of Christ (vs. 23), the death of Christ (vss. 27, 29), and the resurrection of Christ (vss. 34-35), they also spoke of the judgment that will fall on those who reject Christ (vs. 41). Paul quotes Habakkuk 1:5, not for its eschatological (end-time events) significance, but to warn against unbelief. The “work” which God did in Habakkuk’s day was a judgment upon Israel using the Chaldean invasion into Israel. The announcement of its coming was not believed by the people, even though they were warned by the prophet—and it fell on those unbelievers. Paul’s point here is that judgment falls on those who “will not believe” God’s Word—whether it is announcing judgment, or it is announcing the blessings of the gospel.
The Results of Paul’s Preaching
Vss. 42-52—Luke then gives us the results of Paul’s preaching. When the meeting was over, the people “besought” the missionaries to preach to them again the following Sabbath (vs. 42). A number of “Jews” and “worshipping proselytes” were the first to believe, and they followed Paul and Barnabas, who “persuaded them to continue in the grace of God” (vs. 43). (The word “Gentiles” in verse 42 in the KJV should not be in the text.)
On the next Sabbath nearly the whole city, which consisted of mostly Gentiles—who had probably never been in a synagogue before—came to hear the preaching. When the Jews saw “the multitudes” of interested Gentiles, it was too much for them. They were “filled with envy” and spoke against the things which Paul taught—“contradicting and blaspheming” (vs. 45). Meeting with such decided opposition and having fulfilled their responsibility in announcing the Word of God to the Jews “first,” Paul and Barnabas turned to the Gentiles with the offer of salvation. They said: “Seeing ye put it from you, and judge yourselves unworthy of everlasting [eternal] life, lo, we turn to the Gentiles” (vs. 46). As with everything they did and taught, they had Scripture for it. They quoted Isaiah 49:6: “I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth” (vs. 47). Again, Paul and Barnabas didn’t quote this passage for its prophetic significance, which is yet future, but for the principle involved in it. It is simply that if and when Israel would reject the grace of God, God would give an opportunity to the Gentiles to have the blessing (Matt. 21:33-44; Acts 28:23-29).
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” (vs. 48). Thus, we see an example of the working of “the power of God unto salvation” (Rom. 1:16). There was much resistance and opposition to the gospel that day, but God’s power broke through that stronghold of the enemy, and many souls were saved.
Divine Election and Human Responsibility
We see divine election and human responsibility together in this one verse (48). There is God’s pre-ordaining and men’s believing. These are two distinct lines of truth in Scripture that God would have us to know about and appreciate, without trying to reconcile them in our minds. They run side by side through Scripture like the two rails of a train track. Looking down the track, it may seem as though the rails touch each other somewhere off in the distance, but they really don’t. With our human limitations, we cannot understand how these two lines of truth relate to one another and interact. Thus, one side of the truth shouldn’t be emphasized at the expense of the other; such imbalance leads to error. No Bible teacher really understands how these two things work together, and therefore, should avoid trying to over-explain the subject. What we do know about these things is that both are involved in every conversion.
The doctrine of divine election is a teaching that gives God His rightful place as the sovereign Ruler of the universe, and as such, He can do as He chooses. To deny divine election as Scripture presents it, is to deny God the right to be God and to act as God. Man’s responsibility, on the other hand, must be insisted upon as well; otherwise God would be unjust putting sinners into Hell. This will never be because “the Judge of all the earth” will only do what is “right” (Gen. 18:25).
It should be noted that those who believed the gospel that day “were ordained to eternal life.” There is, however, no mention here, or anywhere else in the Bible, of some being ordained to eternal damnation. Scripture speaks of “vessels of wrath fitted to destruction,” but this is not God’s doing (Rom. 9:22). Men fit themselves for damnation by unbelief; they are damned by their own choosing, not by any act of God.
The Spread of the Gospel
The gospel spread rapidly “throughout all the region” of Pisidia (vs. 49) and this aroused the enemy (Satan) to action. “The Jews excited the women of the upper classes who were worshippers” and they “raised persecution against Paul and Barnabas, and expelled them out of their coasts” (vs. 50). Some expositors suggest that these Gentile women probably accomplished this through their husbands who were in seats of administration in the city. The KJV says that they were “devout and honourable” women, but those words should not be in the text. These women were neither devout, nor honourable in the moral sense of those words. They were not believers but Gentiles who attended Jewish worship in the synagogue because they were tired of the vanity and disorders of idolatry (See J. N. Darby Translation footnote.) The Jews took advantage of the influence that these women had in the city and “stirred” them up to do their bidding by getting rid of the missionaries.
In response to this rejection, Paul and Barnabas “shook off the dust of their feet against them,” and moved on to Iconium. The Lord told the disciples to do this when their ministry was rejected (Luke 9:5; 10:11). It seems to belong to the legal dispensation, and with things being in transition in this book, it is the last we read of it. It does not mean that Paul and Barnabas were indicating that they were done with those people for good (e.g. “Good Riddance!”) because they went back to them later several times (Acts 14:21; 15:36; 18:23). It may symbolize that they were indicating that they were “clean of the blood of all men” (Acts 18:6; 20:26)—in that they had delivered their souls by fulfilling their responsibility in preaching, having warned the people of judgment that will come on all unbelief. Compare Ezekiel 33:1-9.
The missionaries left Antioch in Pisidia, being “expelled” from their coasts. But they left behind a lot more than just the dust off their shoes—they left behind “disciples” who were “filled with joy” and “the Holy Spirit!” (vs. 52) This means that while the missionaries were forced to go, the gospel didn’t go with them. The new converts would continue to spread the good news in the area.
Iconium
Chap. 14:1-6—This was a city in Phrygia about a hundred miles east of Antioch (Pisidia). Upon entering the synagogue here, Paul “so spake” that there was “a great multitude” of both Jews and Gentile proselytes who believed the gospel and were saved (vs. 1). This shows that the preacher needs to be in earnest when appealing to people with the gospel; God blesses it with positive results. As at Antioch, this drew forth a negative response from “the unbelieving Jews” who “stirred up the Gentiles” in the city, by poisoning their minds with falsehood concerning the missionaries and the message they preached (vs. 2). This was an obvious attempt to stop the blessing of the gospel. But it didn’t deter the preachers who stayed in the area “a long time” speaking “boldly” the Word of God’s grace (vs. 3). “Signs and wonders” accompanied their preaching and those things bore witness to the authenticity of their message.
One part of the city appreciated what Paul and Barnabas taught and were favourable toward them, and the other part of the city aligned itself with the unbelieving “Jews.” Without explanation, Luke refers to Paul and Barnabas as “apostles” (vss. 4, 14). It is the first time that Paul is referred to as such. This does not mean that he wasn’t an apostle until now. He received his apostleship long before this, when he was “called” by the Lord on the road to Damascus (Acts 9:4-9; Rom. 1:1; 1 Cor. 1:1, etc.). It is clear from Scripture that Paul was an apostle, but there is no mention of Barnabas being one anywhere else but in this chapter. There is no explanation given here as to how it came to pass. Since the qualifications for apostleship are having seen the Lord (Acts 1:22; 1 Cor. 9:1-2) and being sent by Him (Matt. 10), was Luke implying that Barnabas had a similar experience to Paul’s?
The Jews Compromise Principles to Get Rid of the Apostles
The Jews then joined with the Gentiles to get rid of the missionaries. Normally, Jews won’t have anything to do with Gentiles. At certain times of the year, they won’t even stand in the same room as a Gentile! (John 18:28) But in this case, they were willing to forego their Jewish scruples to get rid of the gospel of Christ and its messengers. This shows how deep their convictions really ran in regard to their professed holiness and their need for separation from the defiled Gentiles. When the apostles got wind that an “assault was in the making,” they “fled to Lystra and Derbe” (vss. 5-6). Their flight was based on God-given discernment; it was not cowardice. The Lord acted on this same principle in His ministry (John 10:39-40).
Lystra & Derbe
Chap. 14:6-20—These were neighbouring cities in Lycaonia. Unlike Iconium, Antioch, etc., there were very few Jews in this area, and therefore, no synagogue for Paul and Barnabas to begin their evangelization, as was their habit normally. This being the case, they went to “the surrounding country” between these two cities and “preached the gospel” in the open air to anyone they could find (vss. 6-7). Some evidently believed and are called “disciples” in verse 20. We know from chapter 16:1 and 2 Timothy 1:5 that there was a godly “Jewess” named “Eunice” in that area who believed, who had a son named “Timotheus” who also believed. Whether they were saved on this initial visit of the apostles (vs. 7), or on their return home (vs. 21), or sometime after, we don’t know.
A Cripple Healed
Luke fastens our attention on a notable miracle done in Lystra. The incident is included here probably because it gives us a proto-typical example of the ignorance and superstition that marks the heathen world of paganism into which the missionaries were sent and had to contend with.
A man crippled from birth heard the Word preached by Paul. And, since “faith cometh by hearing, and hearing by the Word of God” (Rom. 10:17), he received “faith to be healed.” Paul discerned that and called him to “stand upright,” and immediately, the man “leaped and walked” (vss. 8-10). These benighted Gentiles at Lystra interpreted the miracle along the lines of their false idolatrous notions and thought that the apostles were Greek gods who had come down to them! They called Barnabas “Jupiter [Zeus]” and Paul “Mercury [Hermes],” and wanted to offer sacrifices of worship to them! (vss. 11-13) When the apostles understood their intentions, they protested ardently and told the people that they were mere men “with like passions” as they (vss. 14-15a). Had Paul and Barnabas not intervened, these pagans would have “worshipped and served the creature more than the Creator, who is blessed forever” (Rom. 1:25).
The Dangers of the Praise of Men
Being genuine servants of the one true God, they flatly refused their blasphemous honours, and in it we get a practical lesson for servants regarding “the praise of men” (John 12:43). These heathen people went to the extreme in their intentions to venerate Paul and Barnabas; notwithstanding, the servants of the Lord need to be on guard against flattery (Luke 6:26). People may mean well in praising our service, but in doing so, they may be unintentionally spreading a net for our feet (Prov. 29:5). The Lord’s servants possess nothing that they did not receive from God (1 Cor. 4:7), and we should, therefore, not make them out to be anything more than what they are. We should, however, be thankful for them, for they are gifts to the Church from the ascended Christ (Eph. 4:11).
The danger for the servant of the Lord is that he may like the attention and applause of men and could get intoxicated with it. And, if there is some unjudged pride in his heart, it will manifest itself in his seeking honour and praise from men—even if it means compromising principles to get it. The Christian profession today has many men and women seeking positions of honour, and also taking “flattering titles” to distinguish themselves among their peers (Job 32:21-22).
The Witness of God in Creation
The apostles used the opportunity to declare to these poor Gentiles the one true God, the Creator of the universe, stating: “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” (vss. 15b-17). Thus, God has borne witness of Himself through His creation. This is called “the everlasting gospel” (Rev. 14:6-7). The creation teaches us:
He is an all-wise God—able to design the creation with all of its amazing intricacies proves that His “understanding is infinite” (Psa. 147:4-5).
He is an all-powerful God—able to bring the universe into existence and to keep it functioning proves His “eternal power” (Rom. 1:20).
He is an all-good God—looking after His creatures in the lower creation with the care He has shown proves that He is “good” (Acts 14:17).
It is instructive that Paul and Barnabas didn’t quote Scripture to these heathen people, as they normally would do with the Jews. Being Gentiles, they had no knowledge of the Holy Scriptures; to bring such passages before them would be meaningless without a lot of explanation from the apostles. Instead, Paul and Barnabas appealed to God’s other witness—creation (Psa. 19:1-5; Rom. 1:19-20). (Paul followed this same rule when preaching to the Athenians in Acts 17:16-34.) Since creation bears witness to the fact that God is infinite in knowledge, every person should know that He knows everything about every creature—including their sins. Since creation also bears witness to God’s infinite power, every person should know that He is able to hold men accountable for their actions (Rom. 14:11-12). Moreover, the goodness of God of which creation testifies, will lead all to repentance who are conscious of their having to do with Him (Rom. 2:4). This, in turn, will cause the sinner to fear God and work righteousness, and thus, he will be accepted of God (Acts 10:35). Since verse 7 says that Paul and Barnabas preached the gospel to these people, we know that they didn’t leave these pagan idolaters with the limited witness of creation but gave them the good news of the coming of Christ to accomplish redemption through His death and resurrection. Some were saved by the preaching and are called “disciples” in verse 20.
The fickleness of man is seen in verse 19. The very people who wanted to worship the apostles—through the evil influence of the unbelieving Jews who came from “Antioch and Iconium”—turned around quickly and “stoned Paul!” (2 Cor. 11:25) Having stoned him, they carried him outside the city and left him for “dead.” Most expositors correlate this incident with Paul’s “out of the body experience” in Paradise, which he reiterated to the Corinthians 14 years later (2 Cor. 12:2-4).
Evil men sought to put an end to Paul’s ministry by trying to kill him (2 Tim. 3:11), but God had further plans for him in His service. So, in the presence of the disciples who were sorrowing, Paul “rose up” miraculously and went back “into the city” of Lystra (vs. 20a). To go back to the very place where he was persecuted shows incredible courage. The next day, Paul and Barnabas departed to “Derbe” and preached the gospel there (vs. 20b). The fact that they got to Derbe the same day in which they left Lystra shows that these were neighbouring cities, about 25 miles apart. The gospel flourished in Derbe and the missionaries “made many disciples” (vs. 21a). A man named “Gaius” from that city may have been saved at this time (Acts 20:4). “Timothy” and his mother “Eunice” (2 Tim. 1:5), who were also from Derbe (Acts 20:4), may have been saved at that time as well.
Follow-up Work Begins
Vss. 21b-28—The success of the gospel in these regions brought on new exercises for the missionaries. There were now groups of believers in every place where they had preached. Realizing the need for grounding these converts in the “most holy faith” (Jude 20), the apostles retraced their steps through the cities in which they had been, strengthening the disciples in doctrinal truth and in matters pertaining to practical Christian living. This would have taken some time, for this work is not something that is done overnight.
This is an important work which every missionary and evangelist should not neglect in their service. New converts are a favourite target of the enemy (Satan). Being unestablished in the truth, they can easily be deceived by peddlers of false doctrine. Their great danger is getting drawn into some erroneous system of teaching by those who have an agenda to gather disciples after themselves (1 John 2:18-27). Therefore, the immediate objective is to have the babes in Christ mature as quickly as possible, so that they would no longer be “children [babes], tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and [unprincipled] cunning craftiness, whereby they lie in wait to deceive [with a view to systemized error]” (Eph. 4:14).
With this danger lurking, the apostles were not content to leave their converts to make their own way after they were saved; they re-visited them with the intention of getting them established. In evangelism today, converts are often told: “Go to the church of your choice.” Not being grounded in the truth, they will oftentimes pick a Christian church that lacks in truth—either in soteriology (salvation and it’s related blessings), ecclesiology (church doctrine and practise), and eschatology (future events). As a result, they are stunted in their growth and/or confused as to the divine revelation of truth. We learn from Paul’s epistle to the Galatians (written later) that these believers never did get grounded in the truth as the apostles desired. They were “so soon removed” from the truth which they had been taught (Gal. 1:6-7) and turned aside after Judaizing teachers who threw them into “confusion” (Gal. 5:12). We cannot, therefore, stress the importance of this work enough. Follow-up work involves two things:
“Establishing” the disciples (vs. 22a).
“Exhorting” the disciples (vs. 22b).
Establishing believers is done by teaching them the truth; this was Paul’s forte (Acts 11:25-26). Exhorting believers pertains to practical matters of Christian living; this was Barnabas’ forte (Acts 11:22-23). Thus, the ministry of these two servants complemented one another.
It was the habit of Paul in his missionary labours to have a co-worker or two remain behind with the new converts to be engaged in this work, or he would return there himself shortly after to help them in that way. Some examples are:
• ANTIOCH (in Pisidia), ICONIUM, & LYSTRA—Paul and Barnabas returned to establish the new believers in the faith (Acts 14:21-23).
• SYRIA & CILICIA—Paul and Silas returned to strengthen the new converts in those areas (Acts 15:40-41).
PHILIPPI—Luke was left behind to strengthen and encourage the new converts. This is indicated by his use of the word, "they" rather than, "we" (Acts 17:1). Luke wrote the book of the Acts; when he accompanied Paul, he said, "we," and when he didn't, he would say "they." (Luke joined the missionary band in Troas and went with them to Macedonia and the city of Philippi – Acts 16:10).
THESSALONICA—None stayed behind at first because the persecution was so intense (Acts 17:10), but later Timothy was sent back there from Athens to establish and encourage them (1 Thess. 3:1-2).
BEREA—Silas and Timothy remained there to help them on in the faith (Acts 17:14) and then moved on to Athens at the call of Paul (Acts 17:15). (We know they reached Athens because Timothy was sent from Athens back to Thessalonica by Paul and Silas – 1 Thess. 3:2.)
ATHENS—Since Silas is not mentioned in accompanying Paul from Athens to Corinth (Acts 18:1), we thereby understand that he remained at Athens and shepherded the few who had believed in that city (Acts 17:34), and afterward he went north into Macedonia. (Silas and Timothy then went together to Corinth to link up with Paul – Acts 18:5; 2 Cor. 11:9).
CORINTH—Silas and Timothy remained behind at Corinth when Paul left with Aquila and Priscilla (Acts 18:18). Apollos also went there later (chap. 18:27-28).
EPHESUS—Aquila and Priscilla were left in Ephesus when Paul went on to Jerusalem (Acts 18:19-28). Later, Paul besought Timothy to remain there when he pressed on to Macedonia (1 Tim. 1:3).
Suffering for Christ
On the practical side of things, the apostles emphasized the fact that Christianity is not popular in this world. The Lord forewarned the disciples that since He was hated and rejected by the world, all who follow Him would be hated and rejected too (John 15:18-20; 16:33). Hence, there is a need for being prepared to suffer for the things that our faith has laid hold of. Paul and Barnabas didn’t hide this from the disciples in Derbe, Lystra, Iconium, and Antioch, but taught them that “we must through much tribulation enter into the kingdom of God.” Withholding this from their converts would have given these new believers a false impression of Christianity.
The truth is, suffering persecution for the name of Christ is normal to Christianity, and we shouldn’t be surprised when it comes (Acts 9:16; 2 Thess. 1:4; 2 Tim. 2:3; 3:12; 1 Peter 3:14; 4:16). Failing to mention this side of things in our ministry can lead our converts to believe that they will never have another problem in life because they have been saved. Under that impression, when persecution and suffering arise, their faith may be shaken, and they become “offended” (Mark 4:17). Hence, Paul and Barnabas did not neglect this aspect of things. F. B. Hole said: “They did not say that we may through some tribulation enter the kingdom, but that we must through much tribulation” (The Gospels and Acts, p. 350).
The mention of entering “the kingdom of God” here must be the future aspect of it because every believer has already entered the kingdom of God in its present aspect, through new birth (John 3:5). Thus, the Christian’s whole pathway through this world is viewed as being through tribulation.
Ordaining Elders in Local Assemblies
Vs. 23—Some of the converts who had been saved through Paul and Barnabas on their initial passage through these cities had evidently made progress spiritually—enough so that on their return the apostles ordained them as elders. Luke says: “When they had ordained [chosen/appointed] them elders in every church [assembly], and had prayed with fasting, they commended them to the Lord, on whom they believed.” As a rule, Paul and Barnabas would not ordain elders among their converts on their first visit to an area. This is because such were new to the faith and such a role of responsibility should not be given to a “novice” who could get carried away with his own importance and “fall into the condemnation of the devil” (1 Tim. 3:6). They wisely waited until those who had the qualifications for that work manifested themselves (1 Tim. 3:1-7; Titus 1:5-7; 1 Peter 5:1-3) and then appointed them to this office at a later time.
There are three words in the epistles used for those who function in this office. They are: “elders,” “overseers [“bishops” in the KJV], and “leaders [guides].” Elders and overseers are used interchangeably; see Acts 20:17 with verse 28 and Titus 1:5 with verse 7. See also 1 Peter 5:1-2. This office is the Lord’s normal means of guiding a local assembly in its administrative responsibilities. The focus of this work pertains particularly to the spiritual welfare of the assembly.
“Elders” (Presbuteroi) describes the maturity and experience that should mark those who have this place in the assembly. It refers to those advanced in spiritual maturity—not necessarily physical age, for not all aged men in the assembly necessarily function in this role (e.g. 1 Tim. 5:1; Titus 2:2). This is because all such may not have the experience, or the exercise, or the moral qualifications that are necessary.
“Overseers [bishops]” (Episkopoi) describes the work that they do; shepherding the flock (1 Peter 5:2; Acts 20:28), watching over the saints (Heb. 13:17), giving them admonition (1 Thess. 5:13), and teaching the gainsayers (1 Tim. 3:2; Titus 1:9).
“Leaders [guides]” (Hegoumenos) describes the leadership they are to give in the assembly.
Scripture refers to those in this role as, “Those who labour among you, and take the lead among you” (1 Thess. 5:12-13; Heb. 13:7, 17, 24; 1 Cor. 16:15-18; 1 Tim. 5:17). Note: it is “those,” not “him.” Whenever elders/overseers/leaders are spoken of as functioning in their place, they are always referred to in the plural. They may be spoken of in the singular when it is in reference to their personal character (1 Tim. 3:1-7), but when performing their work, it is in plural. This shows that under normal conditions this work is not to be carried out by one man. Having a group of elders, they can check and balance one another. This is a God-given guard so that no individual would rise up and preside over an assembly.
Furthermore, the KJV renders the verses quoted above as: “Those ... over you in the Lord” (1 Thess. 5:12); and, “Them that have the rule over you” (Heb. 13:17, 24). These are not the best renderings, and they might convey the idea that these men are to preside over the flock of God—which is not true. These verses should be translated: “Those who ... take the lead among you.” This shows that they have a place, like all the other members of the body of Christ, “among” the flock of God. The only place in Scripture where we have somebody presiding over a local assembly is in the case of Diotrephes, and he was a self-seeking man (3 John 9-10). How different all this is from the order that men have arranged in their church denominations. God’s way is to have a number of overseers (bishops) in a local assembly (Phil. 1:1; Acts 20:28; Titus 1:5), but man’s way is to have one bishop over many churches.
Luke says that the apostles “chose them elders in each assembly” (vs. 23). Note carefully, the assemblies didn’t choose their elders/overseers/leaders. This is because God did not give the powers of ordination to assemblies; it is an apostolic function. In spite of this, the churches in Christendom pretend to have these powers, and choose and ordain their elders! In every case in Scripture they were chosen by an apostle, or by the delegate of an apostle (Acts. 14:23; Titus 1:5). Elders were chosen for an assembly, but not by an assembly. The wisdom of God is seen in this: if an assembly were to choose its elders, it might be biased and inclined to pick men who favour its preferences. This leads to the assembly having control over its leaders; and when there is not a clear understanding of Scriptural principles in assembly matters (which most in the assembly often don’t have), the assembly could easily take itself off track. Being an apostolic function, in those days the assemblies would be preserved from this danger. Moreover, appointment to this office is purely a local charge. Its exercise is only in the locality in which the elder resides; he has no authority to act as an elder in an assembly in another city.
Since there are no apostles on earth today to ordain elders, there can be no officially appointed elders in the sense that we have here in Acts 14. But that does not mean that the work of oversight cannot go on. The Spirit of God is still raising up men to do that work (Acts 20:28), and the saints should recognize them for the work that they do (1 Thess. 5:12-13; 1 Tim. 5:17). We are not called to ordain them, for we have no power to do so, but we should submit ourselves to them (1 Cor. 16:15-16), for they watch for our souls (Heb. 13:17).
Having ordained elders in each locality, the apostles “commended” the rest of the saints in each assembly “to the Lord —not to the newly-appointed elders (vs. 23b). This shows that the elders were not to interfere with the saints’ communion with the Lord and their receiving guidance from Him in their personal lives.
Attalia
Chap. 14:24-25—Being homeward bound, the apostles passed through the regions of Pisidia and Pamphylia and “preached the word” in the city of “Perga.” After this, they went down to the seaport “Attalia,” the last city visited on their journey, from which they took a ship to “Antioch” in Syria (vs. 26). Cyprus was not touched.
Antioch
Chap. 14:26-28—When they finally returned to Antioch, they had a meeting with the assembly to report on their missionary labours in the regions beyond. They “gathered the church [assembly] together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles.” This meeting gave the saints an opportunity to hear what the Lord had been doing in foreign fields. (See also Acts 15:3.) This kind of a meeting is not for labourers to boast of what they are doing for the Lord (2 Kings 10:16), but to rehearse what God is doing in saving souls and gathering them unto the name of the Lord Jesus Christ.
A brother who labours in a foreign land may pass through town, and the assembly there may take the opportunity to have him give a report on the work in that land. He might put up a map or show some pictures of the work in that particular area where he and others have been serving. The main purpose of this meeting is to encourage the local saints to pray for the work in various places. Hearing of it in this way enables them to pray more intelligently. It also gives them an opportunity to have practical fellowship with that work in a monetary way.
The Council at Jerusalem Concerning Circumcision & Keeping the Law
Chapter 15:1-35
A new challenge faced the Church in those days in connection with the transition from Judaism to Christianity. It had been settled by God’s “choice” in Cornelius’ house that the Gentiles should be given an opportunity to hear the gospel and be saved, and to receive the Holy Spirit in the like manner of believing Jews (Acts 10-11; 15:7-8). The question then arose as to whether these believing Gentiles should be circumcised and keep the Law of Moses, as the believing Jews (vss. 5, 24). Behind this question was the enemy’s insidious attempt to falsify the grace of God in the gospel and make Christianity an earthly religion consisting of legal rites, rituals, and works (Rom. 14:17; Heb. 13:9). F. B. Hole stated: “Galatians 2 furnishes us with remarkable insight into what was at stake in the discussion which was started at Antioch and carried to its conclusion at Jerusalem; it was nothing short of the truth and liberty of the gospel!” (The Gospels and Acts, p. 352). This was a critical time for the Church; this question needed to be settled authoritatively and without delay. How the matter was handled furnishes us with some helpful principles concerning assembly administration and inter-assembly activity.
The Situation
The question was brought to a head when “certain men” from Jerusalem “came down” to Antioch and “taught” the brethren: “Except ye be circumcised after the manner of Moses, ye cannot be saved” (vss. 1, 5, 24). This caused a “commotion” among the brethren in Antioch and “no small discussion” ensued (vs. 2a). Think of the situation: large numbers of Gentiles had believed the gospel and were rejoicing in the assembly at Antioch in their newfound faith in Christ. Then, into this happy scene came men telling these dear believers that they were not saved after all! They had to observe the rite of circumcision and keep the Law of Moses to truly be saved! This was surely “another gospel” that was based on personal performance—on works (2 Cor. 11:4; Gal. 1:6). It denied the true gospel which is based on faith alone and not on works (Rom. 4:4-5; Eph. 2:8-9).
We can see from this chapter, and from what Paul says in Galatians 2, that some of the believing Jews had not yet shed the graveclothes of Judaism. They were under the impression that Christianity was some sort of a hybrid of Judaism and Christianity. Due to this misunderstanding, many of the believing Jews (especially those from the sect of the Pharisees) were zealous to have the Gentile believers circumcised and keep the Mosaic Law, and taught the saints so.
The Matter Taken to Jerusalem
Having discussed the matter at length, the brethren “determined” that “Paul and Barnabas, and certain others of them, should go up to Jerusalem unto the apostles and elders about this question” (vs. 2b). It is not mentioned here, but Paul received a “revelation” from God indicating that he should go to Jerusalem with the matter (Gal. 2:2). He evidently shared what had been revealed to him with the brethren there, and they believed that it was of the Lord, and “arranged” for him and Barnabas and certain others with them to go up to the apostles and elders at Jerusalem regarding this question. “Titus,” an uncircumcised believing Gentile was brought along as a specimen of what the grace of God can do for the one who believes the gospel. He was a man in whom the manifestations of the Spirit were evident to all. How could a man like this not be saved? Why would the Spirit of God take up His abode in him if he wasn’t saved? He was a clear proof that circumcision had nothing to do with soul-salvation.
We might wonder why they went up to the apostles in Jerusalem to get a decision when they had apostles there in Antioch who were fully competent to handle the matter (2 Cor. 11:5; 12:11). It wasn’t that the apostles at Jerusalem had more knowledge than those in Antioch. In fact, Paul said that when they got there and conferred with the apostles at Jerusalem, they “added nothing” to him in the way of knowledge of the truth (Gal. 2:6). Nor did they go to Jerusalem because they saw it as the Church’s headquarters and all matters pertaining to the Church should be legislated from there by the apostles and elders. Many church denominations in Christendom would subscribe to having an earthly center for their organizations, but Scripture knows no such thing. The Church, being a heavenly entity from its inception to its destiny, has its headquarters not on earth, but where its Head is—in heaven.
Why then were they led to go to Jerusalem? It was to “keep the unity of the Spirit in the uniting bond of peace” (Eph. 4:3). If Paul and Barnabas had attempted to settle the matter in Antioch by an act of their own apostolic authority, there could easily have arisen a breach between the assemblies in Antioch and Jerusalem. Since those who were teaching these things were from the assembly in Jerusalem (vs. 24), the apostles in Antioch thought it best not to deal with the issue without the assembly in Jerusalem knowing about it and being involved, for they were “one body in Christ” (Rom. 12:5). J. N. Darby said, “It was the will of God that this matter should be settled, not by the apostolic authority of Paul, or by the action of His Spirit at Antioch only, which might have divided the Church, but by means of a conference at Jerusalem, so as to maintain unity” (Synopsis of the Books of the Bible, Loizeaux edition, vol. 4, pp. 58-59). In this, we get a helpful illustration as to how assemblies are to deal with problems that arise between them. If erroneous teaching is being propounded in an assembly by someone from another assembly, and it is of a serious nature, the brethren in that assembly are to take up the matter with the local assembly from which the teacher has come. In this way, nothing is done independently, and the unity of the Spirit is kept in the bond of peace.
Luke tells us that Paul and Barnabas (and company) were “brought on their way by the church” (vs. 3a). This means that they had the fellowship and support of the assembly in Antioch; it was not the independent action of a party. He says that they “passed through Phoenicia and Samaria relating the conversion of [those of] the nations [Gentiles]: and they caused great joy to all the brethren” in those places (vs. 3b). It is noteworthy that in passing through these areas they never said a word to them about the trouble. We have in this another principle that should be followed when there are difficulties that arise among the saints. It is this: we shouldn’t spread the news of troubles among the Lord’s people needlessly; it will only distract the saints from their occupation with Christ. “Tell it unto the church” (Matt. 18:17) does not refer to the Church universally, but locally. When a party spirit is at work, the perpetrators will usually campaign for support by seeking to involve as many people as they can, far and wide. This is a tell-tale sign that it is a work of the flesh. Faith will leave the matter with the Lord and rest assured that He will work it out for His own glory, for He is “Head over all things to the Church” (Eph. 1:22).
When Paul and Barnabas reached Jerusalem (a 300-mile journey), they were “received of the church [assembly], 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 to command them to keep the Law of Moses” (vss. 4-5). On account of the presence of this element of Judaizers in their midst, and running the risk of rupturing the fellowship of the saints by continuing on in an open forum before all, they decided to meet with those who were of “reputation” (the leaders) “privately” (Gal. 2:2). The purpose of this was to give the apostles and elders at Jerusalem an opportunity to be thoroughly acquainted with the gospel that Paul preached, without having interference from the Judaistic element. Thus, Luke says: “And the apostles and elders came together for to consider this matter” (vs. 6). This shows that there are times when the responsible leaders in an assembly need to meet together apart from the assembly to discuss certain issues confronting the assembly. Essentially, this is the basis of a so-called “care” meeting.
Note: there were no sisters or young brothers at this meeting. This is another thing that should mark administrative meetings of the assembly—sisters and youths are precluded. Paul confirms this in his first epistle to Timothy. Among the qualifications necessary for those in this office, he says: “the husband of one wife” (1 Tim. 3:2). This pre-empts sisters. He also said: “Not a novice” (1 Tim. 3:6). This pre-empts youths and new converts. Encouraging teenage boys to attend care meetings (which is sometimes done) would clearly violate this principle.
We might wonder why the women and youths would be precluded from these meetings. The answer is that women are naturally governed by emotion, and this is no fault of their own; God has made them so. It is something greatly needed in the domestic sphere where love and affection in the family has its place. But when administrative judgments must be made, women can often be deceived, because emotion clouds moral discernment. Even the brothers who take part in administration must be careful to wear a “girdle” about “the paps” (the breast) to restrain their emotions when acting in that role (Compare Revelation 1:13.) Therefore, God has wisely taken that work out of the hands of sisters. Similarly, with the babes in Christ. They are unestablished, and by attending such meetings they could see “war in the gates” which could cause them to give up in discouragement (Judg. 5:8; Ex. 13:17). Or, worse yet, they could get drawn into a conflict and be slain in the process (2 Sam. 2:12-16). It has been objected: “How can the younger brothers learn administration principles if don’t go to care meetings?” Learn they need to do, but they can do it when they get a little older. A care meeting is no place for children and unestablished young people. It has been called a “brothers” meeting, but this could be misleading, and convey the thought that all the brothers should be there, when in reality it is meeting for those who have the responsibility and care of the assembly. A “care” meeting is a far better name for it.
The KJV says: “And when there had been much disputing ... ” (vs. 7a). But the word “disputing” should be “discussion.” There is certainly no place for disputing and arguing in administrative care meetings, though, sad to say, it sometimes happens. When they came together, “Peter” made a decisive pronouncement on the matter (vss. 7-11), then “Barnabas and Paul” spoke (vs. 12), and then “James” spoke, giving a conclusive word (vss. 13-21). We learn from this another principle as to the function in administrative meetings. It is this: let those who have the most experience speak. There is something unseemly about a younger brother taking over in a care meeting—especially when there are capable, older brothers present. We are not saying that younger men shouldn’t speak, but that they should be careful, and let their words be few (Job 32:6-7).
Peter Speaks
Vss. 7-11—Peter pointed to Cornelius and the company of Gentiles who were saved in his house as evidence that God had decided (“made choice”) for them in this matter (vss. 7-8). He gave the Holy Spirit to those believing Gentiles—and they were not circumcised! Since God had “purified their hearts by faith” (vs. 9) and received them when they were uncircumcised, why should they think that all such need to be circumcised to be saved? In Peter’s judgment, to force the Gentiles to submit to the rite of circumcision was nothing less than tempting God! (vs. 10)
He also mentioned that the Jews had failed to keep the Law, and that it would be hypocritical for them to put that “yoke” on believing Gentiles which neither their fathers nor they were able to bear. Thankfully, there is a far better and easier yoke in Christianity. The Lord said, “Take My yoke upon you, and learn of [from] Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light” (Matt. 11:29-30). Peter concluded his remarks by saying that salvation is obtained in the same way for all—both Jew and Gentile. To make his point crystal clear, he said, “We shall be saved, even as they.” We might have thought that he would have said that the saving of the Gentiles was even as the saving of the Jews, but he purposely put it the other way around (vs. 11). This is the last mention of Peter in the book.
Barnabas and Paul Speak
Vs. 12—Luke then mentions that “all the multitude kept silence” as Barnabas and Paul related their experiences in the regions beyond. This does not mean that the whole assembly in Jerusalem was there; it just means that there were a lot of people at this private meeting. Paul and Barnabas’ point was this: How could there be such blessing from the gospel they preached if it was something that was not according to God? If it were wrong, why would God identify with it with “miracles and wonders?”
James Speaks
Vss. 13-21—James then spoke conclusively, giving his judgment on the matter. He was the Lord’s half-brother (Gal. 1:19), having grown up with the Lord in the family of Joseph and Mary (Matt. 13:55). Even though he had that incredible privilege, he and his siblings didn’t believe that the Lord was Israel’s Messiah! (John 7:5) But God had mercy on them and saved them—perhaps after the Lord died (Acts 1:14). Sometime after James was converted, the Lord made a special appearance to him in resurrection (1 Cor. 15:7). He was not an apostle, but a much respected elder in the assembly at Jerusalem (Gal. 2:9, 12; Acts 12:17; 21:18). He also wrote the Epistle of James.
James presented to the brethren a simple outline of the dispensational ways of God, and then drew a deduction from it that was applicable to the present situation. As to the present outreach of the gospel, he said: “Simeon (Peter) hath declared how God at the first did visit the Gentiles, to take out of them a people for His name” (vs. 14). Note: he didn’t say: “The Scriptures have declared....” but “Simeon hath declared ... .” This is because the present calling out of individuals from the nations to form a heavenly company of believers (the Church) is not found in the Old Testament Scriptures. There were, however, plenty of reliable witnesses that would confirm that this present movement was indeed of God—such as: the Apostle Peter and the six men who went with him to Cornelius’ house (Acts 10), and the revelations of the Mystery of Christ and the Church given to the apostles and prophets (Eph. 3:5). The Old Testament Scriptures do, however, indicate that there would be a suspension in God’s dealings with Israel wherein there would be room for this present outreach to occur, before resuming His dealings with Israel with their blessing in mind.
It is important to understand that this present work of God in calling out believing Gentiles from the nations to be part of the Church is not referring to the conversion of the Gentiles as mentioned in the writings of the Old Testament Prophets. Those prophecies refer to the conversion of the nations en mass after the second coming of Christ (His Appearing); this which James speaks of in verse 14 is a selective out-calling of certain elect Gentiles from their nations before He comes. These are two different things in the ways of God. Hence, there is the conversion of the nations in a future day (Isa. 60, etc.) and there is the “conversion of those of the nations” which is going on in this present day (Acts 15:3; Eph. 3:6). Not only are Gentiles being called “out” of their former positions by the gospel, but believing Jews are as well. Paul’s conversion is an example. The Lord said to him: “Taking thee out from among the people (the Jews), and the nations” (Acts 26:17).
James was careful not to say that this present visitation among the Gentiles was a fulfilment of “the words of the Prophets,” but that the Prophets “agree” with God’s intention to bless the Gentiles who seek Christ (vs. 15). He then quoted Amos 9 (from the Septuagint version) to show it, saying: “After this, I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: that the residue of men might seek after the Lord, and all the Gentiles, upon whom My name is called, saith the Lord, who doeth all these things” (vss. 16-17). Thus, after the present outreach among the Gentiles is completed, and “the fulness (the full number of elect persons) of the Gentiles be come in” (Rom. 11:25), the Lord will “return” (His second coming – the Appearing) and take up with Israel again. At that time, He will restore the nation of Israel and “all” the Gentile nations on earth will be converted. James adds that while this inter-posed heavenly calling going on now is a new concept to the Jews, it is not new with God, for “known unto God are all His works from the beginning of the world [eternity]” (vs. 18).
We might wonder why James would bring this into the discussion. His point was that in all the writings of the Prophets which speak of the conversion of the Gentiles (not just Amos 9), not one of them speak of having the Gentiles circumcised! If it were necessary, God would surely have said so, but there is not a word about it! Since this is so, James gave his “sentence” (judgment) that they should “trouble not them, which from among the Gentiles are turned to God” by imposing the rite of circumcision upon them (vs. 19). Note: in arriving at this conclusion, James brought the Scripture to bear upon the matter, and that settled it. We learn here yet another important lesson regarding assembly administration—we must let the Word of God (either a direct passage, or a principle from a passage) be the guiding and deciding factor in arriving at a conclusion.
James proposed that they send a letter to the Gentile believers in various assemblies telling them of the conclusion that they had arrived at before the Lord, and that they were putting no further burden on them other than that “they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood” (vs. 20). Since strangled things still have blood in them, we take these to be one thing; thus, there are three prohibitions here. (The Synopsis of J. N. Darby implies the same):
Idols are a disrespect of God and His image (Gen. 9:6).
Fornication is a disrespect of man and woman in marriage (Gen. 2:24).
Things strangled with blood is a disrespect of life in animals (Gen. 9:4).
Since these three things are prohibited in the Law of Moses, we might think that James was suggesting that the Gentiles should be put under a modified form of the Law—but that was not what he was saying. Each of these things belong to God’s creatorial order. They are things that He established among men long before the Law of Moses was given. L. M. Grant states: “These are three things connected with God’s creatorial rights” (Comments on the Book of the Acts, p. 90). They are to be abstained from because they deny God’s rights in creation.
A Letter Sent to Antioch and Elsewhere
Vss. 22-35—This then was brought before the whole assembly. Luke says: “It seemed good to the apostles and elders, with the whole assembly.” When arriving at this decision, there was no vote taken, or anything equivalent—as is done in modern day conference meetings. It was evident to all present that God had made known His mind, and they did not need human opinions to decide the matter. This gives us another principle in connection with assembly decisions, and binding and loosing judgments—it must be done with the whole assembly when it is gathered together with the Lord in the midst; otherwise, it is not bonafide (Matt. 18:19-20; 1 Cor. 5:4). What is arrived at in a care meeting is not enough to ratify the decision.
As to this, J. N. Darby said, “The spiritual men, who addict themselves to this work and are occupied with its details, before the case is brought before the assembly so that the consciences of all may be exercised in the case, may doubtless thoroughly explore the details with much profit and godly care. But if it comes to deciding anything apart from the assembly of the saints, even in the most ordinary things, their action would cease to be the assembly’s action and it ought to be disowned (Letters, vol. 2, p. 199). He also said, “The meeting of a few caring for the saints and serving them, is very desirable, but they cannot act as the assembly, though they may serve it in every way. This question has arisen in New Zealand. They had got into this habit; so that the conscience of the assembly as such was not exercised. It may be the means—if godly care of souls be carried on by those so meeting—of sparing the assembly many harassing details; but where the conscience is concerned, there the matter must be before the assembly, that the conscience of the assembly may be right before God. This habit of a few judging for the assembly (nominally giving notice to those [in the assembly]) has become pretty general in N. Z.” (Letters, vol. 2, p. 364).
Taking James advice, this “common judgment” which they “arrived at” with the assembly (vs. 25) was believed to be the mind of “the Holy Spirit” (vs. 28), and therefore, the verdict was sent by letter to the brethren in Antioch and elsewhere. “Barnabas and Paul” and “chosen men of their own company” were the carriers. The brethren included in the letter their commendation of Barnabas and Paul, calling them “beloved” brethren who had “given up their lives for the name of the Lord Jesus Christ” (vs. 26). This, no doubt, was mentioned to give the brethren in Antioch restored confidence in their ministry, since it had been challenged and vehemently opposed by the Judaizers.
It is significant that they didn’t disclose the names of those who started the trouble by teaching the error. The apostles and elders who wrote the letter simply said: “Certain which went out from us” (vs. 24). This may indicate that those men had judged their wrong and there was, therefore, no need to publish their names in this circular letter. Had they not judged their erroneous teaching and were still disturbing the saints with it, it would have been in order to mention them by name so that the saints would know who to avoid (Rom. 16:17-18). Paul followed this principle in writing to Timothy (1 Tim. 1:20; 2 Tim. 1:15; 2:17; 4:14-15).
In all that transpired, the apostles and elders at Jerusalem never “compelled” Titus to be circumcised! (Gal. 2:3) This was living proof that it is not necessary in Christianity. The good news was that what began with “dissension and disputation” (vs. 2) ended in “peace” (vs. 33). The issue was resolved authoritatively, and Satan was defeated again. Verse 34, in the KJV, is not found in the best Greek manuscripts; it was apparently added by copyists to explain how it was that Silas was in Antioch to be chosen by Paul for his second missionary journey.
The Regions Beyond: Paul's Second Missionary Journey
Chapters 15:36–18:22
Luke proceeds to give us the record of Paul’s second missionary journey which covered a period of about four years (A.D. 51-54). On this occasion the missionaries took the gospel further afield, carrying it into Europe for the first time. The targeted areas of the Spirit were Macedonia (northern Greece) and Achaia (southern Greece).
Paul’s Second Missionary Journey Begins
Chap. 15:36-41—In reading over the account of this new missionary journey, we see at once that it began on a lower level of spiritual exercise from that of the first mission. There is a marked absence of fasting and prayer, and of waiting on the Lord for guidance. We do not read of them bowing their knees and asking “the Lord of the harvest” (Matt. 9:38) whether it was His will that they should go again. Nor was there any decisive statement from the Holy Spirit regarding this new work, as there was on the first journey. Instead of being initiated by the Holy Spirit, this second missionary journey began with Paul saying to Barnabas: “Let us go again and visit our brethren in every city where we have preached the Word of the Lord, and see how they do” (vs. 36). This surely was a godly concern and a commendable desire, but there wasn’t the expressed dependence on the Lord that we saw at the outset of the first mission.
Paul and Barnabas Separate
We are, therefore, not surprised that this journey got off to an unfortunate start with the separation of the two servants who had been used mightily of God on the first journey. This is sad indeed. Barnabas wanted to take his nephew John Mark with them, but Paul thought otherwise. Paul’s reason was that he had “abandoned” them on their first journey, and he might do it again (Acts 13:13). Paul had clearly lost confidence in John Mark. (He regained his confidence in him later and spoke commendably of him to Timothy – 2 Timothy 4:11.) It seems that Barnabas was affected by natural (family) relations, and it influenced his desire to have Mark to go with them. This should serve as a warning to us. Let us be careful not to allow natural affection and family connections have precedence over our decisions in spiritual matters; those things tend to cloud our discernment.
Luke says that “the contention was sharp [warm]” between Paul and Barnabas (vs. 39). Contention, we know, is not something that the Holy Spirit produces, but is clearly something that emanates from the flesh (Gal. 5:20). Thus, the flesh (the fallen sin-nature) had lifted up its ugly head in these two otherwise godly servants. It shows us that even though men may be apostles, they still have the flesh and must judge themselves regularly. This is proof that the doctrine of Sinless Perfectionism is false. If anybody would have reached a state of sinlessness on earth through Christian growth, it would have been these men, but clearly they had not.
Who was in the right, Paul or Barnabas? Luke seems to indicate that both were at fault, stating that the contention was between “them.” Notwithstanding, the fact that Barnabas left with Mark rather hurriedly, before the brethren could give them the right hands of fellowship (which seemed to be a hasty reaction of the flesh) and that he disappeared from the narrative after this, suggests that the fault may have been more on his side. Having said that, we have no intention of criticizing this honoured servant of the Lord.
While it is sad that these two beloved servants separated in this way, God over-ruled and turned the failure into a blessing. The good that came out of the separation was that there were now two missionary parties that went forth into the regions beyond with the gospel! This meant that more people were reached with the Word!
Syria & Cilicia
Chap. 15:41—After Barnabas and Mark “sailed away to Cyprus,” Paul took the advice of the brethren and “chose Silas” for his second journey. In submitting to his brethren’s judgment, he manifested a nice spirit, and this is a sign that he was in a good spiritual state. Paul and Silas were then “commended [committed] by the brethren to the grace of God.” This is something that is not said of Barnabas and Mark. They “went through Syria and Cilicia confirming the assemblies” (vs. 41).
Derbe & Lystra
Chap. 16:1-5—Passing through the eastern part of Asia Minor, Paul and Silas came to “Derbe and Lystra,” cities of Galatia. This was the very place where Paul was stoned and taken up for dead (Acts 14:19). To go back to that spot where persecution had been so intense showed real spiritual courage (2 Tim. 3:11).
Timothy Joins the Missionary Band
Here, the missionaries came across “a certain disciple” named “Timotheus” (vs. 1). He had been saved prior to this (perhaps on Paul’s first missionary journey – Acts 14:21) and had shown significant spiritual progress in his Christian life—enough so that the brethren in the area spoke well of him to Paul. His mother, “Eunice” (2 Tim. 1:5), was a Jewess who had married a Greek man. Even though she had married a non-Israelite, she faithfully taught Timothy the Old Testament Scriptures from his childhood (2 Tim. 3:15). This gave him a considerable advantage over other converts who had not had that privilege. This, coupled with a devotion of heart to the Lord and a genuine care for the saints, made Timothy a promising servant in the work of the Lord (Phil. 2:19-22). Luke says that he was “well reported of by the brethren that were in Lystra and Iconium” (vs. 2). This means that he had a testimony in his home area, which is the hardest place to win approval (Luke 4:24).
Learning of Timothy’s progress, Paul invited him to go along with them on their missionary trip, to which Timothy consented (vs. 3). But before departing, Paul had him “circumcised.” We might wonder why he would do that, because in the previous chapter (15) the apostles and elders had just established that circumcision was not necessary in Christianity. In that chapter, Paul steadfastly refused to circumcise Titus as a case in point (Gal. 2:3), but here it seems as though he was contradicting his own teaching!
The answer is that it was a matter of principle. In Titus’ case, it was a question of fundamental Christian doctrine; false teachers were insisting on circumcision being necessary in order to be saved (Acts 15:1). Paul and the other apostles took a strong stance against it (Gal. 2:4-5) because it undermined the finished work of Christ in atonement. Here, it was a case of Christian liberty. Paul had Timothy circumcised on account of “the Jews which were in those quarters: for they knew that his father was a Greek.” If those Jews whom they were trying to reach with the gospel knew that Timothy was uncircumcised, they would see him as an unclean Gentile and dismiss the message they preached. Thus, in Timothy’s case, it was a matter of removing something that would be a hindrance to their audience receiving the message. Paul was acting on a principle he mentions in 1 Corinthians 9:20: “Unto the Jews I became as a Jew, that I might gain the Jews; to them that were under the Law, as under the Law, that I might gain them that are under the Law.”
Vss. 4-5—Their labours on this journey had a strong emphasis on pastoral work (Acts 15:36, 41), with the aim of establishing “the assemblies” in “the faith.” These would be the converts from Paul’s first evangelistic tour. As mentioned in chapter 14:22, establishing the saints involved teaching them the truth and exhorting them regarding practical Christian living. They also delivered to them “the decrees” which they were to keep that were “ordained of the apostles and elders which were at Jerusalem” (Acts 15:29).
Phrygia & Galatia
Chap. 16:6-7—They did not just visit the brethren at Derbe and Lystra, but they went “throughout Phrygia and Galatia” ministering to the saints there (vs. 6a). That they went “throughout” those areas shows that they were thorough in this pastoral work.
Having visited the existing assemblies in the regions of Phrygia and Galatia (central Turkey), the missionaries purposed to go farther afield into “Asia” with the gospel but were “forbidden by the Holy Spirit to speak the Word” there (vs. 6b). (This is not the continent of Asia, but a region in southwestern Turkey.) Outward circumstances were probably what hindered them, but Luke speaks of it from God’s perspective and tells us that it was the Holy Spirit who forbad them from going there. It was not that God didn’t care for those people and did not want them to be saved, but this wasn’t His time for it. Their opportunity would come when Paul was guided to that area on his third missionary journey, at which time he would spend at least three years there preaching and teaching (Acts 20:31). The missionaries then turned toward “Bithynia” (northern Turkey), but “the Spirit of Jesus did not allow them” to go there either (vs. 7).
Troas
Chap. 16:8-10—So “passing by Mysia” (northwestern Turkey), they went due west and came down to the seaport of “Troas” (vs. 8). God was guiding them circumstantially to this city for a couple of reasons. Firstly, this is where they would meet “Luke, the beloved physician” (Col. 4:14), who would be a help in the ministry. Secondly, this is where they would be led by God to take a ship into Europe, and thus, bring the gospel to that continent for the first time in history.
Luke Joins the Missionary Band
At this point, at Troas, Luke joined the missionary band, and their number grew to four persons—Paul, Silas, Timothy, and Luke. We know that Luke had come into the picture because he changes the pronouns in the narrative from “they” (referring to Paul, Silas, and Timothy) in verses 4-8, to “we” and “us” in verse 10 onward. This is Luke’s self-effacing way of referring to himself without drawing attention. As a historian, the things he has reported thus far in the book were what he had gathered from various reliable sources; now he reports things as an eye-witness.
The Gospel Enters Europe
Chap. 16:9-11—At Troas, and looking to the Lord for direction, Paul had “a vision” in the night. He saw “a certain Macedonian man” calling him to come across the Aegean Sea to Macedonia (northern Greece) and to “help” them there (vs. 9). They “assuredly” gathered from the circumstance that the Lord was directing them to Macedonia to “preach the gospel unto them” (vs. 10). Sailing west from Troas, the weather was favourable, and they “came with a straight course to Samothracia,” an island about halfway across the Aegean Sea.
Neapolis
Chap. 16:11—The next day, they reached the port of “Neapolis” in Macedonia. This brought them to the threshold of Europe. They came across the Aegean Sea in two days. When weather was not permitting, it could take much longer (Acts 20:6). The favourable winds, no doubt, were a confirmation to them that God’s hand was with them, opening the way (Psa. 148:8). There is no mention that they preached the Word here at Neapolis. From the wording of the text it seems that they pressed on immediately to Philippi, the chief city of Macedonia, which was a few miles inland.
Philippi
Chap. 16:12-40—This city was a Roman colony that had a very small Jewish population, and therefore, no synagogue. When such was the case, “it was the custom” of the Jews to resort to the riverside on Sabbath days to pray and to be with other Jews who would gather there (Psa. 137:1; Ezek. 1:1; 3:15). Knowing this was “where prayer was wont to be made,” Paul and his company “resorted thither” and found a few women (vs. 13). They didn’t preach the gospel to them, but “sat down” and shared the message of God’s redeeming grace with them on a conversational level.
Lydia Saved
The work in Europe did not begin with an ostentatious evangelistic campaign that attracted hundreds and thousands—the work began in a woman’s heart. It was a quiet work, but very real. Luke says: “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 the things which were spoken of Paul” (vs. 14). The fact that Lydia was a worshipper of God before she met the missionaries, shows that the Lord had already been working with her; she had real Godward faith, but what she needed was the light of the gospel. She was a seeker of truth and had become a Jewish proselyte in quest of it. But when she heard the gospel, she found the fullness of the thing which she sought after—the grace of God in Christ. It is clear that through Paul’s message, she received the Lord Jesus as her Saviour, and thus became the first Christian convert in Europe, though she herself was not European. She was from Thyatira, a city of Asia (southwestern Turkey)—the place where the missionaries were forbidden by the Spirit to go!
Household Baptism
Lydia believed and was “baptized and her household” (vs. 15). This is the first of two cases in this chapter where households were baptized without there being any mention of whether all in those houses were believers! (Acts 16:15, 33).
Evangelical Christians, who accept the baptism of believers only, infer into these passages that they were all believers. Using “reverse engineering” in their thinking, they deduct that everyone in those homes had to be believers, because in their minds, Paul would never baptize someone who hadn’t made a clear confession of his faith in Christ. However, a careful look at the subject of baptism in Scripture will show that this is not always so. Scripture indicates that when everyone in a house believed the gospel, as in the cases of Cornelius’ house (Acts 10:2; 11:14) and Crispus’ house (Acts 18:8), it will state clearly that they were all believers. But, as mentioned, in the three references regarding household baptism, there is no mention that all in those homes were believers. In fact, in the case of the jailor’s house being baptized, the word in the Greek text for “believed” is in the nominative, singular masculine (Acts 16:34). Thus, “believed” refers to the jailor’s faith only. Yet, he had his whole household baptized! Since a household consists of all who are under the head of the house, baptizing a household could include a wife, children, and the servants.
If we clear away our preconceived ideas on this subject, and look at baptism as Scripture presents it, we will see that it has to do with placing a person in a new position of privilege on earth, wherein he is outwardly identified with the name of Christ. S. M. Anglin said, “Baptism constitutes the person baptized a Christian, as to his position here on earth, and introduces him into the outward privileges of Christianity (What Baptism is, and Who Should be Baptized, p. 5). It is the formal reception of a person onto Christian ground. Simply put, faith puts the believer “in” Christ (Gal. 3:26), and baptism puts Christ “on” the believer (Gal. 3:27). One is before God and the other is before men. In the ordinance of baptism, a person puts on the Christian uniform and is thereby identified with the name of Christ. By submitting to that ordinance, he is formally made part of the Christian testimony, the professing house of God, wherein many outward privileges are enjoyed. This is the ground upon which every believing householder wants to place his household, if he understands baptism rightly. This is what took place when Lydia (Acts 16:15), the jailor (Acts 16:33), and Stephanas (1 Cor. 1:16) had their households baptized.
Common Misunderstandings About Baptism
There are several mistaken ideas connected with baptism in Christendom—some are more serious than others. In an effort to help people get free of these mistaken ideas, we point out a few of these misconceptions:
Baptism imparts divine life to the baptized whereby he is born again. This is an old error that has come from medieval theology taught by Roman Catholicism called “Baptismal Regeneration.” It is a gross mis-interpretation of John 3:5 and Titus 3:5, and thus, is a serious doctrinal error. If it were true, then a person could be blessed eternally by an act of his own doing. It is salvation through works, which Scripture decries (Rom. 4:4-5; Eph. 2:8-9).
A believer must be baptized in order to be saved eternally. This is also a serious doctrinal error. It is a mis-interpretation of Mark 16:16; Acts 2:38-40; 22:16, and 1 Peter 3:21. These verses are not referring to salvation from the eternal judgment of God (as those who propound this doctrine suppose), but rather, salvation from the governmental judgment of God in one’s life on earth. If this idea were true, it is teaching that faith in Christ is not enough for salvation; the believer must do something to ensure his eternal blessing. Again, it makes eternal salvation a thing that depends upon the believer’s works, which Scripture decries (Rom. 4:4-5; Eph. 2:8-9).
Baptism is obedience to a command of the Lord. This is not true; there is no such command in Scripture. There is a command to the baptizer to baptize all who have believed the gospel and who want to be in the place of privilege where Christ’s name is professed (Acts 10:48), but there is no command to anyone to get baptized. To refer to baptism as something believers are commanded to do brings into Christianity a legal obedience to ordinances as a means of blessing, which is entirely opposed to the spirit of Christianity. In Scripture, baptism is viewed as a privilege. With that privilege comes a corresponding responsibility of obedience in one’s personal life (John 14:15; Acts 5:29; 1 Peter 1:14), but submission to the ordinance itself is not an act of obedience.
Baptism is a public confession of a person’s faith in Christ; it is a statement to the world that the person baptized is dead and risen with Him. This is not true; Scripture nowhere states that baptism is a public act or a confession of a person’s faith in Christ. If it were a public witness to the world, Paul would never have had the jailor baptized in the middle of the night behind closed doors! (Acts 16:33) He would have waited till the morning and done it “outside the gate (of the city) by the river” (Acts 16:13), or in some other public place where it could be seen. The significance of baptism rests with the name of Christ being put upon us (Gal. 3:27), not whether others have witnessed it.
Believers are the only ones who are to be baptized. This is not necessarily true. Surely, we are not to baptize unbelievers, knowing that they are unbelievers, but Scripture does state that households were baptized without giving any indication of all in those households being believers (Acts 16:15, 33; 1 Cor. 1:16). As mentioned earlier, the baptism of the jailor’s house is an example. The Greek text states that he was the only one in the house who believed.
A person must have his sins forgiven and have the indwelling of the Holy Spirit before being baptized. This order is not always the case in Scripture. In Luke 3:3, people were baptized before they had their sins forgiven! Their baptism was in view of having their sins forgiven; it was “for the remission of sins.” So also, with those in Acts 2:38. Peter put their baptism before their sins being forgiven and their receiving the Holy Spirit! It was the same with the Samaritan believers; they were baptized before they received the Spirit (Acts 8:12-17).
There should be a “waiting period” before a new believer is baptized, in order to be sure that his faith is real. This, too, does not stand the test of Scripture. In Acts 2:41, three thousand people were saved and baptized on the same day! The Ethiopian eunuch was baptized moments after he believed (Acts 8:36-38). It was likewise with those in Cornelius’ house; they were baptized moments after they believed (Acts 10:44-48).
Baptism leads to holiness in life. This is not true; baptism identifies the baptized with Christ’s death, but it does not produce holiness in one’s life. Practical holiness is a result of the power of the Spirit working in the believer’s life through the believer’s yielding to Him (Rom. 8:2). This falsehood is exemplified in the man who was baptized and sometime later met the man who had baptized him. After exchanging greetings, the man who had been baptized said: “I am thoroughly disappointed with my baptism; I thought that I wouldn’t sin anymore.” The other man said: “Well, if I had known that that was what you were looking for, I should have held you down under the water longer—that would have stopped you from sinning!” Baptism is not an experience that brings the baptized closer to the Lord.
The Spirit of Python Attempts to Corrupt the Gospel Message
Chap. 16:16-18—Having seen blessing come to Lydia’s house, the enemy (Satan) was stirred up and came out with yet another attack on the gospel. As the missionaries went to pray (probably by the riverside where they had met Lydia) “a certain female slave, having a spirit of Python” followed them. She cried: “These men are the servants of the Most High God, which show unto us the way of salvation” (vs. 17). On the surface, what she said seemed true and was something that promoted the gospel. But it was a pretense. A closer look shows that it was a corruption of the message that Paul preached. It was really a clever attempt of Satan to hinder the blessing of the gospel from going any further into Europe.
Critical translations and inter-linears indicate that the article “the” is not in the Greek text. Thus, the girl wasn’t saying that the missionaries preached “the way of salvation,” but that they were preaching “a way of salvation” (J. Green; L. M. Grant). This implies that the gospel is one of many ways to be saved! This is false; receiving Christ is the only way of salvation. Scripture says: “There is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). Another indication that something was wrong with what she was saying is that she directed the attention of her hearers to the servants of the Lord, rather than to the Lord. She said: “These men are the servants ... .” This is always Satan’s way; he will never direct anyone to Christ. Moreover, her use of the title “the Most High God” is the millennial name of God, and out of place in this Day of Grace. No demon or evil spirit should want to hasten the millennial kingdom day because they will be confined to the abyss then (Isa. 24:21-22; Rev. 20:1-3).
When the girl kept up her cry “many days,” Paul, knowing that the devil’s patronage would never work the blessing of God, but would only bring disaster, refused her testimony by commanding the evil spirit to come out of her (vs. 18). She was thereby mercifully delivered from the evil spirit that possessed her! If her masters truly cared for her personal welfare, they would have thanked Paul; but instead, they were incensed. Their business which they had by her “soothsaying [prophesying],” which brought them “much profit,” died with her deliverance. Seeing that their “gains were gone,” the girl’s masters retaliated by showing great animosity toward the missionaries and stirred up the multitude against them. They “caught Paul and Silas” and “dragged them into the market before the magistrates” and accused them of unlawful deeds (vss. 19-21). The magistrates took no time to find out whether those things were true and went ahead and punished them, beating them with “many stripes.” They then “cast them into prison” and charged the jailer to “keep them safely” (vss. 22-24). Thus, they condemned and punished the missionaries without a proper trial! (vs. 37) This was unlawful in the Roman Empire, yet they had accused the missionaries of unlawful activity!
The Jailer Saved
Chapter 16:25-40—The missionaries were undaunted by the persecution. “At midnight,” with their backs bruised and beaten, they “prayed and sang praises unto God” (vs. 25). This was a powerful testimony to the grace of God that worked in them; they were clearly not bitter (Job 35:10; Psa. 119:62). God then intervened miraculously with “a great earthquake,” whereby “the doors were opened, and everyone’s bands were loosed” (vs. 26). The jailer was awakened to find “the prison doors open” and assumed that “the prisoners had fled.” Since their custody was his responsibility at the pain of forfeiting his life (Acts 12:19), the jailer drew his sword and was about to commit suicide (vs. 27). Apparently, he would rather die that way than at the hands of the Roman magistrates. But Paul anticipated that he would try to take his life and cried out: “Do thyself no harm: for we are all here” (vs. 28). Thus, the jailer heard a voice out of the darkness that expressed genuine care and concern for his personal well-being. This struck his heart and conscience, and God used it to awaken his soul as to his need of being saved from the penalty of his sins. He rushed in trembling, and brought the missionaries out, and asked with great earnestness: “Sirs, what must I do to be saved?” They responded, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (vss. 29-31) This promise of salvation was not only to the jailer, but also to his house. If they believed, they could be saved too. God delights to save whole households; yet we are often slow to claim that fact in our faith! Paul and Silas proceeded to give the jailer and his house “the Word of the Lord,” which he readily received and by which he was saved (vs. 32).
He “took them the same hour of the night, and washed their stripes” (vs. 33). This act of kindness was the fruit of the genuineness of his faith in Christ (James 2:17-18). He then proceeded to have his whole household “baptized.” This sudden change in the course of the jailer’s life is a testament to “the power of God unto salvation” (Rom. 1:16). When he “brought them into his house and laid the table for them, he rejoiced with all his house, having believed in God” (vs. 34). The KJV says that the jailer “rejoiced, believing in God with all his house.” The translators have taken the liberty to infer into the passage that all in his house believed and were saved. But, as mentioned earlier, the Greek text indicates that the “believing” in this verse is in the masculine singular, referring to the jailor alone. They “rejoiced” with him in the circumstances surrounding the event—in that no one was hurt, the prisoners did not escape, the jailer hadn’t killed himself, etc.—but there is no mention of the rest of his family believing as he did.
Vss. 35-40—When “the magistrates sent the sergeants” to expel the missionaries from the city the next day, Paul took the opportunity to tell them that they had acted unlawfully in what they did to them, seeing that both he and Silas were Roman citizens. He said, “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” (vs. 37). When the magistrates heard that “they feared,” and came and besought them to leave. There is no mention of an apology being made by the magistrates, or that the missionaries demanded one (vss. 38-39). Instead, they displayed a gracious and forgiving spirit (Mark 11:25-26; Luke 6:28-29). Upon leaving town, they were in no hurry; they stopped to see the brethren at Lydia’s house. Luke says: “When they had seen the brethren, they comforted [exhorted] them, and departed” (vs. 40). It is significant that Luke would say “they” and not “we” in reference to the departure of the missionaries. He had been using the first person plural pronouns (“we” and “us”), but by changing to the third person plural pronoun (“they”) as he does here (and in chapter 17:1, etc.), it is clear that Luke did not go with them when they departed. He stayed behind in Philippi, presumably to continue to strengthen the new believers in the faith. He would rejoin Paul in Acts 20:5.
Amphipolis & Apollonia
Chap. 17:1—Moving southwest through Macedonia, the missionaries passed through “Amphipolis,” about 30 miles from Philippi, and through “Apollonia,” which is another 30 miles southwest. No details are given as to any evangelistic results in these cities.
Thessalonica
Chap. 17:2-9—Passing another 35 miles westward, they came to “Thessalonica,” a large commercial city. It had a significant Jewish population, enough to warrant the existence of a synagogue. As Paul’s custom was to give the gospel to the Jews first, before turning to the Gentiles (Rom. 1:16), he entered into the synagogue and on “three sabbath days” he “reasoned with them out of the Scriptures.” (This would be the Old Testament Scriptures; the New Testament had not been written yet.) Paul proved from their very own Scriptures that the Messiah had come in the Person of the Lord Jesus Christ, and that He had suffered and died to make atonement for sin, and that He was “risen again from the dead” (vss. 2-3). Note: Paul’s way of handling the Scriptures was not to reason into them (as false teachers do), but to reason out of them. That is, he built his reasoning out of what is stated in Scripture; he did not bring his ideas to the Scriptures and try and find justification for them. This is where cult teachers have gone wrong—all such manipulation is “handling the Word of God deceitfully” (2 Cor. 4:2).
As the case usually is when the gospel is preached, some “believed” (vs. 4) and some “believed not” (vs. 5). “Aristarchus and Secundus” may have been among the number of those who believed (Acts 20:4). The unbelieving Jews were “stirred up to jealousy” over the “great multitude” who believed, and raised a persecution against the missionaries by involving “certain lewd fellows of the baser sort,” who in turn “got a crowd together” and “set the city in confusion [uproar]” (vs. 6). The mob went looking for the missionaries, and “assaulted the house of Jason,” believing that they were there. But when they didn’t find them, they “dragged Jason and certain brethren” before the rulers and accused them of being accomplices to the Lord’s servants. In their accusation against the missionaries, they unknowingly gave testimony to the power of the gospel. They said: “These men have turned the world upside down.” They couldn’t deny the fact that people were being saved and lives were being transformed by the effectual working of the gospel. They may have been opposed to it, but they couldn’t stop it! They charged the missionaries with plotting to overthrow the government of “Caesar” through “another king, Jesus” (vs. 7).
Paul Avoids a Potential Riot
A riot had started, and a great persecution was raised against the missionaries (vss. 8-9). So much so that “the brethren immediately sent away Paul and Silas by night to Berea” (vs. 10). Thus, their time in Thessalonica was cut short, and this meant that the new converts there would not have received the teaching they needed to be established in the faith. Usually, Paul would have one of the workers stay behind—as was the case with Luke at Philippi—but here in Thessalonica, the persecution was so fierce that they all fled. When they reached Athens, Paul sent Timothy back to them to establish and encourage them in the faith (1 Thess. 3:1-2). To that end, Paul would later write two epistles to the saints at Thessalonica.
Berea
Chap. 17:10-15—This city was about 40 miles west of Thessalonica. It also had a Jewish population and a synagogue, from which Paul started his evangelization in the area. Luke says that the Bereans 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” (vs. 11). The Bereans were marked by two things: faith in God and diligence in studying His Word. Their faith gave them to see that the missionaries were men sent from God, and thus they readily received their message as being from God. Then, having received the good news concerning Christ, they searched the Scriptures daily and found it to be so, and this confirmed their faith. This is so commendable. Most people will not receive the truth until it has been proven to them by a chapter and verse which states it explicitly. Surely, we want to be careful in what we receive, but faith is lacking in such an approach to divine subjects. Sadly, the children of Israel showed this lack; “the Word preached did not profit them, not being mixed with faith in them that heard it” (Heb. 4:2). Without faith being involved, the reception of the truth becomes a mere intellectual exercise.
Searching the Scriptures is one of three daily things that need to be a part of every believer’s life. They are:
“Daily” searching the Scriptures (Acts 17:11).
“Daily” crying to the Lord in prayer (Psa. 86:3).
“Daily” following the Lord in the path of faith (Luke 9:23).
The result was that “many of them believed,” both men and women (vs. 12). One of which was “Sopater” (Acts 17:4). “Grecian women of the upper classes” are given an honourable mention here as being among the number who received the Word and searched the Scriptures. This shows that God approves of women who engage in Bible study; studying the Scriptures is not something merely for the men who teach in the assembly.
Paul Avoids Another Potential Riot
The unbelieving Jews from Thessalonica were so full of hatred and jealousy that they made a special trip to Berea to convince the Jews there to reject the gospel (vs. 13). They not only rejected the message of grace for themselves, but they were determined that others should do so too! They succeeded in “stirring up and troubling the crowds” against the missionaries, and another riot was about to start. Seeing the predicament, “immediately the brethren sent away Paul to proceed toward the sea” (vs. 14 – W. Kelly Trans.). The KJV says, “To go as it were to the sea.” This suggests that they outwitted their pursuers by a ruse, but the J. N. Darby Translation footnote states that “the use of ‘as’ here is not a semblance of anything, but of purpose or intention.” Hence, they did not use subterfuge to get away from the angry crowds. With the animosity being specially directed at Paul, his two fellow-workers felt safe to remain in Berea to strengthen the brethren in the faith, while he pushed on.
In withdrawing from the commotion, Paul had a loving and caring escort of faithful brethren who knew the territory to take him “as far as Athens” (vs. 15). Since Berea was not on the coast, their trip covered some land, but was mostly over sea. When it came time for those brethren to return to Berea, Paul gave them instructions to have “Silas and Timotheus” join him at Athens as soon as possible.
Athens
Chap. 17:16-34—This city is over 200 miles south of Berea. It was the capital city of Greece. It also had a Jewish community and a synagogue in which Paul “reasoned” with the Jews and those of the Gentiles who attended the worship there. The KJV says that he “disputed” with them, but that may convey the thought of arguing, which is a work of the flesh and something he surely wouldn’t have stooped to in conveying the gospel (James 1:19-20). In the early 1600s when the KJV was published, that word did not have a negative connotation. Luke does not mention whether any were converted.
While Paul waited for Silas and Timothy, he didn’t occupy his time with sightseeing trips around the city; he was not there on a holiday. What particularly caught his attention was that the city was “wholly given to idolatry.” This “painfully excited” him (vss. 16-17). He, therefore, interacted with these poor benighted souls in the marketplace daily, speaking to them of “the glad tidings of Jesus, and the resurrection.” Two schools of philosophers encountered him—“the Epicureans” and “the Stoicks” (vs. 18). The Epicureans were followers of Epicurus, who taught that the object of all men should be happiness and the pursuit of pleasure, and they were not so concerned about absolute truth. The Stoicks took a different approach to life. Their philosophy was that since life is full of trials and problems and sorrows, that God would have men to meet these trials by bearing them quietly without emotion.
Having never heard the gospel before, the Athenians saw Paul as a mere “babbler” and a setter forth of “strange gods.” But being curious, they brought him unto “Areopagus [Mars Hill],” which was the highest court of idolatry in Athens, saying, “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” (vss. 19-20). In a parenthesis, Luke inserts into the narrative a description of the general state of things among “the Athenians and the strangers” who frequented Areopagus. They were people who were curious of human wisdom and steeped in the superstitions of idolatry (vs. 21).
Paul’s Address at Areopagus
Vss. 22-31—Paul took this opportunity to present the gospel to these poor idolaters. He began by stating the truth about their idols. He said: “Athenians, in every way I see you given up to demon worship.” The people had made an abundance of shrines to their many gods—but behind these false deities were demons! Thus, what they were engaged in was “demon worship” and not the worship of God at all (1 Cor. 10:20). What they needed was the knowledge of the one true God. Since they were not cognisant of the Holy Scriptures, Paul didn’t quote from them. Instead, he pointed to the creation which also bears a clear witness of God. He proceeded to establish facts from the creation that exposed idolatry and testified of the one true God, with whom all men have to do (Heb. 4:13).
Firstly, Paul said: “I found an altar (shrine) with this inscription: TO THE UNKNOWN GOD: whom therefore ye ignorantly worship, Him declare I unto you” (vs. 23). In declaring the one true God, he didn’t say, “It declare I unto you,” but “Him declare I unto you.” This indicates that the true God is a divine Person, not a nebulous higher power or an influence somewhere in the universe that has no real interest in man. Thus, the God Paul presented is a personal God.
Secondly, Paul said: “God that made the world and all things therein ... .” (vs. 24a). The fact that He created everything testifies of His omniscience and His omnipotence. Thus, He is an all-wise and all-powerful God.
Thirdly, Paul said: “He is Lord of heaven and earth,” and “dwelleth not in temples made with hands; neither is He worshipped with men’s hands, as though He needed anything” (vss. 24b-25a). This shows that the true God is a spiritual Being (John 4:24) who cannot be replicated with images made of material things, or, confined to temples made of material things (1 Kings 8:27).
Fourthly, Paul said: “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” (vss. 25b-26a). This shows that the one true God is the source of all life, and since He holds the breath of every living creature in His hand, all are responsible to Him (Dan. 5:23; Rom. 14:11-12).
Fifthly, Paul said that God has also “determined the times before appointed, and the bounds of their habitation” (vs. 26b). This means that He is in control of everything, and as such, orders the course of world history (Acts 15:18). Thus, He is the God of providence.
Sixthly, Paul said: “That they (men) may seek God; if indeed they might feel after Him and find Him, although He is not far from each one of us” (vs. 27). This shows that the true God is an accessible God who wants the fellowship of men. He desires that they would seek after Him, and in doing so, they would find a rewarding relationship with Him. Thus, if a person honestly seeks God, God will reveal Himself to him.
Seventhly, Paul said, “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. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead [that which is divine] is like unto gold, or silver, or stone, graven by art, and man’s device [imagination]” (vss. 28-29). Paul’s point here dealt a death blow to their idolatry. The logic of his reasoning is irrefutable: if men are the offspring of God, they then must have His characteristics—apart from His essential deity. Since men are animate and rational beings, God must be too, for He created the human race in His image and likeness (Gen. 1:26-27). Hence, God cannot be like a lifeless idol because His offspring are not lifeless! The words of their own poets (Cleanthes and Aratus), whom they revered, confirmed this fact!
Vss. 30-31—Having exposed idolatry through the witness of creation, Paul went on to address the consciences of Athenians and to speak of the Man of God’s counsels—the Lord Jesus Christ. In doing this, he added three more things about God that the gospel announces:
Firstly, the true God is a God of forbearance. Paul said, “The times of this ignorance God winked at [overlooked]; but now commandeth all men everywhere to repent” (vs. 30). For centuries, the Athenians had been priding themselves on their philosophical wisdom and learning, but Paul told them that God saw it as “the times of this ignorance” which He had “overlooked,” but was now commanding all men to repent. Thus, the Athenians were being called upon by God to give up their idolatry at once.
Secondly, the true God is a God of righteous judgment. Paul said, “Because He hath appointed a day in the which He will judge the world in righteousness by that Man whom He hath ordained” (vs. 31a). Repentance is enjoined upon all men for a reason—“because” there is a day of reckoning coming. The true God is a God of forbearance, but not indifference. He is not indifferent about the sin of this world; He is exceedingly grieved about it. This period of God’s longsuffering patience is going to close with an act of God’s judgment, and all things will be set right then (Isa. 26:9).
The appointed “day” of judgment which Paul refers to here is not a particular day at the end of time when all men will stand before the throne of God to be judged. Such is an old Reformers doctrine, but it is not taught in Scripture. Nor is it the “great white throne” judgment which is a judgment of dead persons (Rev. 20:11-15); this which Paul speaks of is the judgment of living persons. This appointed “day” is not a literal 24-hour day, but a period of a thousand years when Christ will reign supreme over the heavens and the earth. It is called “the Day of the Lord” (2 Peter 3:8-10, etc.). It will begin on a certain 24-hour day (at the Appearing of Christ), but will extend over the whole Millennium.
Thirdly, the true God is a God of resurrection. Paul said: “Whereof He hath given assurance [proof] unto all men in that He hath raised Him from [among] the dead” (vs. 31b). To speak of the resurrection of Christ brings in Christ’s coming into the world to put away sin by the sacrifice of Himself through death. His resurrection stands as God’s “Amen” to His finished work on the cross. Paul’s point here is that the day of judgment is coming, and the “proof” of it is that God has raised “the Judge” from the dead and set Him at His own right hand. He stands ready to judge this world in righteousness (James 5:9).
We might wonder why Paul didn’t speak of Christ’s death and bloodshed, by which those who believe are saved and have the forgiveness of sins. The answer is in verse 32—he was interrupted by their mockery and didn’t get a chance to give a full gospel message.
Three Responses
Vss. 32-34—As there often is in preaching, there were three classes of people among the Athenians:
There were those who “mocked” the message of grace and rejected it (vs. 32a).
There were those who procrastinated, and said, “We will hear thee again of this matter” (vs. 32b).
There were those who “believed” and were saved (vs. 34).
Thus, there were rejectors, neglecters and accepters of the gospel.
Dionysius and Damaris Saved
Luke adds that among those who believed there was a man named “Dionysius the Areopagite” and a woman named “Damaris.” These and “others” joined themselves with Paul.
Missing from the narrative (thankfully) is the mention of persecution. This is due to the culture of Athens. It was a city that was tolerant of everything, even the gospel. To them, what Paul had set forth was just another religious idea in the mixture of their many religious thoughts. It meant little to them; certainly not enough for them to get upset.
We know from 1 Thessalonians 3:1-2, that Silas and Timothy reached Athens and joined Paul there. Shortly thereafter, Timothy was sent back up north to Thessalonica to “establish” and “encourage” them in the faith. This is something that the missionaries did not have time to do, being that they had to run for their lives and were there only three Sabbath days. Paul and Silas (“we” – 1 Thess. 1:1; 3:1) remained at Athens for a short while before Paul pushed on to Corinth. The fact that Paul went on alone to Corinth indicates that Silas stayed in Athens to establish the few who had believed. After spending some time there, Silas went north to Macedonia and linked up with Timothy. They would meet up with Paul in Corinth later (Acts 18:5).
Corinth
Chap. 18:1-17—Paul travelled westward some 40 miles to the large commercial seaport of Corinth, which like Athens, Berea, and Thessalonica, had a Jewish population and a synagogue.
Aquila and Priscilla
It was here that he met “Aquila” and “Priscilla,” devoted disciples of the Lord. There is no mention in the divine record of where or when they heard the gospel and were saved. Being Jews by birth, they were forced to leave Rome on account of the edict of Claudius Caesar who “commanded all Jews to depart from Rome” (vss. 1-2). They settled in Corinth where they met Paul. Some have wondered whether they were converted through meeting Paul in Corinth, but if that were so, Luke would have mentioned it here. In referencing them elsewhere in Scripture, the Apostle never speaks of them as being his children in the faith, as he does with others who were saved through him. This suggests that they were already believers when Paul met them.
Aquila and Priscilla were a model Christian couple in many ways. Their names are found six times in Scripture, and they are always mentioned together. Three times Aquila’s name is mentioned first (Acts 18:2, 26; 1 Cor. 16:19) and three times Priscilla’s name is first (Acts 18:18; Rom. 16:3; 2 Tim. 4:19). When the passage pertains to business affairs, teaching the truth, and assembly responsibilities, Aquila is first; when the passage pertains to the domestic side of things, where the woman is to “rule the house” (1 Tim. 5:14), Priscilla is first.
Since Paul and Aquila and Priscilla were of the same trade, being “tentmakers,” he “abode” with them and they worked together. Paul’s financial resources had run low (2 Cor. 11:9) and working with Aquila and Priscilla was a means of supporting himself in the ministry. This shows that secular employment was not beneath the Apostle. He used the Sabbath days, however, to testify of Christ. “He reasoned [was discoursing] (W. Kelly Trans.) in the synagogue every Sabbath, and persuaded the Jews and the Greeks” (vs. 4). The “Greeks” here were Gentiles who had grown weary of the folly and iniquity of idolatry, and worshipped God in the Jewish synagogue (Acts 13:43; 16:14; 17:4, 17; 18:7).
But when “Silas and Timothy were come [down] from Macedonia, Paul was pressed in the spirit [in respect of the Word], and testified to the Jews that Jesus was [the] Christ” (vs. 5). Silas and Timothy brought a gift from the Macedonian brethren (2 Cor. 11:9) that allowed Paul to lay down his tentmaking tools and give himself wholly to the gospel. He threw himself at once into testifying that Jesus is the Christ. “But as they (the Jews) opposed and spoke injuriously [blasphemed], he shook his clothes, and said to them, Your blood be upon your own head: I am pure; from henceforth I will go to the nations [Gentiles]” (vs. 6). Following his usual method, having testified to the Jews, he turned to the Gentiles (Rom. 1:16).
Paul’s Separation From the Synagogue in Corinth
Vs. 7—Luke says: “And he departed thence, and entered into a certain man’s house, named Justus, one that worshipped God, whose house joined hard to the synagogue.” In departing from the synagogue, Paul didn’t go far from it. He entered into a man’s house whose name was “Justus,” who lived next door to the synagogue! He was a man who worshipped God and was favourable to the gospel. This move did not mean that Paul ceased to lodge with Aquila and Priscilla, but that he found new quarters from which he would continue his testimony in separation from the synagogue. This was the first time that he did this. It marks a significant step forward in the transition from Judaism to Christianity in the book of the Acts. Paul would do the same at Ephesus (Acts 19:8-9).
The house of Justus was an ideal place from which to work for two reasons: Firstly, Justus was a Gentile, and thus, his home would be advantageous in gaining the attendance of Gentiles to hear the Word. Secondly, it was close enough to the synagogue to reach any exercised Jews and proselytes who frequented that place of worship.
Stephanas, Gaius, and Crispus Saved
Vs. 8—The Spirit of God had begun to work among the Corinthians, and many were saved. The first one to believe was “Stephanas,” whom Paul said was “the firstfruits of Achaia” (1 Cor. 1:16; 16:15). This is evidence that Aquila and Priscilla were not converted through coming into contact with Paul at Corinth; if they had been, they would have been the firstfruits of Achaia, not Stephanas. “Gaius” was also saved around this time (1 Cor. 1:14).
Another notable person who was saved was “Crispus.” This man was “the chief ruler of the synagogue!” He “believed on the Lord with all his house” (vs. 8a). This again shows that God loves to save whole households (Acts 16:31). The difference between the jailer’s house and Crispus’ house was that in Crispus’ case, all in the house believed. This means that his family was old enough to understand the gospel and receive Christ. Whereas, with the jailer’s family no mention is made of their faith.
These were not the only ones to be saved; Luke tells us that “many of the Corinthians hearing believed, and were baptized” (vs. 8b). These were mostly of the poorer class, as Paul indicates in his epistle to the Corinthians: “Ye see your calling brethren, how that not many wise men after the flesh (highly educated), not many mighty (wealthy), not many noble (high society) are called” (1 Cor. 1:26). Some of those who were saved were of ill-repute. Paul said in his epistle: “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you” (1 Cor. 6:9-11). These believers were living examples of the power of the gospel of God’s grace to save sinners and deliver them from their sins (Rom. 1:16). Such conversions, Paul tells us in his epistle to the Corinthians, did not result from philosophical ploys and “excellency of speech” in his preaching, but from “the power of God” (1 Cor. 2:1-5).
Vss. 9-11—The Lord spoke to Paul “in the night by a vision” and told him not to move on to a new city, as he usually did after being in one place for awhile, because there were many of God’s elect in the city who needed to hear the gospel and be saved. The Lord said to him: “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.” As things turned out, Paul was there for 18 months, preaching and teaching. During this time, he wrote his two epistles to the Thessalonians—probably after Silas and Timothy came from Macedonia (vs. 5) with a report of the state of things in Thessalonica (1 Thess. 3:6).
God Uses Gallio’s Indifference to Deliver Paul
Chap. 18:12-17—The incident concerning “Gallio” is given as an example as to how God works behind the scenes to preserve His servants, as He promised to do for Paul in verse 10. When Gallio came into office as “the deputy [proconsul] of Achaia,” the Jews made an accusation against Paul, thinking to have the Roman authorities condemn him. But through God’s providence this ploy was frustrated by the indifference of Gallio. He saw the whole thing to be a mere religious dispute concerning “words and names,” and summarily dismissed the case as being a matter of Jews squabbling.
The crowd of Greeks took advantage of the situation and used it to vent their anti-Jewish feelings. They took “Sosthenes”—who had replaced Crispus as “the chief ruler of the synagogue,” and as such was the Jews’ spokesman—and punished him before the judgment seat for bringing Paul before the proconsul on such an empty charge. Luke adds: “And Gallio cared for none of those things”—that is, he could not care less about these religious struggles (vs. 17). God was over the whole situation and used Gallio’s indifference to deliver Paul from this malicious attack of the Jews. And, such are God’s ways in providence, He allowed Sosthenes to get what he deserved for leading this baseless charge against Paul. The tables were turned on him and he ended up taking the beating that he was hoping Paul would get! This divine intervention of providence should encourage every servant of the Lord to hold forth the Word boldly; the Lord can preserve His own (1 Tim. 4:10). The Lord may have used the circumstance to awaken Sosthenes as to his need of Christ, for he was saved sometime after this, and found working with Paul! (1 Cor. 1:1). Sosthenes’ conversion is another example of how God can use “the wrath of man” to “praise” Him (Psa. 76:10).
Being uncondemned before the proconsul, Paul was free to continue his testimony in Corinth, and did so “a good while” (vs. 18). With his long stay in that city drawing to a close, Paul “took his leave of the brethren” and moved on, taking with him “Priscilla and Aquila.” His purpose was to sail into “Syria” from whence he had come (from Antioch) some four years earlier. Sad to say, the assembly at Corinth fell into all sorts of error and disorder in his absence—both moral and doctrinal. It drew forth his two epistles to the Corinthians.
Cenchrea
Chap. 18:18—Paul’s plans evidently included “Cenchrea,” a small town 8-9 miles from Corinth. We are not told whether there were any converts here at this time, but we do know from Paul’s epistle to the Romans that an assembly was founded there later, in which “Phebe” was a “deaconess” (Rom. 16:1).
Paul Takes a Vow
Luke tells us that when Paul was at Cenchrea, he shaved his head, having made a “vow.” This committed him to go to Jerusalem in time for the Jewish feast there (vs. 21), for the discharge of every vow required a trip to the temple, the place where the Lord had put His name (Deut. 12:11). We see in this that even though Paul had been given special revelations as to the nature and unity and calling of the Church (as being a heavenly company of believers who are distinct from Israel), he still, as to experience, was not completely clear of his ties to Judaism, and thus observed some Jewish customs. It was not until he was captive in Rome that he clearly saw the distinction between Israel and the Church, as attested to in his later epistles—especially Hebrews 13:10-13. Therefore, what Paul did here is not to be taken as a pattern for Christians. J. N. Darby said, “We see to what extent he was still bound to Jewish customs. He takes a vow and shaves his head in Cenchrea. He feels obliged in his heart to observe the feast at Jerusalem; and gives this to the Jews at Ephesus as to his motive for not then remaining in their city. He is a true Jew and acted as one. The Spirit records these facts that we may understand the bonds which still held the spirit of the Apostle” (Collected Writings, vol. 25, p. 404).
Ephesus
Chap. 18:19-21—The sailing vessel stopped at “Ephesus” on route to Caesarea; from there Paul would go up to Jerusalem and discharge his vow.
Ephesus was the capital of Asia (southwestern Turkey), a region in which the Holy Spirit heretofore had forbidden the missionaries to work (Acts 16:6). But now, the Spirit was about to open that field. Asia would prove to be very fruitful ground, and at length, many assemblies would be established there. The lesson here is that the servant mustn’t get ahead of the Lord’s leading in service. Moses would be an example of this. He understood that God wanted him to deliver His people from Egypt, but he got ahead of the Lord in the timing of it, and in doing so, failed (Ex. 2).
Epaenetus” was the first to get saved in Asia (Rom. 16:5 – J. N. Darby Trans.), but there were many others—“Tychicus and Trophimus” (Acts 20:4; 21:29), “Epaphras” (Col. 4:12), “Nymphas” (Col. 4:15), “Archippus” (Col. 4:17), “Philemon” and “Apphia” (Phile. 1-2), etc. The door was opened for the gospel on Paul’s brief visit to Ephesus. He “entered into the synagogue, and reasoned with the Jews. When they desired him to tarry longer time with them, he consented not; but bade them farewell” (vss. 19-21). These people were interested in the gospel he preached! It was an open door surely, but due to his pre-occupation with Jewish things in Jerusalem, the work of evangelizing Asia would have to wait for his third missionary journey. This is not to say that God left these people without a Christian witness, for Aquila and Priscilla remained at Ephesus and were a quiet blessing there. With a promise that he would return, “he sailed from Ephesus.”
Caesarea
Chap. 18:22a—This was a seaport on the east coast of the Mediterranean Sea, where Cornelius lived (Acts 10). Being pressed for time, Paul didn’t stay in Caesarea, but made his way overland to Jerusalem, about 65 miles southeast.
Jerusalem
Chap. 18:22b—The Spirit of God gives no details as to what happened in Jerusalem. The Jewish feast is not even mentioned. It simply says that Paul went up and “saluted the church [assembly].” The Spirit of God purposely leaves those Jewish things in the shade to illustrate the transition in the book from Judaism to Christianity. Instead of looking up old acquaintances in Jerusalem from his days in Judaism, Paul went to his “own company” (Acts 4:23)—fellow believers on the Lord Jesus Christ—and after greeting them, he left town.
Antioch
Chap. 18:22c—Departing from Jerusalem, Paul travelled 300 miles north to Antioch in Syria, from where the missionary journey had begun some four years earlier.
The Regions Beyond: Paul's Third Missionary Journey
Chapters 18:23–21:17
Luke goes on in his narrative to give us the record of Paul’s third missionary journey, which covered a period of about five years (A.D. 54-58). On this occasion, the bulk of his labours were in proconsular Asia (southwestern Turkey), but he also touched many previously visited cities and regions. This third mission proved to be a very fruitful five years of labour wherein the Christian testimony reached its highest point under Paul’s ministry. It appears that this mission was destined to go further afield than the previous two missions, reaching to Rome and even to Spain (Rom. 15:23-24), but it got derailed by Paul’s love for his unbelieving Jewish brethren in Judea and his desire to see them saved (Rom. 9:1-5; 10:1; 15:25). He somehow missed the mind of the Spirit, and went to Jerusalem when he should have gone “far hence unto the Gentiles,” to which the Lord had sent him (Acts 22:21), and this led to his captivity and the end of his third mission. This mis-direction and capture of Paul is a picture of the declension that would mark the Christian testimony historically, resulting in its being captive to the Church of Rome in the Dark Ages.
Paul’s Third Missionary Journey Begins
Chap. 18:23—After staying in Antioch for “some time,” Paul was minded to launch-out on his third missionary journey. Like the second journey, we do not read of its being preceded by prayer and fasting, as on the first mission. Nor do we see the brethren extending their right hands of fellowship and commending him to the Lord in this work. They may have done so, but it is not mentioned. Furthermore, he “went forth” from Antioch without a fellow-worker with him, as he had on the previous missions, but there would be a number of labourers who would join him along the way.
Galatia & Phrygia
Chap. 18:23—Paul’s first objective was to re-visit the brethren in the regions where he first laboured a few years earlier. Hence, he went “over all the country of Galatia and Phrygia (regions in central Turkey) in order, strengthening [establishing] all the disciples.” The Galatian believers were particularly attached to Paul and would do anything to help him (Gal. 4:14-15). Little would he know that after he left them, a certain Judaizing teacher (whom he does not name) would enter the Galatian region and throw the assemblies there into “confusion” (Gal. 5:10, 12). The “trouble” would draw forth his letter to the Galatians, which he wrote sometime during his long stay at Ephesus (Acts 20:31).
Apollos at Ephesus
Chap. 18:24-28—Meanwhile, westward at Ephesus a very capable man appeared on the scene. “A certain Jew, Apollos by name, an Alexandrian by race, an eloquent man, who was mighty in the Scriptures, arrived at Ephesus. He was instructed in the way of the Lord, and being fervent in his spirit, he spoke and taught exactly the things concerning Jesus, knowing only the baptism of John. And he began to speak boldly in the synagogue. And Aquila and Priscilla, having heard him, took him to them and unfolded to him the way of God more exactly.” This incident illustrates the transitional state which many of the Hellenist Jewish saints were in during those days. Living abroad, like Apollos in Alexandria, and not having the modern communications we have today, they waited in faith for the Messiah to come, not knowing that God had already fulfilled His promise by sending the Messiah, Jesus Christ our Lord. Thus, as to his understanding, Apollos was still very much on Old Testament ground, “knowing only the baptism of John.” What Apollos needed, and what Aquila and Priscilla supplied, was the full light of the gospel of the Lord Jesus Christ. J. N. Darby said, “We are ignorant as to how Apollos was fully introduced into the Christian position. He was doubtless baptised, and had received the Holy Ghost, but nothing is said about it. All we know is that he was instructed in the way of the Lord by means of Aquila and Priscilla through the Word” (Collected Writings, vol. 25, p. 405).
We note that in teaching Apollos, Aquila’s name is put first, indicating that he took the lead in instructing him; it would have been out of place for Priscilla to do so (1 Tim. 2:12). And, it’s beautiful to see the spirit of Apollos. The learned Alexandrian did not resent receiving instruction from these humble tent-makers who had no particular gift for teaching, but who knew the truth. Through them, he was taught “the way of God more perfectly,” and this made his ministry that much more effective. Luke says that as a result of their instruction, he taught the truth “more exactly.” Accuracy in teaching is needful and important, but sadly, it is not always appreciated. W. Kelly commented on this, stating: “It is needful to heed the distinctions made and given in the Scriptures. Fear not to believe the Word. Cavaliers [those who are scornful] may and do say that these are fine-drawn distinctions ... .We are bound to distinguish where and as God does; and if we fail to follow, we shall find out too late to our loss. The truth is that there is a great deal of latent unbelief in those who cavil at the distinctions of the Word of God, for all progress in real knowledge is tested by, as growth in true wisdom largely consists in, distinguishing things that differ” (A Study of the Minor Prophets, p. 260).
Letters of Commendation
Vss. 27-28—When Apollos “purposed to go into Achaia, the brethren wrote to the disciples engaging them to receive him: who, being come, contributed much to those who believed through grace. For he with great force convinced the Jews publicly, showing by the Scriptures that Jesus was [the] Christ.” This gives us a little snapshot of the inter-assembly fellowship that existed in those days. They used “letters of commendation” for people who were not known in an area to which they were travelling (Rom. 16:1-2; 2 Cor. 3:1). These letters were written from one local assembly to another, commending persons to the practical fellowship of the assembly to which they were going. The letter was not to ask the brethren in the locality to which the person was going to receive him into fellowship; the letter announced that the person was already in fellowship, and that the assembly to which he was travelling should receive him as such. This is because when a person is in fellowship in one locality, he is in fellowship with all the saints that are gathered on that ground universally. Letters of commendation should still be used among Christian assemblies today; they help to guard against people coming in who have never been received into fellowship. They are also a happy means of one assembly sending greetings to another.
This raises a question: Who were “the brethren” in Ephesus who wrote this letter? Until now, we don’t read of there being any other believers in the area, besides Aquila and Priscilla. Were people saved at the time of Paul’s brief visit to the synagogue on his way to Jerusalem at the close of his second journey? (Acts 18:19-20) Luke does make not mention of it. Would “Epaenetus,” who was the first to get saved in Asia, be one of those brethren? (Rom. 16:5 – J. N. Darby Trans.) Or, “Trophimus?” (Acts 21:29) It is more likely that the gospel went out faithfully in Paul’s absence through this quiet couple, and conversions resulted. If so, it shows us that one does not need to have the gift of an evangelist to share the good news of Christ with those whom we meet in our daily activities. An assembly must have been formed there, though we are not told so specifically.
At Corinth, with Apollos having clearer light, he “mightily convinced” the Jews that “Jesus was the Christ.” Luke is careful to point out that it was not Apollos’ eloquence that convinced the Jews; it was “the Scriptures.” As a result, through Paul’s and Apollos’ labours at Corinth there was a great harvest of souls saved. Paul wrote about this later, stating: “I have planted (being the first one to work in that area), Apollos watered (who came later); but God gave the increase” (1 Cor. 3:6).
Ephesus
(Chap. 19:1-41)—Paul fulfilled his promise to the Jews at Ephesus and returned to minister to them in the synagogue (Acts 18:20-21). As noted already, Paul had not been permitted to go to Ephesus early in his second mission (Acts 16:6), but now under the good hand of God, he labours there for “three years” without hindrance, preaching and teaching the Word of God (Acts 20:31). The result was that many believed (vs. 18).
Paul arrived at Ephesus, not by the way in which he had come previously, by sea; he “passed through the upper districts,” taking the inland route through mountainous terrain. Travelling from where he was in Galatia and Phrygia, it was the more direct route.
Certain Disciples of John Baptized in the Name of the Lord Jesus
Chap. 19:1-7—The Spirit led Luke to give us another example of the transition occurring among the Jews in those days who had Godward faith but not the full light of the gospel. At Ephesus, Paul found “certain disciples” of John the Baptist who knew only what John had taught—which is that the Messiah would come and baptize the saints with the Holy Spirit (Acts 1:5). They knew nothing beyond this. Evidently, they had not come into contact with Aquila and Priscilla, who would have surely helped them to a fuller understanding. They must not have gone to the synagogue where they would have met them.
Having inquired of these disciples whether they had received the Spirit since they had believed, they replied: “We did not even hear if the Holy Spirit was come.” (vs. 2). The KJV translates this as though they were questioning the existence of the Holy Spirit, but all Jews know that the Spirit of God exists (Gen. 1:2, etc.). They were really saying that they hadn’t heard that the Spirit had come. Like Apollos, these disciples had not been given the full picture which the gospel brings concerning Christ. Until such time that they heard the full gospel, they acted on the light they had. These disciples were not Christian disciples; they knew nothing about Christianity. They were disciples of John, and as such, were still on Old Testament ground as to their understanding and experience. Being informed of the coming of “Jesus,” and all that it entailed, they were glad to be “baptized in the name of the Lord Jesus” (vss. 4-5). In doing so, they were brought onto Christian ground (Gal. 3:27). This shows that Christian baptism is something entirely distinct from John’s baptism.
They were real believers, but they didn’t have the indwelling of the Holy Spirit. The Spirit is given only to those who believe “the Word of truth, the gospel of your salvation” (Eph. 1:13). These disciples had not believed that because they had not heard it. They had believed the facts concerning Christ that they knew, but that was not the full gospel. Now, being apprised of the details concerning the death and resurrection of Christ, which they readily believed, Paul laid his hands on them and they received the Holy Spirit. The evidence of their reception of the Spirit was that “they spoke with tongues and prophesied” (vs. 6). Communicating the Holy Spirit in this way is purely an apostolic function. J. N. Darby said: “Among men, the apostles alone possessed the power of communicating the Spirit” (Collected Writings, vol. 25, p. 406).
“Pentecostal” and “Charismatic” Christians think that this passage teaches that a person does not receive the Holy Spirit when he is saved; he must have a special experience with the Lord, after which the Spirit comes upon him and he is filled with the Spirit. The person will thereupon babble in what they think is the gift of tongues and imagine that they can work miracles because (they say) they have been baptized with the Holy Spirit. A few things in the passage make it abundantly clear that such is not the case:
Firstly, they mistakenly think that since these disciples were believers, they were Christians. But, as we have already established, they were believers on Old Testament ground, similar to Abraham, etc. One must believe the gospel of the Lord Jesus Christ to be a Christian; these men hadn’t done that because they hadn’t heard it. Hence, they were not Christians who received the so-called “second blessing.”
Secondly, their reception of the Spirit was not the baptism of the Spirit. Luke does not call it that. As noted in chapters 1-2, the baptism of the Spirit is a special function of the Spirit which formed the body of Christ, once and for all (1 Cor. 12:12-13). Once that work was done (Acts 2 and Acts 10), the Spirit ceased to baptise. These believers, upon hearing the full gospel from Paul, believed, and they immediately received the Spirit. They were thereby added to body of Christ.
Thirdly, Pentecostals and Charismatics also say that to have this special experience with the Lord, one must earnestly beg for the Spirit to be given to him. However, there is no mention of any such thing in this passage.
Sad to report, those who claim to have been given miraculous powers and think that they speak with tongues, etc., are really counterfeits which Paul forewarned would come into the Christian testimony in its closing days. He said, “Now as Jannes and Jambres withstood Moses, so do these also resist the truth” (2 Tim. 3:8). Jannes and Jambres were the Egyptian magicians who with their enchantments imitated the miracles that Moses did by the power of God (Ex. 7:11-12). We are not saying that those today who are in the Pentecostal/Charismatic movement are all evil magicians—most of them are true believers—but that those things which they are involved in are an imitation of the power of God.
Getting back to our chapter (19), Luke says: “And all the men were about twelve” (vs. 7). He does not mention how many women there were. L. M. Grant says: “There were about twelve men here; the number of women is not mentioned, for it is the public side of things emphasized” (Comments on the Book of Acts, p. 112).
In reference to this group of believers, C. H. Brown said, “They needed something. They had to be brought into the same unity that already existed. They could not be owned as occupying a different ground to the rest of them. Paul could not say, 'You folks are not on the same ground as the folks up at Antioch, or at Jerusalem, but you have a lot of truth, and I will just go on with you.' Oh no. He is going to see that they are brought onto the same ground as the rest. They were brought into the same thing that had been formed before they ever heard of it” (The Ground of Gathering, p. 13). Thus, we see the care and wisdom the early Church had in maintaining the unity of the Spirit so that there would be one practical expression of the truth of the one body.
Paul Acquires a Public Building for the Disciples In Which to Meet
Chap. 19:8-12—Paul’s labours with Jews at Ephesus began as usual. He “went into the synagogue, and spoke boldly for the space of three months, disputing [reasoning] and persuading the things concerning the kingdom of God” (vs. 8). As mentioned in Acts 17:2, his reasoning was not from his human intellect, which was considerable, but from what is stated in the Holy Scriptures.
After “three months” of testifying of Christ, certain ones in the synagogue who “believed not” became “hardened” to the gospel and began “speaking evil of the way before the multitude.” With an atmosphere of contention prevailing, it became virtually impossible for Paul to continue instructing the disciples there. Sensing that his work in the synagogue was done, he “separated the disciples” to “the school of Tyrannus,” a Greek philosopher who was favourable to the gospel (vs. 9). This step of withdrawal is similar to the one he took by going to the house of Justus in Corinth (Acts 18:7). The only difference is that there the disciples met in a home; here, for the first time in Church history, Christians met in a public building. This marks a further step in the transition from Judaism to Christianity. It also shows us that it is acceptable for Christians to have a public hall to meet in if their numbers are too many for a home. Having a public building gives the saints a visible presence in the community and helps to distinguish them from Judaism and other religions.
Paul continued his “reasoning [discoursing]” (W. Kelly Trans.) from the Word of God in the school of Tyrannus on a “daily” basis, and this went on for “two years.” He spoke of it as being “a great door and effectual is opened unto me” (1 Cor. 16:8-9). W. Kelly states that he taught “no doubt at different hours of the day ... .hence, the same building which man misused for vanity, faith could use for magnifying the name of the Lord Jesus” (The Acts of the Apostles, p. 282). It was a ministry that was greatly blessed of God. The result was that “all they which dwelt in Asia heard the Word of the Lord Jesus, both Jews and Greeks” (vs. 10). Since Ephesus was the capital of Asia, many people from that province passed through the city, and in doing so, they heard the Word, and carried the news of it far and wide. The success of the gospel was phenomenal. The “seven churches which are in Asia” (Rev. 1:4) may have been formed during this time, as well as the ones at Colosse and Hierapolis (Col. 1:2; 4:13)—though Paul may not have reached those cities personally (Col. 2:1).
Paul’s Gospel
We might ask, “What exactly was it that Paul was preaching and teaching?” We know from his epistles that it was the following:
REDEMPTION in Christ Jesus (Rom. 3:24; 1 Cor. 1:30; Eph. 1:7; Col. 1:14).
Redemption of our souls (Titus 2:13-14).
Redemption of our time (Eph. 5:16; Col. 4:5).
Redemption of our bodies (Rom. 8:23; Eph. 4:30).
Redemption of our inheritance (Eph. 1:14).
FORGIVENESS OF SINS in Christ and a purged conscience (Rom. 4:7; Eph. 4:32; Heb. 9:14).
Eternal (Judicial) Forgiveness (Acts 13:38; 26:18; Eph. 1:7; Col. 1:14).
Governmental Forgiveness (2 Tim. 4:16).
Administrative Forgiveness (2 Cor. 2:7-10).
Restorative Forgiveness (Gal. 6:1; 1 John 1:9).
Brotherly Forgiveness (Eph. 4:32; Col. 3:13).
JUSTIFICATION in Christ Jesus (Rom. 4:25-5:1; Gal. 2:17).
"From" all things (Acts 13:39).
"Unto" justification of life (Rom. 5:18).
RECONCILIATION in Christ Jesus—of "enemies" are "made nigh" (Rom. 5:10; Eph. 2:13; Col. 1:21) and "all things" are restored (Col. 1:20).
God's side—for the Godhead's pleasure (Col. 1:22).
Believer's side—for our joy (Rom. 5:10-11).
SALVATION in Christ Jesus (Rom. 5:9-10; 2 Tim. 2:10).
Eternal (Heb. 5:9; Rom. 10:1).
Present (Rom. 5:10).
By baptism (Acts 2:38-40; 1 Peter 3:18).
By the power of Christ's life working in the believer (Rom. 5:10).
By Christ's intercession (Heb. 7:25).
By sound doctrine (1 Tim. 4:16).
By wearing the helmet of salvation (Eph. 6:17; 1 Thess. 5:8).
By the care of our brethren (Rom. 14:15-21; James 5:19-20).
By God's providential care (1 Tim. 2:15; 4:9).
By humbling ourselves collectively (Phil. 2:12).
By judging evil in the assembly (2 Cor. 7:10).
By the Jews receiving Christ—from the destruction of the Romans (Heb. 2:2-4).
Final (Rom. 5:9; 13:11; Phil. 3:20-21).
SANCTIFICATION in Christ Jesus (Rom. 6:19; 1 Cor. 1:2).
Absolute or Positional—through new birth (1 Cor. 6:11; 2 Thess. 2:13) and through the death and resurrection of Christ (Acts 26:18; Rom. 1:1; 1 Cor. 1:2, 30; Heb. 10:10, 14; 13:12).
Progressive or Practical (Rom. 6:19; 2 Cor. 7:1; Eph. 5:26; 1 Thess. 4:3-4, 7; 5:23; Heb. 12:14).
Relative or External (1 Cor. 7:14-17; Heb. 10:29; Rom. 11:16).
ETERNAL LIFE in Christ Jesus (Rom. 6:22-23; 2 Tim. 1:1).
The present possession of divine life with the conscious knowledge of the relationships of the Father and the Son by the Holy Spirit (Rom. 6:23).
The sphere of life into which the believer will be brought in the future when he is glorified with Christ (Rom. 2:7; 5:21; 6:22; Gal. 6:8; 1 Tim. 1:16; Titus 1:2; 3:7, etc.)
DELIVERANCE through "the law of the Spirit of life in Christ Jesus" (Rom. 8:2).
Past—the penalty of sin/sins (Rom. 8:1).
Present—the power of sin (Rom. 8:2-17).
Future—the presence of sin (Rom. 8:18-30).
SONSHIP in Christ Jesus (Rom. 8:14-15; Gal. 3:26; 4:5-7). We share:
• The Son’s place of favour (Eph. 1:6).
• The Son’s life—eternal life (John 17:2-3).
• The Son’s liberty with the Father (Rom. 8:14-16).
• The Son’s inheritance (Rom. 8:17; Gal. 4:7).
• The Son’s glory—(Rom. 8:18; John 17:22).
•
HEIRSHIP of the inheritance in Christ (Rom. 8:17; Eph. 1:10-11; Gal. 3:29; Titus 3:7).
NEW CREATION in Christ Jesus (Rom. 8:29; Gal. 3:29; 6:15; 2 Cor. 5:17; Eph. 2:10; Col. 3:10; Heb. 2:11-13).
UNION—Membership in the “one body in Christ” (Rom. 12:5-6; 1 Cor. 12:12-13)—the truth of the Mystery (Rom. 16:25; Eph. 3:3-5, 9; Col. 1:25-27).
Paul’s ministry at Ephesus was endorsed by God who lent His power to it with a display of miracles that surpassed those done by the Lord in His ministry! (John 14:12). Luke says: “And God wrought special miracles by the hands of Paul: so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them” (vss. 11-12).
Some think they see the elements of a Bible school in this passage and use it as a justification for the existence of seminaries. However, to come to that conclusion, one must infer all sorts of things into the passage. The school of Tyrannus was a school of Greek philosophy; it was not a school for Christian instruction. Paul used it to instruct Christians, but he had no school there, as Tyrannus did.
During Paul’s long stay at Ephesus, he wrote his epistle to the Galatians and his 1St epistle to the Corinthians. (The remark he made in Galatians 1:6 stating that he marvelled that they were “so soon removed from Him” who had called them is more understandable when we realize that he had just been among the Galatians ministering to them – Acts 18:23.) Titus must have been at Ephesus with Paul at some point because he carried Paul’s letter to the Corinthians, though Luke does not mention his being there.
The Seven Sons of Sceva
Chap. 19:13-20—Paul’s ministry at Ephesus, blessed of God as it was, excited opposition from the enemy again. In the account now given to us of the “seven sons of Sceva,” we see that the enemy’s tactic was to oppose the gospel through imitation. Sceva was a “Jewish chief priest” whose sons had apostatized from the Jews’ religion, and as such, had reduced themselves to trafficking in occult practises! (vss. 13-14 – W. Kelly Trans.). These itinerant Jewish “exorcists” claimed to have power to expel evil spirits and made their living from it. They saw in Paul’s use of “the name of the Lord Jesus,” a greater power than that which they had, and thought to adopt it for their own purposes. But when they attempted to invoke the name of Jesus in casting out an evil spirit, it backfired on them! The “wicked spirit” in the man answering said: “Jesus I know, and Paul I know; but who are ye?” (vs. 15). F. B. Hole said, “The evil spirit was not deceived by their second-hand use of the name of Jesus” (The Gospels and Acts, p. 363). The man possessed by the evil spirit jumped on them and beat them up, and they ran for their lives, “naked and wounded” (vs. 16). One simple lesson we learn from this is that one cannot cast out the devil’s power by using the name of Jesus without having personal faith in Him.
Their disgrace was “known to all the Jews and Greeks dwelling at Ephesus,” and it only brought greater respect for the gospel and the name of Jesus. “Fear fell on them all, and the name of the Lord Jesus was magnified” (vs. 17). This was a public triumph over Satan and the curious arts of magic which had engrossed the people. Thus, there was a powerful testimony rendered in Ephesus to the fact that “greater is He (God) that is in you, than he (Satan) that is in the world” (1 John 4:4). Even more, it bore witness of the fact that the power in Christ could deliver believers from the power of sin and Satan, and thus, transform them into happy servants of the Lord whose lives could be used for His glory. This was demonstrated in that “many that believed came, and confessed, and showed their deeds. Many of them also which used [practised] curious arts brought their books together, and burned them before all” (vss. 18-19). What a testament to the power of God’s grace! The cost of the books was “fifty thousand pieces of silver;” it was no little sum of money. Those so delivered didn’t try to sell the books to recoup some of their money; this would have stumbled the buyer. Instead they rightly suffered the loss of it all (Ex. 13:13).
Luke gives us a concluding statement to the whole of the forgoing: “So mightily grew the Word of God and prevailed” (vs. 20). With the gospel seen triumphing over the power of Satan, the Spirit of God has brought us to the high point of Paul’s missionary labours. It bespeaks the Christian testimony reaching its highest point in history under the ministry of the apostles in the first century.
Declension Begins
Chap. 19:21a—Luke then said: “Now after these things were fulfilled [ended] ... .” (W. Kelly Trans.). With this remark, we come to a pivotal point in the narrative where a notable change takes place. In the preceding chapters, we have seen blessing in the gospel going out in all directions and growing to a crescendo that has culminated in the events we have just had at Ephesus. But with that being “ended,” from this point forward in the book, there are things that are conspicuous by their absence and which indicate a decline. For example:
Except for an incident in the last chapter, there are no more conversions! Thus far, people have been getting saved on every hand, but from here on there are none.
We no longer read of anyone, not even an apostle, being filled with the Spirit, whereas in the earlier chapters it is mentioned frequently. In fact, the Holy Spirit is only mentioned once in the latter half of the book! This suggests that the Spirit has been displaced. He who was the Director of operations on these missions, seems not to play a part in the work described in these latter chapters.
We no longer read of the Word of the Lord growing and multiplying, as stated in earlier chapters.
Apart from an event in the last chapter, there are no more miracles performed. This indicates that God’s power did not identify with the work to the degree that it once had in the earlier chapters.
Paul, the leader of the missionary band, misses the mind of God as to the direction of this third mission and goes to Jerusalem, when he should have gone further afield among the Gentiles. These things all point to declension.
Paul Purposes to Go to Jerusalem
Chap. 19:21-22—The first indication of something not being quite right is in Paul’s planned itinerary. Luke says: “Paul purposed in the [his] spirit, when he had passed through Macedonia (northern Greece) and Achaia (southern Greece), to go to Jerusalem, saying, After I have been there, I must also see Rome.” Midway through this third mission into the regions beyond, Paul got a notion to go to Jerusalem, and then after that, to continue on the mission. This detour to Jerusalem which he decided to take did not come from direction given by the Holy Spirit, but was something that Paul purposed in “his [own] spirit.” (Note the absence of the capital letter “S” in the word spirit, indicating that it was not the Holy Spirit, but Paul’s own spirit.) As the next few chapters of the book unfold, it will become increasing clear that Paul, though still maintaining communion with God, was going against the leading of the Spirit as he went to Jerusalem (Acts 21:4, etc.). The question is, “Why did he want to go there so badly?” We are not told directly, but we do know that he had a deep love for his fellow countrymen in Judea and desired greatly to see them saved (Rom. 9:1-5; 10:1). There had been unparalleled blessing through his ministry at Ephesus and perhaps he thought that he could effect the same success in Jerusalem.
At any rate, this plan eventually derailed the third mission. We reserve our criticism of Paul in this; he was taken off track through sterling motives and good desires. He would reach “Rome,” but little did he know at the time the way in which he would arrive. It wouldn’t be as a missionary, but as a captive! The Spirit of God records it all in the subsequent chapters and gives it to us as depicting the declension that would come into the Christian profession after the apostles were taken from the scene. There are many practical lessons that we can learn from this.
Meanwhile, Paul “sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season” (vs. 22). He delayed going to Macedonia and Achaia because he feared what he might find at Corinth, having been apprised of the evils that had developed among them in his absence. Timothy and Erastus were to go on ahead, Erastus apparently remaining in Macedonia, while Timothy would go south to Corinth. Paul hoped that Timothy’s ministry would help to correct the wrongs in that assembly (1 Cor. 4:17). He personally delayed going in order to give the Corinthians space for repentance (2 Cor. 1:23). The extra “season” which Paul stayed at Ephesus may be part of the nine months that make up the total of “three years” which he was at Ephesus (Acts 20:31). He had testified in the synagogue for “three months” and had discoursed in the school of Tyrannus for “two years” (Acts 19:9-10).
The Uproar in the Theatre at Ephesus
Chap. 19:23-41—Ephesus was a stronghold of Satan; he reigned supreme in the hearts of the people there. Seeing his captives being set free by the gospel, brought forth from him an all-out attack on “the [Christian] way” (vs. 23). Being defeated in his serpent-like character by using witchcraft and idolatry to bewitch the people, Satan’s recourse was to fall back on a former tactic. He would come against the missionaries once again as a roaring lion and would resist them through persecution. If blessing in the gospel rose to a new level, Satan would answer it by raising the persecution against the gospel to a new height.
Being fueled by Satanic energy, “no small disturbance” erupted in the city concerning the gospel Paul preached. The heathen “craftsmen,” who made their livelihood from selling idols to the people, realized that the gospel that Paul preached was hurting their business. This was because it delivered people from idolatry! (1 Thess. 1:9). “Demetrius, a silversmith” and leader in that guild, gathered together his fellow tradesmen with the intent of raising a public protest in the city in hope that the people would run the missionaries out of town. In presenting his case to his fellow artisans, he spoke zealously for the reputation of their goddess “Diana [Artemis],” but it was really just a cloak thrown over his deeper concerns—the loss of their financial gains (vss. 24-27).
Bringing before them the potential loss of their financial gains was something the tradesmen understood clearly; they needed no further explanation or convincing. They were immediately “filled with rage” and proceeded to create a disturbance in the streets of the city, chanting: “Great is Diana [Artemis] of the Ephesians!” It wasn’t long before “the whole city was filled with confusion” resulting from the ruckus. A mob scene developed. The crazed crowd caught “Gaius and Aristarchus”—Paul’s fellow companions in travel, who in their minds were guilty by association—intending to punish them in the “theater” (vss. 28-29).
Paul saw the situation as an opportunity to preach the gospel and was about to enter the theatre when certain “Asiarchs” (principal magistrates of the province), who for some reason had befriended Paul, strongly advised against the idea, and dissuaded him from doing so. Paul showed zeal for the Lord and the gospel here, but his desire lacked discernment. Was this mis-judgment an indication of what was to come? (vss. 30-31).
By this time, the mob had gotten completely out of control. Some were crying out for one thing and others for another. Many of them didn’t even know why they were there! (vs. 32) The people were so worked up in jealousy for their goddess Diana that they behaved like wild beasts. So senseless were these heathen idol worshippers that Paul reported in his first epistle to the Corinthians that he had “fought with beasts at Ephesus” (1 Cor. 15:32). (This shows that that letter must have been written after the riot.) Later, when he wrote his second letter to the Corinthians, he spoke of the incident as being that which “pressed” him and his co-labourers “out of measure,” so that they “despaired even of life” (2 Cor. 1:8).
The Jews wanted to dissociate themselves from Paul, being afraid that they would be identified with him, since he was a Jew by birth. Hence, they put forth their spokesman “Alexander” to make a “defence to the people.” His purpose was to defend the Jews and to publicly distance themselves from Paul, so that they would not be blamed for what Paul was teaching (vs. 33). But this rebounded on them. When the heathen crowd of idolaters “knew that he was a Jew,” they put the worst construction on it, and assumed the Jews were part of it! This inflamed them all the more. They went into a fit, chanting: “Great is Diana [Artemis] of the Ephesians!” This riotous confusion went on for “two hours” (vs. 34).
Finally, the “town clerk” stepped in and quieted the people and reasoned with them. He appealed to the fact that they were not in any danger of losing their goddess Diana, because everyone in Ephesus knew (they believed) that the image had fallen down from Jupiter and it was not going anywhere (vs. 35). He, therefore, called for calmness in dealing with this issue, and that they should do nothing “rashly” (vs. 36). The men whom they caught (Gaius and Aristarchus) were neither “temple-plunderers” (robbers) nor had they spoken “injuriously” of their goddess (vs. 37). He told the people that if Demetrius and his fellow craftsmen had an issue with anyone, the law “courts” were “open,” and they could lay a civil charge against them before the “deputies [proconsuls].” If they had any other matters, they could be dealt with before “a lawful assembly” (vss. 38-39). The town clerk then warned them of the danger they were in by carrying on with this uproar. It could incite the Roman authorities who were well-known for being jealous of disorderly assemblies, which they would punish with much bloodshed. Hearing this soberized the crowd, and thus the town clerk was able to dismiss the assembly (vss. 40-41).
The Spirit of God brings this incident in here, to show us the state in which the heathen generally were, and thus, what the missionaries faced in the regions beyond. But more importantly, to show how God works behind the scenes providentially to keep the enemy in check and preserve his servants (1 Tim. 4:10).
W. Kelly said that Paul didn’t leave Ephesus immediately (The Acts of the Apostles, p. 293). This may be when he wrote his 1st epistle to the Corinthians, for as mentioned already, he speaks of the uproar at Ephesus in the letter. Titus was dispatched with the epistle which addressed the many disorders there at Corinth. The letter also included a solemn warning that if they didn’t correct those evils in the midst, Paul would come to them “with a rod” and exercise his apostolic authority in the way of judgment (1 Cor. 4:19-21). This, again, explains why he delayed going; it was to “spare” them (2 Cor. 1:23).
Troas
Chap. 20:1—Luke says: “After the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia.” Missing from Luke’s narrative is the visit Paul made to “Troas” on route to Macedonia (2 Cor. 2:12-13). Travelling northward from Ephesus up the west coast of Asia Minor (Turkey) he touched in at Troas. Paul said: “A door was opened unto me of the Lord” to preach the “gospel” there. Though a great opportunity presented itself in Troas, he decided to push on to Macedonia. He was uneasy and would have “no rest” until he found Titus who was coming from Corinth by way of Macedonia with news of how the Corinthians had received his letter. This is instructive; it shows that Paul saw assembly matters pertaining to the Lord’s glory to be more important than preaching the gospel, and thus gave it priority.
Macedonia
Chap. 20:1-2—Having reached Macedonia, a westward trip by sea which takes about two days when the winds are favourable (Acts 16:11), Paul went over “those parts” visiting the assemblies there. This means he would have touched in with those at Philippi, Thessalonica, Berea, etc. Paul still had “no rest” in his soul regarding the Corinthian matter. As he waited for Titus, he was “troubled” and full of “combats” and “fears.” But he was finally “comforted” by “the coming of Titus” who was bearing good news that the Corinthians had set the things right that were wanting in that assembly (2 Cor. 7:6-12). He immediately wrote his 2nd epistle to the Corinthians and had Titus deliver it.
Paul’s labours in Macedonia were chiefly pastoral. When he had “exhorted them with much discourse,” he moved south.
Greece
Chap. 20:3—Reaching “Greece” (Achaia), Paul came to Corinth as promised (1 Cor. 16:3-5). It was a peaceful visit. Paul ministered in that region for “three months,” during which time he wrote his epistle to the Romans. His presence there raised a renewed animosity in the unbelieving Jews who remembered him from a few years earlier. Learning that he was planning to go to “Syria” by ship, they plotted to kill him—apparently on-board ship! But Paul was made aware of their evil plan and returned over land “through Macedonia.”
Paul Warned by the Brethren of His Captivity at Jerusalem
As Paul made arrangements to head for Jerusalem, “the Holy Spirit” began to speak to him through the saints “in every city” in which he stopped along the way. They pled with him not to go to Jerusalem because “bonds and afflictions” were waiting for him if he went there, and this would mean the end of his public ministry among the assemblies! While Luke does not mention it here, we know that these warnings were taking place, because he told the Ephesian elders that it was so (vss. 22-23). Paul recognized that it was not just the saints’ sentiments, but that it truly was the Holy Spirit who was speaking to him. He saw it as being the way in which he could lay down his life for the salvation of the Jews in Judea (Rom. 9:1-5).
Philippi
Chap. 20:4—In travelling northward into Macedonia, Paul may have visited Thessalonica, Berea, etc., again, but Luke only mentions “Philippi” (vs. 6). The saints in this city spoke similarly to Paul by the Spirit, warning him of what was ahead if he continued (vss. 22-23), though Luke doesn’t mention it here.
In Macedonia, presumably at Philippi, seven other servants attached themselves to the work, whom Luke names in verse 4. Luke also re-joins Paul at this point, each having served in different locations for about five or six years. This was surely a happy reunion. It is indicated in the narrative by the use of “us” and “we” again.
Troas
Chap. 20:5-12—The seven men went ahead to Troas where there was plenty to do; a work of the Lord had been going on there, and a thriving assembly existed. Luke says: “These, going before waited for us in Troas; but we sailed away from Philippi after the days of unleavened bread” (vss. 5-6). Luke adds a seemingly insignificant detail in their sailing from Philippi to Troas. He notes that it took “five days.” As pointed out earlier, this journey usually takes two days (Acts 16:11). On this occasion, the winds were blowing contrary and it took a lot longer. Why? It is to be remembered that in loosing from Philippi to go to Troas, Paul was on his way to Jerusalem (vss. 16, 22), a direction which was not the mind of the Spirit (Acts 21:4). The Lord who controls the winds (Psa. 148:8; Luke 8:25) was using the winds to speak to Paul through the circumstance, for He is the God of circumstances. While Luke noticed it and noted it in his narrative, Paul didn’t seem to regard it.
The travelling band of missionaries consisting of at least nine men stayed at Troas long enough so that they could break bread with the saints there and Paul could minister the Word to them. This would happen on the Lord’s Day (the first day of the week) when the saints locally would be together. Hence, they stayed for “seven days.”
Paul’s Discourse at Troas
Chap. 20:7-12—“And upon the first day of the week, when the disciples came together to break bread, Paul preached [discoursed] unto them.” We see from this that it was the habit of the saints in those days to break bread on the first day of every week. Thus, they had “the Lord’s Supper” (1 Cor. 11:20) at “the Lord’s Table” (1 Cor. 10:21) on “the Lord’s Day” (Rev. 1:10). This is the divine pattern for the Church. The Sabbath day is the commemorative day of the old creation (Gen. 2:2-3; Ex. 31:12-17) and the Lord’s Day is the commemorative day of the new creation (2 Cor. 5:17; Gal. 6:15; Rev. 3:14). Christians belong to the new creation, and therefore, honour the Lord’s Day, rather than the Sabbath. Since the saints at Troas were in heathen lands which do not regard the Lord’s Day, they had to work on that day as they would on any other day. Therefore, they met in the evening when their responsibilities for the day were done.
Since their purpose in coming together was to break bread, we assume that they did, and afterwards Paul addressed the company. Their objective in coming together was not to hear a sermon—as the case is with almost every church group today—but to break bread (1 Cor. 11:23-26). They were, however, greatly privileged to have the Apostle with them on this occasion, and they took full advantage of his ministry after the breaking of bread. The KJV says that Paul “preached” to them, but that may convey the thought that they had a gospel meeting. The word should be “discoursed.” This means that Paul taught the brethren and exhorted them in the truth that was “once delivered to the saints” (Jude 3). Thus, he built them up in “the most holy faith” (Jude 20). The picture Luke gives us here of this company that gathered in an “upper chamber [room]” in Troas is an example of the Christian meetings that existed in the first century. It was a happy scene indeed!
The Fall of Eutychus
Paul planned to “depart on the morrow,” so he “continued his speech [discourse] until midnight” to give the saints as much as he could before leaving (vs. 7). Then, all of a sudden, the meeting was interrupted. “There sat in a window a certain young man named Eutychus, being fallen [over-powered] into a deep sleep: and as Paul was long preaching [discoursing], he sunk down with sleep, and fell down from the third loft, and was taken up dead” (vs. 9). Paul went down and embraced him, and said, “Trouble not yourselves; for his life [soul] 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 [boy] alive, and were not a little comforted” (vss. 10-12). Thus, there was a happy ending to this tragic accident. Eutychus is the first person we know of who fell asleep in a Bible meeting, but he wasn’t the last!
The breaking of bread and eating when they came back up to the upper room (vs. 11) was not the Lord’s Supper, but a common meal. W. Kelly said, “Some have supposed that when Paul had gone up and broken the loaf and eaten, it was the interrupted celebration of the Lord’s Supper. This appears to me opposed to the intimations of the context. Scripture describes it, not as fellowship, but solely as the personal act of the Apostle. No doubt it was the loaf of [used at] the Lord’s Supper; but it was now partaken by the Apostle for his own refreshment, after so long speaking, and circumstances so trying, about to go forth on his journey” (Acts of the Apostles, p. 298). After eating, Paul continued to convey the truth to the saints, but in a more informal way. He “conversed” with them rather than discoursed. The saints had an appetite for the truth, so the meeting continued all night, till the “break of day!”
Eutychus is a picture of a person growing weary of Paul’s ministry and closing his ear to it—and then making an exit from the assembly. It didn’t help that Eutychus chose a position in the meeting room where he could look out at the world outside and still hear Paul inside. Being perched like this on the windowsill, after some time, Paul’s voice began to fade out as he drifted off to sleep. It wasn’t long after this that he fell to the level of the world over which he had been looking. It’s too bad that someone didn’t notice the danger Eutychus was in and had him sit somewhere else. Was this a harbinger of what was coming in Asia, when all there would “turn away their ears” from Paul and his ministry? (2 Tim. 1:15; 4:4)
In the restoration of Eutychus, we have a picture of the work of restoring those who have slipped away (Gal. 6:1; James 5:19-20). To accomplish this, Paul didn’t go to the window and shout a couple of verses down at Eutychus. No, he went down to where he was and “embraced him.” This was a display of affection. It teaches us that we must get across to the person, whom we are trying to restore, that the Lord and the saints still love him. What he needed was a hug, not a lecture! It revived him, and he was brought back to the upper room from which he fell. (If the person we are trying to restore is in an obvious course of sin, we remind him of our love for him by pointing to our obedience to God’s Word in having no fellowship with him – 1 John 5:2. But if it is a simple case of discouragement or carelessness where a person drifts off into the world, we can reach out to him and express our love openly.)
Some see in this incident a historical picture of the Church in relation to Paul’s ministry. Like Eutychus (whose name means ‘prosperous’), when the Church was enriched through Paul’s ministry, it grew weary of it, and closed its ear to it. It adopted “the weak and beggarly elements” of worldly religion (Gal. 4:9) and fell to the level of the world, where it remained in a deadened state for many centuries. This would be from the days shortly after the apostles left the scene, through the Dark Ages. But God has graciously effected a recovery of Pauline truth, and the Church, like Eutychus, was awakened to it. This started in Reformation times, but it wasn’t fully recovered until the 1800s when saints stepped away from the man-made order that is traditionally accepted in the denominations of Christendom. But this revival of interest in Paul’s ministry has only been among a relative few. We believe it will continue until the Lord’s coming—the break of day.
The saints at Troas had the same words of warning for Paul regarding his going to Jerusalem (vs. 23).
Assos
Chap. 20:13—Paul left Troas choosing to go alone on foot to “Assos,” a 20-mile walk across the neck of the land. He arranged to meet the others there who came by ship around the point. Paul evidently wanted time to be alone with the Lord. With saints prophesying to him by the Spirit in every city, he sensed that the end of his public ministry was near. J. N. Darby said, “It is evident that the apostle was pre-occupied with the circumstances in which he was placed—with the apparent end of his career. This thought, it is probable, exercised an influence over him, when he went alone on foot to Assos. And also, it was the cause of his long speech at Troas. It is not only imagination which suggests this idea ... .The elders being come from Ephesus and assembled before him, Paul speaks of his ministry as of a thing accomplished” (Collected Writings, vol. 25, pp. 414-415). He maintained, however, communion with the Lord and a good conscience on his journey to Jerusalem (Acts 23:1, 11), even though he was going against the mind of the Spirit (Acts 21:4).
Mitylene
Chap. 20:14—From Assos, they sailed south along the western coast of Asia Minor (Turkey) to “Mitylene,” a town on the island of Lesbos. The following night they apparently anchored off the island of “Chios.”
Trogyllium
Chap. 20:15—The day after they arrived at “Trogyllium,” a town on the island of “Samos.”
Miletus
Chap. 20:17-38—The next day they reached “Miletus,” a port about 35 miles from Ephesus. Paul didn’t go over to Ephesus because he was pressed for time to get to “Jerusalem” for “the day of Pentecost.” Luke says that he “hasted” to get to Jerusalem (vs. 16), the very place which the Lord had told him to “make haste” to get out of! (Acts 22:18) Since the assembly at Ephesus was the center of the work in Asia, his word to the Ephesian elders could be communicated by them to others in that region.
Paul’s Farewell Address to the Ephesian Elders
Chap. 20:17-38—From Miletus, Paul sent to Ephesus, and called for “the elders of the assembly” to come to him. He had a special word for them in connection with his departure to be with the Lord and their responsibility in his absence. He was going to Jerusalem, not knowing exactly what was to happen to him (vs. 22), but he did not expect that they would see his face again (vs. 38). He understood that declension was going to overcome the Christian testimony after the Lord called him away (vss. 29-30). His word to the elders here, therefore, was a cautionary warning as to the perilous times coming.
In his address, he gives them a description of the character and work of an elder/overseer, using himself and his ministry as a model. There are two parts to the address: firstly, he outlines what they were to be (vss. 18-27), and secondly, he outlines what they were to do (vss. 28-35).
What an Elder is to Be
He began with the importance of consistency in one’s life, especially in a leader. He said, “Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons” (vs. 18). Paul was the same person in all seasons and circumstances; he did not vacillate in his spiritual life. Consistency in one’s life gives the saints confidence in those who take the lead among them.
He then spoke of humility. He served the Lord “with all lowliness” (vs. 19). A person who carries himself with an air of importance will not gain the ear of the saints to whom he ministers (Rom. 12:3).
Then he touched on the need for compassion. He added, “With many tears” (vs. 19). A guide and leader in the local assembly needs to have a heart that is full of the compassions of Christ that sympathizes with the saints in their troubles and trials. When they see that he genuinely cares for them, they will be more inclined to follow his lead.
He then spoke of perseverance. He reminded the elders of “the temptations” (trials) which happened to him “through the plots of the Jews” (vs. 19). Enduring persecution on account of the gospel and godly living is normal Christianity; they needed to be prepared for it, and so do we.
He then spoke of faithfulness as a teacher. He gave them all the truth, and “kept back nothing that was profitable” to them (vs. 20). Some who minister the Word might be inclined to keep back certain points of truth that might offend their audience or risk their popularity. But not Paul; he was faithful both in his public ministry (“publicly”) and in his private ministry (“from house to house”). He preached the gospel faithfully to Jew and Gentile alike—“repentance toward God, and faith toward our Lord Jesus Christ” (vs. 21).
Paul passed on to speak of his commitment and devotion to the cause of Christ on earth. He said: “And now, I go bound in my spirit (not the Holy Spirit) unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost [Spirit] witnesseth in every city, saying that bonds and afflictions [tribulations] abide [wait for] 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” (vss. 22-24). His life was a model of commitment and devotion to the Lord, even though on this occasion he was going against the mind of the Spirit (Acts 21:4). He saw the bonds and afflictions that were waiting for him in Jerusalem as a sacrifice he was willing to make for the salvation of his fellow countrymen. He thought that sacrificing himself in this way would be that which God would use to reach his Jewish brethren. The KJV says, “with joy,” but those words are not in the best Greek manuscripts. Thus, He saw his public “ministry” drawing to a close, and sought to “finish” his “course” having the Lord’s approval.
He then spoke of the energy that this commitment gave him to fulfil his ministry, making a full discharge of it, and thus being “pure from the blood of all men” (vss. 25-27).
The Three Themes of Paul’s Ministry
In referring to the discharge of his ministry, he mentions three specific themes:
“The gospel of the grace of God” (vs. 24)—This is the good news that God has come down to man in the Person of the Lord Jesus Christ and has settled the question of sin through the sacrifice He made on the cross, after which he rose from the dead. Paul testified of this grace to all men.
“The kingdom of God” (vs. 25)—This is the moral side of the truth pertaining to the believer’s walk and ways. Paul preached this to the saints.
“The counsel of God” (vs. 27)—This is the truth of the Mystery, which concerns the purpose of God to glorify His Son in the world to come in two spheres (the heavens and the earth), through a specially formed vessel of testimony, the Church, which is the body of Christ. Paul announced this to the mature saints.
What an Elder is to Do
Paul then outlines what they, as elders, were to do, so far as their work was concerned. He mentions four things in particular:
The first is to shepherd the flock. He says: “Take heed therefore to yourselves, and all the flock, wherein the Holy [Spirit] has set you as overseers, to shepherd the assembly of God, which He has purchased with the blood of His own” (vs. 28). Shepherding the flock involves being a model to the saints (1 Peter 5:3), instructing them (1 Tim. 3:2; Titus 1:9), guiding and counselling them, etc. (Heb. 13:17). But before any of this work was to be done, they were to take care of the state of their own souls by practising self-judgment. Hence, Paul says, “Take heed therefore to yourselves.” This was essential, for what could be more dangerous than activity concerning others when there is carelessness as to ourselves?
Their shepherding care was to be to “all the flock,” not toward a few favourites. Some personalities are a little more difficult to work with, but they are not to be neglected. Note: the Holy Spirit had made them “overseers,” not Paul. Paul recognized the Spirit’s work in those men and duly appointed them to that office. The Holy Spirit is still raising up men to do this work in local assemblies. These men are known by the work that they do in caring for the saints (1 Cor. 16:15-16; 1 Thess. 5:12-13), and they surely would be those whom the apostles would ordain if they were still on earth.
The second thing the elders were to do was to be on guard against the working of the enemy, whose designs are on destroying the flock. Paul said, “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also, of your ownselves shall men arise, speaking perverse [perverted] things, to draw away disciples after them” (vss. 29-30). In this prophecy, Paul pointed out that there were two dangers in particular for which the elders must watch—one was from without and the other from within. Both attack the unity of the saints from different angles.
“Wolves” are lost men who profess to have faith, but are willing agents of the devil. They pose as teachers, but the effect of their teaching scatters the sheep (John 10:12). Using stealth, they come in deceptively (Jude 4) wearing “sheep’s clothing” (Matt. 7:15), but soon show their real character by their destructive doctrines and ways. The Church has been plagued with these individuals down through the years. Then, there would be elders who would become defective through failing to maintain a good state of soul by exercising self-judgment. These are real believers who have listened to the voice of the enemy. Giving their ear to “seducing spirits and doctrines of devils [demons]” (1 Tim. 4:1), their minds have become perverted regarding the truth. They would then teach those “perverted things” to unwary disciples and thus gain a following, drawing away “disciples” after themselves.
The former tactic of the enemy should be met by exercising care in connection with those who come into the fellowship of the saints, by trying their spirits (1 John 4:1). The latter tactic should be met by assemblies having a plurality of elders in each locality, as Scripture teaches. Thus, they can check and balance one another, and if one begins to go awry, the others can shut him down.
The third thing the elders were to do was to use the two great resources God has given His people—prayer and the Word of God. Thus, Paul says: “And now, brethren, I commend you to God, and the Word of His grace, which is able to build you up, and give you an inheritance among all them which are sanctified” (vs. 32). If the elders were to be successful in shepherding the flock, it would not be through applying human wisdom and psychology, or through introducing natural and worldly principles to keep the saints going on in the path of faith. Prayer is expressed dependence on God, out of which comes communion and spiritual discernment, which the elders need for the difficult situations they will face among the saints. The answer to all the problems that may arise will be found in knowing the principles of God’s Word. This will require a thorough acquaintance with the truth, and an understanding of how to apply it in the circumstances of life. Taking time to be in the Word of God (the Scriptures) will result in being “built up” in the truth which is our spiritual “inheritance.” With hearts filled with these things, the elders were to go forth to care for the flock.
Note: Paul makes no mention of a succession of his apostolic power. Apostolic succession is an invention of religious men who wanted power to control the Church. Instead of committing his power to them, he commends them “to God and the word of His grace.”
The fourth thing the elders were to do was to have a ministry of giving out of their temporal substance. This is an immensely practical thing. Paul said: “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 showed you all things, how that so labouring ye ought to support the weak, and to remember the words of our Lord Jesus, how He said, It is more blessed to give than to receive” (vss. 33-35). The writer of Hebrews encouraged the same, stating: “But of doing good and communicating of your substance be not forgetful, for with such sacrifices God is well pleased” (Heb. 13:16). While all the saints should be engaged in this, it is especially important for overseers, because giving their time and money to the saints in practical matters shows the saints that they genuinely care for them. The words of the Lord Jesus, which Paul refers to here, is not a quote from one of the Gospels, but a general summary of the Lord’s life and ministry. Some see it as the Lord’s 10th beatitude. (The other nine are in Matthew 5:1-11.)
This brought his address to a close. They knelt down and prayed together, and wept and kissed him, sensing that they would never see his face again (vss. 36-38).
Coos
Chap. 21:1—From Miletus, the missionary band continued toward Jerusalem, stopping at the island of “Coos” for the night.
Rhodes
Chap. 21:1—From there, they recached the island of “Rhodes.”
Patara
Chap. 21:1-2—From Rhodes, they touched in at “Patara,” a seaport on the mainland (southwestern Turkey). Here they changed ships, finding one that was sailing to “Phenicia,” on the coastline of Syria.
Tyre
Chap. 21:3-6—On route from Patara, heading east in the Mediterranean Sea, they passed by the island of “Cyprus” and reached “Syria,” landing at “Tyre.” There was an assembly in that city and the missionaries were refreshed by “the disciples” there. They stayed with them for “seven days”—long enough to be able to break bread with them on the first day of the week.
What is significant about their being at Tyre is that the Holy Spirit spoke to Paul through these disciples in a very definite way. They “said to Paul through the Spirit, that he should not go up to Jerusalem” (vs. 4). What could be clearer? The Spirit had been speaking to him along the way, as we have noted, but now more loudly than ever. At first, the winds were blowing against him as he crossed the Aegean Sea to Troas. Then, disciples in various places warned him that bonds and afflictions were waiting for him if he continued in the direction in which he was going. Now at Tyre, the Spirit spoke more expressly about it. We must keep in mind that in all this Paul was not deliberately disobeying God, but as to his discernment, he had missed the mind of the Spirit. He was not acting in defiance of God.
It is heart warming to see the tender affection that the saints had for Paul: “They all brought us on our way, with wives and children, till we were out of the city: and we knelt down on the shore, and prayed. And when we had taken our leave one of another, we took ship; and they returned home again” (vss. 5-6).
Ptolemais
Chap. 21:7—Loosing from Tyre, they “completed the voyage” at “Ptolemais.” This is a seaport 25 miles south of Tyre. It gave them an opportunity to see the brethren there for “one day.”
Caesarea
Chap. 21:8-14—The next day they set out on foot to “Caesarea,” a 35-mile journey. This is the city which “Philip the evangelist” had settled in sometime after his work among the Samaritans was done (Acts 8). He lodged the travelling band of missionaries (vs. 8). It’s understandable why Philip would choose to live in Caesarea; it was a large and busy seaport with much traffic. This was ideal for an evangelist whose aim is to reach as many people as possible with the gospel. Since Paul and his company stayed with him “many days,” it’s quite possible that they would have seen Cornelius who also lived in that city (Acts 10:1).
Nothing is said of Philip’s wife, but Luke does mention that he had “four daughters, virgins, which did prophesy” (vs. 9). This does not mean that they would take the podium in the assembly at Caesarea, and publicly preach and teach. Such would be a violation of assembly order (1 Cor. 14:34-40); it is not a sister’s place in the house of God (1 Tim. 2:11-12). Even though the 1st epistle to the Corinthians was not known to them, and the 1st epistle to Timothy had not been written yet, the Spirit guided them to act according to the divine order in Christianity. Their prophesying, therefore, would have been done in the domestic sphere.
The Prophecy of Agabus
When at Philip’s house, the Spirit spoke to Paul about his going to Jerusalem in a most remarkable way. “There came down from Judea a certain prophet, named Agabus. And when he was come unto us, he took Paul’s girdle (belt), and bound his own hands and feet, and said, Thus saith the Holy Ghost [Spirit], So shall the Jews at Jerusalem bind the man that owns this girdle, and shall deliver him into the hands of the Gentiles” (vss. 10-11). Not only did Agabus prophesy to Paul in words, but he also demonstrated it, using Paul’s girdle! Nothing could be clearer! A question that may be asked here is: Why did the Spirit import a prophet from 75 miles away to speak to Paul, when there were four prophetesses right there in Caesarea who could have easily done it? The answer is that it is not in keeping with the due order of God’s house to have sisters telling the brothers what to do. It would be usurping authority over the man (1 Tim. 2:11-12). As far as this inspired record reveals, the girls were silent; the Holy Spirit did not give them a word to speak on this subject.
When Paul’s fellow missionaries (“we”) and the local brethren (“they of that place”) heard this prophesy from Agabus, they “besought him not to go up to Jerusalem” (vs. 12). The collective voice of brethren along the way, together with this group of brethren, would be of considerable weight—but having his mind made up, Paul wouldn’t allow anyone to change it. He was sincere, but sincerely wrong. He saw his going to Jerusalem and dying (if it came to that) as the ultimate sacrifice to save the Jews in Judea. He said, “I am ready not to be bound only. but also to die at Jerusalem for the name of the Lord Jesus” (vs. 13). This was not self will, but misguided devotion. J. N. Darby commented on this, stating: “There is a certain difference between ‘they said to him by the Spirit,’ and ‘the Spirit said.’ If the Spirit Himself had said it, it would have been disobedience for Paul to have gone to Jerusalem: but it seems to me that it was rather a warning given by the Spirit, that he should not go there (Collected Writings, vol. 25, p. 425). Luke says: “When he would not be persuaded, we ceased, saying, The will of the Lord be done” (vs. 14). This aspect of God’s will would be the permissive will of God (1 Cor. 16:7), not the perfect will of God (Rom. 12:2).
Jerusalem
Chap. 21:15-17—On the last leg of their journey, the company of travellers expanded in number, as many were going up to Jerusalem for Pentecost. Luke says: “We took up our carriages (bags), and went up to Jerusalem. There went with us also certain of the disciples of Caesarea.” One man of note, “Mnason,” who was an “old disciple,” went up with them. He must have been a man of considerable means, for he lived on the island of Cyprus, but he also had a house in Jerusalem that was large enough to accommodate their whole company, with whom they lodged (vs. 16).
Arriving at Jerusalem, an overland journey of about 60 miles, they were “gladly received” by the brethren (vs. 17). This marks the end of the truncated third missionary journey of Paul.
Paul's Captivity
Chapters 21:18–28:31
In this last section of the book, Luke gives us the circumstances of Paul’s capture and the sad consequences. It covers a period of about 4½ years (A.D. 58-62). This can be computed by adding the twelve days after his capture (chap. 24:11), the two years in Caesarea (chap. 24:27), the fourteen days when Festus came into office (chap. 25:1, 6), the certain days and the many days when Agrippa visited Caesarea (chap. 25:13-14), the many days of sailing to reach Fair Havens (chap. 27:7-8), the spending of much time there (chap. 27:9), the storm lasting fourteen days (chap. 27:33), the three months on Melita (chap. 28:11), the couple of weeks of travel from Melita to Rome (chap. 28:12-16), and the two years in Rome in a rented house (chap. 28:30).
It is sad indeed that this book which has been an encouragement to read—with blessing in the gospel going out in all directions—should close on such a note as this where the chief proponent of the glad tidings is found in confinement, unable to go forth to preach, and that on account of his own failure! It reminds us of Samson. The man who had unparalleled potential to deliver God’s people from their enemies, ends up captive to the enemy! (Judg. 16) This mis-direction and capture of Paul is a mirror image of the declension that would mark the Christian testimony historically, resulting in its being captive to the Church of Rome in the Dark Ages.
Paul With the Elders at Jerusalem
Chap. 21:18-25—The day following their arrival in Jerusalem, Paul and those of his company (“us”) met with “James and all the elders” (vs. 18). Paul rehearsed before them the working of God’s grace among the Gentiles through his ministry, and they all rejoiced to hear of it (vss. 19-20).
Paul is Given Bad Advice
There was, however, one issue which was a concern to the elders at Jerusalem. There were “many thousands [myriads] of Jews” who had believed, and were “zealous of the Law,” who had been told that Paul was teaching “the Jews which are among the Gentiles (Hellenist Jews) to forsake [apostatize from] Moses” and not to “circumcise their children,” nor “walk after the (Jewish) customs” (vs. 21). The elders did not question Paul on this, assuming that his beliefs were the same as theirs. Their solution to this was to have Paul demonstrate publicly that he was a good Jew who walked according to the Law and the customs of Moses. They advised him to identify himself with “four men” whom they had there, who had “a vow” on themselves to perform certain Judaic rites in the temple (vs. 23). By going with them into the temple and making an offering, he could show the people that “those things” which they had been “informed” of him were not true (vs. 24). But this was not wise counsel (Job 32:9).
In chapter 15, James gave good advice concerning the Law of Moses and the rite of circumcision, but here in chapter 21, he and the elders gave bad advice concerning those things. The difference between the two incidences is that in chapter 15, it was in connection with Gentiles who believe, here it was in connection with believing Jews. James could understand that Gentiles didn’t need to subject themselves to those things, and he advised accordingly. But in connection believing Jews, James and the elders thought that those things still applied. Hence, they felt that since Paul was a believing Jew, he was to honour those things as well and make it known that he had not given up Judaism, but that he walked orderly and kept the Law.
It is clear from this that James and the elders at Jerusalem had not laid hold of the truth of the believers’ identification with the death of Christ, which severs him from all those things (Rom. 7:4-6). They evidently did not see the distinction between Judaism and Christianity. In those days, the Jewish saints were in a phase of transition, and thus were still wearing many of the graveclothes of Judaism. Not having the full light of the truth of Christianity, they thought that Christianity was an adjunct to Judaism. God graciously bore with it for the time. But Paul knew the full truth, and thus had much more light than they did. He had been given an “abundance of revelations” concerning the Church and the Christian’s standing before God (2 Cor. 12:7; Eph. 3:3-4). He said on another occasion that though “they” (the leaders in Jerusalem) “seemed to be somewhat, in conference, added nothing to me”—so far as the knowledge of the truth was concerned (Gal. 2:6). The epistle to the Hebrews makes this distinction between Judaism and Christianity clear (especially chapter 13:10-13), but it had not been written yet.
Paul Providentially Preserved From Making a Colossal Mistake
Chapter 21:26-30—Paul acted immediately on their advice, and “took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them” (vs. 26). What strikes us here is that while Paul was given good advice repeatedly along the way to Jerusalem (and that by the Holy Spirit), he wouldn’t take it. But here, he is given bad advice—and there is no mention that what they said to him was by the Spirit—and he takes it immediately! In doing so, he was making a colossal mistake. To offer a sacrifice in the temple was to go against everything he had lived for and taught concerning the finished work of Christ! (Heb. 10:10-12) But he went forward with no questions asked, fully intending to do what James and the elders told him to do. Thus, he submitted to the preliminary ceremonial “purification,” a process which took “seven days” and made one fit to approach God with an offering (vs. 27a). What could we expect? He was in a wrong place, and being there, he was bound to do the wrong thing—which he did.
Since Paul understood the truth of the believer’s identification with Christ’s death, and knew that Jewish and Gentile believers alike are thereby delivered from the Law and its customs and rites, why did he do this? Doubtless, the principle he acted on was that which he states in chapter 9 in his epistle to the Corinthians: “Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the Law, as under the Law, that I might gain them that are under the Law” (1 Cor. 9:20). But winning the Jews with the gospel was not his real motive here (though he may have thought it was)—it was to show himself to be a good Jew who kept the Law. Such is not the gospel. J. N. Darby said: “He does not follow these Jewish forms and ceremonies that he may thereby attract his countrymen to the gospel, but was persuaded into them by the elders and James, in order to show that he was himself a good Jew, faithful to the Law, and to Jewish customs. It was precisely this that threw him into the hands of the hostile Jews, and then into those of the Gentiles ... .Paul accedes to their proposal; and we encounter a strange spectacle of the apostle offering sacrifices, as though all such had not been abolished by the Lord’s death. He neither upholds nor wins the Jews” (Collected Writings, vol. 25, p. 427).
The problem was that Paul went too far with the principle he stated in 1st Corinthians 9:20, and in doing so he was deceived. In attempting to make a sacrifice, he was not becoming “as” a Jew, and “as” under the Law—he was becoming a Jew literally and was literally putting himself back under the Law! The lesson here, is that we need to observe the balance of Scriptural principles in the Word of God, and we should not stress one principle to the point where we violate another.
Paul’s attempt to pacify the Jews proved to be futile, and the plan failed. God could not bless it. Some of the unbelieving Jews from Asia Minor “saw him in the temple” and “stirred up all the people,” who “laid hands on him” (vs. 27b). This fulfilled the first part of Agabus’ prophecy—namely, that the Jews would take hold of him and “bind” him (vs. 11). Thus, he lost his liberty. From here to the end of the book, Paul is a captive.
The unbelieving Jews not only charged him with teaching things contrary to the Law, but they also accused him of defiling the temple by bringing Gentiles into its inner courts (vs. 28). Luke explains in a parenthesis that this was a mistaken assumption of the Jews. They had seen Paul in the city with a Gentile (“Trophimus an Ephesian”) and thought that he had brought him into the temple (vs. 29). The charge was false, but it served their purpose of condemning him. Thus, they “took Paul, and drew him out of the temple: and forthwith the doors were shut” (vs. 30).
God was behind this providentially. Paul’s capture prevented him from making the offering, which would have been a colossal mistake that would have falsified his testimony in the gospel. This is another example of how God can, and does, make “the wrath of man” to “praise” Him (Psa. 76:10).
Paul Taken Captive by the Romans
Chapter 21:31-40—The noise of the uproar around the temple drew the attention of the Roman “chief captain [chiliarch]” in the tower of Antonia (the fortress), adjacent to the temple. He quickly intervened with his centurions and soldiers, and rescued Paul from being beaten to death (vss. 31-32). He took Paul as a prisoner, and this was the fulfilment of the second part of Agabus’ prophecy—namely, that the Gentiles would take him captive (vs. 11). This was another act of divine providence; their intervention saved his life! He remains a prisoner of the Roman authorities to the end of the book. But he never spoke of it as such; he gave it a more dignified name, calling himself “the prisoner of the Lord” (Eph. 4:1). In doing so, he recognized the Lord’s hand in it all.
He was “bound with two chains” and carried by the soldiers into the fortress “on account of the violence of the crowd” (vss. 33-35). While “upon the stairs” of the fortress, Paul saw a golden opportunity to preach to the people and asked permission of the captain to do so (vs. 37). The captain was surprised that he could speak Greek for he had supposed that Paul was “that Egyptian” who had before “raised a sedition and led out into the wilderness the four thousand men of the assassins” (vs. 38). Paul corrected his misunderstanding and explained his background as being “a Jew of Tarsus, a city of Cilicia” (vs. 39). The captain then gave him licence to do so, and Paul “beckoned with his hand to the people.” “A great silence” came over the crowd, and he proceeded to address them “in the Hebrew tongue” (vs. 40).
This began the final phase of Paul’s witness for Christ. The Lord had said that he would be called to bear witness before the Jews and the Gentiles, governors, and kings (Acts 9:15). In the closing chapters of the book, we see this happening—albeit it was not as a missionary who was at liberty, but as a prisoner of the Roman Empire. As far as Paul’s safety from the violence of the Jews was concerned, he was in the safest place that he could be!
Paul's Witness Before His Brethren-The Men of Israel
Chapter 22
Paul proceeded to give his witness before his fellow countrymen, a thing he had desired to do for years. This was his long waited for opportunity. But on account of having acted on mixed principles and not having been guided by the Spirit to go to Jerusalem to witness in this way, it was not blessed of God. Not one person in this great multitude of Jews received his testimony and was saved. If anything, they were more decidedly against his testimony than ever. Paul had been specially chosen of the Lord to be “the apostle of the Gentiles” (Rom. 11:13) and was directed by the Lord to go “far hence unto the Gentiles” (vs. 21). He was clearly in the wrong place and the Lord couldn’t bless his testimony.
Looking over the salient points of Paul’s address, we see that he didn’t really preach the gospel. He didn’t mention God’s love for the world and the sending of His Son to be their Saviour (John 3:16). Nor was there any mention of Christ’s atoning work on the cross (Heb. 9:26) and His shed blood by which sins could be forgiven (Eph. 1:7). Nor did he mention the Lord’s triumphant resurrection by which believers are justified (Rom. 4:25-5:1). Rather, he directed their attention to himself and his conversion. He gave what the evangelical churches in modern day Christendom call a “testimonial.” The problem with testimonials is that they tend to direct the focus of the audience toward the person giving his testimony, rather than to Christ. Paul spoke of himself here over 40 times! It is simply not possible, humanly speaking, to speak of ourselves without the flesh getting involved and we put ourselves in a more favourable light than we should (John 7:18). This is why in addressing an audience it is best to preach Christ and not speak of ourselves at all (2 Cor. 4:5). Another thing of note is that he did not quote Scripture, which was his usual habit.
Moreover, G. V. Wigram pointed out that Paul spoke to his brethren from an elevated place on the stairs, suggesting that he was not only speaking down to his audience literally, but also morally, and consequently he lost their ear. In his article, The Beauty of Going Down to the Very Bottom, he said, “Often I feel myself called upon to see how Paul carried out his doctrine—he failed, I always see, on the side that people do not fail upon now. He was devoted beyond discretion sometimes—a devotedness that was not always quite discreet. He spoke to the people from the stairs!” (Memorials of the Ministry of G. V. Wigram, vol. 1, pp. 320-321). All these things played a part in the outcome of his address.
His Pre-Conversion Days as a Jew
Vss. 3-5—Paul began by giving his audience an account of himself as a zealous Jew. This was something that was calculated to gain their approval. He confirms his zeal by pointing to his diligent studies “at the feet of Gamaliel,” the preeminent scholar and teacher of the day (Gal. 1:14), and to his unparalleled hatred for the Church of God, which he calls “this way” (Gal. 1:13).
Paul then recounts two occasions in which the Lord appeared to him—each marked by the phrase: “And it came to pass” (vss. 6, 17). One took place just outside of Damascus (Acts 9:1-17) and the other was in the temple in Jerusalem, three years later (Gal. 1:18). The first had to do with his conversion and second had to do with his commission to preach among the Gentiles.
His Conversion
Vss. 6-16—Paul reiterates the manner in which he was converted to impress his hearers with the fact that the change in him had been by a work of God—the very God in whom they professed to believe! Another thing which he brings out clearly is that “Jesus of Nazareth,” whom the nation crucified, was now in heaven—and it was He who had called Paul and who had effected the change in him! These were things that the people would not have wanted to hear, for it put them in the place of being guilty before God.
Luke has already recorded the details of Paul’s conversion in the 9th chapter, but there are a few extra things that Paul mentions. One of which is the light that shone on him (vs. 6). Here, he says that it was not just a light, but "a great light." In chapter 26, he says that it was "a light...above the brightness of the sun." In his subjective reflections, the light got brighter. Also, Paul emphasized the need for baptism by which his sins would be washed away in a governmental sense (vs. 16). Whereas in chapter 9, Luke mentions his baptism, but not the government forgiveness connected with it.
His Commission
Vss. 17-23—Paul then moved forward in his life to relate what happened three years later in the temple in Jerusalem. This was his first visit to Jerusalem after he was converted (Acts 9:26-29; Gal. 1:18-19). This incident in which the Lord appeared to Paul is not recorded in Acts 9, or in Galatians 1. He brings it in here to explain why he had been going into regions beyond with the gospel. Simply put, he had been commissioned by the Lord to do so! He got his commission while he was praying in the temple. The Lord had said to him: “Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning Me” (vs. 18). In reiterating this, Paul was inadvertently condemning himself. The Jews could easily have responded: “So what are you doing here then, Paul?” His life’s ministry had been laid out for him by the Lord; it was to reach out to the Gentiles, not to minister to the Jews in Judea. The Lord made this very clear, saying: “Depart: for I will send thee far hence unto the Gentiles” (vs. 21).
When the Jews heard Paul speak of God’s intentions to bless the Gentiles through his gospel, it was too much for their national prejudice, and they cried: “Away with such a fellow from the earth: for it is not fit that he should live” (vs. 22). And that brought an end to his testimony before the people. It was a failed testimony, as far as conversions were concerned. No one believed.
Paul is Taken into Custody in the Fortress
The Jews created such a commotion that the chief captain had his men bring Paul into the “fortress.” He could not understand from what Paul said to the Jews why the Jews were so angry with him. He thought that there was some deeper reason and resolved to get it out of Paul by having him “examined by scourging.” This was a normal procedure of the Romans when they wanted information from someone. This was terribly unjust, but the Romans were not so careful about following the laws when it came to people of foreign nations (vss. 23-24). When Paul realized what they were going to do, he asked the centurion in charge whether they were intending to “scourge a man that is a Roman” citizen before he was found guilty. The centurion then informed the captain of Paul’s legal status. Learning that he was a Roman citizen, surprised the captain and he was “afraid’ to proceed with the scourging, and straightway abandoned it (vss. 25-29). Paul’s clever thinking here saved himself from getting a beating!
In order to find out what the Jews’ issue against Paul really was, the captain ordered “the chief priests and their council” to appear before him “on the morrow” to accuse Paul before the captain’s face (vs. 30).
Paul’s Witness Before the Sanhedrin
Chapter 23
Being assembled the next day before the chief captain, Paul was to speak to “the Council” (the Sanhedrin) first. Thus, he was given a second chance to witness for Christ before his Jewish brethren—this time it was before the responsible leaders of the nation. The net result, however, was the same as the previous chapter—it produced no conversions. As far as content is concerned, he never got much of a chance to speak for Christ, on account of being interrupted again by the “great dissension” that occurred in the Council—something that he himself had created (vs. 10). F. B. Hole commented on its being “a minimum of testimony and a maximum of confusion” (The Gospels and Acts, p. 373).
Vss. 1-5—Paul, it seems, started out on the wrong foot, speaking of himself again, and trying to exonerate himself before the Jewish leaders. His opening remark incensed the high priest: “Men and brethren, I have lived in all good conscience before God until this day” (vs. 1). He was not lying, as Ananias supposed. He did some terrible things with a good conscience because his conscience was unenlightened. Paul’s pre-conversion life is a proof that conscience is of itself no safe guide; it must be enlightened by the Word of God (Psa. 119:130). Its value depends upon the measure in which it is controlled by the Word. L. M. Grant said, “No doubt what Paul said of himself was true, but he was on the defensive rather than bearing witness to the Lord Jesus” (Comments on the book of Acts, p. 135).
The high priest ordered that Paul be hit on the mouth for making that comment. This was breaking the Mosaic Law, which stipulated that an offender should not be beaten until after a proper trial, and then only in a proper way (Deut. 25:1-3). This transgression of the priest drew from Paul the retort: “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?” But in doing that, he himself broke the Law! His words were appropriate, but not on this occasion, for the one to whom he had said it was the high priest. When he was told that he had rebuked the high priest, he quickly withdrew his words. He even quoted the Scripture that condemns what he did (Ex. 22:28). Paul had spoken “unadvisedly with his lips” (Psa. 106:33), and clearly not from his usual nearness to the Lord. To Paul’s defense, some have suggested that since the council had assembled rather hurriedly, the high priest may not have been attired in his normal dress which would have distinguished him as such, and therefore, Paul wouldn’t have known who he was. Still, it was no way to speak to someone that he was trying to win (vss. 2-5).
Vss. 6-10—In proceeding with his defense, Paul noticed that part of the Council was from the Sadducean sect and part was from the sect of the Pharisees. He then tried to use this to his advantage, and cried out: “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” (vs. 6). Given the chance to speak, he again directs the attention of his audience to himself, rather than to the Lord Jesus. His intention here was to divide the Council and thereby weaken its accusation against himself before the chief captain. This was finagling, but it worked to do just that. “When he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided” (vs. 7). Luke tells us that the main bone of contention between the two sects was that “the Sadducees say there is no resurrection, neither angel, nor spirit; but the Pharisees confess both” (vs. 8).
By stating his belief in resurrection, the Pharisees in the Council rallied to Paul’s defense. “The scribes that were of the Pharisees’ part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God” (vs. 9). This antagonized the Sadducees, and they let out their animosity by pulling at Paul, and would have pulled him to pieces, had not the chief captain commanded his men to take Paul by force and bring him back into the fortress (vs. 10).
And that ended Paul’s attempted witness for Christ before the Sanhedrin. It was another failed testimony. F. B. Hole said, “We cannot help thinking that the whole of this Jerusalem episode had fallen below the high standard that had characterized all of his earlier service” (The Gospels and the Acts, p. 374).
The understanding that the orthodox Jews had of resurrection was far inferior to that which the gospel has brought to light for Christians. It is not that what they knew was wrong, it is that the Old Testament Scriptures (which is all they had) do not give a full revelation of the subject. Hence, they believed in resurrection in a general sense, and that it would result in all the saints being together with the Lord in the end. This basic belief is reflected in Martha’s confession regarding her brother: “I know that he shall rise again in the resurrection at the last day” (John 11:24). The Old Testament saints, like Martha and the Pharisees in the Council here, knew nothing of the state in which they would rise from the dead. All they knew was that they would arise in the Lord’s “likeness” (Psa. 17:15). Such things have now been “brought to light” through the gospel (1 Cor. 15:51-56; 2 Cor. 5:1-4; Phil. 3:21). We now know that God has secured for the redeemed “life” for the soul and “incorruptibility” for the body (2 Tim. 1:10).
We also know that all the dead will not rise simultaneously. There are actually two resurrections—one for “the just” and one for “the unjust” (Acts 24:15). The Lord called them “the resurrection of life” and “the resurrection of damnation” (John 5:29). The resurrection of the just is a resurrection “from among” the dead because the righteous will rise from among the unrighteous, as a selective thing. The Lord first taught this to the apostles, which was a completely new thing to them (Mark 9:9-10). In fact, the resurrection of the just (called the “first” resurrection in Revelation 20:5) has three phases:
“Christ the firstfruits” (1 Cor. 15:23a)—The Lord Jesus was the first to rise from among the dead (Acts 26:23).
“Afterward they that are Christ’s at His coming” (1 Cor. 15:23b)—This includes all who have died in faith in both Old and New Testament times. They will arise from among the dead at the Rapture (1 Thess. 4:16-17; Heb. 11:40).
The “blessed” “dead” who will die during the 70th week of Daniel (Dan. 9:27) will be raised from among the dead at the end of the Great Tribulation, just prior to the Appearing of Christ (Rev. 14:13).
After the Millennium, the unjust (who will be the only dead persons left in their graves) will be raised to receive their sentence of judgment (Rev. 20:11-15).
The Lord Encourages Paul in the Night
Vs. 11—“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.” Judging from the Lord’s words here, Paul was discouraged at the way things were going, and the Lord came and cheered him up. He graciously credited him with bearing witness of Him in Jerusalem when it was largely a failure. Paul may have done a lot of things wrong in trying to bear witness for the Lord, but the Lord still loved him, and stood by him with words of encouragement. L. M. Grant said, “The Lord would not forsake his servant, whatever may be the sadness of his failure which was mixed with his fervent devotedness to his Master” (Comments on the Book of Acts, p. 136). Moreover, telling him that he would bear witness of Him in Rome, meant that he was going to somehow get out of this mess he had gotten into in Jerusalem. This would have encouraged Paul also.
Later in Paul’s life when this Jerusalem fiasco was behind him and judged, he said, “Notwithstanding, the Lord stood with me, and strengthened me” (2 Tim. 4:17). This signifies the Lord’s full identification “with” His servant. The Lord could not do that here, for in doing so, He would have condoned Paul being in a wrong place. Nevertheless, the Lord did stand “by” him, signifying that He hadn’t forsaken him (Heb. 13:5-6). It’s gracious to see the Lord giving Paul credit for his testimony in Jerusalem, even though it failed to produce anything in the way of conversions. This shows that the Lord rewards our motives (1 Cor. 4:5) as well as our works in service (1 Cor. 3:12-15). Paul’s motives were pure and good, even if his service wasn’t.
Paul is Transferred to Caesarea
Vss. 12-35—The hostility of the Jews reached a peak with over 40 men putting themselves under an oath to kill Paul before they ate another meal! They informed the Jewish leaders of their plans to assassinate Paul and asked for their complicity, to which they readily agreed. The Jewish leaders’ part was to ask the captain to bring Paul to their Council under the pretense of wanting to further examine him on some point in their Law. The 40 plus men would lie in wait and ambush them when they came by a certain place on their way to the Council (vss. 12-15).
With divine providence working for Paul, it just happened that his nephew heard of the plan and went and told Paul, and he in turn had the boy tell the captain (vss. 16-22). The chief captain realized that Jerusalem was not the place to keep Paul, and immediately made plans to transfer him to Caesarea. He mustered 470 of his soldiers “at the third hour of the night” (9 p.m.) to set forward on a quick journey to bring him to “Felix the governor” at Caesarea, about 65 miles away (vss. 23-24). The captain (“Claudius Lysias”) included “a letter” to the governor explaining the reason for sending Paul there (vss. 25-30). The soldiers brought him on horseback to “Antipatris,” a station about 35 miles northwest of Jerusalem. Being safely out of danger from the Jews, the 400 foot-soldiers returned to Jerusalem “on the morrow,” while the 70 horsemen took Paul the rest of the way (30 miles) to Caesarea.
Just one question remains to be asked: “What became of 40 plus men under an oath not to eat until they had killed Paul? Did they die of starvation?” It is highly unlikely that they carried out their vow.
Paul’s Witness Before the Governor—Felix
Chapter 24
Vss. 1-6a—Paul’s “accusers” had been told to bring their case to the court of Felix (chap. 23:35), and “five days” later “the high priest” and “the elders” assembled before him. That the high priest would make the trip to Caesarea shows the importance the Jews placed on this case. To put their “best foot forward” in trying to convince the governor of their cause, they hired “a certain orator named Tertullus” to represent their case (vs. 1). Judging from his name, he was a Roman! The Jews had carefully picked him because they believed that he would know better than themselves how to appeal to the Roman mind, and thus produce the result they were looking for from Felix. Tertullus proceeded to over-praise the governor with accolades and flattery to gain his ear (vss. 2-4). He then accused Paul with four charges:
He was “a pest” (troublemaker) in the Jews’ religion (vs. 5a).
He was “a mover of sedition” (stirring up riots) among the Jews all over the world (vs. 5b).
He was “a ringleader of the sect of the Nazarenes” (vs. 5c).
He “attempted to profane (desecrate) the temple” (vs. 6a).
(Verses 6b-8a have little manuscript authority. Some critical translations do not include the passage in the text. Mr. Darby and Mr. Kelly include it in their translations, using square brackets to indicate that it is doubtful.)
Tertullus ended his discourse by expressing his confidence in Felix’s ability to determine such cases with accuracy, and assured him that after examining Paul, he would find these accusations to be true. The Jews present all agreed to the same (vss. 8b-9).
Paul’s Defense Before Felix
Vss. 10-21—Encouraged by the Lord in the night, Paul’s defense was simple and straightforward. He did not use the sophistry and eloquence that marked Tertullus; such would be leaning on the arm of the flesh (Jer. 17:5). Paul did acknowledge that Felix had many years of experience as a judge among the Jews, but refrained from flattery (vs. 10). He proceeded to deny, one by one, the accusations levelled against him (vss. 11-12). He pointed out that while the Jews had plenty of accusations, they had no proofs for any of their accusations (vs. 13).
This led to a confession of his faith. He announced his belief in all that was written in “the Law” and “the Prophets” (Old Testament Scriptures), and that they affirm the truth of resurrection upon which “the way” (Christianity) is based (1 Cor. 15:3-23). The Jews call Christianity “heresy,” but resurrection upon which it is founded is the “hope” promised in the Scriptures (vss. 14-15). By adding that there will be “a resurrection of the dead, both of the just and the unjust,” Paul aimed at reaching the conscience of his audience and affirmed that no one will remain in the grave and escape their accountability to God (John 5:28-29). These two resurrections will take place about 1000 years apart. The “just” will be raised at the Lord’s coming (the Rapture) before the Millennium (1 Thess. 4:15-18), and the “unjust” will be raised after the Millennium (Rev. 20:11-15). The Lord’s personal resurrection is the “firstfruits” of the resurrection of the just (1 Cor. 15:23).
Paul went on to confirm that his conduct had been in keeping with what he believed, and his “conscience” was clear as to this (vs. 16). He had come to Jerusalem to bring “alms” and “offerings” (Rom. 15:25-28), and his conduct in the temple had been orderly, being ceremonially clean for the occasion. He asserted that it was the “Jews from Asia” who were in Jerusalem for the feast, who stirred up the “tumult” in the city; it was not he. And now having their opportunity to present their charges against him at the court of Felix, they were nowhere to be found! Paul implied that their absence was evidence that they knew that they couldn’t substantiate their accusations (vss. 17-19). They should have been there to “accuse” him if they had anything against him, or at least, had “these themselves” represent them and “say what wrong they found” in him (vss. 20-21).
At that point, Felix interjected—“knowing accurately the things concerning the way”—he felt that Paul didn’t need to prolong his discourse explaining it. He, therefore, “adjourned them,” saying, “When Lysias the chiliarch is come down, I will determine your affair” (vs. 22). He knew very well that the accusations were not true and chose to defer the judgment of the case under the pretext of waiting for the chief captain to come down so that he could hear his side of the affair. Paul was then taken and guarded by a centurion but given a measure of liberty while waiting for the chief captain to arrive (vs. 23). There is no record that he ever came down to Caesarea; thus, the trial was postponed indefinitely, and the Jews were defeated in their attempt to condemn Paul.
Being interrupted in his testimony, Paul never got to bear witness of his faith in Christ and the truth of the gospel. Again, there is no mention of anybody being saved.
Paul’s Private Testimony Before Felix
Vss. 24-27—“And after certain days, when Felix came [arrived] with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ” (vs. 24). We are introduced here to the moral character of Felix. (He had been married three times, and as to his present wife, Drusilla, he had broken up her marriage to the king of Emesa, to have her.) She was the daughter of Herod Agrippa I who killed the Apostle James (Acts 12) and was the sister of Herod Agrippa II (Acts 26). It was curiosity, not exercise of soul, that led to his calling for Paul.
Luke tells us that Paul emphasized three things in his reasoning with the governor:
1) “Righteousness”—The righteousness of God has to do with how God is able to save sinners without compromising what He is in Himself as a holy and a just God. Man’s sin has seemingly created a dilemma. Being that God is a God of love, His very nature calls for the blessing of man. But being holy, His nature justly demands that man should be punished for his sins. If God acted according to His heart of love and brought men into blessing without judging their sins, it would be at the expense of His holiness, and thus He would cease to be just. On the other hand, if God acted only according to His holy nature and judged men according to the claims of divine justice, all men would be sent to Hell, and the love of God would not be known. How then can God save men and at the same time remain just? This is where the gospel comes in so sweetly. It declares God’s righteousness and announces the good news that He has found a way to meet His holy claims against sin, and at the same time, can reach out in love to save sinners who believe. This is all a result of what God accomplished at the cross of Christ; there He took up the whole question of sin and settled it for His own glory and for the blessing of man. He sent His Son to be the Sin-bearer, and in His sacrificial death, God judged sin according to the demands of His holiness. On the cross, the Lord Jesus took the believer's place before God and bore the judgment of his sins, and His finished work has rendered a full satisfaction to the claims of divine justice. God’s love has been displayed in the greatest way, for He gave His only-begotten Son as the Sin-bearer, and now His love is calling sinners to come in faith to Christ to be saved.
2) “Temperance”—This is self-control. It is a practical thing in the life of a believer when he walks in the Spirit. The excesses of the lusts of the flesh are suppressed and he lives a holy life for the glory of God.
3) “Judgment to come”—This is the portion of all those who will not believe.
Thus, the righteousness of God enables God to call sinners into blessing by the gospel; temperance results in the lives of those who receive the gospel, and judgment to come is what awaits those who refuse the gospel.
Luke tells us that “Felix trembled [being filled with fear]” when he heard these things from Paul. This shows that there was power in his words. Many prisoners had trembled before Felix as he pronounced his judgment on them; now he trembled before a prisoner! He was a judge in the Roman legal system, but some day he will stand before the Judge of all earth—Christ (John 5:22; Acts 17:31; Rev. 20:11-15). When Felix’s conscience was touched, he immediately broke off the conversation, and said, “Go thy way for this time; when I have a convenient season, I will call for thee” (vs. 25). He wanted time to think about it. Those who procrastinate, and thus, put off getting saved to a time that they think would be more convenient are foolish because no one knows the future (Prov. 27:1). An old preacher once warned: “Those who want to wait for ‘the eleventh hour’ to get saved, usually die at ten-thirty!” We cannot trifle with the longsuffering patience of God. Scripture says: “Behold, now is the accepted time; behold, now is the day of salvation” (2 Cor. 6:2). Felix was clearly making a mistake by deferring his salvation to another time.
Luke then reveals what was hindering Felix—he had “a love of money.” He sent for Paul the “oftener” and talked with him, hoping that Paul would offer him money in the way of a bribe! (vs. 26). What folly! He put that before the salvation of his soul! Paul told Timothy that “they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition” (1 Tim. 6:9-10). Felix was one of those foolish men, for there is no indication that he ever got saved.
Justice demanded that Paul should be set at liberty, but Felix showed no concern to free the innocent man. He would rather placate the Jews by leaving him “bound” and have peace in the land. So, Paul remained “two years” in Caesarea, after which time “Felix was relieved by Porcius Festus as his successor” (vs. 27).
Paul’s Witness Before the Governor—Festus
Chapter 25
“Three days” after taking office as the new governor, “Festus” visited “Jerusalem.” The Jews took advantage of this and revived their accusations against Paul, urging the governor to bring Paul to Jerusalem to try him there. Luke tells us that their real reason for wanting him to be tried there was so that they could carry out their plot to kill Paul by ambushing him along the way (vss. 1-3). Festus refused their request and said that “Paul should be kept at Caesarea,” and if they had any complaints against him, they could make their accusations before Festus there (vss. 4-5).
After being in Jerusalem “eight or ten days,” Festus returned to Caesarea. The next day, he “sat down on the judgment-seat and commanded Paul to be brought.” This hearing turned out to be a repetition of the hearing before Felix. “The Jews who were come down from Jerusalem” brought their “many and grievous charges” against him, but “they were not able to prove” them (vss. 6-7). Paul, given an opportunity to speak for himself, defended against the allegations of the Jews as he did at the previous hearing (vs. 8). Festus then interjected, with a desire to please the Jews, and asked Paul if he would be willing to go to Jerusalem to be tried before him there (vs. 9). Paul knew that Festus was trying to placate the Jews, and that he could very well give in to their desires when he got to Jerusalem, and thus, turn him over to them to deal with him as they wished. With that as a possibility, Paul realized that his only alternative was to appeal to Caesar, and answered: “I stand at Caesar’s judgment-seat, where I ought to be judged: to the Jews I have done no wrong, as thou very well knowest. For if I be an offender, or have committed anything worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar” (vss. 10-11). The Lord had said to Paul that he would bear witness in Rome (Acts 23:11), and perhaps he thought that this would be the way he would do it. Festus “conferred with the (Jewish) Council” briefly, and then answered: “Has thou appealed unto Caesar? Unto Caesar thou shalt go” (vs. 12). Thus, his case would be transferred to the highest court in the empire. Being interrupted by Festus, Paul again had no chance to witness for Christ.
King Agrippa Visits Festus
Vs. 13—With Festus being appointed as the new governor, “King Agrippa” and his sister “Bernice” decided to pay him a friendly visit. Agrippa was a professed Jew, having adopted their religion as a political move to win the favour of the Jews and maintain peace in the land, which was one of the reasons he was there. He had been given his title by the Romans and had an obvious interest in maintaining good relations with the Roman governors, in order to keep his position secure. It was, therefore, prudent for him to come to Caesarea and congratulate Festus on his new appointment.
Vss. 14-22—Being a Roman, Festus knew little or nothing of Jewish Law and customs, but he had heard that Agrippa (like Felix) was fully acquainted with those things (Acts 24:22; 26:3). Since the king was there in Caesarea, Festus asked him if he could shed some light on this strange case, rehearsing to him the history of the case. His way of speaking of divine things as being a “superstition” of the Jews and of the gospel concerning “One, Jesus, which is dead, whom Paul affirmed to be alive,” shows that he was benighted in pagan darkness; these things were all a mystery to him. He had no idea that the gospel is based on the death and resurrection of Christ. Agrippa said he would be glad to “hear the man” and offer his opinion on the matter. So, they arranged a time on the “morrow.”
Vss. 23-27—The next day, Agrippa and Bernice were conducted into “the hall” where the hearing would take place “with great pomp” and worldly ceremony. “The chief captains and principle men of the city” were all in attendance. This was definitely an unusual occasion. It was an assemblage of great and important men of this world, gathered to hear a prisoner in chains! In introducing the affair, Festus informed the audience that in sending Paul to Rome, which he had been forced to do by Paul’s appeal to Caesar, he had “no certain thing to write” to Caesar as far as a charge was concerned, since the things that the Jews charged him with did not concern Roman affairs. He hoped that Agrippa might see something in what Paul was about to say that would give Festus something to charge him with.
Paul’s Witness Before King Agrippa
Chapter 26
Vss. 1-3—Wasting no time, King Agrippa gave permission to Paul to speak, who “stretched forth the [his] hand,” and expressed his happiness to do so, considering it a privilege. He respectfully requested to be heard “patiently.” He made this request because both Felix and Festus had interrupted him in his appeals before them.
Paul proceeded to take the same line of defense as he did in chapter 22, and thus, gave his audience the account of his former life and his conversion. The details of which were essentially the same, with a few exceptions. The main difference was in the audience. In chapter 22, his testimony was before Jews; here it was before Gentiles.
His Defense of the Hope of Resurrection
Vss. 4-8—Paul’s great point was that he was being accused of wrong by the Jews for believing and acting on what every Jew should do regarding “the hope of the promise made by God” to the “fathers” of the nation (vs. 6). The hope of this promise had been observed by the “twelve tribes” of Israel “incessantly” throughout their history as a nation—though it had become dim and blurred in the eyes of the present generation (vs. 7). This hope was in a resurrected Messiah—who died to put away the sin of His people by the sacrifice of Himself—who would eventually reign over Israel and all the world with unmeasurable blessing. These things were all foretold in the writings of the Prophets, but the Jews had lost sight of it through unbelief; the leading sect among them (the Sadducees) didn’t even believe in resurrection! (Matt. 22:23) Nevertheless, the two great themes in the Scriptures pertaining to the promised Messiah are “the sufferings of Christ and the glory that should follow” (1 Peter 1:11; Luke 24:25-26). Thus, He would suffer and die (Isa. 53:8; Dan. 9:26) before taking His place as a glorious, reigning Messiah (Rev. 11:15, etc.). (The calling of the Church comes between these two things.) Paul, therefore, asked the king, “Why should it be thought a thing incredible with you, that God should raise the dead?” (vs. 8) A large number of Old Testament Scriptures clearly speak of it (Job 14:12-14; Psa. 16:10; 17:15; 18:4-19, etc.). Yet because he preached a resurrected Christ, he was bitterly assailed by the Jews!
His Conversion
Vss. 9-15—Paul went on to explain that he fully understood the position of the unbelieving Jews, for he was once one of them. In fact, no one was filled with more hatred against Christ than himself, and he expressed it by persecuting the Church of God “beyond measure” (Gal. 1:13).
Upon this mad course of hatred for Christ and the gospel, the Lord intervened and he “obtained mercy” (1 Tim. 1:13). Paul then recounted his experience in journeying to Damascus through which he was converted (vss. 12-15). In telling the story, he mentions that the “light” which shone on him was brighter than that which he stated in the two previous accounts. This was a subjective impression indicating that the reality of those heavenly things was gripping him more deeply as time went on.
His Commission
Vss. 16-23—Paul explained that there was a divine “purpose” for his conversion. The Lord said to him: “For this purpose have I appeared to thee, to appoint thee to be a servant and a witness both of what thou hast seen, and of what I shall appear to thee in, taking thee out from among the people, and the nations [the Gentiles], to whom I send thee, to open their eyes, that they may turn from darkness to light, and from the power of Satan to God, that they may receive remission [forgiveness] of sins and inheritance [portion] among them that are sanctified by faith in Me” (vss. 16-18). These details are not mentioned in the two previous accounts of Paul’s conversion.
We learn from his call that when the gospel is believed, it takes a person “out” of his former position of being either a Jew or a Gentile, and makes him a part of the new creation race of men in Christ (2 Cor. 5:17) wherein there is neither Jew nor Gentile (Gal. 3:28; Col. 3:11). The believer is also made a member of Christ’s body wherein he is linked to Christ by the indwelling Holy Spirit (1 Cor. 12:12; Eph. 5:30).
A Five-Fold Description of Paul’s Witness Among the Gentiles
The Lord gave Paul a five-fold description of what was to mark his witness among the Gentiles. These things would not result from any goodness or power in Paul, but rather, the Lord would use Paul as His instrument through which He would effect these things in people. They are:
“To open their eyes”—This refers to the initial awakening in a person’s soul through the quickening power of the Word preached (Eph. 2:1, 5; Col. 2:13).
“To turn them from darkness to light”—This refers to being enlightened by the truth through receiving the gospel, whereupon a person abandons his ignorant thoughts of God that once enshrouded him in spiritual darkness (2 Tim. 1:10).
“From the power of Satan unto God”—This refers to God’s power to deliver a person from Satan’s domination (through sin) by believing the gospel (Rom. 1:16).
“That they may receive forgiveness of sins”—This refers to a person’s having the conscious knowledge that the debt of his sins has been lifted through Christ’s work of redemption (Eph. 1:7).
That they would receive the “inheritance [portion]”—this refers to the treasure of spiritual blessings that the believer has in Christ (Eph. 1:3).
These things which God’s grace overcomes in those who believe show the tragic condition of depravity into which the human race has fallen through sin. But the gospel reveals that “where sin abounded, grace did much more abound” (Rom. 5:20).
It is significant that Paul did not mention his baptism and the governmental washing away of his sins here, as he did in his testimony before the Jews in chapter 22. This is because it was necessary for believing Jews to be baptised, whereupon they would dissociate themselves from their national sin of crucifying Christ (Acts 2:38), and thus, “save” themselves from God’s governmental judgment (Acts 2:40; 1 Peter 3:21). It shows that Paul tailored his message to his audience. He was addressing Gentiles here and they were not guilty of Christ’s death. This doesn’t mean that believing Gentiles do not need to be baptised; they are to be baptized to dissociate themselves from the heathendom in which they have lived before they were saved (Acts 8:38; 10:48; 16:15, 33; 18:8, etc.).
Paul appealed to the king that all he was doing was being obedient to “the heavenly vision.” Surely, no one could find fault with that! He witnessed in “Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet [worthy] for repentance” (vss. 19-20). And “for these causes” the Jews went about to “kill” him! (vs. 21) But through divine providence, he “obtained help of God” and continued to that very day. The things he testified of were “none other things than those which the Prophets and Moses did say should come: that Christ should suffer, and that He should be the first that should rise from the dead, and should show light unto the people (Jews), and to the Gentiles” (vss. 22-23).
Festus Interjects
Vss. 24-32—The things which Paul had been speaking about were heavenly and spiritual, and completely outside the realm in which Festus lived, being purely a materialistic man. He thought that Paul was mentally instable, and interjected with a loud voice: “Paul, thou art beside thyself; much learning doth make thee mad.” But Paul graciously and respectfully answered the insult: “I am not mad, most noble Festus; but speak forth the words of truth and soberness” (vss. 24-25). Paul then addressed the king, stating that he not only knew these things, but also believed them—but not to the saving of his soul. Paul added, “For this thing (the death and resurrection of Christ) was not done in a corner;” it was public information (vss. 26-27). This put the king at variance with Festus who had given his assessment of it being madness! Agrippa’s response was purely in jest. He said, “In a little thou persuadest me to become a Christian” (vs. 28). He did not mean, as the KJV renders it, that he was thinking of becoming a believer on the Lord Jesus as a result of Paul’s convincing preaching. He was saying: “Paul, if you keep this up, you’re going to make a Christian out of me!” Paul fully understood Agrippa’s mockery, but made one last plea, supposing that he was serious: “I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds” (vs. 29). In other words, he was saying, “King Agrippa, I just wish you had what I have!” This was quite a statement coming from a man dressed in prison clothes and bound with a chain, who was speaking to a man who had everything the world could offer!
King Agrippa stood up, and those who were with him did the same; this signaled the end of Paul’s defense. As in the previous testimonies in chapters 22-25, there is no mention of any conversions, but Christ had been faithfully testified. Agrippa gave Festus no help in suggesting a possible charge that could be laid before Caesar. In talking together on the side, he as much as admitted that Paul could be “set at liberty,” but since he had “appealed unto Caesar,” it was out of their hands. There was nothing more to do but to send him to Rome (vss. 31-32).
Paul’s Voyage
Chapter 27
We now come to the penultimate chapter of the book, which would mean very little to us if all we saw in it was the record of a nautical voyage that ended in shipwreck. Surely, the Spirit of God had a reason for having Luke take the time to include a detailed account of this voyage in the book. Taking a closer look at the chapter, we see that it is an allegorical picture of the history of the Church on earth in relation to Paul’s doctrine. It is fitting that the book of the Acts which has given us the historical record of the birth and early years of the Church, would also give us a brief summary of its whole history.
This is one of two passages in our Bibles that present the moral history of the Christian testimony; the other is Revelation 2-3. This passage is to be interpreted allegorically, but in doing so, we must exercise restraint on our imagination. The question is: “Why didn’t God tell us these things literally, rather than in an allegorical story?” We believe the answer is that if the Church knew that there would be many long years of history to be fulfilled before the Lord would come to take it home, it would destroy the imminence of that hope and encourage believers to settle down in the world (Matt. 24:48-49). God has, therefore, not given His people insight on these passages until these closing days. They have remained generally unknown down throughout the years of Church history. Even though God has withheld the understanding of these passages from His people, the Church has still settled down in the world, but God, at least, has not been surprised by it. Having these things revealed to us in these last days has made the hope of the Lord’s coming burn more brightly in our hearts. Learning from these divine records that we are at the very end of our time here on earth causes us to have great exercise of heart to be ready, as far as our state of soul is concerned (Luke 12:36-37).
In this picture, presented in Acts 27, the sailing ship represents the Christian testimony, and the sea through which the ship passed represents the world through which the Church is travelling. The people on board (some believers and some unbelievers) represent the mixture of real and false professors in Christendom. The true believers who were on board on this voyage were: Paul, Luke (“we”), and Aristarchus (vss. 1-2).
From Caesarea to Myra
Vss. 2-5—The first leg of the journey from Caesarea to Myra gives us a picture of the early days of the Church when things were bright and fair, and the blessing of the Lord was abundant. The vessel which they set out on was “a ship of Adramyttium.” Adramyttium means “abiding in death,” and speaks of the state in which the early saints lived, having applied the truth of Christ’s death to themselves, and thus walked in newness of life in the power of the Spirit (Rom. 6:4, 11; 7:4-6; Gal. 2:20).
Travelling northward up the coastline, the first place they came to was “Sidon,” about 70 miles from Caesarea (vs. 3). Sidon means “to catch much fish.” This answers to the great blessing that went out through the gospel in those days (Matt. 4:19). The centurion gave Paul “liberty to go unto his friends to refresh himself.” At this point, Paul still had friends; all they in Asia hadn’t turned away from him yet (2 Tim. 1:15).
They then sailed by the island of “Cyprus” on their left and went through “the waters of Cilicia and Pamphylia” where they came to the city of “Myra” in Lycia (vss. 4-5). Myra means “myrrh,” which suggests suffering, and might speak of the persecution which the saints faced in those days (Acts 14:22; Phil. 2:28-29; 1 Thess. 2:14; 3:3-4; 2 Thess. 1:4, etc.).
From Myra to Fair Havens
Vss. 7-12—The second leg of the voyage was from Myra to Fair Havens. It gives us a picture of the early days when the first signs of declension became noticeable. It is significant that the centurion in charge of taking the prisoners to Rome, changed ships here. They boarded “a ship of Alexandria” which was headed to Italy (vs. 6). Alexandria is a large seaport on the North African coast of Egypt. Thus, this ship was an Egyptian vessel. Egypt is a type of the world in its independence of God, and this suggests that the influence of the world would come into the Christian testimony. Under the control and direction of the Alexandrian “shipowner,” this ship ended up getting away off course and being smashed to pieces!
The “master and owner” of this Egyptian vessel (vs. 11) took them on a different course from which they had been going in the other ship. The new ship “sailed slowly many days” with “difficulty,” because “the wind” was against them. It seems that the Lord was hindering their progress in that new direction, for He controls the weather (Psa. 148:8). They barely got past “Cnidus,” a town on a piece of land jutting out into the sea, near the island of Rhodes. Cnidus means “chafing,” which is irritation. Sailing under the island of “Crete” (meaning “fleshly and carnal”), they rounded “Salome” (meaning “commotion”) and came to “Fair Havens,” a seaport on Crete (vss. 7-8). These places speak of the unhappy results that are felt when the world influences the saints. Fair Havens might speak of being content to settle down in comfortable but carnal conditions.
When “much time was spent” at Fair Havens, the approach of winter weather made “sailing” unsafe, for the time of “the fast” on the 10th day of the seventh month (the Day of Atonement – Lev. 23:27-28) had “already past” (vs. 9). This points to the passing of the days of deep exercise of soul that once characterized the early saints. Paul, who had been in three prior shipwrecks (2 Cor. 11:25), could see that to continue on at that time of the year would be “dangerous.” He, therefore, “counselled” the mariners that it would be best to stay on the island for the winter. He prophesied that to continue would be “with disaster and much loss, not only of the cargo,” but also of “the ship” (vs. 10). This speaks of the warnings given in Paul’s epistles of the perilous times that were coming (1 Tim. 4:1-5; 2 Tim. 3:1-9; 4:3-4). The loss of the cargo would be the loss of the truth which the saints have been entrusted with (2 Tim. 1:14; 2:2; Jude 3) and the ship being broken would be the shattering of the public testimony of the Church. Regardless of his warning, “the centurion believed the master and owner of the ship, more than those things which were spoken of Paul” (vs. 11). This speaks of the disregard the Church generally gave to the seriousness of these things and the warnings of the Apostle.
Since “the harbour” at Fair Havens was “ill-adapted to winter in,” the consensus of “the more part” of the people was to sail around to the other side of the island, to the seaport of “Phenice,” and winter there (vs. 12). It was a “haven” 40 miles away which was much more “commodious” (comfortable). When they saw that “the south wind blew softly,” they believed that it was their opportunity to get around to Phenice. But their “loosing thence” from Fair Havens was their undoing.
From Fair Havens to Melita
Vss. 14-44—The third leg of the voyage was from Fair Havens to Melita. It presents pictures of the Church during the Dark Ages (vss. 14-20) and in the last days when there has been a recovery of the truth of Paul’s doctrine (vss. 21-37), and also, of the ensuing giving up of the truth by the masses in Christendom (vss. 38-44).
“Not long after” setting sail from Fair Havens with the intention of getting to the other side of Crete for winter, “a hurricane called Euroclydon” swept over the ship. It “caught” the vessel in its mighty force and drove her off course. The Lord may have been in the wind mentioned in verse 7, but Satan was surely behind this wind. After struggling against it for some time and getting nowhere, they gave in to it. Luke says with sad admission: “We let her drive” (vs. 15). With the Euroclydon in control, it blew the ship west toward Rome. Since bad doctrine is correlated with ill winds in Scripture (Eph. 4:14; Jude 12), we take this “tempestuous wind” to answer to the bad doctrines of Roman Catholicism which took hold of the professing Church in the Dark Ages.
Struggling for the mastery of the ship, they turned to human appliances and organization. They applied “helps” in “frapping (putting cables around the hull) the ship” (vss. 16-17). This was done to keep the ship from shattering into pieces. It might speak of using false principles to maintain unity—e.g. Early Ecumenism. Their fear was that they might “run aground” in the shallow waters of “Syrtis,” the dreaded quicksands of North Africa. Hence, they “lightened the ship” by throwing the “cargo overboard” (vs. 18). This would speak of discarding the truth that was once delivered to the saints (2 Tim. 4:4; Jude 3). On the third day of the storm, they threw out “the tackling of the ship” (vs. 19). This is gear used for navigation. It suggests the disregard of practical principles for guidance in the Christian path. Such is the mistake we get into when we rely on worldly wisdom. Luke says, “Neither sun nor stars appeared for many days.” This would refer to the fact that virtually all heavenly light and truth was lost sight of in those dark times. It was replaced with Catholic dogma. Luke adds, “All hope that we should be saved was then taken away” (vs. 20). Thus, the sad effect of the false doctrines of Catholicism that gripped the Church for many long centuries was that the simple gospel and the way of salvation was not known! It was replaced with doing works for the church.
Paul Speaks After a Long Silence
Vss. 21-26—After being silent “a long while,” Paul began to speak in the darkness. The mariners wouldn’t listen to him back at Fair Havens, so he had stopped giving his advice. But he begins to speak again. This refers to the time in Church history when there was an awakening to Paul’s doctrine, after having disregarded it for many centuries. This took place in the times of Reformation, when men began to search the Scriptures—especially Paul’s epistles. The reformers brought back to public knowledge, through their preaching, two great truths: the supremacy of the Holy Scriptures over all church dogma, and justification being by faith alone. This is depicted in Paul’s statement: “I believe God, that it shall be even as it was told me” (vs. 25). Men began to believe what God has said in His Word (the Bible) rather than what the Catholic Church was saying. Paul’s other statement about the men’s lives being saved in spite of the storm, might suggest that salvation is only by faith.
The End of the Voyage Nears
Vss. 27-32—The Reformation was not a full recovery of Paul’s doctrine; it wasn’t until the 1800s that this took place. In those days, men were greatly interested in prophecy, and through searching the Scriptures, they discovered that the Church was nearing its end on earth and that the Lord was coming to take it home to heaven. This is depicted in the fact that at “midnight” the mariners sensed that they “drew near to some country [land]” (vs. 27). This correlates with the midnight cry in Matthew 25:6. They learned this, not from looking at the position of the stars in the sky (which is the normal way of navigation), but from sounding the floor of the sea. Sounding might suggest the looking into prophecy—which has to do with the earthly side of Christ’s coming kingdom—rather than the heavenly side of things, of which the sun and the stars might speak (vs. 28).
With the voyage drawing near to an end, we have a picture of the Church’s “last days” on earth (2 Tim. 3:1; 2 Peter 3:3; 1 John 2:18; Jude 18). Fearing that they might fall upon the “rocks” serves to remind us that the last days are in spiritually “perilous times” (2 Tim. 3:1). To keep the ship from being dashed by the waves against the rocks, “they cast four anchors out of the stern” (vs. 29). These “anchors” answer to the four things mentioned in chapter 2:42—“they continued stedfastly in the apostles’ doctrine, and fellowship, and in breaking of bread, and in prayers.” These four things were given to the Church at its outset for the very purpose of keeping the saints from going off course. They are things that every believer needs to have in his or her life.
The “sailors” saw the danger and planned to abandon the ship. Knowing that it would meet with disapproval from the others, they used deception, and under the “pretext” of using the lifeboat to put out anchors off the bow, they thought to escape to land. This answers to the “many deceivers” and the increase of deception that marks these last days (2 Tim. 3:13; 2 John 7). But Paul saw it and exposed it. He said, “Except these abide in the ship, ye cannot be saved” (vss. 30-31). To abandon the Christian profession (the ship) is apostasy—a position from which a person cannot be saved (Heb. 6:4-6). “Then the soldiers cut off the ropes of the [life] boat, and let her [fall away].” The good thing to see here is that Paul was speaking again, and the mariners were listening!
The “daylight” drew on (vs. 33). This speaks of the heavenly light of the truth, which had been virtually lost from sight for centuries, coming into view again. Paul “exhorted them” to take some “meat.” Meat answers to the Christian revelation of truth, especially as taught in Paul’s epistles (1 Cor. 3:2; Heb. 5:13-14). Paul also “took bread, and gave thanks to God in the presence of them all: and when he had broken, he began to eat” (vs. 35). This points to the re-commencement of the Lord’s Supper being partaken at the Lord’s Table on the ground of the one body. Luke says: “Then were they all of good cheer, and they also took some meat” (vs. 36). This points to the fact that virtually all of Christendom has benefitted from the full recovery of the truth in the 1800s.
The Carelessness That Marks the Last Days
Vss. 38-44—In this last part of the chapter, we have a picture of the carelessness and indifference that marks the Christian profession generally in the last days. We might call it a “Laodicean” state (Rev. 3:14-22). Luke tells us: “And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea” (vs. 38). This speaks of getting complacent with the truth which has been given to us for spiritual food, and thus, giving it up (2 Tim. 4:3-4). Note: Paul didn’t tell them to do this; it was their own idea. “And when it was day, they knew not the land;” this might speak of the loss of discernment that goes along with discarding the truth (1 Tim. 1:6-7). Seeking a more comfortable landing, they tried to get the ship into “a certain creek [bay]” and to run it “ashore.” To do this, they “cut off the anchors” and “left them in the sea” (vss. 39-40). Again, Paul didn’t tell them to cut off the anchors. So, the Church has generally given up meetings for learning “the apostle’s doctrine and fellowship,” and meetings for “the breaking of bread,” and “prayer” meetings (Acts 2:42).
The result of committing themselves to the sea by “loosening the lashings of the rudders, and hoisting the foresail to the wind” was disastrous. “Falling into a place where two seas met, they ran the ship aground, and the prow having stuck itself fast remained unmoved, but the stern was broken by the force of the waves” (vs. 41). The ship was shattered to pieces. This speaks of the many divisions and splinter groups that have appeared in these last times. It was then every man for himself (Judg. 21:25). Some got to shore by swimming, which implies having the spiritual energy necessary for the day. The others paddled to shore, “some on boards, and some on broken pieces of the ship” (vss. 43-44). This suggests clinging to one of the denominational affiliations into which the Christian testimony has been shattered. All getting “safe to land” on the island of “Melita” (meaning “sweetness”), which is Malta today, makes us think of the sweetness of getting home to heaven safely with the Lord.
The History of the Church in Acts 27 Correlated With the Seven Churches in Revelation 2-3
Verses 1-4—Ephesus (Rev. 2:1-7).
Verse 5—Smyrna (Rev. 2:8-11).
Verses 6-13—Pergamos (Rev. 2:12-17).
Verses 14-20—Thyatira (Rev. 2:18-28).
Verses 21-25—Sardis (Rev. 3:1-6).
Verses 26-37—Philadelphia (Rev. 3:7-13).
Verses 38-44—Laodicea (Rev. 3:14-22).
Paul’s Preservation to the End
Chapter 28
In this last chapter, we see Paul being delivered safely to the authorities at Rome and held captive there under house arrest for two full years. If we take Paul to represent all that is Pauline in doctrine and practice, we learn from this chapter that there will be a testimony preserved to the end of all that God gave to the Church through Paul. The fact that he remained in captivity in Rome to the end of the book, suggests that this testimony would be small and restricted and which exercised Christians would have to search for to find—due to the broken state of things and the confusion that exists in Christendom (2 Tim. 1:16-18).
A number of attacks by the enemy were leveled at Paul, but he, by the grace of God, survived them all. This would tell us that any testimony rendered to Paul’s doctrine will come under fire from the enemy. There was, first of all, the storm from which he “escaped” (vs. 1). This was an obvious attempt of Satan to cause Paul and all that sailed with him to be lost at sea, and that would have been the end of him. Then, on the island of Melita, when gathering sticks to build a fire, Paul was attacked by “a viper” (a poisonous snake), which he shook into the fire without harm. This was another attempt of the enemy to kill him (vss. 2-6). In spite of the intentions of the enemy, Paul was a blessing to the people there (vss. 7-10).
After being on the island for “three months,” they made their way to Rome, a journey which took about two weeks (vss. 11-16). He had promised the Roman saints that he would come there (Rom. 15:22-32) and the Lord had confirmed to him that he would (Acts 23:11), but he never expected that it would be in this way. After being there three days, Paul contacted those who were the chief of the Jews in the city, and they came to visit him. They knew nothing of the charge that the Jews in Jerusalem had against him, except that “this sect” (Christianity) was “spoken against” everywhere (vss. 17-22).
They “appointed him a day,” when the Jews could come to Paul’s lodging when they could hear him (vss. 23-29). He “expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the Law of Moses, and out of the Prophets, from morning till evening.” When there resulted a division among the Jews (“some believed” and some “believed not”), Paul applied Isaiah 6 to the unbelieving portion of the Jews, as did the Lord in Matthew 13 and as the Apostle John did in the 12Th chapter of his Gospel. Paul used their rejection of the truth to justify his turning to the Gentiles with the gospel (vs. 28).
Paul Continues to Minster in a Restricted Sphere
The result was that “Paul dwelt two whole years in his own hired (rented) house, and received all (not just Jews) that came in unto him.” The Roman authorities permitted him to carry on in his ministry unmolested (vss. 30-31). During Paul’s time in Rome, Onesimus was converted (Phile. 10), and likely others too. He also wrote four inspired epistles—Ephesians, Philippians, Colossians, and Philemon. In each of these epistles, he mentions his “bonds,” signifying his captivity. Traditionally, these have been called “prison” epistles, even though he wasn’t really in a prison.
Paul remained in captivity right to the end of the book; Rome would not give him full liberty to minister. So it is in professing Christianity; it does not give Paul full liberty, though it shows some respect. The truth in his epistles is only partially recognized as having authority over believers; certain passages are disregarded as being irrelevant or inapplicable for today’s Christian.